Vera Effigies Reverendi Patris ROBERTI SANDERSON Lincolniensis Episcopi AEt. 76 1681.    

XXXVI. SERMONS. VIZ.  

XVI. AD AULAM.  
VI AD CLERUM.  
VI AD MAGISTRATUM.  
VIII. AD POPULUM.   
With a large Preface.  
BY The Right Reverend FATHER in GOD, Robert Sanderson, Late Lord Bishop of LINCOLN▪  
The Eighth Edition; Corrected and Amended.  
Whereunto is now added the Life of the Reverend and Learned Author, Written by ISAAC WALTON▪  
〈◊〉 Printed for 〈…〉 and 〈…〉 and are to be sold by 〈…〉 next door to the Dolphin-Inn in West-Smithfield. MDCLXXXVI.   


Collegium Emmanuelis Cantabrigiae.    

THE LIFE OF Dr. Sanderson, LATE LORD BISHOP OF LINCOLN.  
Written by IZAAK WALTON.  
The Third Impression.  
ECCLES. 3.  Mysteries are revealed to the Meek. 
LONDON, Printed for B. Tooke, T. Passenger, and T. Sawbridge, and are to be sold by Thomas Hodgkin, next door to the Dolphin, in West-Smithfield. MDCLXXXVI.   

TO THE RIGHT REVEREND AND HONOURABLE GEORGE Lord Bishop OF WINCHESTER, PRELATE of the GARTER, And one of His Majesty's Privy Council.  
My Lord,  
IF I should undertake to enumerate the many Favours and Advantages I have had by my very long Acquaintance with your Lordship. I should enter upon an Employment, that might prove as tedious, as the Collecting of the Materials for this poor Monument, which I have erected, and do dedicated to the Memory of your beloved Friend Dr. Sanderson: But, though I will not venture to do that; yet, I do remember with pleasure, and remonstrate with gratitude, that your Lordship made me known to him. Mr. Chilingworth, and Dr. Hammond; men, whose Merits ought never to be forgotten.  
My Friendship with the first was begun almost Forty years past, when I was as far from a thought, as a desire to outlive him; and farther from an intention to write his Life: But the wise Disposer of all men's Lives and Actions hath prolonged the first, and now permitted the last; which is here dedicated to your Lordship (and as it ought to be) with all humility, and a desire that it may remain, as a public Testimony of my Gratitude,  
My Lord, Your most Affectionate old Friend, And most humble Servant, IZAAK WALTON.   

THE PREFACE.  
I Dare neither think, nor assure the Reader, that I have committed no Mistakes in this Relation of the Life of Dr. Sanderson; but am sure, there is none that are either wilful, or very material. I confess, it was worthy the employment of some Person of more Learning and greater Abilities than I can pretend to; and I have not a little wondered that none have yet been so grateful to him and Posterity, as to undertake it: For as it may be noted, That our Saviour had a care, that for Mary magdalen's kindness to him, her Name should never be forgotten: So I conceive, the great satisfaction many Scholars have already had, and the unborn World is like to have, by his exact, clear and useful Learning: and might have by a true Narrative of his matchless meekness, his calm Fortitude, and the Innocence of his whole Life: doth justly challenge the like from this present Age; that Posterity may not be ignorant of them: And 'tis to me a wonder, that it has been already fifteen years neglected. But, in saying this, my meaning is not to upbraid others (I am far from that) but excuse myself, or beg pardon for daring to attempt it.  
This being premised I desire to tell the Reader, that in this Relation I have been so bold, as to paraphrase and say, what I think he (whom I had the happiness to know well) would have said upon the same occasions; and if I have been too bold in doing so, and cannot now beg pardon of him that loved me; yet, I do of my Reader, from whom I desire the same favour.  
And, though my Age might have procured me a Writ of Ease, and that secured me from all further trouble in this kind; yet I met with such persuasions, to undertake it, and so many willing informers since, and from them and others, such helps and encouragements to proceed, that when I found myself faint, and weary of the burden with which I had loaden myself, and sometime ready to lay it down; yet time and new strength hath at last brought it to be what it now is, and here presented to the Reader; and with it this desire: That he will take notice that Dr. Sanderson did in his Will or last sickness advertise that after his death nothing of his might be Printed; because that might be said to be his, which indeed was not; and also, for that he might have changed his Opinion since he first writ it, as 'tis thought he has since he writ his Pax Ecclesiae. And though these Reasons ought to be regarded, yet regarded so, as he resolves in his Case of Conscience concerning rash Vows, that there may appear very good second Reasons, why we may forbear to perform them. However, for his said Reasons, they ought to be read as we do Apocryphal Scripture; to explain, but not oblige us to so firm a belief of what is here presented as his.  
And I have this to say more; That as in my Queries for writing Dr. Sanderson's Life, I met with these little Tracts annexed; so in my former Queries for my Information to write the Life of venerable Mr. Hooker, I met with a Sermon, which I also believe was really his, and here presented as his to the Reader. It is affirmed (and I have met with reason to believe it) that there be some Artists, that do certainly know an Original Picture from a Copy; and in what Age of the World, and by whom drawn: And if so, than I hope it may be as safely affirmed, that what is here presented for theirs, is so like their temper of mind, their other writings, the times when, and the occasions upon which they were writ, that all Readers may safely conclude, they could be writ by none but venerable Mr. Hooker, and the humble and learned Dr. Sanderson.  
And lastly, the trouble being now past, I look back and am glad that I have collected these Memoirs of this humble Man, which lay scattered, and contracted them into a narrower compass; and, if I have by the pleasant toil of so doing, either pleased or profited any man, I have attained what I designed when I first undertook it: But I seriously wish, both for the Readers, and Dr. Sanderson's sake, that Posterity had known his great Learning and Virtue by a better Pen, by such a Pen, as could have made his Life as immortal as his Learning and Merits ought to be.  
I. W.   

THE LIFE OF Dr. Robert Sanderson, LATE LORD BISHOP OF LINCOLN.  
DOctor Robert Sanderson, the late Learned Bishop of Lincoln, whose Life I intent to write with all truth and equal plainness, was born the nineteenth day of September, in the year of our Redemption, 1587. The place of his Birth was Rotheram in the County of York: a Town of good note, and the more, for that Thomas Rotheram, sometime Archbishop of that Sea, was born in it; a man, whose great Wisdom and Bounty, and Sanctity of Life, gave a denomination to it, or hath made it the more memorable; as indeed it ought also to be, for being the birthplace of our Robert Sanderson. And, the Reader will be of my belief, if this humble Relation of his Life can hold any proportion with his great Sanctity, his useful Learning, and his many other extaordinary Endowments.  
He was the second and youngest Son of Robert Sanderson of Gilthwait-hall in the said Parish and County, Esq by Elizabeth one of the Daughters of Richard Carr of Buterthwate-hall, in the Parish of Ecclesfield in the said County of York, Gentleman.  
This Robert Sanderson the Father, was descended from a numerous, ancient and honourable Family of his own Name: for the search of which truth, I refer my Reader, that inclines to it, t● Dr. Thoriton's History of the Antiquities of Nottinghamshire, and other Records; not thinking it necessary here to engage him into a search for bare Titles, which are noted to have in them nothing of reality: For, Titles not acquired, but derived only, do but show us who of our Ancestors have, and how they have achieved that honour which their Descendants claim, and may not be worthy to enjoy. For if those Titles descend to persons that degenerate into Vice, and break off the continued line of Learning, or Valour, or that Virtue that acquired them, they destroy the very Foundation upon which that Honour was built; and all the Rubbish of their Degenerousness ought to fall heavy on such dishonourable Heads; aught to fall so heavy, as to degrade them of their Titles, and blast their Memories with reproach and shame.  
But this Robert Sanderson, lived worthy of his Name and Family▪ of which one testimony may be, That Gilbert, called the great and glorious Earl of Shrewsbury, thought him not unworthy to be joined with him as a Godfather to Gilbert Sheldon, the late Lord Archbishop of Canterbury; to whose Merits and Memory Posterity (the Clergy especially) ought to pay a Reverence.  
But I return to my intended Relation of Robert the Son, who (like josia that good King) began in his Youth to make the Laws of God, and Obedience to his Parents, the Rules of his life; seeming even then, to dedicate himself and all his Studies, to Piety and Virtue.  
And, as he was inclined to this by that native goodness, with which the wise Disposer of all hearts had endowed his: So this calm, this quiet and happy temper of mind (his being mild and averse to oppositions) made the whole course of his life easy and grateful both to himself and others: And this blessed temper, was maintained, and improved by his prudent Father's good Example; as also, by his frequent conversing with him, and scattering short and virtuous Apothegms with little pleasant Stories, and making useful applications of them, by which his Son was in his Infancy taught to abhor Vanity and Vice as Monsters, and to discern the loveliness of Wisdom and Virtue; and by these means and God's concurring Grace, his knowledge was so augmented, and his native goodness so confirmed, that all became so habitual, as 'twas not easy to determine whether Nature or Education were his Teachers.  
And here let me tell the Reader, That these early beginnings of Virtue were by God's assisting Grace blest with what St. Paul seemed to beg for his Philippians; namely, That he 
Phil. 1. 6.  that had begun a good Work in them, would finish it. And Almighty God did: For his whole life was so regular and innocent, that he might have said at his death (and with truth and comfort) what the same St. Paul said after to the same Philippians, 
Chap. 3. 17.  when he advised them to walk as they had him for an Example.  
And this goodness, of which I have spoken, seemed to increase as his years did; and with his goodness his learning, the foundation of which was laid in the Grammar School of Rotheram (that being one of those three that were founded and liberally endowed by the said great and good Bishop of that Name.) And in this time of his being a Scholar there, he was observed to use on unwearied diligence to attain learning, and to have a seriousness beyond his age, and with it a more than common modesty; and to be of so calm and obliging behaviour, that the Master and whole number of Scholars loved him as one man.  
And in this love and amity he continued at that School, till about the thirteenth year of his Age; at which time his Father designed to improve his Grammar learning, by removing him from Rotheram to one of the more noted Schools of Eton or Westminster: and after a years stay there, then to remove him thence to Oxford. But, as he went with him, he called on an old Friend, a Minister of noted learning, and told him his intentions; and he, after many questions with his Son, received such Answers from him, that he assured his Father, his Son was so perfect a Grammarian, that he had laid a good foundation to build any or all the Arts upon; and therefore advised him to shorten his journey, and leave him at Oxford. And his Father did so.  
His Father left him there to the sole care and manage of Dr. Kilbie, who was then Rector of Lincoln College: And he, after some time and trial of his manners and learning, thought fit to enter him of that College, and not long after to matriculate him in the University, which he did the first of july 1603. but he was not chosen Fellow till the third of May 1606. at which time he had taken his degree of Bachelor of Arts; at the taking of which Degree, his Tutor told the Rector, that his Pupil Sanderson had a Metaphysical brain, and a matchless memory: and that he thought he had improved, or made the last so by an Art of his own invention. And all the future employments of his life proved that his Tutor was not mistaken.  
I must here stop my Reader, and tell him, that this Dr. Kilibie was a man of so great Learning and Wisdom, and so excellent a Critic in the Hebrew Tongue, that he was made Professor of it in this University; and was also so perfect a Grecian, that he was by King james appointed to be one of the Translators of the Bible: And that this Doctor and Mr. Sanderson had frequent Discourses, and loved as Father and Son. The Doctor was to ride a Journey into Darbyshire, and took Mr. Sanderson to bear him company: and they resting on a Sunday with the Doctor's Friend, and going together to that Parish Church where they than were, found the young Preacher to have no more discretion, than to waste a great part of the hour allotted for his Sermon in exceptions against the late Translation of several words (not expecting such a hearer as Dr. Kilibie) and showed three Reasons why a particular word should have been otherwise translated. When Evening Prayer was ended, the Preacher was invited to the Doctor's Friends house; where, after some other Conference, the Doctor told him, He might have preached more useful Doctrine, and not have filled his Auditor's ears with needless Exceptions against the late Translation; and for that word, for which he offered to that poor Congregation three Reasons, why it ought to have been translated, as he said; he and others had considered all them, and found thirteen more considerable Reasons why it was translated as now printed: and told him, If his Friend, then attending him, should prove guilty of such indiscretion, he should forfeit his Favour. To which Mr. Sanderson said, He hoped he should not. And the Preacher was so ingenious as to say, He would not justify himself. And so I return to Oxford.  
In the year 1608. (july the 11th.) Mr. Sanderson was completed Master of Arts. I am not ignorant, that for the attaining these Dignities, the time was shorter than was then, or is now required; but either his birth, or the well performance of some extraordinary exercise, or some other merit, made him so: and the Reader is requested to believe that 'twas the last; and requested to believe also, that, if I be mistaken in the time, the College Records have misinformed me: But I hope they have not.  
In that year of 1608, he was (November the 7th.) by his College chosen Reader of Logic in the House, which he performed so well, that he was chosen again the sixth of Novemb. 1609. In the year 1613. he was chosen Sub-Rector of the College, and the like for the year 1614 and chose again to the same Dignity and Trust for the year 1616.  
In all which time and employments, his abilities and behaviour were such, as procured him both love and reverence from the whole Society; there being no exception against him for any faults, but a sorrow for the infirmities of his being too timorous and bashful; both which were, God knows, so connatural, as they never left him; And I know not whether his Lovers ought to wish they had; for they proved so like the Radical moisture in man's body, that they preserved the life of Virtue in his Soul, which by Gods assisting grace never left him, till this life put on Immortality. Of which happy infirmities (if they may be so called) more hereafter.  
In the year 1614 he stood to be elected one of the Proctors for the University. And 'twas not to satisfy any ambition of his own, but to comply with the desire of the Rector, and whole Society, of which he was a Member; who had not had a Proctor chosen out of their College for the space of sixty years (namely, not from the year 1554. unto his standing;) and they persuaded him, that if he would but stand for Proctor, his merits were so generally known, and he so well beloved, that 'twas but appearing, and he would infallibly carry it against any Opposers; and told him, That he would by that means recover a right or reputation that was seemingly dead to his College. By these and other like persuasions he yielded up his own reason to theirs, and appeared to stand for Proctor. But that Election was carried on by so sudden and secret and by so powerful a Faction, that he missed it. Which when he understood, he professed seriously to his Friends, That if he were troubled at the disappointment, 'twas for theirs, and not for his own sake: For he was far from any desire of such an employment, as must be managed with charge and trouble, and was too usually rewarded with hard censures, or hatred, or both.  
In the year following he was earnestly persuaded by Dr. Kilibie and others, to renew the Logic Lectures which he had read some years passed in his College: and that done, to methodise and print them, for the ease and public good of Posterity.  
And though he had an averseness to appear publicly in print; yet after many serious solicitations, and some second thoughts of his own, he laid aside his modesty, and promised he would; and he did so in that year of 1615. And the Book proved, as his Friends seemed to prophecy, that is, of great and general use, whether we respect the Art or the Author. For Logic may be said to be an Art of right reasoning: an Art that undeceives men, who take falsehood for truth; and enables men to pass a true Judgement and detect those Fallacies which in some men's Understandings usurp the place of right reason. And how great a Master our Author was in this Art, may easily appear from that clearness of Method, Argument, and Demonstration, which is so conspicuous in all his other Writings. And that he who had attained to so great a dexterity in the use of reason himself, was best qualified to prescribe rules and directions for the instructions of others. And I am the more satisfied of the excellency and usefulness of this his first public Undertaking, by hearing, that most Tutors in both Universities teach Dr. Sanderson's Logic to their Pupils, as a Foundation upon which they are to build their future Studies in Philosophy. And for a further confirmation of my belief, the Reader may note, That since this his Book of Logic was first printed, there has not been less than ten thousand sold: And that 'tis like to continue both to discover truth, and to clear and confirm the Reason of the unborn World.  
It will easily be believed that his former standing for a Proctor's place, and being disappointed, must prove much displeasing to a man of his great Wisdom and Modesty, and create in him an averseness to run a second hazard of his credit and content; and yet, he was assured by Dr. Kilby, and the Fellows of his own College, and most of those that had opposed him in the former Election, That his Book of Logic had purchased for him such a belief of his Learning and Prudence, and his behaviour at the former Election had got for him so great and so general a love, that all his former Opposers repent what they had done; and therefore persuaded him to venture to stand a second time. And upon these and other like Encouragements, he did again, (but not without an inward unwillingness,) yield up his own reason to theirs, and promised to stand. And he did so; and was the tenth of April, 1616. chosen Senior Proctor for the year following, Mr. Charles Crook of Christ-Church being then chosen the Junior.  
In this year of his being Proctor there happened many memorable accidents part of which I will relate; namely, Dr. Robert Abbot, Master of Balial College, and Regius Professor of Divinity (who being elected or consecrated Bishop of Sarum some months before) was solemnly conducted out of Oxford towards his Diocese, by the Heads of all Houses, and the other Chiefs of all the University. And it may be noted that Dr. Pridiaux succeeded him in the Professorship, in which he continued till the year 1642. (being then elected Bishop of Worcester) at which time our now Proctor Mr. Sanderson succeeded him in the Regius Professorship.  
And in this year Dr. Arthur Lake (than Warden of New College) was advanced to the Bishopric of Bath and Wells: A man of whom I take myself bound in Justice to say, That he made the great trust committed to him, the chief care and whole business of his life. And one testimony of this truth may be, That he sat usually with his Chancellor in his Consistory, and at least advised, if not assisted in most sentences for the punishing of such Offenders as deserved Church Censures. And it may be noted, That after a Sentence for Penance was pronounced, he did very rarely or never, allow of any Commutation for the Offence, but did usually see the Sentence for Penance executed; and then, as usually preached a Sermon of Mortification and Repentance, and so apply them to the Offenders, that then stood before him, as begot in them, then, a devout contrition, and at least resolutions to amend their lives; and having done that, he would take them (though never so poor) to dinner with him, and use them friendly, and dismiss them with his blessing, and persuasions to a virtuous life, and beg them for their own sakes to believe him. And his Humility, and Charity, and all other Christian Excellencies were all like this. Of all which the Reader may inform himself in his Life, truly writ and printed before his excellent Sermons.  
And in this year also, the very prudent and very wise Lord Elsmere, who was so very long Lord Chancellor of England, and then of Oxford, resigning up the last, the right honourable, and as magnificent, William Herbert Earl of Pembroke, was chosen to succeed him.  
And in this year, our late King Charles the First (than Prince of Wales) came honourably attended to Oxford; and having deliberately visited the University, the Schools, Colleges, and Libraries, He and his Attendants were entertained with Ceremonies and Feasting suitable to their Dignity and Merits.  
And in this year King james sent Letters to the University for the regulating their Studies; especially of the young Divines: Advising they should not rely on modern Sums and Systemes, but study the Fathers and Councils, and the more Primitive Learning. And this advice was occasioned by the indiscreet inferences made by very many Preachers out of Mr. Calvin's Doctrine concerning God's Grace, and of some other knotty Points depending upon these; Points which many think were not, but by Interpreters forced to be Mr. Calvin's meaning; of the truth or falsehood of which I pretend not to have an ability to judge; my meaning in this Relation being only to acquaint the Reader with the occasion of the King's Letter.  
It may be observed, that the various accidents of this year did afford our Proctor large and laudable matter to dilate and discourse upon: And, that though his Office seemed, according to Statute and Custom, to require him to do so at his leaving it; yet he chose rather to pass them over with some very short Observations, and present the Governors, and his other Hearers, with rules to keep up Discipline and Order in the University; which at that time was either by defective Statutes, or want of the due execution of those that were good, grown to b● extremely irregular. And in this year also, the Magisterial part of the Proctor required more diligence, and was more difficult to be managed than formerly, by reason of a multiplicity of new Statu●e●, which begot much confusion; some of which Statutes were then and not till then, and others suddenly after, put into an useful execution. And though these Statutes were not then made so perfectly useful, as they were designed, till Archbishop Laud's time (who assisted in the forming and promoting them;) yet, our present Proctor made them as effectual as discretion and diligence could do: Of which one Example may seem worthy the noting, namely, That if in his Night-walk he met with irregular Scholars absent from their Colleges at University hours, or disordered by drink, or in scandalous company, he did not use his power of punishing to an Extremity; but did usually take their names, and a promise to appear before him unsent for next morning: And when they did, convinced them with such obligingness, and reason added to it, that they parted from him with such resolutions as the man after God's own heart was possessed with, when he said to God, There is mercy with thee, and therefore thou shalt be feared. And by this, and a like behaviour to all 
Psal▪ 13●  men, he was so happy as to lay down this dangerous employment, as but very few, if any have done, even without an Enemy.  
After his Proctor's Speech was ended, and he retired with a Friend into a convenient privacy; he looked upon his Friend with a more than common cheerfulness, and spoke to him to this purpose. I look back upon my late employment with some content to myself, and a great thankfulness to Almighty God, that he hath made me of a temper not apt to provoke the meanest of mankind, but rather to pass by Infirmities, if noted; and in this Employment I have had (God knows) many occasions to do both. And when I consider how many of a contrary temper, are by sudden and small occasions transported, and hurried by Anger to commit such Errors, as they in that passion could not foresee, and will in their more calm and deliberate thoughts upbraid, and require repentance! And consider, that though Repentance secures us from the punishment of any sin, yet how much more comfortable it is to be innocent, than need pardon: And consider, that Errors against men, though pardoned both by God and them, do yet leave such anxious and upbraiding impressions in the memory, as abates of the Offender's content: When I consider all this, and that God hath of his goodness given me a temper that he hath prevented me from running into such enormities, I remember my temper with joy and thankfulness. And though I cannot say with David (I wish I could) that therefore his 
Psalm 130.  praise shall always be in my mouth; yet I hope, that by his grace, and that grace seconded by my endeavours, it shall never be blotted out of my memory; and I now beseech Almighty God that it never may.  
And here I must look back, and mention one passage more in his Proctorship, which is; That Gilbert Shelden, the late Lord Archbishop of Canterbury, was this year sent to Trinity College in that University; and not long after his entrance there, a Letter was sent after him from his Godfather (the Father of our Proctor) to let his Son know it, and commend his Godson to his acquaintance, and to a more than common care of his behaviour; which proved a pleasing injunction to our Proctor, who was so gladly obedient to his Father's desire, that he some few days after sent his Servitor to entreat Mr. Shelden to his Chamber next morning. But it seems Mr. Shelden having (like a young man as he was) run into some such irregularity as made him conscious he had transgressed his Statutes, did therefore apprehend the Proctor's invitation as an introduction to punishment; the fear of which made his Bed restless that night; but at their meeting the next morning, that fear vanished immediately by the Proctor's cheerful countenance, and the freedom of their discourse of Friends. And let me tell my Reader, that this first meeting proved the beginning of as spiritual a friendship as humane nature is capable of; of a friendship free from all self-ends: and it continued to be so, till death forced a separation of it on earth; but 'tis now reunited in Heaven.  
And now, having given this account of his behaviour, and the considerable accidents in his Proctorship, I proceed to tell my Reader, that this busy employment being ended, he preached his Sermon for his degree of Bachelor in Divinity, in as eligant Latin, and as remarkable for the method and matter, as hath been preached in that University since that day. And having well performed his other Exercises for that degree, he took it the nine and twentieth of May following, having been ordained Deacon and Priest in the year 1611. by john King, then Bishop of London, who had not long before been Dean of Christ-Church, and then knew him so well, that he owned it at his Ordination, and became his more affectionate Friend. And in this year, being then about the 29th of his Age, he took from the University a Licence to preach.  
In the year 1618. he was by Sir Nicholas Sanderson, Lord Viscount Castleton, presented to the Rectory of Wibberton, not far from Boston in the County of Lincoln, a Living of very good value; but it lay in so low and wet a part of that Country, as was inconsistent with his health. And health being (next to a good Conscience) the greatest of God's blessings in this life, and requiring therefore of every man a care and diligence to preserve it; and he, apprehending a danger of losing it if he continued at Wibberton a second Winter, did therefore resign it back into the hands of his worthy Kinsman and Patron, about one year after his donation of it to him.  
And about this time of his resignation he was presented to the Rectory of Boothby Panel in the same County of Lincoln; a Town which has been made famous, and must continue to be famous, because Dr. Sanderson, the humble and learned Dr. Sanderson, was more than forty years' Parson of Boothby Panel, and from thence dated all or most of his matchless Writings.  
To this Living (which was of less value, but a purer Air than Wibberton) he was presented by Thomas Harrington of the same County and Parish, Esq a Gentleman of a very ancient Family, and of great use and esteem in his Country during his whole life. And in this Boothby Panel the meek and charitable Dr. Sanderson and his Patron lived with an endearing, mutual, and comfortable friendship, till the death of the last put a period to it.  
About the time that he was made Parson of Boothby Panel, he resigned his Fellowship of Lincoln College unto the then Rector and Fellows; And his resignation is recorded in these words.  

Ego Robertus Sanderson per, etc.  
I Robert Sanderson, Fellow of the College of St. Mary's and All-Saints, commonly called Lincoln College, in the University of Oxford, do freely and willingly resign into the hands of the Rector and Fellows, all the Right and Title that I have in the said College, wishing to them and their Successors, all peace, and piety, and happiness, in the name of the Father, and of the Son, and of the Holy Ghost.  
Amen.  
May 6. 1619. Robert Sanderson.   
And not long after this Resignation, he was by the then Bishop of York, (or the King, Sede vacant,) made Prebend of the Collegiate Church of Southwell in that Diocese; and shortly after of Lincoln by the Bishop of that See.  
And being now resolved to set down his rest in a quiet privacy at Boothby Panel, and looking back with some sadness upon his removal from his general and cheerful Acquaintance left in Oxford, and the peculiar pleasures of a University life; he could not but think the want of Society would render this of a Country Parson still more uncomfortable, by reason of that want of conversation; and therefore he did put on some faint purposes to marry. For he had considered, that though marriage be cumbered with more worldly care than a single life; yet a complying and prudent Wife, changes those very cares into so mutual Joys, as makes them become like the Sufferings of St. Paul, which he would not have wanted, because 
Colos. 1. 24.  they occasioned his rejoicing in them. And he having well considered this, and observed the secret unutterable joys that Children beget in Parents, and the mutual pleasures and contented trouble of their daily care and constant endeavours to bring up those little Images of themselves, so, as to make them as happy as all those cares and endeavours can make them: He, having considered all this; the hopes of such happiness turned his faint purpose into a positive resolution to marry. And he was so happy as to obtain Anne, the Daughter of Henry Nelson Bachelor in Divinity, than Rector of Haugham in the County of Lincoln (a man of noted worth and learning.) And the giver of all good things was so good to him, as to give him such a Wife as was suitable to his own desires; a Wife, that made his life happy by being always content when he was cheerful; that was always cheerful when he was content; that divided her joys with him, and abated of his sorrow, by bearing a part of that burden; a Wife, that demonstrated her affection by a cheerful obedience to all his desires, during the whole course of his life; and at his death too; for she outlived him.  
And in this Boothby Panel he either found or made his Parishioners peaceable, and complying with him in the constant, decent, and regular service of God. And thus his Parish, his Patron and he lived together in a religious love, and a contented quietness: He not troubling their thoughts by preaching high and useless notions, but such, and only such plain truths as were necessary to be known, believed, and practised in order to the honour of God and their own salvation. And their assent to what he taught was testified by such a conformity to his Doctrine, as declared they believed and loved him. For it may be noted he would often say, That without the last, the most evident truths (heard as from an Enemy, or an evil liver) either are not, (or are at least the less) effectual; and usually rather harden, than convince the hearer.  
And this excellent man, did not think his Duty discharged by only reading the Church-Prayers, Catechising, Preaching, and administering the Sacraments seasonably; but thought (if the Law, or the Canons may seem to enjoin no more, yet) that God would require more than the defective Laws of man's making, can or does enjoin; even the performance of that inward Law, which Almighty God hath imprinted in the Conscience of all good Christians, and inclines those whom he loves to perform. He considering this, did therefore become a Law to himself, practising not only what the Law enjoins, but what his Conscience told him was his Duty, in reconciling differences, and preventing Lawsuits, both in his Parish and in the Neighbourhood. To which may be added his often visiting sick and disconsolate Families, persuading them to patience, and raising them from dejection by his advice and cheerful discourse, and by adding his own Alms, if there were any so poor as to need it; considering how acceptable it is to Almighty God, when we do as we are advised by St. Paul, help to bear one another's burden, either of sorrow or want: and 
Gal. 6. 2●  what a comfort it will be, when the Searcher of all hearts shall call us to a strict account as well for that evil we have done, as the good we have omitted; to remember we have comforted and been helpful to a dejected or distressed Family.  
And that his practice was to do good, the following Narrative may be one Example, He met with a poor dejected Neighbour that complained he had taken a Meadow, the Rent of which was 9 l. a year; and when the Hay was made ready to be carried into his Barn, several days constant rain had so raised the water, that a sudden Flood carried all away, and his rich Landlord would bate him no Rent; and that unless he had half abated, he and seven Children were utterly undone. It may be noted, That in this Age there are a sort of people so unlike the God of mercy, so void of the bowels of pity, that they love only themselves and children; love them so, as not to be concerned, whether the rest of mankind waste their days in sorrow or shame; People that are cursed with riches, and a mistake that nothing but riches can make them and theirs happy. But 'twas not so with Dr. Sanderson; for he was concerned, and spoke comfortably to the poor dejected man; bade him go home and pray, and not load himself with sorrow, for he would go to his Landlord next morning, and if his Landlord would not abate what he desired, he and a Friend would pay it for him.  
To the Landlord he went the next day; and in a conference the Doctor presented to him the sad condition of his poor dejected Tenant; telling him how much God is pleased when men compassionate the poor: and told him, That though God loves Sacrifice, yet he loves Mercy so much better, that he is best pleased when he is called the God of mercy: And told him the riches he was possessed of were given him by that God of mercy, who would not be pleased, if he that had so much given, yea, and forgiven him to, should prove like the rich Steward in the Gospel, that took his fellow servant by the throat to make him pay the utmost farthing. This he told him. And told him, That the Law of this Nation (by which Law he claims his Rent) does not undertake to make men honest or merciful; (that was too nice an undertaking:) but does what it can to restrain men from being dishonest or unmerciful, and yet that our Law was defective in both: and that taking any Rent from his poor Tenant, for what God suffered him not to enjoy, though the Law allowed him to do so, yet if he did so, he was too like that rich Steward which he had mentioned to him; and told him that riches so gotten, and added to his great Estate, would, as job says, prove like gravel in his teeth; would in time so corrode his Conscience, or become so nauseous when he lay upon his Deathbed, that he would then labour to vomit it up, and not be able: and therefore advised him (being very rich,) to make Friends of his unrighteous Mammon, before that evil day come upon him: But however, neither for his own sake, nor for God's sake, to take any Rent of his poor dejected sad Tenant, for that were to gain a temporal, and lose his eternal happiness. These and other such reasons, were urged with so grave and so compassionate an earnestness, that the Landlord forgave his Tenant the whole Rent.  
The Reader will easily believe that Dr. Sanderson, who was himself so meek and merciful, did suddenly and gladly carry this comfortable news to the dejected Tenant; and will believe also, that at the telling of it there was a mutual rejoicing. 'Twas 
job 31.  one of Iob's boasts, That he had seen none perish for want of clothing: and that he had often made the heart of the widow to rejoice. And doubtless Dr. Sanderson might have made the same religious boast of this, and very many like occasions: But since he did not, I rejoice that I have this just occasion to do it for him; and that I can tell the Reader, I might tyre myself and him in telling how like the whole course of Dr. Sanderson's Life was to this which I have now related.  
Thus he went on in an obscure and quiet privacy, doing good daily both by word and by deed, as often as any occasion offered itself; yet not so obscurely, but that his very great Learning, Prudence and Piety were much noted and valued by the Bishop of his Diocese, and by most of the Nobility and Gentry of that County. By the first of which he was often summoned to preach many Visitation Sermons, and by the latter at many Assizes. Which Sermons, though they were much esteemed by them that procured and were ●it to judge them; yet they were the less ●alu'd, because he read them, which he was forced to do; for though he had a● extraordinary memory (even the Art of i●) yet he was punished with such an innate, invincible fear and 〈◊〉, that his memory was wholly useless, as to▪ the repetition of his Sermons, so as he had ●●it them; which gave occasion to say, when some of them were first printed and exposed to censure, (which was in the year 1632.) That the best Sermons that were ever re●●●, were never preached.  
In this contented obscurity he continued, ●ill the learned and pious Archbishop L●ud, who knew him well in Oxford (for he was his contemporary there) told the King ('twas the knowing and conscientious King Charles the I.) that there was one Mr. Sanderson, an obscure Country Minister, that was of such sincerity, and so excellent in all Casuistical Learning, that he desired his Majesty would take so much notice of him as to make him his Chaplain. The King granted it most willingly, and gave the Bishop charge to hasten it, for he longed to discourse with a Man that had dedicated his Studies to that useful part of learning. The Bishop forgot not the King's desire, and Mr. Sanderson was made his Chaplain in Ordinary in November following, (1631.) And when the King and he became better known to each other, then, as ●●●s said, that after many hard Questions put to the Prophet Daniel, King Darius' found* an excellent 
Dan. ●.  Spirit in him; so 'twas with Mr. Sanderson and our Excellent King; who having put many Cases of Conscience to him, received from Mr. Sanderson such deliberate, safe, and clear Solutions, as gave him so great content in conversing with him, (which he did several times in private.) That at the end of his month's Attendance the King told him: He should long for the next November; for he resolved to have a more inward Acquaintance with him, when that month and he returned. And when the month and he did return, the good King was never absent from his Sermons, and would usually say, I carry my ears to hear other Preachers, but I carry my Conscience to hear Mr. Sanderson, and to act accordingly: And this ought not to be concealed from Posterity, That the King thought what he spoke: For he took him to be his Adviser in that quiet part of his life, and he proved to be his Comforter in those days of his affliction, when he was under such a restraint as he apprehended himself to be in danger of Death or Deposing. Of which more hereafter.  
In the first Parliament of this good King (which was 1625. he was chosen to be a Clerk of the Convocation for the Diocese of Lincoln, which I here mention, because about that time did arise many disputes about Predestination, and the many Critical Points that depend upon, or are interwoven in it; occasioned, as was said, by a disquisition of new Principles of Mr. Calvin's (though others say they were long before his time.) But of these Dr. Sanderson then drew up for his own satisfaction such a Scheme (he called it Pax Ecclesia) as than gave himself, and hath since given others such satisfaction, that it still remains to be of great estimation. He was also chosen Clerk of all the Convocations during that good King's reign. Which I here tell my Reader, because I shall hereafter have occasion to mention that Convocation in 1640. that unhappy long Parliament, and some debates of the Predestinarian Points, as they have been since charitably handled betwixt him, the learned Dr. Hammond, and Dr. Pierce, the now reverend Dean of Salisbury. And here the Reader may note, that in Letters writ to the said Dean, Dr. Sanderson seems to have altered his Judgement in some Points, since he writ his Scheme called Pax Ecclesia, which he seems to say in his last Will, besides other reasons to think so.  
In the year 1636. his Majesty then in his Progress took a fair occasion to visit Oxford, and to take an entertainment for two days for himself and his honourable Attendants, which the Reader ought to believe was suitable to their dignities: But, this is mentioned, because at the King's coming thither May 3. Sanderson did then attend him; and was then (the 31 of August) created Doctor of Divinity; which honour had an addition to it, by having many of the Nobility of this Nation then made Doctors and Masters of Art with him: Some of whose names shall be recorded and live with his (and none shall outlive it.) First Dr. Curl and Dr. Wren, who were then Bishops of Winton and of Norwich (and had formerly taken their Degrees in Cambridge) were with him created Doctors of Divinity in his University. So was Merick the Son of the learned Izaac Causabon; and Prince Rupert (who still lives) the then Duke of Lenox, Earl of Hereford, Earl of Essex, of Berkshire, and very many others of noble Birth (too many to be named) were then created Masters of Arts.  
Some years before the unhappy long Parliament, this Nation being then happy and in peace (though inwardly sick of being well) namely in the year 1639. a discontented party of the Scots Church were zealously restless for another Reformation of their K●rk Government; and to that end created a new Covenant, for the general taking of which they pretended to petition the King for his assent, and that he would enjoin the taking of it by all of that Nation: but this Petition was not to be presented to him by a Committee of eight or ten men of their Fraternity, but by so many thousands, and they so armed, as seemed to force an assent to what they seemed but to request; so that though forbidden by the King, yet they entered England, and in their heat of Zeal took and plundered Newcastle, where the King was forced to meet them with an Army; but upon a Treaty and some concessions, he sent them back (though not so rich as they intended, yet) for that time without bloodshed: But oh! this Peace and this Covenant were but the forerunners of War, and the many miseries that followed: For in the year following there were so many chosen into the long Parliament, that were of a conjunct Council with these very zealous, and as factious Reformers, as begot such a confusion by the several desires & designs in many of the Members of that Parliament (all did never consent) and at last in the very common People of this Nation, that they were so lost by contrary designs, fears and confusions, as to believe the Scots and their Covenant would restore them to that former tranquillity which they had lost. And to that end, the Presbyterian Party of this Nation did again, in the year 1643. invite the Scotch Covenanters back into England▪ and hither they came marching with it gloriously upon their Pikes, and in their Hats with this Motto, For the Crown and Covenant of both Kingdoms, This I saw and suffered by it. But when I look back upon the ruin of Families, the bloodshed, the decay of common honesty, and how the former piety and plaindealing of this now sinful Nation is turned into cruelty and cunning! when I consider this, I praise God that he prevented me from being of that Party which helped to bring in this Covenant, and those sad confusions that have followed it. And I have been the bolder to say this of myself, because in a sad discourse with Dr. Sanderson, I heard him make the like grateful acknowledgement.  
This digression is intended for the better information of the Reader in what will follow concerning Dr. Sanderson. And first, That the Covenanters of this Nation, and their Party in Parliament, made many Exceptions against the Common-Prayer and Ceremonies of the Church, and seemed restless for another Reformation: And though their desires seemed not reasonable to the King and the learned Dr. Laud, than Archbishop of Canterbury; and many others; yet to quiet their Consciences, and prevent future confusion; they did in the year 1641. desire Dr. Sanderson to call two more of the Convocation to advise with him, and that he would then draw up some such safe alterations as he thought fit in the Service-Book, and abate some of the Ceremonies that were least material, for satisfying their consciences▪ and to this end he and two others did meet together privately twice a week at the Dean of Westminster's House, (for the space of five months or more.) But not long after that time, when Dr. Sanderson had made the Reformation ready for a view, the Church and State were both fallen into such a confusion, that Dr. Sanderson's Model for Reformation became then useless. Nevertheless the Repute of his Moderation and Wisdom was such, that he was in the year 1642. proposed by both Houses of Parliament to the King then in Oxford, to be one of their trusties for the settling of Church affairs, and was allowed of by the King to be so; but that Treaty came to nothing.  
In the year 1643. the two Houses of Parliament took upon them to make an Ordinance, and call an Assembly of Divines, to debate and settle Church-controversies (of which many that were elected were very unfit to judge:) in which Dr. Sanderson was also named by the Parliament, but did not appear, I suppose for the same reason that many other worthy and learned men did forbear, the Summons wanting the King's Authority.  
And here I must look back and tell the Reader, that in the year 1642. he was (july 21.) named by a more undoubted Authority to a more noble employment, which was to be Professor Regius of Divinity in Oxford; but though Knowledge be said to puff up, yet his modesty and too mean an opinion of his great Abilities, and some other real or pretended reasons (expressed in his Speech, when he first appeared in the Chair, and since printed) kept him from entering into it till October 1646.  
He did for about a years time continue to read his matchless Lectures, which were first de juramento, a Point very Seraphical, and as difficult, and at that time very dangerous to be handled as it ought to be. But this learned man, as he was eminently furnished with Abilities to satisfy the Consciences of men upon that important Subject; so he wanted not courage to assert the true obligation of it, and Oaths, in a degenerate Age, when men had made perjury a main part, or at least very useful to their Religion. How much the learned World stands obliged to him for these and his following Lectures de Conscientia, I shall not attempt to declare, as being very sensible that the best Pens fall short in the commendation of them: So that I shall only add, That they continue to this day, and will do for ever, as a complete standard for the resolution of the most material doubts in that part of casuistical Divinity: And therefore I proceed to tell the Reader, That about the time of his reading those Lectures (the King being then Prisoner in the Iste of Wight) that part of the Parliament then at Westminster sent the Covenant, the Negative Oath, and I know not what more to Oxford, to be taken by the Doctor of the Chair, and all Heads of Houses: and all the other in●eriour Scholars of what degree soever, were also to take these Oaths by a fixed day; for those that did not were to abandon their Colleges and the University too, within 24 hours after the beating of a Drum; And if they remained longer, they were to be proceeded against as Spies.  
Dr. Laud the Archbishop of Canterbury, the Earl of Strafford, and many others, had been formerly murdered, but the King yet was not; and the University had yet some faint hopes that in a Treaty then in being, betwixt him and them that confined him, or pretended to be suddenly, there might be such an Agreement made, that the Dissenters in the University might both preserve their Consciences, and the poor Subsistance which they then enjoyed by their Colleges.  
And being possessed of this mistaken hope, That the men in present Power were not yet grown so merciless, as not to allow manifest reason for their not submitting to the enjoined Oaths, the University appointed twenty Delegates to meet, consider, and draw up a Manifesto to them, why they could not take those Oaths but by violation of their Consciences: And of these Delegates Dr. Shelden (late Archbishop of Canterbury) Dr. Hammond, Dr. Sanderson, Dr. Morley (now Bishop of Winchester) and that most honest, very learned, and as judicious Civil Lawyer, Dr. Zouch, were a part; the rest I cannot now name; but the whole number of the Delegates requested Dr. Zouch to draw up the Law part, and give it to Dr. Sanderson, and he was requested to methodise and add what referred to Reason and Conscience, and put it into form. He yielded to their desires, and did so. And then after they had been read in a full Convocation, and allowed of, they were printed in Latin, that the Parliaments proceedings and the Universities sufferings might be manifested to all Nations; and the Imposers of these Oaths might repent, or answer them: but they were past the first; and for the latter, I might swear they neither can, nor ever will. And these reasons were also suddenly turned into English by Dr. Sanderson, that all those of these three Kingdoms might the better judge of the cause of the Loyal Parties sufferings.  
About this time the Independants (who were then grown to be the most powerful part of the Army) had taken the King from a close to a more large imprisonment, and by their own pretences to liberty of Conscience, were obliged to allow somewhat like that to the King, (who had in the year 1646. sent for Dr. Sanderson, Dr. Hammond, Dr. Sheldon (the late Archbishop of Canterbury) and Dr. Morley (the now Bishop of Winchester) to attend him, in order) to advise with them, how far he might with a good Conscience comply with the Proposals of the Parliament for a Peace in Church and State; but these having been then denied him by the Presbyterian Parliament, were now by their own rules allowed him by those Independants now in present power. And with some of those Divines, Dr. Sanderson also gave his attendance on his Majesty in the Isle of Wight; preached there before him, and had in that attendance many, both public and private Conferences with him, to his Majesty's great satisfaction. At which time he desired Dr. Sanderson, that being the Parliament had then proposed to him the abolishing of Episcopal Government in the Church, as inconsistent with Monarchy, and selling theirs and the Cathedral Churchland to pay those Soldiers that they had raised to fight against him, that he would consider of it, and declare his judgement: He undertook to do so, and did it; but it might not be printed till our King's happy restoration, and then it was. And at Dr. Sanderson's then taking his leave of his Majesty in this his last attendance on him, the King requested him to betake himself to the writing Cases of Conscience for the good of Posterity. To which his answer was, That he was now grown old, and unfit to write Cases of Conscience. But the King was so bold with him as to say; It was the simplest answer he ever heard from Dr. Sanderson; for no young man was fit to be made a judge, or write Cases of Conscience. And let me here take occasion to tell the Reader this truth, very fit, but not commonly known; that in one of these Conferences this Conscientious King was told by a faithful and private Intelligencer, that if he assented not to the Parliaments Proposals, the Treaty 'twixt him and them would break immediately, and his life would then be in danger; he was sure he knew it. To which his answer was, I have done what I can to bring my Conscience to a compliance with their Proposals and cannot, and I will not lose my Conscience to save my Life; and within a very short time after, he told Dr. Sanderson and Dr. Morley, or one of them that then waited with him, That the remembrance of two Errors did much afflict him, which were, his assent to the Earl of Strafford's death, and the abolishing Episcopacy in Scotland; and that if God ever restored him to be in a peaceable possession of his Crown, he would demonstrate his Repentance by a public Confession and voluntary Penance (I think barefoot) from the Tower of London, or Whitehall, to St. Paul's Church, and desire the people to intercede with God for his pardon. I am sure one of them that told it me, lives still, and will witness it. And it ought to be observed, that Dr. Sanderson's Lectures de juramento were so approved and valued by the King, that in this time of his imprisonment and solitude, he translated them into exact Enlish, desiring Dr. juxson (than Bishop of London) Dr. Hammond, and Sir Thomas Herbert (who then attended him in his restraint) to compare them with the Original. The last still lives, and has declared it, with some other of that King's excellencies, in a Letter under his own hand, which was lately showed me by Sir William Dugdale, King at Arms. The translation was designed to be put into the King's Library at St. James', but I doubt, not now to be found there. I thought the honour of the Author and the Translator to be both so much concerned in this Relation, that it ought not to be concealed from the Reader, and 'tis therefore here inserted.  
I now return to Dr. Sanderson in the Chair in Oxford, where they that complied not in taking the Covenant, Negative Oath, and Parliament Ordinance for Church Discipline and Worship, were under a sad and daily apprehension of Expulsion; for the Visiters were daily expected, and both City and University full of Soldiers, and a party of Presbyterian Divines, that were as greedy and ready to possess, as the ignorant and ill natured Visiters were to eject the Dissenters out of their Colleges and Livelyhoods: But notwithstanding Dr. Sanderson did still continue to read his Lecture, and did to the very faces of those Presbyterian Divines and Soldiers, read with so much reason, and with a calm fortitude make such applications, as if they were not, they ought to have been ashamed, and begged pardon of God and him, and forborn to do what followed. But these thriving sinners were hardened; and as the Visiters expelled the Orthodox, they without scruple or shame, possessed themselves immediately of their Colleges; so that with the rest, Dr. Sanderson was (in june 1648) forced to pack up and be gone, and thank God he was not imprisoned, as Dr. Shelden, Dr. Hammond, and others then were.  
I must now again look back to Oxford, and tell my Reader, that the year before this expulsion, when the University had denied this Subscription, and apprehended the danger of that Visitation which followed, they sent Dr. Morley, than Canon of Christ-Church (now Lord Bishop of Winchester) and others, to petition the Parliament for recalling the Injunction, or a mitigation of it, or to accept of their Reasons why they could not take the Oaths enjoined them; and the Petition was by Parliament referred to a Committee to hear and report the Reasons to the House, and a day set for hearing them. This done Dr. Morley and the rest went to inform & fee Counsel, to plead their Cause on the day appointed: but there had been so many committed for pleading, that none durst be so bold as to undertake it cordially; for at this time the privileges of that part of the Parliament then sitting were become a Noli me tangere; as sacred and useful to them, as Traditions ever were, or are now to the Church of Rome; their number must never be known, and therefore not without danger to be meddled with. For which Reason Dr. Morley was forced, for want of Counsel, to plead the Universities Reasons for not compliance with the Parliaments injunctions; and though this was done with great reason, and a boldness equal to the Justice of his Cause, yet the effect of it was, but that he and the rest appearing with him were so fortunate, as to return to Oxford without commitment. This was some few days before the Visiters and more Soldiers were sent down to drive the Dissenters out of the University. And one that was at this time of Dr. Morley's pleading, a powerful man in the Parliament, and of that Committee, observing Dr. Morley's behaviour & reason, & enquiring of him, and hearing a good report of his Principles in Religion, and of his Morals, was therefore willing to afford him a peculiar favour; and that he might express it, sent for me that relate this Story, and knew Dr. Morley well, and told me, He had such a love for Dr. Morley, that knowing he would not take the Oaths, and must therefore he ejected his College, and leave Oxford; he desired I would therefore write to him to ride out of Oxford when the Visiters came into it, and not return till they left it, and he should be sure then to return in safety; and that by so doing he should without taking any Oath or other molestation, enjoy his Canon's place in the College. I did receive this intended kindness with a sudden gladness, because I was sure the party had a power to do what he professed, and as sure he meant to perform it, and did therefore write the Doctor word; to which his Answer was, That I must not fail to return my Friend (who still lives) his humble and undissembled thanks, though he could not accept of his intended kindness; for when Dr. Fell (than the Dean) Dr. Gardner, Dr. Pain, Dr. Hammond, Dr. Sanderson, and all the rest of the College, were turned out, except Dr. Wall, he should take it to be, if not a sin, yet a shame to be left behind with him only. Dr. Wall I knew, and will speak nothing of him, for he is dead.  
It may be easily imagined, with what a joyful willingness these self-loving Reformers took possession of all vacant preferments, and with what reluctance others parted with their beloved Colleges and Subsistance: but their Consciences were dearer than both, and out they went; the Reformers possessing them without shame or scruple, where I will leave these Scruple-Mongers, and proceed to make an account of the then present Affairs of London, to be the next employment of my Readers patience.  
And in London all the Bishop's Houses were turned to be Prisons, and they filled with Divines that would not take the Covenant, or forbear reading Common-Prayer, or that were accused for some faults like these. For it may be noted, That about this time the Parliament sent out a Proclamation to encourage all Laymen that had occasion to complain of their Ministers, for being troublesome or scandalous, or that conformed not to Orders of Parliament, to make their complaint to a select Committee for that purpose; and the Minister though one hundred miles from London, was to appear there and give satisfaction, or be sequestered; (and you may be sure no Parish could want a covetous, or malicious, or cross-grained complainant:) by which means all Prisons in London, and in many other places, became the sad habitations of Conforming Divines.  
And about this time the Bishop of Canterbury having been by an unknown Law condemned to die, and the execution suspended for some days, many Citizens fearing time and cool thoughts might procure his Pardon, became so maliciously impudent as to shut up their shops, professing not to open them till justice was executed. This malice and madness is scarce credible, but I saw it.  
The Bishops had been about this time voted out of the House of Parliament, and some upon that occasion sent to the Tower, which made many Covenanters rejoice, and most of them to believe Mr. Brightman (who probably was a well meaning man) to be inspired when he writ his Comment on the Apocalyps; a short Abridgement of which was now printed, cried up and down the Streets and called Mr. Brightman's Revelation of the Revelation, and both bought up and believed by all the Covenanters: And though he was grossly mistaken in other things, yet, because he had there made the Churches of Geneva and Scotland, (which had no Bishops) to be Philadelphia in the Apocalypse, that Angel that God loved; and the power of Prelacy to be Antichrist, the evil Angel, which the House of Commons had now so spewed up, as never to recover their dignity: Therefore did those Covenanters rejoice, approve, and applaud Mr. Brightman, for discovering and foretelling the Bishop's downfall; so that they both railed at them, and at the same time rejoiced to buy good pennyworths of all their Land, which their Friends of the House of Commons, did afford both to themselves and them, as a reward for their zeal and diligent assistance to pull them down.  
And the Bishop's power being now vacated, the common people were made so happy, as that every Parish might choose their own Minister, and tell him when he did, and when he did not preach true Doctrine: and by this and the like means several Churches had several Teachers, that prayed and preached for and against one another; and engaged their hearers to contend furiously for truths which they understood not; some of which I shall mention in what will follow.  
I have heard of two men that in their discourse undertook to give a character of a third person; and one concluded he was a very honest man, for he was beholden to him; and the other that he was not, for he was not beholden to him. And something like this was in the designs both of the Covenanters and Independants (the last of which were now grown both as numerous and as powerful as the former:) for though they differed much in many Principles, and preached against each other, one making it a sign of being in the state of grace, if we were but zealous for the Covenant; and the other not: for we ought to buy and sell by a Measure, and to allow the same liberty of Conscience to others, which we by Scripture claim to ourselves; and therefore not to force any to swear the Covenant contrary to their Consciences, and probably lose both their Livings and Liberties too. But though these differed thus in their conclusions, yet they both agreed in their practice to preach down Common Prayer, and get into the best sequestered Livings; and whatever became of the true Owners, their Wives and Children, yet to continue in them without the least scruple of Conscience.  
They also made other strange Observations of Election, Reprobation, and freewill, and the other Points Dependant upon these; such as the wisest of the common People were not fit to judge of: I am sure I am not, though I must mention some of them historically in a more proper place, when I have brought my Reader with me to Dr. Sanderson at Boothly Panel.  
And in the way thither I must tell him, That a very Covenanter and a Scot too, that came into England with this unhappy Covenant, was got into a good sequestered Living by the help of a Presbyterian Parish, which had got the true Owner out. And this Scotch Presbyterian being well settled in this good Living, began to reform the Churchyard, by cutting down a large Ewe Tree, and some other Trees that were an ornanament to the place, and very often a shelter to the Parishioners: and they excepting against him for so doing, were by him answered, That the Trees were his, and 'twas lawful for every man to use his one as he, and not as others thought fit. I have heard (but do not affirm it) That no action lies against him that is so wicked as to steal the winding-sheet from off a dead body after 'tis buried; and have heard the reason to be, because none were supposed to be so void of humanity; and, that such a Law would vilify that Nation that would but suppose so vile a man to be born in it: I speak this because I would not suppose any man to do what this Covenanter did: And whether there were any Law against him I know not, but pity the Parish the less for turning out their legal Minister.  
We have now overtaken Dr. Sanderson at Boothy Panel, where he hoped to have enjoyed himself, though in a poor, yet in a quiet and desired privacy; but it proved otherwise: For all Corners of the Nation were filled with Covenanters, Confusion, Committee-men and Soldiers, defacing Monuments, breaking painted Glass Windows, and serving each other to their several ends, of Revenge, or Power, or Profit; and these Committee-men and Soldiers were most of them so possessed with this Covenant, that they became like those that were infected with that dreadful Plague of Athens; the Plague of which Plague was, that they by it became maliciously restless to get into company, and to joy (so the Historian 
* Thuc idides.  saith) when they had infected others, even those of their most beloved or nearest Friends or Relations; and so though there might be some of these Covenanters that were beguiled, and meant well; yet such were the generality of them, and temper of the times, that you may be sure Dr. Sanderson, who though quiet and harmless, yet was an eminent Dissenter from them, could therefore not live peaceably; nor did he: For the Soldiers would appear, and visibly oppose and disturb him in the Church when he read Prayers, some of them pretending to advise him how God was to be served more acceptably which he not approving, but continuing to observe order and decent behaviour in reading the Church Service they forced his Book from him, and tore it, expecting extemporary Prayers.  
At this time he was advised by a Parliament-man of Power and note, that loved and valued him much, not to be strict in reading all the Common Prayer, but make some little variation, especially if the Soldiers came to watch him; for if he did, it might not be in the Power of him and his other Friends to secure him from taking the Covenant, or Sequestration for which Reasons he did vary somewhat from the strict Rules of the Rubric. I will set down the very words of Confession which he used, as I have it under his own hand; and tell the Reader that all his other variations were as little, and very much like to this.  

His Confession.  
OAlmighty God and merciful Father, we thy unworthy Servants do with shame and sorrow confess, that we have all our life long gone astray out of thy ways like lost sheep; and that by following too much the vain devices and desires of our own hearts, we have grievously offended against thy holy Laws, both in thought, word, and deed▪ we have many times left undone those good duties, which we might and ought to have done; and we have many times done those evits, when w● might have avoided them, which we ought not to have done. We confess, O Lord, that there is no health at all, nor help in any Creature to relieve us; but all our hope is in thy mercy; whose justice we have by our sins so far provoked: have mercy therefore upon us, O Lord, have mercy upon us miserable offenders▪ spare up good God, ●●● confession 〈◊〉, that we perish not; but according to thy gracious promise ●● declared unto mankind in Christ jesus our Lord, Restore us upon our true Repentance into thy grace and favour. And grant, O most merciful Father, son his sake, that we henceforth study to serve and please thee by leading a godly righteous, and a sober Life, to the glory of thy holy Nam●●, and the eternal comfort of our own Souls, through jesus Christ our Lord. Amen.   
In these and other provocations of rearing his Service Book, a Neighbour came on a Sunday, after the Evening Service was ended, to visit and condole with him for the affront offered by the Soldiers. To whom he spoke withly a domposed patience, and said; God hath restored me to my desired privacy with my Wife and Children, where I hoped to have met with quietness; and it proves not so; but I will labour to be pleased, because God, on whom I depend, sees 'tis not ●it for me to be quiet. I praise him that he hath by his grace prevented me from making shipwreck of a good Conscience to maintain me in a place 
* Doctor ●f the Chair.  of great reputation and profit: and though my condition be such, that I need the last; yet I submit: for God did not send me into this World to do my own, but suffer his Will, and I will obey it. Thus by a sublime depending on his wise and powerful, and pitiful Creator, he did cheerfully submit to what God had appointed; still justifying the truth of that Doctrine and the reason of that Discipline which he had preached.  
About this time that excellent Book of the King's Meditations in his Solitude was printed, and made public; and Dr. Sanderson was such a lover of the Author, and so desirous that not this Nation only, but the whole world should see the character of him in that Book, and something of the cause for which he and many others then suffered, that he designed to turn it into Latin: but when he had done half of it most excellently, his Friend Dr. Earl prevented him, by appearing to have done it, and printed the whole very well before him.  
And about this time his dear and most intimate Friend, the learned Dr. Hammond, came to enjoy a quiet conversation and rest with him for some days at Boothby Panel, and did so. And having formerly persuaded him to trust his excellent memory, and not read, but try to speak a Sermon as he had writ it. Dr. Sanderson became so compliant as to promise he would. And to that end they two went early the Sunday following to a Neighbour Minister, and requested to exchange a Sermon; and they did so. And at Dr. Sanderson's going into the Pulpit, he gave his Sermon (which was a very short one) into the hand of Dr. Hammond, intending to preach it as 'twas writ; but before he had preached a third part, Dr. Hammond (looking on his Sermon as written) observed him to be out, and so lost as to the Matter, especially the Method, that he also became afraid for him; for 'twas discernible to many of that plain Auditory: But when he had ended this short Sermon, as they two walked homeward, Dr. Sanderson said with much earnestness, Good Doctor give me my Sermon, and know, that neither you, nor any man living, shall ever persuade me to preach again without my Books. To which the reply was, Good Doctor be not angry; for if I ever persuade you to preach again without Book, I will give you leave to burn all the Books that I am Master of.  
Part of the occasion of Doctor Hammond's visit was at this time, to discourse Dr. Sanderson about some Opinions, in which if they did not then, they had doubtless differed formerly; 'twas about those knotty Points, which are by the Learned called the Quinquarticular Controversy; of which I shall proceed, not to given any▪ Judgement (I pretend not to that) but some short Historical Account which shall follow.  
There had been, since the unhappy Covenant was brought, and so generally taken in England, a liberty given or taken by many Preachers (those of London especially) to preach and be too positive in the Points of Universal Redemption, Predestination, and those other depending upon these. Some of which preached That all men were, before they came into this world, so predestinated to salvation or damnation, that 'twas not in their power to sin so, as to lose the first, nor by their most diligent endeavour to avoid the latter. Others, That 'twas not so; because than God could not be said to grieve for the death of a sinner, when he himself had made him so by an inevitable decree, before he had so much as a being in this world; affirming therefore, that man had some power left him to do the will of God, because he was advised to work out his salvation with fear and trembling; maintaining, that 'tis most certain every man can do what he can to be saved; and as certain that he that does what he can to be saved, shall never be damned: And yet many that affirmed this to be a truth, would yet confess, That that grace, which is but a persuasive offer, and left to us to receive or refuse; is not that grace which shall bring men to Heaven. Which truths, or untruths, or both, be they which they will, did upon these or the like occasions come to be searched into, and charitably debated betwixt Dr. Sanderson, Dr. Hammond, and Dr. Pierce (the now reverend Dean of Salisbury) of which I shall proceed to give some account, but briefly.  
In the year 1648. the 52 London Ministers (than a Fraternity of Zion College in that City) had in a printed Declaration aspersed Dr. Hammond most heinously, for that he had in his Practical Catechism affirmed, That our Saviour died for the sins of all mankind. To justify which truth, he presently makes a charitable Reply (as 'tis now printed in his Works.) After which there were many Letters passed betwixt the said Dr. Hammond, Dr. Sanderson, and Dr. Pierce, concerning God's grace and decrees. Dr. Sanderson was with much unwillingness drawn into this Debate; for he declared it would prove uneasy to him, who in his judgement of God's decrees, differed with Dr. Hammond (whom he reverenced and loved dearly) and would not therefore engage himself in a Controversy, of which he could never hope to see and end: nevertheless they did all enter into a charitable disquisition of these said Points in several Letters, to the full satisfaction of the Learned; those betwixt Dr. Sanderson and Dr. Hammond being now printed in his Works▪ and for what passed betwixt him and the learned Dr. Pierce, I refer my Reader to a Letter sent to me and annexed to the end of this Relation.  
I think the Judgement of Dr. Sanderson was by these Debates altered from what it was at his entrance into them; for in the year 1632, when his excellent Sermons were first printed in 4o the Reader may on the Margin find some accusation of Arminius for false Doctrine; and find, that upon a review and reprinting those Sermons in folio in the year 1657. that accusation of Arminius is omitted. And the change of his judgement seems more fully to appear in his said Letter to Dr. Pierce. And let me now tell the Reader, which may seem to be perplexed with these several affirmations of God's decrees before mentioned, that Dr. Hammond in a Postscript to the last Letter of his to Dr. Sanderson, says, God can reconcile his own contradictions, and therefore advises all men, as the Apostle does, to study mortification, and be wise to sobriety. And let me add further, that if these 52 Ministers of Zion College were the occasion of the Debates in these Letters; they have, I think, been the occasion of giving an end to the Quinquarticular Controversy; for none have since undertaken to say more; but seem to be so wise, as to be content to be ignorant of the rest, till they come to that place, where the secrets of all hearts shall be laid open. And let me here tell the Reader also; that if the rest of mankind would, as Dr. Sanderson, not conceal their alteration of Judgement, but confess it to the honour of God and themselves; then, our Nation would become freer from pertinacious Disputes, and fuller of Recantations.  
I am not willing to lead my Reader to Dr. Hammond and Dr. Sanderson where we left them together at Boothly Panel, till I have looked back to the long Parliament, the Society of Covenanters in Zion College, and those others scattered up and down in London, and given some account of their proceedings and usage of the late learned Dr. Laud, than Archbishop of Canterbury, whose life seemed to be sacrificed, to appease the popular fury of that present time. And though I will forbear to mention the injustice of his death, and the barbarous usage of him, both at his Trial and before it; yet my desire is, that what follows may be noted, because it does now, or may hereafter concern us; that is, to note, That in his last sad Sermon on the Scaffold at his death, he did (as our blessed Saviour advised his Disciples,) Pray for those that persecuted and despitefully used him. And not only pardoned those Enemies; but passionately begged of Almighty God that he would also pardon them; and besought all the present beholders of this sad sight, that they would pardon and pray for him: But tho' he did all this, yet, he seemed to accuse the Magistrates of the City, for not suppressing a sort of people whose malicious and furious Zeal, had so far transported them, and violated all modesty; that tho' they could not know, whether he were justly or unjustly condemned, were yet suffered to go visibly up and down to gather hands to a Petition, that the Parliament would hasten his Execution. And he having declared how unjustly he thought himself to be condemned, and accused for endeavouring to bring in Popery (for that was one of the Accusations for which he died) he declared with sadness, That the several Sects and Divisions then in England (which he had laboured to prevent) were now like to bring the Pope a far greater harvest, than he could ever have expected without them. And said, these Sects and Divisions introduce profaneness under the cloak of● an imaginary Religion; and, that we have lost the substance of Religion by changing it into Opinion; and, that by these means the Church of● England, which all the jesuits machinations could not ruin, was fallen into apparent danger by those (Covenanters) which were his Accusers. To this purpose he spoke at his death: for which, and more to the same purpose, the Reader may view his last sad Sermon on the Scaffold. And 'tis here mentioned, because his dear Friend Dr. Sanderson seems to demonstrate the same fear of Popery in his two large and remarkable Prefaces before his two Volumes of Sermons; and seems also with much sorrow to say the same again in his last Will, made when he was and apprehended himself to be very near his death. And these Covenanters ought to take notice of it; and to remember, that by the late wicked War began by them, Dr. Sanderson was ejected out of the Professors Chair in Oxford; and that if he had continued in it (for he lived 14 years after) both the Learned of this and other Nations had been made happy by many remarkable Cases of Conscience, so rationally stated, and so briefly, so clearly, and so convincingly determined, that Posterity might have joyed and boasted, That Dr. Sanderson was born in this Nation, for the ease and benefit of all the Learned that shall be born after him: But, this benefit is so like time past, that they are both irrecoverably lost.  
I should now return to Boothby Panel where we left Dr. Hammond and Dr. Sanderson together, but neither can now be found there: For, the first was in his Journey to Londoni, and the second seized upon the day after his Friend's departure, and carried Prisoner to Lincoln, than a Garrison of the Parliaments. For the pretended reason of which Commitment, I shall give this following account.  
There was one Mr. Clerk, (the Minister of Alington, a Town not many miles from Boothby Panel,) who was an active man for the Parliament and Covenant; and one that, when Belvoire Castle (than a Garrison for the Parliament) was taken by a Party of the King's Soldiers, was taken in it, and made a Prisoner of War in Newark, (than a Garrison of the Kings;) a man so active and useful for his Party, that they became so much concerned for his enlargement, that the Committee of Lincoln sent a Troop of Horse to seize and bring Dr. Sanderson a Prisoner to that Garrison; and they did so. And there he had the happiness to meet with many, that knew him so well as to reverence and treat him kindly; but told him, He must continue their Prisoner, till he should purchase his own enlargement by procuring an Exchange for Mr. Clarke then Prisoner in the King's Garrison of Newark. There were many Reasons given by the Doctor of the Injustice of his Imprisonment, and the Inequality of the Exchange, but all were uneffectual: For done it must be, or he continue a Prisoner. And in time done it was upon the following Conditions.  
First, That Dr. Sanderson and Mr. Clarke being Exchanged, should live undisturbed at their own Parishes; and if either were injured by the Soldiers of the contrary Party, the other having notice of it, should procure him a Redress, by having satisfaction made for his loss, or for any other injury; or if not, he to be used in the same kind by the other Party. Nevertheless, Dr. Sanderson could neither live safe, nor quietly, being several times plundered, and once wounded in three places; but he, apprehending the remedy might turn to a more intolerable burden by impatience or complaining, forbore both: and possessed his Soul in a contented quietness, without the least repining. But though he could not enjoy the safety he expected by this Exchange, yet by his Providence that can bring good out of evil, it turned so much to his advantage, that whereas his Living had been Sequestered from the Year 1644, and continued to be so till this time of his Imprisonment, he, by the Articles of War in this Exchange for Mr. Clarke, procured his Sequestration to be recalled, and by that means enjoyed a poor but more contented subsistence for himself, his Wife and Children, till the happy Restauration of our King and Church.  
In this time of his poor, but contented privacy of life, his Casuistical Learning, Peaceful Moderation and Sincerity, became so remarkable, that there were many that applied themselves to him for Resolution in perplexed Cases of Conscience; some known to him, and many not; some requiring satisfaction by Conference, others by Letters; so many, that his life became almost as restless as their minds; yet— as St. Paul accounted himself a Debtor to all men, so he, for he denied none. And if it be a truth which holy Mr. Herbert says, That all worldly joys seem less, when compared with showing mercy, or doing kindnesses; then doubtless this Barnabas, this son of Consolation, Dr. Sanderson might have boasted for relieving so many restless and wounded Consciences; which, as Solomon says, are a burden that none can bear, though their fortitude may sustain their other Calamities: and if words cannot express the joy of a Conscience relieved from such restless Agonies; then Dr. Sanderson might rejoice, that so many were by him so clearly and conscientiously satisfied; and would often praise God for that ability, and as often for the occasion; and, that God had inclined his heart to do it, to the meanest of any of those poor, but precious Souls, for which his Saviour vouchsafed to be Crucified.  
Some of those very many Cases that were resolved by Letters, have been preserved and printed for the benefit of Posterity; as namely,  

1. Of the Sabbath.  
2. Marrying with a Recusant.  
3. Of unlawful Love.  
4. Of a Military life.  
5. Of Scandal.  
6. Of a Bond taken in the King's Name.  
7. Of the Engagement.  
8. Of a rash Vow.   
But many more remain in private hands, of which one is of Simony; and I wish the World might see it, that it might undeceive so many mistaken Patrons, who think they have discharged that great and dangerous trust, both to God and Man, if they take no money for a Living, though it may be parted with for other ends less justifiable, which I forbear to name.  
And in this time of his retirement, when the common people were amazed and grown restless and giddy by the many falsehoods, and misapplications of Truths frequently vented in Sermons, when they wrested the Scripture by challenging God to be of their party, and called upon him in their Prayers to patronise their Sacrilege and zealous Frenzies in this time, he did so compassionate the generality of this misled Nation, that though the Times threatened such an undertaking with danger; yet, he then hazarded his safety by writing the large and bold Preface now extant before his last 20 Sermons, (first Printed in the dangerous Year 1655.) In which there was such strength of Reason, with so powerful and clear convincing Applications made to the Nonconformists, as being read by one of those dissenting Brethren, who was possessed of a good sequestered Living, and with it such a spirit of Covetousness and Contradiction, as being neither able to defend his error, no yield to truth manifested (his Conscience having slept long and quietly in that Living) was yet at the reading of it so awakened, (for there is a Divine Power in reason) that after a conflict with the reason he had met, and the damage he was to sustain if he consented to it (and being still unwilling to be so convinced, as to lose by being over-reasoned) he went in haste to the Bookseller of whom 'twas bought, threatened him, and told him in anger, he had sold a Book in which there was false Divinity; and that the Preface had upraided the Parliament, and many godly Ministers of that Party for unjust dealing.— To which his Reply was, ('twas Tim. Garthwaite) That 'twas not his Trade to judge of true or false Divinity, but to print and sell Books; and yet if he, or any Friend of his would write an Answer to it, and own it by setting his Name to it, he would print the Answer, and promote the selling of it.  
About the time of his Printing this excellent Preface, I met him accidentally in London in sad-coloured clothes, and God knows, far from being costly: the place of our meeting was near to Little Britain, where we had been to buy a Book, which he then had in his hand: we had no inclination to part presently; and therefore turned to stand in a corner under a Penthouse (for it began to rain) and immediately the Wind rose, and the rain increased so much, that both became so inconvenient, as to force us into a cleanly house, where we had Bread, Cheese, Ale, and a Fire for our ready money. This rain and wind were so obliging to me, as to force our stay there for at least an hour, to my great content and advantage; for in that time he made to me many useful observations of the present Times with much clearness and conscientious freedom. I shall relate a part of them, in hope they may also turn to the advantage of my Reader.— He seemed to lament, that the Parliament had taken upon them to abolish our Liturgy, to the grief and scandal of so many Devout and Learned Men, and the disgrace of those many Martyrs, who had sealed the truth and necessary use of it with their Blood: and that no Minister was now thought godly that did not decry it; and, at least, pretend to make better Prayers ex tempore: and that they, and only they that could do so, prayed by the Spirit, and were godly; though in their Sermons they disputed; and evidently contradicted each other in their Prayers. And as he did dislike this, so he did most highly commend the Common-Prayer of the Church, saying, The Holy Ghost seemed to assist the Composers: and, that the effect of a Constant use of it, would be, to melt and form the Soul into holy thoughts and desires: and, beget habits of Devotion.— This he said: and that the Collects were the most passionate, proper, and most elegant comprehensive expressions that any Language ever afforded; and that there was in them such Piety, and that, so interwoven with Instructions, that they taught us to know the Power, the Wisdom, the Majesty, and Mercy of God, and much of our Duty both to Him and our Neighbour; and that a Congregation behaving themselves reverently, and putting up to God these joint and known desires for pardon of sins, and their praises for mercies received, could not but be more pleasing to God, than those raw unpremeditated expressions which many understood not, and to which many of the hearers could not say Amen.  
And he then commended to me the frequent use of the Psalter or Psalms of David; speaking to this purpose, That they were the Treasury of Christian Comfort, fitted for all persons and all necessities; able to raise the Soul from dejection by the frequent mention of God's Mercies to repentant Sinners; able to stir up holy desires; to increase joy; to moderate sorrow; to nourish hope, and teach us patience, by waiting God's leisure for what we beg: able to beget a trust in the Mercy, Power, and Providence of our Creator; and to cause a resignation of ourselves to his Will; and then (and not till then) to believe ourselves happy. This he said the Liturgy and Psalms taught us; and that by the frequent use of the last they would not only prove to be our Soul's comfort, but would become so habitual, as to transform them into the image of his Soul that composed them.— After this manner he expressed himself and sorrow, concerning the Liturgy and Psalms; and seemed to lament that this, which was the Devotion of the more Primitive Times, should in common Pulpits be turned into needless debates about freewill, Election, and Reprobation, of which, and many like Questions, we may be safely ignorant, because Almighty God intends not to lead us to Heaven by hard Questions, but by meekness and charity, and a frequent practice of Devotion.  
And he seemed to lament very much, that by the means of irregular and indiscreet Preaching, the generality of the Nation were possessed with such dangerous mistakes, as to think, They might be religious first, and then just and merciful; that they might sell their Consciences, and yet have something left that was worth keeping; that they might be sure they were elected, though their Lives were visibly scandalous; that to be cunning was to be wise; that to be rich was to be happy, though 'tis evidently false; that to speak evil of Government, and to be busy in things they understood not, was no sin. These, and the like mistakes, he lamented much, and besought God to remove them, and restore us to that humility, sincerity, and single-heartedness, with which this Nation was blest, before the unhappy Covenant was brought amongst us, and every Man preached and prayed what seemed best in his own eyes. And he than said to me, That the way to restore this Nation to a more meek and Christian temper, was to have the Body of Divinity (or so much of it as was needful to be known by the Common people) to be put into 52 Homilies, or Sermons, of such a length as not to exceed a third or fourth part of an hours reading; and these needful Points to be made so clear and plain, that those of a mean capacity might know what was necessary to be believed, and what God requires to be done; and then some plain applications of trial and conviction: and these to be read every Sunday of the Year, as infallibly as the blood circulates the body at a set time; and then as certainly begun again, and continued the Year following.  
And, he explained the reason of this his desire, by saying to me,— All Grammar Scholars, that are often shifted, from one to another School, learn neither so much, nor their little so truly, as those that are constant to one good Master: because, by the several Rules of teaching in those several Schools, they learn less, and become more and more confused; and at last, so puzzled and perplexed, that their learning proves useless both to themselves and others. And so do the immethodical, useless, needless Notions that are delivered in many Sermons, make the hearers; but a clear and constant rule of teaching us, what we are to know, and do, and what not, and that taught us by an approved authority, might probably bring the Nation to a more Conscientious practice of what we know, and aught to do. Thus did this Prudent Man explain the reason of this his desire: and oh! that he had undertaken what he advised; for then, in all probability it would have proved so useful, that the present Age would have been blest by it: and, Posterity would have blest him for it.  
And at this happy time of my enjoying his company and this discourse, he expressed a sorrow by saying to me, O that I had gone Chaplain to that excellently Accomplished Gentleman, your Friend, Sir Henry Wootton! which was once intended, when he first went Ambassador to the State of Venice: for by that Employment I had been forced into a necessity of conversing, not with him only, but with several Men of several nations; and might thereby have kept myself from my unmanly bashfulness, which has proved very troublesome, and not less inconvenient to me; and which I now fear is become so habitual as never to leave me: and besides, by that means I might also have known, or at least have had the satisfaction of seeing one of the late Miracles of Mankind, for general Learning, Prudence, and Modesty, Sir Henry Wootton' s dear Friend, Padre Paulo, who, the Author of his Life says, was born with a bashfulness as invincible, as I have found my own to be: A man whose fame must never die, till Virtue and Learning shall become so useless as not to be regarded.  
This was a part of the benefit I then had by that hours conversation: and I gladly remember and mention it, as an Argument of my happiness, and his great humility and condescension. I had also a like advantage by another happy Conference with him, which I am desirous to impart in this place to the Reader. He lamented much, that in those times of Confusion many Parishes, where the maintenance was not great, there was no Minister to officiate; and that many of the best Sequestered Livings were possessed with such rigid Covenanters as denied the Sacrament to their Parishioners, unless upon such conditions, and in such a manner as they could not with a good Conscience take it: This he mentioned with much sorrow, saying, The blessed Sacrament did, even by way of preparation for it, give occasion to all conscientious Receivers to examine the performance of their Vows, since they received that last seal for the pardon of their sins past; and also to examine and research their hearts, and make penitent reflections on their failings; and that done to bewail them seriously, and then make new Vows or Resolutions to obey all God's Commands better, and beg his grace to perform them. And that this being faithfully done, than the Sacrament repairs the decays of grace, helps us to conquer infirmities, gives us grace to beg God's grace, and then gives us what we beg; makes us still hunger and thirst after his righteousness, which we then receive, and being assisted with our own endeavours, will still so dwell in us, as to become our Sanctification in this life, and our comfort on our last Sick-beds. The want of this blessed benefit he lamented much and pitied their condition that desired, but could not obtain it,  
I hope I shall not disoblige my Reader, if I here enlarge into a further Character of his person and temper. As first, That he was moderately tall; his behaviour had in it much of a plain comeliness, and very little (yet enough) of ceremony or courtship; his looks and motion manifested an indearing affability and mildness, and yet he had with these a calm, and so matchless a fortitude, as secured him from complying with any of those many Parliament Injunctions, that interfered with a doubtful Conscience. His Learning was methodical and exact; his Wisdom useful; his Integrity visible; and his whole life so unspotted, so like the Primitive Christians, that all aught to be preserved as Copies for Posterity to write after; the Clergy especially; who with impure hands ought not to offer Sacrifice to that God, whose pure Eyes abhor iniquity; and, especially in them.  
There was in his Sermons no improper Rhetoric, nor such perplexed divisions, as may be said to be like too much light, that so dazzles the eyes that the sight becomes less perfect: But in them there was no want of useful matter, nor waste of words; and yet such clear distinctions as dispelled all confused Notions, and made his hearers depart both wiser, and more confirmed in virtuous Resolutions.  
His Memory was so matchless and firm, as 'twas only overcome by his bashfulness: for he alone, or to a Friend, could repeat all the Odes of Horace, all Tully's Offices and much of juvenal and Persius without Book; and would say, The repartition of one of the Odes of Horace to himself, (which he did often) was to him such Music, as a Lesson on the Viol was to others, when they played it voluntarily to themselves or Friends. And though he was blest with a clearer Judgement than other men; yet he was so distrustful of it, that he did usually over-consider of consequences, and would so delay and reconsider what to determine, that though none ever determined better, yet, when the Bell tolled for him to appear and read his Divinity Lectures in Oxford, and all the Scholars attended to hear him, he had not then, or not till then, resolved and writ what he meant to determine; so that that appeared to be a truth, which his old dear Friend Dr. Sheldon would often say of him, namely, That his judgement was so much superior to his fancy, That whatsoever this suggested, that disliked and controlled; still considering and reconsidering, till his time was so wasted, that he was forced to write, not (probably) what was best, but what he thought last. And yet what he did then read, appeared to all hearers to be so useful, clear, and satisfactory, as none ever determined with greater applause.  
These tiring and perplexing thoughts begot in him some averseness to enter into the toil of considering and determining all Casuistical Points; because during that time they neither gave rest to his Body or Mind. But though he would not suffer his Mind to be always laden with these knotty Points and Distinctions; yet the study of old Records, Genealogies, and Heraldry, were a recreation, and so pleasing, that he would say they gave a pleasant rest to his mind. Of the last of which I have seen two remarkable Volumes; and the Reader needs neither to doubt their truth or exactness.  
And this holy humble Man had so conquered all repining and ambitious thoughts, and with them all other unruly passions, that, if the accidents of the day proved to his danger or damage, yet he both began and ended it with an even and undisturbed quietness: always praising God that he had not withdrawn food and raiment from him and his poor Family; nor suffered him in the times of trial to violate his Conscience for his safety, or to support himself or them in a more splendid or plentiful condition; and that he therefore resolved with David, That his praise should be always in his mouth.  
I have taken a content in giving my Reader this Character of his Person, his Temper, and some of the Accidents of his life past; and much more might be added of all: But I will with sorrow look forward to the sad days, in which so many good Men, Clergymen especially, were sufferers; namely, about the Year 1658. at which time Dr. Sanderson was in a very pitiful condition as to his Estate: And in that time Mr. Robert boil (a Gentleman of a very Noble Birth, and more Eminent for his Liberality, Learning and Virtue,) and of whom I would say much more, but that he still lives) having casually met with, and read his Lectures de juramento, to his great satisfaction, and being informed of Dr. Sanderson's great Innocence and Sincerity, and that he and his Family were brought into a low condition by his not complying with the Parliaments injunctions, sent him by his dear Friend Dr. Barlow, (the now Learned Bishop of Lincoln,) 50 l. and with it a request and promise: The request was, That he would review the Lectures de Conscientia, which he had read when he was Doctor of the Chair in Oxford, and print them for the good of Posterity; (and this Dr. Sanderson did in the Year 1659.) And the Promise was, That he would pay him that, or if he desired it, a greater Sum yearly, during his Life to enable him to pay an Amanuensis, to ease him from the trouble of writing what he should conceive or dictate.— For the moré particular account of which, I refer my reader to a Letter writ to me by the said Dr. Barlow, which I have annexed to the end of this Relation.  
Towards the beginning of the Year 1600. when the many mixed Sects, and their Creators, and merciless Protectors, had led, or driven each other into a Whirl-pool of Confusion both in Church and State: when amazement and fear had seized most of them by foreseeing, they must now not only Vomit up the Churches, and the King's Land, but their accusing Consciences did also give them an inward and fearful Intelligence, that the God of opposition, disobedience, and confusion, which they had so long and so diligently feared, was now ready to reward them with such wages as he always pays to Witches for their obeying him. When these Wretches (that had said to themselves, We shall see no sorrow,) were come to foresee an end of their cruel reign, by our King's return, and such Sufferers as Dr. Sanderson (and with him many of the oppressed Clergy and others) could foresee the Cloud of their afflictions would be dispersed by it. Then the 29th. of May following, the King was by our good God restored to us, and we to our known Laws and Liberties, and then a general joy and peace seemed to breath through the three Nations; the suffering and sequestered Clergy (who had like the Children of Israel, sat long lamenting their sad Condition, and hanged their neglected Harps on the Willows that grow by the Rivers of Babylon) were after many thoughtful days, and restless nights, now freed from their Sequestration, restored to their Revenues, and to a liberty to adore, praise, and pray to Almighty God publicly in such order as their Consciences and Oaths had formerly obliged them. And the Reader will easily believe that Dr. Sanderson and his dejected Family rejoiced to see this happy day, and be of this number.  
At this time of the conformable Clergies deliverance, from the Presbyterian severities; the Doctor said to a Friend. I look back on this strange and happy turn of the late times, with amazement and thankfulness; and cannot but think the Presbyterians ought to read their own Errors, by considering that by their own rules the Independants have punished, and supplanted them as they did the Conformable Clergy, who are now (so many as still live) restored to their lawful right; and, as the Prophet David hath taught me, so I say with a thankful heart. Verily, there is a God that judgeth the earth: And, a reward for the righteous.  
It ought to be considered (which I have often heard or read) that in the Primitive times, men of learning, prudence, and virtue were usually sought for, and solicited to accept of Episcopal Government, and often refused it. For, they conscientiously considered that the Office of a Bishop was not made up of ease and state, but of labour and care: that they were trusted to be of God's Almoners of the Church's Revenue, and double their care for the Churches good, and the poor; to live strictly themselves, and use all diligence to see that their Family, Officers, and Clergy, became examples of innocence and Piety to others; and that the account of that Stewardship must at the last dreadful day be made to the Searcher of all hearts: and for these reasons they were in the Primitive times timorous to undertake it. It may not be said that Dr. Sanderson was accomplished with these, and all the other requisites required in a Bishop, so, as to be able to answer them exactly; but it may be affirmed, as a good preparation, that he had at the Age of 73 years (for he was so old at the King's return) fewer faults to be pardoned by God or Man, than are apparent in others in these days, in which (God knows) we fall so short of that visible sanctity and zeal to God's glory, which was apparent in the days of Primitive Christianity. This is mentioned by way of preparation to what I shall say more of Dr. Sanderson; as namely, That at the King's return Dr. Sheldon, the late prudent Archbishop of Canterbury (than whom none knew, valued, or loved Dr. Sanderson more or better) was by his Majesty made a chief Trustee to commend to him fit men to supply the then vacant Bishoprics. And Dr. Sheldon knew none fitter than Dr. Sanderson, and therefore humbly desired the King that he would nominate him: and that done; he did as humbly desire Dr. Sanderson that he would For Gods and the Church's sake take that charge and care upon him. Dr. Sanderson had, if not an unwillingness, certainly no forwardness to undertake it, and would often say, He had not led himself, but his Friend would now lead him into a temptation, which he had daily▪ prayed against; and besought God, if he did undertake it so, to assist him with his grace, that the example of his life, his cares and endeavours might promote his glory, and help forward the salvation of others.  
This I have mentioned as a happy preparation to his Bishopric▪ and am next to tell that he was consecrated Bishop of Lincoln at Westminster the 28th of October, 1660.  
There was about this time a Christian care taken, that those whose Consciences were (as they said) tender, and could not comply with the Service and Ceremonies of the Church, might have a satisfaction given by a Friendly debate betwixt a select number of them, and some like number of those that had been Sufferers for the Church Service and Ceremonies, and now restored to liberty; of which last some were then preferred to power and dignity in the Church. And of these Bishop Sanderson was one, and then chose to be a Moderator in that debate, and he performed his trust with much mildness, patience and reason; but all proved uneffectual: For there be some prepossessions like jealice, (which though causeless, yet) cannot be removed by reasons as apparent as demonstration can make any truth. The place appointed for this debate was the Savoy in the Strand: and the Points debated were, I think, many; (and I think many of them needless) some affirmed to be truth and reason, some denied to be either; and these debates being at first in words, proved to be so loose and perplexed, as satisfied neither Party. For sometime that which had been affirmed was immediately forgor, or mistaken, or denied, and so no satisfaction given to either party. And that the debate might become more satisfactory and useful, it was therefore resolved that the day following the desires and reasons of the Non-conformists should be given in writing, and they in writing receive Answers from the conforming party. And though I neither now can, nor need to mention all the Points debated, nor the names of the dissenting Brethren: yet I am sure Mr. Richard Baxter was one, and I am sure also one of the Points debated, was Concerning a Command of Lawful Superiors, what was sufficient towards its being a lawful Command?— this following Proposition was brought by the conforming Party.  

That Command which commands an act in itself lawful, and no other act or Circumstance unlawful, is not sinful.  
Mr. Baxter denied it for two Reasons, which he gave in with his own hand in writing thus: One was, Because that may be a sin per accidens, which is not so in itself; and may be unlawfully commanded, though that accident be not in the command. Another was, That it may be commanded under an unjust penalty.  
Again, this proposition being brought by the Conformists, That Command which commandeth an act in itself lawful, and no other act whereby any unjust penalty is enjoined, nor any circumstance whence per accidens any sin is consequent which the Commander ought to provide against, is not sinful.  
Mr. Baxter denied it for this reason then given in with his own hand in writing, thus: Because the first act commanded may be per accidens unlawful, and be commanded by an unjust penalty, though no other act or circumstance commanded be such.  
Again, this Proposition being brought by the Conformists, That Command which commandeth an act in itself lawful, and no other Act whereby any unjust penalty is enjoined, nor any circumstance whence directly or per accidens any sin is consequent, which the Commander ought to provide against; hath in it all things requisite to the lawfulness of a Command, and paticularly cannot be guilty of commanding an act per accidens unlawful, nor of commanding an act under an unjust penalty.  
Mr. Baxter denied it upon the same Reasons.  


Peter Gunning.  
john Pearson.     
These were then two of the Disputants, still live, and will attest this; one being now Lord Bishop of Ely, and the other of Chester. And the last of them told me very lately, that one of the Dissenters (which I could, but forbear to name) appeared to Dr. Sanderson to be so bold, so troublesome, and so illogical in the dispute, as forced patient Dr. Sanderson (who was then Bishop of Lincoln, and a Moderator with other Bishops) to say with an unusual earnestness, That he had never met with a man of more pertinacious confidence, and less abilities in all his conversation.  
But, though this debate at the Savoy was ended without any great satisfaction to either party, yet both parties knew the desires and understood the abilities of the other much better than before it: and the late distressed Clergy, that were now restored to their former rights and power, were so Charitable, as at their next meeting in Convocation to contrive to give the Dissenting Party satisfaction by alteration, explanation, and addition to some part both of the Rubric and Common-Prayer; as also by adding some new necessary Collects, with a particular Collect of Thanksgiving. How many of these new Collects were worded by Dr. Sanderson, I cannot say; but am sure the whole Convocation valued him so much, that he never undertook to speak to any Point in question, but he was heard with great willingness and attention; and when any Point in question was determined, the Convocation did usually desire him to word their intentions, and as usually approve and thank him.  
At this Convocation the Common-Prayer was made more complete by adding three new necessary Offices; which were, A form of Humiliation for the murder of King Charles the Martyr, a thanksgiving for the Restoration of his Son our King; and for the baptising of persons of riper age. I cannot say Dr. Sanderson did form or word them all, but doubtless more than any single man of the Convocation; and he did also, by desire of the Convocation, alter and add to the forms of Prayers to be used at Sea (now taken into the Service-Book.) And it may be noted, That William, the now most Reverend Archbishop of Canterbury, was in these employments diligently useful; especially in helping to rectify the Calendar and Rubric. And lastly, it may be noted, that for the satisfying all the dissenting Brethren and others, the Convocations Reasons for the alterations and additions to the Liturgy, were by them desired to be drawn up by Dr. Sanderson; which being done by him, and approved by them, was appointed to be Printed before the Liturgy, and may be now known by this Title,— The Preface: and begins thus— It hath been the wisdom of the Church.  
I shall now follow Dr. Sanderson to his Bishopric, and declare a part of his behaviour in that busy and weighty employment. And first, That it was with such condescension and obligingness to the meanest of his Clergy, as to know and be known to most of them. And indeed he practised the like to all men of what degree soever, especially to his old Neighbours or Parishioners of Boothby Panel; for there was all joy at his Table when they came to visit him: then they prayed for him, and he for them with an unfeigned affection.  
I think it will not be denied but that the care and toil required of a Bishop, may justly challenge the riches and revenue with which their Predecessors had lawfully endowed them; and yet he sought not that so much, as doing good with it both to the present Age and Posterity; and he made this appear by what follows.  
The Bishop's chief House at Buckden, in the County of Huntingdon, the usual Residence of his Predecessors (for it stands about the midst of his Diocese) having been at his Consecration a great part of it demolished, and what was left standing under a visible decay, was by him undertaken to be erected and repaired; and it was performed with great speed, care, and charge. And to this may be added, That the King having by an Injunction commended to the care of the Bishops, Deans, and prebend's of all Cathedral Churches, the repair of them, their Houses, and an augmentation of the revenue of small Vicarages; He, when he was repairing Bugden, did also augment the last, as fast as Fines were paid for renewing Leases: so fast, that a Friend taking notice of his bounty, was so bold as to advise him to remember, he was under his first fruits, and that he was old, and had a wife and children that were yet but meanly provided for, especially if his dignity were considered. To whom he made a mild and thankful answer, saying, It would not become a Christian Bishop to suffer those houses built by his Predecessors to be ruined for want of repair; and less justifiable to suffer any of those poor Vicars that were called to so high a calling as to sacrifice at God's Altar, to eat the bread of sorrow constantly, when he had a power by a small augmentation to turn it into the bread of cheerfulness: and wished, that as this was, so it were also in his Power to make all mankind happy, for he desired nothing more. And for his Wife and Children, he hoped to leave them a competence; and in the hands of▪ a God, that would provide for all that kept innocence, and trusted in his providence and protection, which he had always found enough to make and keep him happy.  
There was in his Diocese a Minister of almost his Age, that had been of Lincoln College when he left it, who visited him often, and always welcome, because he was a Man of Innocence and openheartedness: This Minister asked the Bishop what Books he studied most, when he laid the foundation of his great and clear Learning? To which his Answer was, That he declined reading many Books; but what he did read, were well chosen, and read so often that he became very familiar with them; and told him they were chiefly three, Aristotle's Rhetoric, Acquinas' Secunda Secundae, and Tully, but chiefly his Offices, which he had not read over less than 20 times, and could at this Age repeat without Book. And told him also, the learned Civilian Doctor Zouch (who died lately) had writ Elementa jurisprudenti●e, which was a Book that he thought, he could also say without Book; and that no wise man could read it too often, or love, or commend it too much; and he told him the study of these had been his toil: But for himself, he always had a natural love, to Genealogies and Heraldry; and that when his thoughts were harassed with any perplexed Studies, he left off, and turned to them as a recreation; and that his very recreation had made him so perfect in them, that he could in a very short time give an account of the Descent, Arms, and Antiquity of any Family of the Nobility or Gentry of this Nation.  
Before I give an account of his last sickness, I desire to tell the Reader that he was of a healthful constitution, cheerful and mild, of an even temper, very moderate in his diet, and had had little sickness, till some few years before his death; but was then every Winter punished with a Diarrhed, which left him not till warm weather returned and removed it: And this Distemper did, as he grew elder, seize him oftener, and continue longer with him. But though it weakened him, yet it made him rather indisposed than sick, and did no way disable him from studying, (indeed too much.) In this decay of his strength, but not of his memory or reason (for this Distemper works not upon the understanding) he made his last Will, of which I shall give some account for confirmation of what hath been said, and what I think convenient to be known, before I declare his death and burial.  
He did in his last Will give an account of his Faith and Persuasion in Point of Religion and Church-Government, in these very words:  

I Robert Sanderson Dr. of Divinity, an unworthy Minister of jesus Christ, and by the providence of God Bishop of Lincoln, being by the long continuance of an habitual distemper brought to a great bodily weakness and faintness of spirits, but (by the great mercy of God) without any bodily pain otherwise, or decay of understanding, do make this my Will and Testament (written all with my own hand) revoking all former Wills by me heretofore made, if any such shall be found. First, I commend my Soul into the hands of Almighty God, as of a faithful Creator, which I humbly beseech him mercifully to accept, looking upon it, not as it is in itself (infinitely polluted with sin) but as it is redeemed and purged with the precious blood of his only beloved Son, and my most sweet Saviour jesus Christ, in confidence of whose merits and mediation alone it is, that I cast myself upon the mercy of God for the pardon of my sins, and the hopes of eternal life. And here I do profess, that as I have lived, so I desire and (by the grace of God) resolve to die in the Communion of the Catholic Church of Christ, and a true Son of the Church of England; which, as it stands by Law established, to be both in Doctrine and Worship agreeable to the Word of God, and in the most, and most material Points of both, conformable to the Faith and practice of the godly Churches of Christ in the primitïve and purer times, I do firmly believe: led so to, not so much from the force of custom and education (to which the greatest part of mankind owe their particular different persuasions in point of Religion) as upon the clear evidence of truth and reason, after a serious and unpartial examination of the grounds, as well of Popery as Puritanism, according to that measure of understanding, and those opportunities which God hath afforded me: and herein I am abundantly satisfied, that the Schi●m which the Papists on the one hand, and the Superstition which the Puritan on the other hand, lay to our charge, are very justly chargeable upon themselves respectively. Wherefore I humbly beseech Almighty God the Father of Mercies, to preserve the Church by his power and providence, in peace, truth, and Godliness, evermore to the world's end: which doubtless he will do, if the wickedness and security of a sinful people (and particularly those sins that are so rife, and seem daily to increase among us, of Unthankfulness, Riot, and Sacrilege) do not tempt his patience to the contrary. And I also farther humbly beseech him, that it would please him to give unto our gracious Sovereign, the Reverend Bishops, and the Parliament, timely to consider the great danger that visibly threatens this Church in point of Religion by the late great increase of Popery, and in point of Revenue by sacrilegious enclosures; and to provide such wholesome and effectual remedies as may prevent the same before it be too late.   
And for a further manifestation of his humble thoughts and desires, they may appear to the Reader, by another part of his Will which follows.  

As for my corruptible Body, I bequeath it to the Earth whence it was taken, to be decently buried in the Parish Church of Bugden, towards the upper end of the Chancel, upon the second, or (at the farthest) the third day after my decease; and that with as little Noise, Pomp, and Charge as may be, without the invitation of any person how near soever related unto me, other than the Inhabitants of Bugden; without the unnecessary expense of Escutcheons, Gloves, Ribonds, etc. and without any Blacks to be hung any where in or about the House or Church, other than a Pulpit-Cloth, a Hearse-Cloth, and a Mourning Gown for the Preacher; whereof the former, (after my Body shall be interred) to be given to the Preacher of the Funeral Sermon, and the latter to the Curate of the Parish for the time being. And my Will further is, That the Funeral Sermon be preached by my own Household Chaplain, containing some wholesome Discourse concerning Mortality, the Resurrection of the Dead, and the last judgement; and that he shall have for his pains 5 l. upon condition, that he speak nothing at all concerning my person either good or ill, other than I myself shall direct; only signifying to the Auditory that it was my express Will to have it so. And it is my Will, that no costly Monument be erected for my memory, but only a fair flat Marble stone to be laid over me, with this Inscription in legible Roman Characters,— Depositum Roberti Sanderson nuper Lincolniensis Episcopi, qui obiit Anno Domini MDCLXII▪ & aetatis suae septuagesimo sexto, Hic requiescit in spe beatae resurrectionis. This manner of burial, although I cannot but foresee it will prove unsatisfactory to sundry my nearest Friends and Relations, and be apt to be censured by others, as an evidence of my too much parsimony and narrowness of mind, as being altogether unusual, and not according to the mode of these times; yet it is agreeable to the sense of my heart, and I do very much desire my Will may be carefully observed herein, hoping it may become exemplary to some or other: at least howsoever testifying at my death (what I have so often and earnestly professed in my life time) my utter dislike of the flatteries commonly used in Funeral Sermons, and of the vast expenses otherwise laid out in Funeral Solemnities and Entertainments, with very little benefit to any, which (if bestowed in pious and charitable works) might redound to the public or private benefit of many Persons. This is a part of his Will.   
I am next to tell, that he died the 29th of january, 1662. and that his Body was buried in Bugden the third day after his death; and for the manner, that 'twas as far from ostentation as he desired it; and all the rest of his Will was as punctually performed. And when I have (to his just praise) told this truth, That he died far from being rich, I shall return back to visit, and give a further account of him on his last Sickbed.  
His last Will (of which I have mentioned a part) was made about three weeks before his death, about which time, finding his strength to decay by reason of his constant infirmity and a consumptive cough added to it, he retired to his Chamber, expressing a desire to enjoy his last thoughts to himself in private, without disturbance or care, especially, of what might concern this world.— Thus as his natural Life decayed, his Spiritual Life seemed to be more strong; and, his faith more confirmed: still labouring to attain that holiness and purity, without which none shall see God.— And that not any of his Clergy (which are more numerous than any other Bishops of this Nation) might suffer by his retirement, he did by Commission empower his Chaplain, Mr. Pullin, with Episcopal Power to give Institutions to all Livings or Church-Preferments, during this his disability to do it himself. In this time of his retirement which was wholly spent in Devotion he longed for his Dissolution; and when some that loved him prayed for his recovery, if he at any time found any amendment, he seemed to be displeased, by saying, His Friends said their Prayers backward for him: and that 'twas not his desire to live a useless life, and by filling up a place, keep another out of it, that might do God and his Church more service. He would often with much joy and thankfulness mention, That during his being a Housekeeper (which was more than 40 years) there had not been one buried out of his Family, and that he was now like to be the first. He would also mention with thankfulness, That till he was threescore years of Age, he had never spent 5 s. in Law, nor (upon himself) so much in Wine: and rejoiced much that he had so lived, as never to cause an hours sorrow to his good Father; and that he hoped that he should die without an Enemy.  
He in this retirement had the Church Prayers read in his Chamber twice every day; and at nine at night some Prayers read to him and a part of his Family out of the Whole Duty of Man. As he was remarkably punctual and regular in all his Studies and Actions, so he used himself to be for his Meals: and his Dinner being appointed to be constantly ready at the ending of Prayers, and he expecting and calling for it, was answered, It would be ready in a quarter of an hour. To which his reply was with some earnestness, A quarter of an hour, Is a quarter of an hour nothing to a man that probably has not many hours to live? And though he did live many hours after this, yet he lived not many days; for the day after (which was three days before his death) he was become so weak and weary either of motion or sitting, that he was content, or forced to keep his Bed. In which I desire he may rest, till I have given some short account of his behaviour there, and immediately before it.  
The day before he took his Bed (which was three days before his death) he, that he might receive a new assurance for the pardon of his sins past, and be strengthened in his way to the New jerusalem, took the Blessed Sacrament of the Body and Blood of his, and our blessed jesus, from the hands of his Chaplain Mr. Pullin, accompanied with his Wife, Children, and a Friend, in as awful, humble, and ardent a manner, as outward reverence could express. After the praise and thanksgiving for this blessing was ended, he spoke to this purpose; I have now to the great joy of my Soul tasted of the All-saving Sacrifice of my Saviour's death and passion: and with it, received a Spiritual assurance that my sins past are pardoned, and my God at peace with me: and that I shall never have a Will, or Power to do any thing that may separate my Soul from the love of my dear Saviour. Lord confirm this belief in me; and make me still to remember that it was thou O God that tookest me out of my Mother's Womb, and hast been the powerful Protector of me to this present moment of my life: thou hast neither forsaken me now I am become grey-headed, nor suffered me to forsake thee in the late days of temptation, and sacrifice my Conscience for the preservation of my liberty or estate. 'Twas not of myself but by grace that I have stood, when others have fallen under my trials: and these mercies I now remember with joy and thankfulness; and my hope and desire is, that I may die remembering this, and prasing thee my merciful God. The frequent repartition of the Psalms of David hath been noted to be a great part of the Devotion of the Primitive Christians: The Psalms having in them, not only Prayers and holy Instructions, but such Commemorations of God's Mercies, as may preserve, comfort, and confirm our dependence on the power, and providence, and mercy of our Creator. And this is mentioned in order to telling, that as the holy Psalmist said, that his eyes should prevent both 
Psal. 119. 147.  the dawning of the day and the night watches, by meditating on God's word: so 'twas Dr. Sandersons constant practice every morning to entertain his first waking thoughts with a repition of those very Psalms, that the Church hath appointed to be constantly read in the daily Morning Service; and having at night laid him in his bed, he as constantly closed his eyes with a repartition of those appointed for the Service of the Evening; remembering and repeating the very Psalms appointed for every day; and as the month had formerly ended and began again, so did this Exercise of his devotion. And if the First-fruits of his waking thoughts were of the World, or what concerned it; he would arraign and condemn himself for it. Thus he began that work on Earth which is now the employment of Dr. Hammond and him in Heaven.  
After his taking his Bed, and about a day before his death, he desired his Chaplain, Mr. Pullin, to give him absolution: And at his performing that Office, he pulled off his Cap, that Mr. Pullin might lay his hand upon his bare head. After this desire of his was satisfied, his Body seemed to be at more ease, and his mind more cheerful; and he said often, Lord, forsake me not now my strength faileth me, but continue thy mercy, and let my mouth be ever filled with thy praise. He continued the remaining night and day very patient, and thankful for any of the little Offices that were performed for his ease and refreshment: and during that time, did often say to himself the 103. Psalms, a Psalm! that is composed of Praise and Consolations, fitted for a dying Soul, and say also to himself very often these words, My heart is fixed O God, my heart is fixed where true joy is to be found. And now his thoughts seemed to be wholly of death, for which he was so prepared, that that King of Terrors could not surprise him as a thief in the night; for he had often said, he was prepared, and longed for it. And as this desire seemed to come from Heaven; so it left him not, till his Soul ascended to that Region of blessed Spirits, whose employments are to join in consort with his, and sing Praise and Glory to that God, who hath brought him and them to that place, into which sin and sorrow cannot enter.  
Thus this Pattern of meekness and primitive innocence changed this for a better Life:— 'tis now too late to wish that mine may be like his: (for, I am in the eighty fifth year of my Age; and, God knows it hath not,) but, I most humbly beseech Almighty God that my death may: and I do as earnestly beg, that if any Reader shall receive any satisfaction from this very plain, and as true relation, he will be so Charitable, as to say  
Amén.  
I. W.  Blessed is that man in whose Spirit there is no guile, Psal, 32. 2.  

Dr. Pierce Dean of Salisbury, his Letter to Mr. Walton.  
Good Mr. Walton,  
AT my return to this place, I made a yet stricten search after the Letters long ago sent me from our most excellent Dr. Sanderson: before the happy Restoration of the King and Church of England to their several Rights; in one of which Letters more especially, he was pleased to give me a Narrative, both of the file and the Progress, and reasons also, as well of his younger, as of his last and ●iper Judgement; touching the famous Points controverted between the Calvinian and the Arminians, as they are commonly (though unjustly and unskilfully) mis●alled on either side.  
The whole Letter I allude to, does consist of several sheets, where of a good part has been made public● long ago by the most learned, most judicious, most pious Dr. Hammond; (to whom I sent it both for his private, and for the public satisfaction, if he thought fit), in his excellent Book, entitled [A Pacifick Discourse of God's Grace and Decrees, in full accordance with Dr. Sanderson:] To which discourse I refer you for an account of Dr. Sanderson, and the History of his Thoughts in his own hand writing; wherein I sent it to West●ood, as I received it from Boothby Panel. And although the whole Book (printed in the year 1660. and reprinted since with his other Tracts in Folio) is very worthy of your perusal; yet for the Work you are about, you shall not have need to read more at present, than from the 8th. to the 23d page, and as far as the end of §. 33. There you will find in what year the excellent man, whose life you write, became a Master of Arts. How his first reading of Learned Hooker had been occasioned by some Puritanical Pamphlets; and how good a preparative he found it for his reading of Calvin's Institutions, the honour of whose name (at that time especially) gave such credit to his Errors. How he erred with Mr. Calviń (whilst he took things upon trust) in the Sublapsarian way. How being chosen to be a Clerk of the Convocation for the Diocese of Lincoln, 1625. He reduced the Quinquarticular Controversy into five Schemes or Tables; and thereupon discerned a necessity of quitting the Sublapsarian way (of which he had before a better liking) as well as the Supralapsarian, which he could never fancy. There you will meet with his two weighty Reasons against them both; and find his happy change of judgement to have been ever since the year 1625. even 34 years before the world either knew, or (at least) took notice of it. And more particularly his Reasons for rejecting Dr. Twiss (or the way He walks in) although his acute, and very learned and ancient Friend.  
I now proceed to let you know from Dr. 
Sir, I pray note, That all that follows in the Italian Character, are Dr. Sanderson's own Words, excellently worthy, but no where else extant; and commend him as much as any thing you can say of him. T. P.  Sanderson's own hand, which was never printed (and which you can hardly know from any, unless from his Son, or from myself) That when that Parliament was broken up, and the Convocation therewith dissolved, a Gentleman of his Acquaintance, by occasion of some Discourse about these Points, told him of a Book not long before published at Paris (A. D. 1623.) by a 
† Arriba.  Spanish Bishop, who had undertaken to clear the Differences in the great Controversy De Concordiâ Gratiae & Liberi Arbitrarij. And because his Friend perceived he was greedily desirous to see the Book; he sent him one of them containing the four first Books of twelve which he intended then to publish. When I had read (says Dr. Sanderson in the following words, of the same Letter) his Epistle Dedicatory to the Pope (Greg. 15.) he spoke so highly of his own invention, that I then began rather to suspect him for a Mountebank, than to hope I should find satisfaction from his performances. I found much confidence, and great pomp of words, but little matter as to the main Knot of the Business, other than had been said an hundred times before, to wit, of the coexistence of all things past, present, and future in ment divina realiter ab aeterno, which is the subject of his whole third Book; only he interpreteth the word realiter so, as to import not only praesentialitatem objectivam (as others held before him) but propriam & actualem existentiam. Yet confesseth 'tis hard to make this intelligible. In his fourth Book he endeavours to declare a twofold manner of God's working ad extra; the one sub ordine Praedestinationis, of which Eternity is the proper measure; the other sub ordine Gratiae, whereof Time is the measure. And that God worketh fortiter in the one (though not irresistibiliter) as well as suaviter in the other, wherein the freewill hath his proper working also. From the Result of his whole performance I was confirmed in this Opinion, That we must acknowledge the work of both (Grace and Freewill) in the conversion of a sinner. And so likewise in all other events, the Consistency of the infallibility of God's foreknowledge at least (though not with any absolute, but conditional Predestination) with the liberty of man's will, and the contingency of inferior causes and effects. These, I say, we must acknowledge for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I thought it bootless for me to think of comprehending it. And so came the two Acta Synodalia Dordrectana to stand in my Study, only to fill up a room to this day.  
And yet see the restless curiosity of man. Not many years after, to wit A. D. 1632. out cometh Dr. Twiss his Vindiciae Gratiae; a large Volume purposely writ against Arminius. And then notwithstanding my former resolution, I must needs be meddling again. The respect I bore to his person and great learning, and the long acquaintance I had ●ad with him in Oxford, drew me to the reading of that whole Book. But from the reading of it (for I read it through to a syllable) I went away with many and great dissatisfactions. Sundry things in that Book I took notice of, which brought me into a greater dislike of his Opinion than I had before. But especially these three: First, that he bottometh very much of his Discourse upon a very erroneous Principle, which yet he seemeth to be so deeply in love with, that he hath repeated it (I verily believe) some hundreds of times in that work: ●● wit this, [That whatsoever is first in the intention, is last in execution; and è converso.] Which is an Error of that magnitude, that I cannot but wonder, how a person of such acuteness and subtlety of wit could possible be deceived with it. All Logicians know, there is no such universal. Maxim as he buildeth upon. The true Maxim, is but this, Finis qui primus est in Intention, est ultimus in Executione. In the order of final Causes, and the Means used for that end, the Rule holdeth perpetually. But in other things, it holdeth not at all, or but by chance; or not as a rule, and necessarily. Secondly, that, foreseeing such Consequences would naturally and necessarily follow from his Opinion, as would offend the ear of a sober Christian at the very first sound, he would yet rather choose not only to admit the said harsh Consequences, but professedly endeavour also to maintain them, and plead hard for them in large Digressions, than to recede in the least from that opinion which he had undertaken to defend. Thirdly, that seeing (out of the sharpness of his wit) a necessity of forsaking the ordinary Sublapsarian way, and the Supralapsarian too, as it had diversely been declared by all that had gone before him (for the shunning of those Rocks, which either of those ways must unavoidably cast him upon) he was forced to seek out an untrodden Path, and to frame out of his own brain a new way (like a Spider's web wrought out of her own bowels) hoping by that device to salve all Absurdities could be objected; to wit, by making the glory of God (as it is indeed the chiefest,) so the only end of all other his Decrees, and then making all those other Decrees to be but one entire coordinate Medium conducing to that one end, and so the whole subordinate to it, but not any one part thereof subordinate to any other of the same. Dr. Twiss should have done well to have been more sparing in imputing the studium Paritum to others, wherewith his own eyes (though of eminent perspicacity) were so strangely blindfolded, that he could not discern, how this his new Device, and his old dearly beloved Principle (like the Cadmean Sparti) do mutually destroy the one the other.  
This Relation of my passed thoughts having spun out to a far greater length than I intended, I shall give a shorter account of what they now are concerning these points.  
For which account I refer you to the following parts of Dr. Hammonds Book aforesaid, where you may find them already printed. And for another account at large of Bishop Sandersons last Judgement concerning God's Concurrence or Non-concurrence with the Actions of Men, and the positive entity of sins of commission, I rèfer you to his Letters already printed by his consent, in my large Appendix to my Impartial inquiry into the Nature of Sin. §. 68: p. 193. as far as p. 200.  
Sir, I have rather made it my choice to transcribe all above out of the Letters of Dr. Sanderson which lie before me, than venture the loss of my Originals by Post or Carrier, which (though not often, yet) sometimes fail. Make use of as much, or as little as you please, of what I send you from himself (because from his own Letters to me) in the penning of his life, as your own Prudence shall direct you; using my name for your warranty in the account given of him, as much or as little as you please too. You have a performance of my promise, and an obedience to your desires from  
North-Tidworth, March 5. 1677/ 8 Your affectionate humble Servant, Tho. Pierce.   

THE BISHOP OF LINCOLN'S LETTER.  
My Worthy Friend Mr. Walton.  
IAm heartily glad, that you have undertaken to write the Life of that excellent Person, and (both for Learning and Piety) eminent Prelate, Dr. Sanderson, late Bishop of Lincoln; because I know your ability to know, and Integrity to write truth: and sure I am, that the life and actions of that pious and learned Prelate will afford you matter enough for his commendation, and the imitation of Posterity. In order to the carrying on your intended good work, you desire my assistance, that I would communicate to you such particular passages of his Life, as were certainly known to me. I confess I had the happiness to be particularly known to him for about the space of 20 years, and (in Oxon) to enjoy his conversation, and his learned and pious instructions while he was Regius Professor of Divinity there. Afterwards, when (in the time of our late unhappy confusions) he left Oxon, and was retired into the Country, I had the benefit of his Letters; wherein (with great candour and kindness) he answered those doubts I proposed, and gave me that satisfaction, which I neither had, nor expected from some others of greater confidence, but less judgement and humility. Having in (a Letter) named two or three Books writ (ex professo) against the being of any original sin; and that Adam (by his fall) transmitted some calamity only, but no Crime to his Posterity; the good old man was exceedingly troubled, and bewailed the misery of those licentious times, and seemed to wonder (save that the times were such) that any should write, or be permitted to publish any Error so contradictory to truth, and the Doctrine of the Church of England, established (as he truly said) by clear evidence of Scripture, and the just and supreme power of this Nation, both Sacred and Civil. I name not the Books, nor their Authors, which are not unknown to learned men (and I wish they had never been known) because both the Doctrine, and the unadvised Abettors of it are (an● shall be) to me Apocryphal.  
Another little story I must not pass in silence, being an Argument of Dr. Sanderson's Piety, great Ability and Judgement as a Casuist. Discoursing with an 
† Rob. boil, Esq  honourable Person (whose Piety I value more than his Nobility and Learning, though▪ both be great) about a case of Conscience concerning Oaths and Vows, their Nature and Obligation; (in which for some particular Reasons) he then desired more fully to be informed; I commended to him Dr. Sanderson's Book De juramento: which having read (with great satisfaction) he asked me, If I thought the Doctor could be induced to write Cases of Conscience, if he might have an honorary Pension allowed him, to furnish him with Books for that purpose? I told him I believe he would: and (in a Letter to the Doctor) told him what great satisfaction that Honourable Person (and many more) had reaped by reading his Book De juramento; and asked him, whether he would be pleased (for the benefit of the Church) to write some Tract of Cases of Conscience? He replied, That he was glad that any had received any benefit by his Books; and added further, That if any future Tract of his could bring such benefit to any, as we seemed to say his former had done, he would willingly (though without any Pension) set about that work. Having received this answer, that honourable Person (before mentioned) did (by my hands) return 50 l. to the good Doctor (whose condition then (as most good men's at that time were) was but low) and he presently revised, finished, and published that excellent Book De Conscientiâ. A Book little in bulk; but not so if we consider the benefit an intelligent Reader may receive by it. For there are so many general Propositions concerning Conscience, the Nature and Obligation of it explained and proved with such firm consequence and evidence of Reason, that he who reads, remembers, and can (with prudence) pertinently apply them Hic & nunc to particular Cases, may (by their light and help) rationally resolve a thousand particular doubts and scruples of Conscience. Here you may see the Charity of that honourable Person in promoting, and the Piety and Industry of the good Doctor in performing that excellent work,  
And here I shall add the Judgement of that learned and pious Prelate concerning a passage very pertinent to our present purpose. When he was in Oxon, and read his public Lectures in the Schools as Regius Professor of Divinity, and by the truth of his Positions, and evidences of his Proofs, gave great content and satisfaction to all his hearers, especially in his clear Resolutions of all difficult Cases which occurred in the Explication of the subject matter of his Lectures; a Person of Quality (yet alive) privately asked him, What course a young Divine should take in his Studies to enable him to be a good Casuist? His answer was, That a convenient understanding of the Learned Languages (at least of Hebrew, Greek & Latin) and a sufficient knowledge of Arts and Sciences presupposed; There were two things in humane Literature, a comprehension of which would be of very great use, to enable a man to be a rational and able Casuist, which otherwise was very difficult, if not impossible, 1. A convenient knowledge of Moral Philosophy; especially that part of it which treats of the Nature of Humane Actions: To know, quid sit actus humanus (spontaneus, invitus, mixtus) unde habent bonitatem & malitiam moralem? an ex genere & objecto, vel ex circumstantiis? How the variety of circumstances varies the goodness or evil of humane Actions? How far knowledge and ignorance may aggravate or excuse, increase or diminish the goodness or evil of our Actions? For every Case of Conscience being only this— Is this Action good or bad? May I do it, or may I not? He who (in these) knows not how and whence humane Actions become morally good and evil, never can (in Hypothesi) rationally and certainly determine, whether this or that particular Action be so. 2. The second thing, which (he said) would be a great help and advantage to a Casuist, was a convenient knowledge of the Nature and Obligation of Laws in general: To know what a Law is; what a natural and a Positive Law; what's required to the Latio, dispensatio, derogatio, vel abrogatio legis; what promulgation is antecedently required to the Obligation of any Positive Law; what ignorance takes off the Obligation of a Law, or does excuse, diminish or aggravate the transgression: For every Case of Conscience being only this— Is this lawful for me, or is it not? and the Law the only Rule and Measure, by which I must judge of the lawfulness or unlawfulness of any Action: It evidently follows, that he, who (in these) knows not the Nature and Obligation of Laws, never can be a good Casuist, or rationally assure himself (or others) of the lawfulness or unlawfulness of Actions in particular. This was the Judgement and good counsel of that learned and pious Prelate; and having (by long experience) found the truth and benefit of it, I conceive, I could not without ingratitude to him, and want of charity to others, conceal it.— Pray pardon this rude, and (I fear) impertinent Scribble, which (if nothing else) may signify thus much, that I am willing to obey your Desires, and am indeed  
London May 10. 1678. Your affectionate Friend, Thomas Lincoln.   

THE PREFACE TO THE READER.  
HOW these Sermons will be looked upon (if at all looked upon) by the men of the Times, is no very ●ard matter to conjecture. I confess they are not A-la▪ mode, nor fitted to the Palate of those men, who are resolved beforehand (without tasting or trial) to nauseate, as unsavoury and unwholesome, whatsoever shall be tendered unto them from the hand of an Episcopal Divine. And therefore the republishing of them in this state of Church-affairs, now the things so much contended for in some of them, are worn out of date, and thrown aside, will be deemed at least a very unseasonable Undertaking to as much purpose (perhaps it will be said) as if a man would this year re-print an Almanac for the Last. For the latter part of the Objection: at the peril be it of those, that had the hardiness to adventure upon a new Edition. Mihi istic nec seritur, nec metitur. All I had to do in the business, was but the drudgery of reviewing the old Copy to correct the Errata of the former Impressions; and of looking over the sheets as they were wrought off from the Press, and sent me down, to note the oversights escaped in the Printing, and to make the Index of the Scripture-quotations. As to the other part of the Crime, such as it is, to wit, the unseasonableness of this after-publication; there need not much be said. If the Sermons thought not unseasonable in some former times, he now become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as things brought forth into the World again out of due time: that cannot I help. They are the same they were, when they were first Preached; and the same they were, when they were last Printed: and so am 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz.  I. If either they or I, find worse entertainment now, than we did then; and any blame be due for that; let not us bear it, who are guiltless, but the Times. For it is They are changed not We. Howsoever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now they are abroad, they must take their lot as it falleth out. Which be it better, be it worse; this yet we shall gain thereby: that if any shall charge these Papers with unseasonableness (no very huge crime) he shall ipso facto, by that very act, and the Verdict of his own conscience, fully discharge, and for ever acquit them of the guilt of Time-serving; a crime, I trow, of a vaster magnitude, and wherewith Discourses of this nature were wont to be so frequently, (that I say not, unjustly) aspersed, whilst the Times looked more favourably upon them.  
§. II. But of this enough. I expect to meet with far heavier Censures than these, from the ungoverned spirits and tongues of the more zealous (that is to say, if ●ightly interpreted, the more clamorous and less knowing) among them. Who knoweth not, that as empty vessels give the loudest sound, and shallow brooks run with a fiercer current, and make a greater noise, than deeper Rivers do▪ so they that are the least able to judge, are ever the most forward to pass sentence; and when they so do, the most rigid and peremptory therein? But the heaviest doom, I suppose, will proceed from those men, who being themselves of late years fallen out grievously, fallen out (for what cause I know not) with the Ancient Government, Liturgy, and Ceremonies of the Church, are angry with all those, that retain any good opinion of them. Whereunto yet themselves, when time was, seemed to be, and if they dissembled not (which we are unwilling to believe) were indeed, reasonably well affected. For they submitted to the Government, used the Liturgy, and observed the Ceremonies appointed; according to Law and Order; and their own professed approbation of the same, as well by express words from their mouths, as by subscription under their hands, yet remaining upon record. What hath wrought this change in them (Evidence of Reason, or worldly Interest,) and how far it hath wrought upon them (in reality, or but in compliance; and in what order too, by immediate assault upon their judgement, or by dealing underhand first with the affections:) themselves do, or should best know. It highly concerneth them, even as much as the peace of their consciences is worth (and much more than so) to be well assured that their hearts are upright in this affair. And in order thereunto, not to content themselves with a slight and overly examination; (There is more wickedness and deceitfulness in the hearts of all men, than most men are aware of:) but to make the most diligent, district, and unpartial search possible, into the true causes and motives of this change. And (for so much as Fears and Hopes have been ever found the fittest and the readiest Engines to work such feats;) to inquire particularly what influence or operation, either the Fear of losing what they had, or the Hope of getting more, might have in this work, towards the producing of such an effect. It will best become others, to judge as charitably, as they may; but doubtless it would be safest for them, to be very jealous over themselves, lest so great a change could not have been wrought in so short a space without a strong infusion, either of the one, or the other, or both, into the medicine that wrought it. Especially, since the conjecture of the time wherein this change happened, may very probably raise some suspicion, that the fear of the Sword might have; and the visible advantage some have found thereby since, as probably, that the hope of gain had, some co-operation at least, with whatsoever was the principal Cause of this so sudden a Metamorphosis. If nor so, nor so; but that they find themselves clearly convinced in their judgements of their former Error, and that they are fully persuaded they are now in a better way than that wherein they formerly walked▪ it is happy for them, and I doubt not but they will find matter of rejoicing in it, if they be not mistaken (a thing not impossible) in the trial of their own hearts. Of the sincerity whereof, the likeliest way to give satisfaction to the World, and to add some strengthening withal to their own assurance, is, by showing compassion to those their Brethren, that cannot yet tell how to recover themselves out of the snare of the same common Error, from which they are so happily escaped. At leastwise so far, as not to despise them; nor to pass their censures upon them, with so much freedom and severity as some have done. If it be a fault, sure it is a very pardonable one; for a man in the change of times, to remain unchanged in his mind and opinion, and to hold to his former and (as he thinketh) well-grounded Principles: so long as he can neither apprehend any Reason of sufficient strength to convince his understanding that he is in the wrong, or to manifest unto him the necessity of making such a change; nor is able with the best wit he hath, to discern any thing so lovely in the effects and consequents of such change since it was made, as might win over his affections to any tolerable liking thereof upon the Post-fact.  
§. III. To return where I was going, and from whence I have not much digressed; if any should now ask me, what those heavy Censures are which I said we should be like to meet withal, I confess I am not able to give him any certain account thereof; not knowing beforehand what reasons or expressions the Spirits of particular men will suggest to their tongues or pens. Only by what hath been usually said by one sort of men upon such like occasions heretofore (more sparingly and in the ear in former times, but of late more frequently, freely, and on the house tops:) it may be probably guessed what kind of Censures are to be expected from those of the same party now. Yet for that I am not conscious to myself to have said any thing in the Papers now, or at any time heretofore (with my allowance) published, that may give just offence to, or merit the hard censure of, any sober dispassionate man; and that, if yet I must fall under some miscensures, it is not my case alone, but of many others also wrapped with me in the same common guilt; I shall therefore reduce my discourse herein ab hypothesi ad thesin; and propose the Objections, with my Answers thereunto (though with some reflection upon myself in most of the particulars, yet) as laid against the generality of those men's Sermons, Writings, and other Discourses, who (according to the new style of late years taken among us) go under the name of the Prelatical Party or Episcopal Divines.  
§. IV. The Objections are, 1. That in their ordinary Sermons 
1  they take any small occasion; but when they Preach at the Visitations, where most of the Clergy of the Voisinage are convened, set themselves purposely in their whole Discourse to let fly at their Godly Brethren, who out of tenderness of Conscience dare not submit to some things endeavoured to be imposed upon them by the Prelates. The Poor Puritan is sure to be paid home; he must be brought under the lash, and exposed to contempt and scorn at every public meeting; the Papists, professed Enemies of our Church and Religion, escaping in the mean while Scot-free, seldom or never meddled withal in any of their Sermons. 2. Or if sometimes some little matter be done that way by some 
2  of them; it is so little▪ that it is to as little purpose: rather for fashion's sake, ad faciendum Populum, and to avoid suspicion, than for any ill will they bear them. Perhaps give them a light touch by the way; a gentle rub as they pass along, that shall do them no harm; but their Brethren, that profess the same Protestant Religion with them, they handle with a rougher hand. With Elder-guns, and Paper-pellits they shoot at those; but against these, they play with Cannon-bullet. 3. And all this anger but for Ceremonies: Trifles even in their own 
3  esteem, who plead hardest for them. If they be indeed such Indifferent things, as they confess them to be, and would have the World believe they make no other account of them; Why do they dote on them so extremely themselves? Why do they press them upon others with so much importunity? Why do they quarrel with their brethren eternally about them? 4. The truth is, both We and They judge otherwise of them, than as 
4  Indifferent things. They think them necessary, whatever they pretend; or else they would not lay so much weight upon them. And we hold them Popish, Antichristian, and superstitious; or else we would not so stiffly refuse them. 5. It is not therefore without cause, that we 
5  suspect the Authors of such Sermons and Treatises, as have come abroad in the defence of such trash, to be Popishly-affected; or at least to have been set on by some Popish Bishops or Chancellors (though perhaps without any such intention in themselves: on purpose to promote the Papal Interest here, and to bring back the people of this Nation by degrees, if not into the heart and within the Walls of Babylon, yet at leastwise into the confines, and within the view of it. 6. Which, as 
6  it appeareth otherwise, to wit, by their great willingness to allow such qualifications to sundry Doctrines taught in the Church of Rome, and such interpretations to sundry taught in our Church, as may bring them to the nearest agreement; and their great endeavours to find out such Expedients, as might best bring on a perfect reconciliation between the two Churches. 7. So particularly, in pressing with so much vehemency 
7  the observance of these Popish and Superstitious Ceremonies; for which we cannot find, nor do they offer to produce, any either Command or Example in holy Scripture, to warrant to our Consciences the use thereof. 8. Which, what is it else in effect, than to deny the sufficiency 
8  of the Scripture, to be a perfect Rule of Faith and Manners? Which being one of the main Bulwarks of the Protestant Religion, as it is differenced from the Roman, is by these men and by this means undermined and betrayed.  
‛ §. V. This is the sum and substance of the usual Censures and Objections of our Anticeremonian Brethren, so far as I have observed from their own speeches and writings; which I have therefore set down as near, as in so few words I could, to their sense, and, for the most part, in their own expressions. Much of which having (as I conceive) received its answer beforehand in some passage or other of the ensuing Sermons, might supersede me the labour of adding any more now. Yet for so much as these answers lie dispersedly, and not in one view: I held it convenient, as I have produced the Objections all together; so to offer to the Reader an Answer to them all together, and that in the same order, as I have given them in Begging at his hands but this one (very reasonable) favour, that he would do both himself and me so much right, as not to pass his censure too hastily and too severely upon any part of what is now presented to his view, (whether he like it, or dislike it;) till he hath had the patience to read over the whole, and allowed himself the freedom rightly and without prejudice to consider of it.  
§. VI That which is said in the first place of their Godliness and Tenderness of Conscience, is not much to the purpose, as to the main business. For first, besides that all Parties pretend to Godliness '; 
1  Papists, Anabaptists, and who not (even the late-sprung-up generation of Levellers, whose Principles are so destructive of all that Order and justice by which public societies are supported, do yet style themselves, as by a kind of peculiarity, The Godly;) And that secondly, it is the easiest thing in the world, and nothing more 
2  common, than for men to pretend Conscience, when they are not minded to obey: I do not believe thirdly, (though I am well persuaded 
3  of the godliness of many of them otherwise,) that the refusal of indifferent Ceremonies enjoined by Lawful Authority, is any part of their Godliness; or any good fruit, evidence, or sign thereof. But certain it is fourthly, that the godliest men are men, and 
4  know but in part; and by the power of godliness in their hearts are no more secured from the possibility of falling into Error through Ignorance, than from the possibility of falling into Sin through Infirmity. And as for Tenderness of Conscience fifthly, a most gracious 
5  blessed fruit of the holy Spirit of God, where it is really, and not in pretence only, nor mistaken, (for sure it is no very tender Conscience, though sometimes called so, that straineth at a Gnat and swalloweth a Camel:) it is with it, as with other tender things; very subject to receive harm and soon put out of order. Through the cunning of Satan, it dangerously exposeth men to temptations on the right hand: and through its own aptitude to entertain and to cherish unnecessary scruples, it strongly disposeth them to listen thereunto so long, till at the last they are overcome thereof. Needful it is therefore, that in the public teaching, the Errors should be sometimes refuted, and the Temptations discovered. And this ever to be done; seasonably, soberly, discreetly and convincingly; and, when we are to deal with men whose Consciences (are so far as we can discern) truly tender, with the spirit of Meekness and Compassion. For, tender things must be tenderly dealt withal, or they are lost. I know it is not always so done; nor can we expect it should. All Preachers are neither so charitable, nor so prudent, nor so conscientious, as they should be: And they that are such in a good measure, are men still; and may be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1 Elench. 15.  transported now and then through Passion, and Infirmity, beyond the just bounds of moderation. But then, the fault is not so much in the choice of the argument they treat of, as in the ill-managing thereof: which ought not to cast any prejudice upon others who deal in the same Argument, but after another manner.  
§. VII. But that which pincheth most in this first particular, is (as I suppose) this; That upon all public occasions▪ especially in Visitation-Sermons, they who agree with us in the substance of the same Reformed Religion, are for the most part the only mark shot at; whilst the common Enemy, the Papist, hath little or nothing said against him. For Answer hereunto. First, so far as 
1  concerneth the Sermons here published, the Objection is void, for therein, the Papist hath had his share as well as his fellows, so oft as the Text gave occasion, or the file of my discourse led me thereunto; as by the Papers themselves (whereunto reference to be had) will evidently appear. Secondly, admitting all true that 
2  is alleged; either we are excusable, in what they blame us for; or they that bl●me us inexcusable, who do the very same things. Do not they usually in their Sermons, fall bitterly upon the Papists and Arminians; but seldom meddle with the Socinians? scarce ever name the Turks? I have been often told, of their declamations against the observing of Christmas, that great superstitious thing; but I remember not to have heard of much spoken against Perjury and Sacrilege and some other sins, wherewith our times abound. Nay doth not their zeal even against Popery itself (Popery I mean, truly so called) of late years, and since most of the Pulpits are in their possession, seem to abate; at leastwise in comparison of the zeal they show against Episcopacy, and against the Liturgy, Festivals, and Ceremonies lately in use among us? These they cry down with all the noise they can, and with all the strength they have; having first branded them with the name of Popery; and this must now pass for preaching against Popery. I demand then, Is there not the like reason of reproving Sins, and refuting Errors? If so; are not Perjury and Sacrilege as great sins (at least) as keeping Christmas Holiday? Howsoever, are not the Errors of the Turks, that deny the whole structure of the Christian Religion; (foundation and all,) far worse than the Errors of the Papists, who by their additional supper structures have only altered the Fabric, but keep the Foundation still? And are not the Errors of the Socinians, who deny the Trinity, God's Omniscience, the Eternity of the Son, the Divinity of the Holy Ghost, Original Sin, the calling of Ministers, and far worse than those the Arminians are charged withal, of Free Will, Universal Redemption, Falling from Grace, & c? And are not the old rotten Points of Popery (the Pope's Ecumenical Pastorship and Infallibility, the Scriptures Unsufficiency, Image-worship, Invocation of Saints, Transubstantiation, Half-Communion, etc.) Errors of as great a magnitude, as those other Points of Popery (lately and falsely dubbed such) of Episcopacy, Liturgy, Festivals, and Ceremonies? If they be; Why do our Brethren preach oftener and inveigh more, against these latter and lesser in comparison, than against those former and greater Sins and Errors? I doubt not, but they have some Reasons wherewith to satisfy themselves for their so doing; else they were much too blame. Be those Reasons what they will; if they will serve to excuse them, they will serve as well to justify us.  
§. VIII. It will be said perhaps; First, That the Turks have 
1  no Communion with us: They are out of the Church; and our chiefest care should be for those within, leaving those without for God to judge. Or indeed Secondly, To what purpose would it be to address 
2  our speeches to them some thousands of miles out of hearing? If our voices were as loud as Stentor's, or that of Mars in Homer, the sound would not reach them. Besides that, Thirdly, There is little danger in our people of receiving hurt or infection from them; who have no such Agents here to tamper with the people in that behalf, no such artifices and plausible pretensions whereby to work them over to their side, no such advantages as the agreement in some Common Principles might afford for bringing on the rest; as the Papists have. Who being within the pale of the visible Catholic Church, and living in the midst of us, have their instruments ready at hand in every corner, to gain Proselytes for Rome; the specious pretences of Antiquity, Universality, Consent of Councils and Fathers, etc. wherewith to dazzle the eyes of weak and credulous persons; and some ground also to work upon, in the agreement that is between them and us in the principal Articles of the Christian Faith.  
§. IX. These Reasons I confess are satisfactory, as to the Comparison between Turks and Papists; and may be applied to the other Instance also in their proportion, so far as the Application will hold truth. And all this is agreeable, both, To the Apostles 
1  discourse, 1 Cor. 5. 9— 13. and, To the advices of prudent 
2  Statists, who forbear to advance against a potent Enemy abroad, till they have composed smaller Quarrels and Mutinies at home, and, To the Example also of our blessed Saviour himself: Who, 
3  although the Errors of the Sadduces were, in themselves, and in respect of their matter, much worse than those of the Scribes and Pharisees; yet because the danger of seducing the People, was greater from these than from those (the Pharisees by reason of their outside holiness being grown into better Esteem with the People than the Sadduces were; and the generality of the people also by their Education prettily well principled, and so fore-armed, against those more gross and palpable Errors of the Sadduces:) is observed therefore to have both more frequently and with greater sharpness reproved the Scribes and Pharisees for their false teaching, than he did the Sadduces; and to have given the people more Cavears to beware of them and their Leaven, than that of the Sadduces.  
§. X. This is the most, I think, they have to say for themselves; and upon supposal that all the particulars in the aforementioned Instances, were indeed such Sins and Errors, as they either take or mistake them for; it must be admitted a very reasonable and sufficient PIea. Only we require (which is but equal) that they meet unto us back again with the same measure; and allow us the benefit of the same Plea (mutatis mutandis) so far as our Case is the same with theirs. Let them but this do, and the Objection will vanish. First, we nothing doubt but that the Papists 
1  (by being baptised into the Faith of Christ) are in a far better condition otherwise; as we are sure they stand in a nearer relation to us thereby, than Turks and Pagans do. Yet, as to external Communion in the public Worship; by refusing to assemble with us (which is not our fault) they are as very strangers to us, as the very Turks are; and in that respect to be looked upon as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are without. And therefore we deemed it more expedient, and a more brotherly act, to endeavour the reducing of our Brethren that held Communion with us to their just obedience, by discovering to their faces (being personally present) those their Errors that obstructed it; than to beat the Air to little purpose, in declaiming against those that did not hear us, and we were sure would little regard us. For, Secondly, were it not for the confirming 
2  of our Protestant Hearers in their present belief of the Truth, against such as will attempt to draw them from us, it would be a very impertinent thing to insist much upon the discovery of Popish Errors in our Churches; whither they that should reap most benefit by such discovery never come. They live among us indeed, which the Turks do not: but since they come not where they may hear us; it is all one to us, in respect of our Sermons, as if they lived as far from us as the Turks do. But at such times as the Clergy are met together (which is chiefly done at the Visitations) when most of them who are most concerned, both for their own sakes, and the people's that depend upon them, to have a right judgement concerning the Nature and Use of Indifferent things, are present; it seemeth to be very proper, (and by the blessing of God) may conduce very much to the edification of his people in Truth, Peace, and Godliness; that the just power of those that have authority in the Church for making Ecclesiastical Constitutions should be asserted, and the necessity of yielding obedience thereunto when they are made, by all under such authority should be pressed. This is the very truth of the whole business. And what is there in all this, to deserve such out-cries? What is there, if men would but soberly consider it, that is not every way agreeable to the dictates both of Christian Prudence and Charity? Thirdly, (which is a very important consideration, and cometh 
3  up to the full of the Objection) we think it more needful, seasonable, and expedient, upon such opportunities, to clear these points in difference betwixt us and our Brethren at home, than to handle any of the Controversies in debate betwixt us and those of Rome. Both because the People are in more danger of being misled by these, than of being seduced by Papists; and because the Papists make a great advantage (indeed the greatest, and in a manner the whole advantage they have against us) of these home-differences, For although the Emissaries of Rome have long used all the art and diligence possible to advance the Roman Interest among us; yet the People of England are so generally prepossessed with a detestation of that Religion (as the people of Spain, France and Italy are of ours;) that, were it not for the advantage they make of the excesses of some troublesome spirits among ourselves, they could not have expected to have reaped so plentiful a harvest here, as of late years they have done. But our Brethren, having by their much Preaching and inveighing against the Papists, wrought our common people to such a prejudice against her Doctrines, that many of them know no other Rule whereby to judge of the soundness of men's Religion, than by the greater or lesser distance it hath from Popery; have thereby withal gained that high esteem of their soundness in Religion above others in the hearts of many of our people (led as most are, by opinion more than true judgement;) that it is a very easy matter for them to draw multitudes after them into a dislike of any thing, whereon they shall think good to fasten the imputation of being Popish. For preventing whereof, if we do our best endeavour upon all good occasions to undeceive them first, and by them the people; by letting them see, (if they will but open their eyes) how unsound the Principles are they go upon, and how unsafe the Practices those Principles lead unto: Who can justly blame us for so doing?  
§. XI. To the substance of the Second Objection (if I may with their leave and without their offence, pass by that acquaint minute piece of wit, of Paper-pellits, and Cannon-bullets;) I shall need make no further Answer, than what hath already been given to the First. Only I shall, ex abundanti, add two things; the one, 
1  concerning myself; the other, to the Objectors. For myself; if I be not much mistaken, I have been so far from offending in the kind objected, that I may seem rather to have offended too much on the other hand. The substance of the matter both against Papists and others, is I hope all along justifiable. And then, if some sharper expressions both against them and others have here and there slipped from my tongue or pen (such as heat and indignation in our greener years are apt to suggest;) they that are ingenuous, considering how long it is since those Sermons were Preached, may be pleased to pardon it, upon the old plea, Dandum aliquod aetati. As for 
2  them; that they Preach against Popery, I not at all mislike: Only I could wish that these two Cautions were better observed, than (as far as I can make conjecture of the rest, by the proportion of what hath come to my knowledge) I fear they usually are, by the more zealous of that party, Viz. 1. That they do not through ignorance, prejudice, or precipitancy, call that Popery, which is not; and then under that name and notion Preach against it. 2. That they would do it with the less noise and more weight. It is not a business merely of the Lungs but requireth Sinews too. Or (to use their own Metaphor) let them not think that casting of squibs will do the deed, or charging with powder alone; that will give a crack indeed, and raise a smoke? but unless they have bullet as well as powder, it will do little execution.  
§. XII. To the Third Objection. I say First, that we have indeed 
1  no higher or other esteem of Ceremonies, than as of indifferent things; yet do we not count them Trifles, otherwise than as in comparison with necessary duties. But let Ceremonies (Secondly) be 
2  as very Trifles, as any man can imagine them to be; yet Obedience sure is no Trifle. They mis-state the Question, when they talk of pressing Ceremonies. It is Obedience (formally) that is required: Ceremonies not otherwise pressed, than as the matter wherein that Obedience is to be exercised. If a Master appoint his Servant to do some small matter that he thinketh fit to have done, though in itself of no great moment; yet he will expect to be obeyed; and it is great reason he should. If in such case the Servant should refuse to do the thing appointed, because he hath no mind thereunto, and should receive a check or correction for such refusal; could he either sufficiently excuse his own fault, or reasonably complain of his Master for dealing hardly with him, by saying, The thing was but a Trifle? Is it not evident, that the thing which made the Master angry, and the Servant an offender in that Case, was not (precisely and formally) the leaving of the thing undone (which had it not been commanded, might have been left undone without any fault or blame at all,) but the refusing to do it, when he that had a right to his service commanded him? Wherefore Thirdly, 
3  that which is said of some men's doting so extremely on Ceremonies, might have been well enough spared. I know no true Son of the Church of England, that doteth upon any Ceremony, whatsoever opinion he may have of the decency or expediency of some of them. If any do, let him answer for himself. Among wise men, he will hardly pass for a wise man, that doteth upon any. Nor will he, I doubt, prove a much wiser man, that runs into the contrary Extreme, and abhorreth all. It is true, Fourthly, that there have been 
4  long and unkind quarrels about these things: More is the pity! but where is the fault? To whom is the beginning, and to whom the continuance of a quarrel rather imputable? To him, that demandeth his right? or to him, that withholdeth it from him? For this is the plain Case in short, The Bishops (under the King) require obedience to the Laws Ecclesiastical; these men refuse to give it. So began the quarrel at first; and upon the same terms it continued. If the Obedience challenged were indeed due to those Laws, than did our Brethren both begin the quarrel and hold it on; if it were not, then must the whole blame lie upon those that claimed it unjustly, and not upon them. So that upon winding up of the business, the whole Controversy will devolve upon this point; Whether to the Laws Ecclesiastical Obedience is due or not? For the right determining whereof (for so much as it is confessed on all hands, that Obedience is due to Lawful Authority commanding Lawful things) two other points are to be resolved: the one, concerning the Authority by which the Constituons were made; the other, concerning the lawfulness of the things therein required. The Presbyterians of the Kirk flatly and directly deny both: Ours, less forward to declare their opinion in the former point, have chosen rather to stand upon the later only. And so the point in issue is briefly this; Whether the things commanded, (and particularly the Ceremonies) be lawful, yea, or no. Which bringeth us to the consideration of.  
§. XIII. The Fourth Objection. Wherein (besides some ill language, which I love not to stir into) they declare, First, what they conceive to be our Opinion, and next what is indeed their own concerning the Ceremonies, etc. in question. In the former, we desire that candour which in all reason and charity they ought to afford us; that they would fix nothing upon us as our opinion, which ourselves (who should best know what our opinion is) protest against, as not our opinion. They have been told a thousand times over, in the Sermons and Writings of private men, which is also attested and affirmed by the public Declaration of our Church (the most authentic assurance a question of this nature is capable of;) That we 
1  place no Necessity at all in these things, but hold them to be merely indifferent. That, when for decency, order, or uniformity's 
2  sake, any Constitutions are made concerning them; there is the same necessity of obeying such Constitutions, as there is of obeying other Laws made for the good of the Commonwealth concerning any other indifferent things. That such Necessity, 
3  either in the one or the other, ariseth not properly from the Authority of the immediate Lawgiver, but from the Ordinance of God, who hath commanded us to obey the Ordinances of men for his sake. That, such necessity of Obedience notwithstanding, 
4  the things remain in the same indifferency as before. Every way in respect of their Nature; and quoad Rem (it being not in the power of accidental Relations to change the Natures of things) and even in respect of their Use; and quoad Nòs thus far, that there is a liberty left for men, upon extraordinary and other just occasions, sometimes to do otherwise than the Constitution requireth, extra casum Scandali & Contemptus. A liberty which we dare not either take ourselves, or allow to others, in things properly and absolutely necessary. [Upon which very account (I mean the consideration of the indifferency of the things in themselves) and upon which account alone it is, that many of the Episcopal (that is to say, the true English Protestant) Divines; who sadly resent the voting down of the Liturgy, Festivals, and Cremonies of the Church, by so many former Laws established; heartily desired heretofore the continuance, and as heartily still wish the restitution, and are (by God's help) ready with their Tongues, Pens, and Sufferings, to maintain and justify the Lawful use of the same; do yet so far yield to the sway of the Times, and are persuaded they may with a good Conscience so do, as to forbear the use thereof in the public Worship; till it shall seem good to those that are in place of Authority either to restore them to their former state (as it is well hoped, when they shall have duly considered the evil consequents of that Vote, they will) or at leastwise, and in the mean time to leave them arbitrary, for men, according to their several different judgements, to use or not to use, which seemeth but reasonable, the like favour and liberty in other kinds having been long allowed to almost all other sorts of men, though of never so distant persuasions one from another:] Lastly, That all Laws made concerning Ceremonies 
5  or other indifferent things, whether Civil or Ecclesiastical, are mutable; and as they were at first made by Humane Authority, so may they from time to time be by humane Authority abrogated and repealed. And then and thenceforth they lose their obligation; whereby the necessity of yielding obedience thereunto wholly ceaseth and determineth; and the things thereby commanded or prohibited, return to their primitive and natural indifferency, even in their Use also, and in respect of us. This is clearly our Opinion, and men may easily so understand us, if they will.  
§ XIV. But their Opinion is, that the things enjoined are Popish and Superstitious; and consequently unlawful to be used: And this they render as the reason of their Nonconformity. And the Reason were certainly good, if the Opinion were true. For the Popishness first; unless we should sue out a Writ de finibus regendis, 
a Omnia periclitabuntur aliter accipi quam sunt, si aliter quam sunt cognominantur. Tert. de carn. Christi, cap. 1●.  it will be hard to find out a way how to bring this Controversy to an issue, much less to an end: the term hath been so strangely extended, and the limits thereof (if yet it have any) so uncertain. If they would be entreated to set bounds to what they mean by Popish and Popery, by giving us a certain definition of it; we should the sooner either come to some agreement; or at least, understand ourselves, and one another the better, wherein and how far we disagreed. In the mean time, it is to me a wonder, that if reason would not heretofore, yet the sad experience of the ill consequents, so visible of late time, should not have taught them all this while to consider, what infinite advantage they give to the Romish party to work upon weak and wavering souls; by damning so many things under the name of Popery, which may to their understandings be sufficiently evidenced; Some, to have been used by the ancient Christians long before Popery was hatched, or but in the Egg; and All to have nothing of Superstition or Popery in them, unless every thing that is used in the Church of Rome become thereby Popish and Superstitious. Nor what great advantage they give to our newer Sectaries, to extend the name yet farther. Who, by the help of their New-Lights, can discern Popery, not only in the Ceremonies formerly under debate; but even in the Churches and Pulpits, wherein they used to Preach against Popery, and the Bells wherewith they used to call the people together to hear them. These are by some of them cried down as Popish, with other things very many, which their Presbyterian Brethren do yet both allow, and practise; though how long they will so do, is uncertain, if they go on with the Work of Reformation they have begun, with as quick dispatch, and at the rate they have done these last two seven years. The having of Godfathers at Baptism, Churching of Women, Prayers at the burial of the dead, Children ask their Parent's blessing, etc. which whilom were held innocent; are now by very many thrown aside, as rags of Popery. Nay, are not some gone so far already, as to cast into the same heap, not only, the ancient hymn Gloria Patri (for the repeating whereof alone some have been deprived of all their livelihoods) and the Apostles Creed; but even the use of the Lords Prayer itself?— And what will ye do in the end thereof? And what would you have us do in the mean time, when you call hard upon us to leave our Popery, and yet would never do us the favour to let us know what it is? It were good therefore, both for your own sakes, that you may not rove in infinitum; and in compassion to us; that you would give us a perfect boundary of what is Popery now; with some Prognostication or Ephemerideses annexed (if you please) whereby to calculate what will be Popery seven years hence.  
§. XV. But to be serious, and not to indulge myself too much merriment in so sad a business; I believe, all those men will be found much mistaken, who either measure the Protestant Religion by an opposition to Popery; or account all Popery, that is taught or practised in the Church of Rome. Our godly Forefathers, to whom (under God) we owe the purity of our Religion, and some of which laid down their lives for the defence of the same, were sure of another mind; if we may, from what they did, judge what they thought. They had no purpose (nor had they any warrant) to s●t up a new Religion, but to reform the Old; by purging it from those Innovations, which in tract of time (some sooner, some later) had mingled with it, and corrupted it, both in the Doctrine and Worship. According to this purpose they produced, without constraint or precipitancy, freely and advisedly, as in peaceable times; and brought their intentions to a happy end; as by the result thereof contained in the Articles and Liturgy of our Church, and the Prefaces thereunto, doth fully appear. From hence chiefly, as I conceive, we are to take our best scantling, whereby to judge what is, and what is not, to be esteemed Popery. All those Doctrines then, held by the modern Church of Rome, which are either contrary to the written Word of God, or but superadded thereunto, as necessary Points of Faith, to be of all Christians believed under pain of damnation; and all those Superstitions used in the worship of God, which either are unlawful, as being contrary to the Word; or being not contrary, and therefore arbitrary and indifferent, are made Essentials, and imposed as necessary parts of Worship: these are, as I take it, the things whereunto the name of Popery doth properly and peculiarly belong. But as for the Ceremonies used in the Church of Rome, which the Church of England at the Reformation thought fit to retain; not as Essential or necessary parts of God's Service, but only as accidental, and mutable circumstances attending the same for order, comeliness, and edification sake; how these should deserve the name of Popish, I so little understand, that I profess I do not yet see any reason why, if the Church had then thought fit to have retained some other of those which were then laid aside, she might not have lawfully so done; or why the things so retained should have been accounted Popish. The plain truth is this, The Church of England meant to make use of her liberty, and the lawful power she had (as all the Churches of Christ have, or aught to have) of ordering Ecclesiastical Affairs here; yet to do it with so much prudence and moderation, that the World might see, by what was laid aside, that she acknowledged no subjection to the See of Rome; and by what was retained, that she did not recede from the Church of Rome, out of any spirit of contradiction, but as necessitated thereunto for the maintenance of her just liberty. The number of Ceremonies was also then very great, and they thereby burdensome, and so the number thought fit to be lessened. But for the Choice, which should be kept, and which not, that was wholly in her power, and at her discretion. Whereof, though she were not bound so to do, yet hath she given a clear and satisfactory account in one of the Prefaces usually prefixed before the Book of Common-Prayer.  
§. XVI. Besides this of Popish, they have bestowed also upon the Ceremonies the Epithet of Superstitious. Which is a word likewise (as the former) of late very much extended; and standeth in need of a Boundary too and a definition as well as it. But howsoever they do with the words, I must needs set bounds to my discourse, lest I weary the Reader. The point of Superstition I have had occasion to touch upon (more than once, as I remember) in some of these Sermons; and proved that the Superstition lieth indeed at their door, not ours. They forbid the things commanded by the Church under the obligation of Sin, and that Obligation arising not from their forbidding them, but from the things themselves, which they judge to be unlawful, and thence impose upon all men a necessity of not using them; which is Superstition. Whereas the Church requires obedience indeed to her Commands, and that also under the obligation of Sin; but that obligation arising not at all from the nature of the things themselves (always held and declared Indifferent;) but immediately from the Authority of the Superior commanding the thing, and originally from the Ordinance of God commanding Obedience to Superiors, as already hath been said: and this is not Superstition. For further satisfaction therefore in this matter, referring the Reader to the Sermons themselves; I shall only by way of addition represent to the Objectors St. Paul's demeanour at Athens. Where finding the City 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 17. 16.  full of Idols (or wholly given to Idolatry) he doth not yet fall foul upon them, nor exclaim against them in any reproachful manner, no nor so much as call them Idolaters; though they were such, and that in a very high degree; but tempering his Speeches with all lenity and condescension, he telleth them only of their Superstition; and that in the calmest manner too, 
b— 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the comparative degree in such kind of speaking, being usually taken for a diminuent term.) How distant are they from his Example, with whom every thing they mislike is presently an Idol! Christmas day an Idol, the Surplice an Idol, the Cross after Baptism a great Idol, the Common-Prayer Book an abominable Idol! When yet, if the worst that can be said against them were granted, the most it could amount to, is but Superstition; and till that be granted, which must not be till it be well proved, it is more childish than manly to cry out Superstition, Superstition!  
§. XVII. Their next is a Suspicion (rather than Objection) and that upon no very good ground. But Charity is not easily suspicious; nor without cause. Wherein I have somewhat to say, in behalf of myself and other my Brethren, and somewhat, by way of return to them. For myself, I had a desire, I may truly say almost from my very Childhood, to understand (as much as was possible for me) the bottom of our Religion; and particularly as it stood in relation both to the Papists, and (as they were then styled) Puritans; to inform myself rightly; wherein consisted the true differences between them and the Church of England, together with the grounds of those differences. For I could even then observe (which was no hard matter to do) that the most of mankind took up their Religion upon trust (as 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 2. ethic. 1.  Custom or Education had framed them) rather than choice. It pleased God in his goodness to afford me some opportunities suitable to that my desire; by means whereof, and by his good blessing, I attained to understand so much of the Romish Religion, as not only to dislike it, but to be able to give some rational account why I so do. And I doubt not but these very Sermons, were there nothing else to do it, will sufficiently free me from the least suspicion of driving on any design for Rome. As for those other regular Sons of the Church of England, that have appeared in this Controversy on her behalf; how improbable, and so far forth uncharitable, the suspicion is, that they should be any way instrumental towards the promoting of the Papal Interest, may appear (amongst other) by these few Considerations following. 1. That those very persons, who were 
1  under God the Instruments of freeing us from the Roman Yoke, by casting Popery out of the Church, and sundry of them Martyred in the cause; those very Persons, I say, were great favourers of these (now accounted Popish) Ceremonies, and the chief Authors or Procurers of the Constitutions made in that behalf.— Hae manus Trojam erigent? 2. That in all former 
2  times since the beginning of the Reformation, our Archbishops and Bishops with their Chaplains, and others of the Prelatical Party (many of them such as have written also in defence of the Church against the Puritans) were the Principal (I had almost said the only) Champions to maintain the Cause of Religion against the Papists. 3. That even in these times of 
3  so great distraction, and, consequently thereunto, of so great advantage to the Factors for Rome, none have stepped into the gap more readily, nor appeared in the face of the Enemy more 
Bp. Bramhall, Dr. Cousins. &c  openly, nor maintained the Fight with more stoutness and Gallantry, than the Episcopal Divines have done; as their late learned Writings testify. Yea, and some of them such, as (beside their other sufferings) have lain as deep under the suspicion of being Popishly-affected, as any other of their Brethren whosoever. 
4  4. That by the endeavours of these Episcopal Divines, some that were bred Papists have been gained to our Church, others that began to waver confirmed and settled in their old Religion, and some that were fallen from us recovered and reduced, notwithstanding all the disadvantages of these confused times: and of each of these I am able to produce some instance. But I profess sincerely, as in the presence of God, and before the World, that I have not known (at least I cannot call to remembrance) so much as one single Example of any of this done by any of our Anticeremonian Brethren, whether Presbyterian or Independent.  
§. XVIII. But I have somewhat to return upon these our Brethren, who thus causelessly suspect us, Possible it will not please them: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) But I must speak it out, both for the truth's sake, and theirs. To wit, that themselves are in truth, though not purposely and intentionally, (whereof in my own thought I freely acquit them,) yet really and eventually, the great promoters of the Roman Interest among us: and that more ways than one. These three among the rest, are evident. First, by putting to their helping hand to the pulling 
1  down of Episcopacy. It is very well known to many, what 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 14.  rejoicing that Vote brought to the Romish party. How even in Rome itself they sang their Io-●aeans upon the tidings thereof, and said triumphantly, Now the day is ours; Now is the fatal blow given to the Protestant Religion in England. They, who by conversing much with that Nation, were well acquainted with the fiery turbulent spirits of the Scottish Presbyterians, knew as well how to make their advantage thereof; and handled the matter with so much cunning, by fomenting their discontents, underhand, till they had framed them, and by their means, some of the same party here, to become the fittest Instruments for the carrying on of their great design. And this I verily believe was the very Masterpiece of the whole Plot. They could not but foresee (as the event hath also proved,) that if the old Government, a main Pillar in the Building, were once dissolved, the whole Fabric would be ●ore shaken, if not presently shattered in pieces and ruined; things would presently run into confusion; distractions and divisions would certainly follow: And when the waters should be sufficiently troubled and muddied, then would be their opportunity to cast in their Nets for a draught. Some, who have undertaken to discover to 
t Baxter Arg. p. 46.  the World, the great Plot the Papists had of late years for the introducing of Popery in the several parts of it, might have done well to have taken some little notice of this also (I wonder how they could look beside it) being so visible; and indeed the fundamental part of the Plot. Without which, neither could the sparks of Errors and Heresies have been blown to that height, nor that Libertinism (and some other things therewith mentioned) have so soon overspread the whole face of the Land, as now we find they have done. Secondly, They promote the Interest of Rome, by opposing it with more violence than reason. Which ought not to seem any strange thing to us; since we see by daily experience the like to happen in other matters also. Many a man, when he thought most to make it sure, hath quite marred a good business, by overdoing it. The most prudent, just, and (in all likelihood) effectual way to win upon an adversary is, by yielding him as much, as with safety of truth can be yielded; who, if he shall find himself contradicted in that which he is sure is true, as well as in that which is indeed false, will (by a kind of Antiperistasis) be hardened into more obstinacy than before, to defend all (true and false) with equal fierceness. It hath been observed by some (and I know no reason to question the truth of the observation) that in those Counties (Lancashire for one) where there are the most and the most rigid presbyterians, there are also the most and the most zealous Roman Catholics. Thirdly, they 
3  promote the Interest of Rome, and betray the Protestant Cause; partly by mistaking the Question (a very common fault among them;) but especially through the necessity of some false Principle or other, which having once imbibed, they think themselves bound to maintain. Some of them, especially such as betook themselves to Preaching betimes, and had not the leisure and opportunity to look much into Controversies, understand very little, (as it is impossible they should much) of the true state of the Question in many controverted points; and yet to show their zeal against Popery, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. (Edit. Paris.) p. 338.  are forward enough to be meddling therewithal in the Pulpit. But with so much weakness and impertinency not seldom, that they leave the Question worse than they found it; and the Hearer, if he brought any doubts with him, to go from Sermon more dissatisfied, than he came. The rest of them (that have better knowledge) are yet so bound up by some false Principle or other they have received, that they cannot without deserting the same (and that they must not do, whatsoever betideth them) treat to the satisfaction of a rational and ingenuous adversary. Among those false Principles, it shall suffice for the present to have named but this one, That the Church of Rome is no true Church. The disadvantages of which assertion to our Cause in the dispute about the visibility of the Church (besides the falseness and uncharitableness of it) their Zeal, or Prejudice rather, will not suffer them to consider. With what out-cries was Bishop Hall (good man, who little dreamt of any peace with Rome) pursued by Burton, and other Hotspurs, for yielding it a Church? Who had made the same concession over and over again before he was Bishop (as junius, Reynolds, and our best Controversy-writers generally do) and no notice taken, no noise made of it. You may perceive by this one instance, where the shoe wringeth.  
§. XIX. In their next, that they may not appear so uncharitable as to suspect their Brethren without cause, they tell us, Upon what grounds they so do: viz. these two; The endeavours of Reconciliation, in the Sixth; and the pressing of Ceremonies in the Seventh Objection. As to the former; First, All 
1  endeavours of Peace (without loss of Truth) are certainly commendable in the undertakers; prove the event as it will. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12. is every man's warrant for that, If any particular private man have made overtures of peace in this kind upon other terms than he ought, let him answer it as he can? what is that to us? Admit Secondly (which I fear is 
2  too true) that there is little hope, scarce a possibility of reconcilement, if we well preserve, as we are in Conscience bound, the truth and purity of our Religion; yet ought not that fear to hinder any man, fitted with abilities and opportunities for it, from such Endeavours whereof whatsoever the success be otherwise these two good effects will follow. It will be some comfort to him within his own bosom, that he hath done what was his duty to do, to his utmost power: And it will appear to the world, where the business stuck, and through whose default most, the Endeavour proved fruitless. Thirdly, though there be 
3  little hope (and, since the Trent Council, less than before) of bringing things to a perfect agreement; yet methinks it should be thought worth the while (Est quadam prodire tenus, si non 
Horat. 1. Ep. 1.  datur ultra) to bring both sides to as near an agreement, and reduce the differences to as small a number, and as narrow a point, as may be. That, if we cannot grow to be of the same belief in every thing, we might at least be brought to show more Charity either to other, than to damn one another for every difference; and more Ingenuity than to seek to render the one the other more odious to the World than we ought, by representing each others opinions worse than they are.  
§▪ XX. The Seventh Objection containeth the other ground of their said former suspicion; to wit the vehement pressing of the Ceremonies. Wherein First, they do not well, in calling 
1  them Popish and Superstitious; but that having already fully ●leared, I shall not now insist upon. Secondly, by requiring 
2  to have some Command or Example of Scripture produced, to warrant to their Consciences the use of the Ceremonies; They offer occasion to consider of that point wherein the very Mystery of Puritanism consisteth: viz. That no man may with a safe Conscience do any thing, for which there may not be produced, either Command or Example from the Scripture. Which erroneous Principle, being the main Foundation, upon which so many false conclusions are built, and the fountain, from which so many acts of sinful disobedience issue, would well deserve a full and through examination. But this Preface being already swollen far beyond the proportion I first intended; and for that I have heretofore, both 
g Serm. 4. ad Clerum  in one of the Sermons and 
h Pref. 10. 20. Serm.  else where, discovered in part the unsoundness thereof: I am the willinger both for mine own ease and the Readers, to refer him over thither, and to spare mine own farther labour here. Considering Thirdly, that in the present case we need not flinch, 
3  for fear of any harm that Principle could do us, should it be admitted as sound, as they would have it: For we have both Commands and Examples in the Scriptures, to warrant both the prescribing and the using of the Ceremonies. Though not as specified in their particulars; yet as either comprehended in the General, or inferred by way of proportion, Which kind of Warranty from Scripture, themselves are by force of argument driven to allow as sufficient; or else they would be at a loss for a hundred things by them daily done, upon no better or other Warrant than that. For Commands then, we have besides that grand Canon, 1 Cor. 14. 40. [Let all things be done decently and according to order,] all those Texts, that either contain the right and liberty we have to all the Creatures of God to use them for our service without scruple [All things are lawful, nothing unclean of itself. To the pure all things are pure, etc.] or require Subjection and Obedience to Superiors [Let every Soul be subject to the higher Powers. Submit to every Ordinance of man, etc.] And as for Example; I think I could readily produce a full Score, and not bate an Ace of some Ceremonies and circumstantial actions, ordered, used, or done by holy men even in the Old Testament (who yet were more strictly tied to prescript forms than Christians are under the Gospel;) for the doing whereof it doth not appear, that they either had any Command from God, or were guided by any former Precedents, or expected any other Warrant, than the use of their Reason and of prudential Discourse; what Warrant else had David for his purpose of building a Temple to God; which yet 
i 2 Sam. 7, 2. 3.  Nathan the Prophet of God approved, yea which 
k 1 King 8. 8.  God himself approved of? Or what, Solomon for keeping 
l 2 Chr. 7. 8. 9  a Feast of seven days for the Dedication of the Altar? Or what Ezekiah for 
m— 30. 23.  continuing the Feast of unleavened bread seven days longer than the time appointed by the Law? Or what, Mordecai and Esther for making 
n Esther 9 20, etc.  an Ordinance for the yearly observation of the Feast of Purim? Or what lastly, judas and the Maccabees for ordaining 
o 1 Mac. 4. 9  the Feast of the Dedication of the Altar to be kept from year to year at a set season for eight days together; which Solemnity continued even in the days of Christ, and seemeth to have been by him approved 
p Joh. 10. 22.  in the Gospel. The building of Synagogues in their Towns, the wearing of Sackcloth and Ashes in token of humiliation, 
q Zach. 8. 19  the four Fasts mentioned Zach. 8. whereof one only was commanded; with sundry other, I omit for brevity's sake, Instances enough, and pregnant enough, to manifest how very much our Brethren deceive themselves, by resting upon so unsound a Principle; and that upon a mere mistake; as will appear presently by  
§. XXI. Their Eighth and last Objection. Wherein they seem to lay an imputation upon all those that stand for the Ceremonies, as if they consequently denied the sufficiency of the Scriptures. 
1  For answer hereunto, First, it is freely confessed that the acknowledging of the Holy Scriptures to be a perfect Rule of Faith and Manners, is the main Article of the Protestant Religion, as opposed to the Romish. But that all that stand for the Ceremonies should deny the same, is so manifestly untrue, or indeed that some of the Church of England should deny that, which is so clearly contained in the Articles of the Church whereunto he hath subscribed, so improbable, that it might well pass for a perfect Calumny, were not the original occasion of their mistake herein so apparent, if but even from the manner of their Discourse in the present business. The true state whereof, Secondly, 
2  is this. The things wherein the power of Christianity consisteth, are of two sorts, Credenda, and Agenda, which we usually express by Faith and Manners. And the Scripture we acknowledge to be a perfect Rule of Both; yet not as excluding the use of Reason, but supposing it. When God gave us the light of his holy Word; he left us, as he found us; reasonable creatures still: without any purpose, by the gift of that greater and sublimer Light, to put out the Light he had formerly given us (that of Reason) or to render it useless and unserviceable. Of which Light the proper use, and that which God intended it for, when he gave it us, is, that by the help thereof we might be the better enabled to discern Truth from Falsehood, that we might embrace the one, and reject the other; and Good from Evil, that we might do the one, and shun the other. Our Reason therefore, is doubtless, a good Rule both for things to be believed, and for things to be done, so far as it reacheth; but no perfect Rule at all, rather a very imperfect one; because it reacheth not home. To supply the defects whereof (dim as it is even in Natural and Moral things, but dark as darkness itself in things Supernatural and Divine) it was, that it pleased the wisdom and goodness of our God to afford us another Light (Viz. that of supernatural revelation in his holy Word) without which we could never, by the light of Reason alone, have found out the right way that leadeth to eternal Happiness. So that God having first made us reasonable Creatures, and then vouchsafed us his holy Word, to instruct us what we are to believe and to do, either as Men or as Christians: We are now furnished with as perfect, absolute and sufficient a Rule both of Faith and Manners, as our condition in this life is capable of. And it is our duty accordingly, to resign ourselves wholly to be guided by that Word (yet making use of our Reason withal, in subordination and with submission thereunto) as a perfect Rule both of Faith and Life. This being clearly so, and the Scripture by consent of both parties acknowledged to be the perfect Rule of what we are to believe, as well as of what we are to do; I earnestly desire our Brethren to consider, what should hinder a Christian man from doing any thing, that by the mere use, of his Reason alone, he may rightly judge to be lawful and expedient, though it be not commanded or exampled in the Scriptures, so as it be not contrary thereunto, more than from believing any thing that by the like use of his Reason alone he may rightly judge to be true or credible, though the same be not revealed or contained in the Scripture, nor is contrary thereunto. I do without scruple believe a Mathematical or Philosophical truth, or a probable Historical relation, when I read it or hear it; and I believe an honest man upon his Word in what he affirmeth or promiseth; though none of all these things be contained in the Scripture: and thus to believe, was never yet by any man (that I know of) though derogatory to the sufficiency of Scripture, as it is a perfect Rule of Faith. Why I may not in like manner wear such or such a Garment, use such or such a Gesture, or do any other indifferent thing (not forbidden in Scripture) as occasions shall require without scruple; or why thus to do, should be thought derogatory to the sufficiency of Scripture, as it is a perfect Rule of Manners; I confess I have not the wit to understand. Since there seemeth to be the like Reason of both; let them either condemn both, or acquit both; or else inform us better, by showing us a clear and satisfactory reason of difference between the one and the other. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is the main hinge, upon which the whole dispute turneth, and whereunto all other differences are but appendages. The true belief, and right understanding of this great Article concerning the Scripture's sufficiency, being (to my apprehension) the most proper Characteristical note of the right English Protestant, as he standeth in the middle between, and distinguished from, the Papists on the one hand, and the (sometimes styled) Puritan on the other. I know not how he can be a Papist, that truly believeth it: or he a Puritan, that rightly understandeth it.  
§. XXII. Having thus answered the several Objections aforesaid wherewith it may be some, that stand freer from prejudice than their fellows, will be satisfied: if any shall yet ask me, why I plead still so hard for Ceremonies, now they are laid down, and so no use either of them, or of any discourse concerning them; I have this to say. First, I saw myself somewhat concerned to 
1  prevent (if I could) the miscensuring of these Sermons; in sundry of which the Questions that concern Ceremonies are either purposely handled, or occasionally touched upon: which could not be done without vindicating the Ceremonies themselves, as the subject matter 
2  thereof. Secondly, hereby they that were active in throwing them down, may be brought to take a little more into their consideration, than possibly they have yet done, upon what grounds they were thereunto moved, and how sound those grounds were: that, if it shall appear they were then in an Error (and they consider withal, what disorder, confusion, and libertinism hath ensued upon that change) they may be sensible of it, and amend. But Thirdly, whatsoever become of the Ceremonies, which 
3  are mutable things: the two Doctrines insisted on concerning them, (the one, touching the Power that Governors have to enjoin them; the other touching the Duty that lieth upon Inferiors to observe them when they are enjoined;) being Truths, are therefore always the same, and change not. It is no absurdity, even at midwinter, when there is never a flower upon the bough, to say yet Rosa est flos. Lastly, a time may come, when either the same Ceremonies may be restored, or other substituted in their rooms: and then there may be use again of such reasons and answers, as have been pleaded in their defence. For I doubt not, but those that shall from time to time have the power to order Ecclesiastical affairs, if disorders or inconveniences shall continue to grow, after the rate and proportion they have done for some years past, will see a necessity of reducing things into some better degree of Decency, and Uniformity, than now they are: which it is not imaginable how it should be done, without some Constitutions to be made concerning Indifferent things to be used in the public worship; and some care had withal to see the Constitutions obeyed. Otherwise, the greatest part of the Nation will be exposed to very great danger (without the extraordinary mercy of God preventing) of quite losing their Religion. Look but upon many of our Gentry, what they are already grown to from what they were, within the compass of a few years: and then, expede Herculem, by that guess what a few years more may do. Do we not see some, and those not a few, that have strong natural parts, but little sense of Religion, turned (little better than professed) Atheists? And other some, nor those a few, that have good affections, but weak and unsettled judgements, or (which is still but the same weakness) an overweening opinion of their own understandings, either quite turned, or upon the point of turning Papists? These be sad things, God knoweth, and we all know: not visibly imputable to any thing so much, as to those distractions, confusions and uncertainties, 
t— Semperni Gotis discordia nostra proderit? Claudian. 2. in Ruffin.  that in point of Religion, have broken in upon us, since the late changes that have happened among us in Church-affairs. What it will grow to in the end, God only knoweth, I can but guests.  
§. XXIII. The Reverend Archbishop Whitgift, and the learned Hooker, men of great judgement, and famous in their times; did long since foresee, and accordingly declared their fear, that if ever Puritanism should prevail among us, it would soon draw in Anabaptism after it. At this Cartwright, and other the Advocates for the Disciplinarian Interest in those days, seemed to take great offence: as if those fears were rather pretended to derive an odium upon them, than that there was otherwise any just cause for the same; protesting ever their utter dislike of Anabaptism, and how free they were from the least thought of introducing it. But this was only their own mistake; or rather jealousy. For those Godly Men were neither so unadvised, nor so uncharitable, as to become Judges of other men's Thoughts or Intentions, beyond what their actions spoke them. They only considered, as Prudent Men, that Anabaptism had its rise, from the same Principles the Puritans held, and its growth, from the same Courses they took; together with the natural tendency of those Principles and Practices thitherward; especially of that one Principle, as it was by them misunderstood, that the Scripture was adaequata agendorum regula, so as nothing might be lawfully done without express warrant either from some command, or example therein contained. The clue whereof, if followed on as sar as it would lead, would certainly in time carry them as far as the Anabaptists were then gone. But, that it was no vain fear, the unhappy event hath proved; and justified them: since what they feared is now come to pass: and that in a very high degree. Yet did not they see the thread drawn out to that length, as we have seen it; (the name of Quakers, Seekers, etc. not then heard of in the world:) but how much farther it will reach, none can say; for no man yet ever saw the bottom of the clue. Only I may not dissemble, what my own fears have long been, and yet are: That if things shall still go on, according as they have begun, and hitherto proceeded; the application that some have made of that passage, john 11. 48. Venient Romani, & capient gentem nostram, will prove but too true a Prophecy; and Popery will overrun all at the last. Whether there be just cause so to fear, or no; I leave it to wiser men to judge: when (together with what hath been 
Sect. 18▪ su●●a.  already said concerning the great scandals and advantages given to the Papists by our confusions,) they shall have duly considered the probability of what I shall now farther say. It is a wonder to see, in how short a time our Anticeremonian Brethren are strangely both multiplied, and divided; multiplied in their number, but divided by their opinions, and subdivided into so many several tribes and families; that their power is nothing so much increased by that multiplication, as it is weakened by these divisions. In as much as many of those Sects into which they have spread and diffused themselves, are not more opposite to the Truth (the only property wherein they all agree,) than they are one to another: in so far that the establishment of any one cannot be, but by the destruction of all or most of the rest. This experience giveth us to see, How impossible a thing it is, they should long hold together in one entire body for their own preservation. But whilst they are still crumbling into fractions▪ and factions, biting and ready to devour one another; a vigilant adversary, that is intent upon all advantages and opportunities, may, when he spieth his time, overmaster them with much ease and little resistance. Whereas the Papists on the other side; are by the very nature (as I may say) of their Religion, and the fundamental Principle thereof (viz. To believe as the Church believeth) tied together in a fast unity among themselves against all opposers of their Church, or of any point of Faith designed by the Church. So that these holding altogether as an embodied Army, and, those dispersed abroad in scattered troops and many small parties: Who is like to become Master of the Field, is no hard matter to judge. Neither will the supposed (and I fear, truly supposed) greater number of Atheists, than either Papists or Sectaries, be any hindrance to the Papists for finally prevailing. Because it is not for the interest of the Atheist and his Religion (pardon the boldness of the Catachresis) to engage either for or against any side farther than a jeer. But to let them fight it out, keep himself quiet till they have done, and then 
t Ad rerum momenta cliens, sese daturus Victori. Claud. de bell. Gild.  clap in with him that getteth the day. He that is of no Religion, can make a shift to be of any, rather than suffer. And the Atheist, though he be in truth and in heart neither Protestant nor Papist, nor any thing else; yet can he be in face and outward comportment either Protestant or Papist, or any thing else, (jew or Turk if need be) as will best serve his present turn. That this is their mind, some of them, in a 
u Pref. to Hob. of Election.  bravery have given us to understand, plainly enough and in print.  
§. XXIV. And is it not high time then, trow we, to look about us? Hannibal ad portas. When the danger is so great; and so near withal, even at the door: shall we be so wretchlesly wilful, as neither to open our eyes to see it ourselves; nor endure with patience, that any body else should tell us of it?— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— What I have now said, how it will be taken, I know not: Prophets are seldom welcome, that prophesy unwelcome things. But truly, at the sad apprehension of the dangerous condition we now stand in, and in zeal for the safety and honour of my dear Mother the Church of England, which hath nourished me up to become a Christian and a Protestant (that is to say, a pure pute Christian without any other addition or Epithet:) my heart waxed hot within me, and the fire so kindled, that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I could not forbear but upon the first opportunity offered, once more to give Vent thereunto, by laying open the second time my inmost thoughts to the view of the World. Which I have done with the greatest plainness and freedom, that (avoiding bitterness) was possible for me to do. I was willing to sharpen my style, I confess that it might enter: as it was but needful, where the skin was callous. But with the only intention (as the great Searcher of all hearts knoweth) by putting the Patient to a little smart at the first piercing of the Sore, to give future ease to the part affected: and not at all, by angering the Sore, to make it worse. With which Protestation I hope the more sober among them will rest satisfied: I mean the Moderate Presbyterian especially. Of which sort I know many, whom I verily believe to be godly and conscientious men, (though in error,) and whom I therefore love and honour. These are the only adversaries in this controversy whose spirits are in a disposition and capacity to be wrought upon in a rational way. As for the rest (I mean the rigid, Scotised, through-paced Presbyterian on the one side, and the giddy Enthusiast on the other) such is their either obstinacy or madness, that it is vain to think of doing any good upon them by argument: till it shall please God to make them of more humble and teachable spirits. I entreat the Reader, if he shall meet with any thing herein written, that hath any bitterness in it? or but sharpness more than one that would deal plainly cannot avoid: that he would take it as meant against these last only, and not at all against those of the former rank, whom I never meant to exasperate. Hear the conclusion of the whole matter; Read without gall or prejudice, Let not truth far the worse for the Plainness. Catch not at Syllables and Phrases. Study and seek the Church's peace. Judge not another's servant, who must stand and fall to his own Master. Keep Faith and a good Conscience. Bear one another's Burdens, and so fulfil the Law of Christ.  
Consider what hath been said, and pray to the Lord to give us all a right understanding in all things.  
Amen. Amen.  
Botheby Paynell July 13. MDCLVII.  
Placere singulis volam; sed ut prosim:  
Nec displicere metuam; dummodo prosim.  Scazon.  

THE SUMMARY, of CONTENTS Of the several ensuing SERMONS.  

Sermon I. Ad Clerum▪ on Rom. 14. 3.  Sect. 1. 
THE Occasion, of the TEXT.  2 
— Scope, of the TEXT.  3 
— Coherence, of the TEXT.  4 
— and Division▪ of the TEXT.  5 
POINT I. Of not Despising others:  6 
— Be they never so weak,  7 
— and we never so strong.  8 
— Both for the Sins sake, to the Despisers:  9 
— and for the Scandals sake in the Despised.  10-11 
POINT II. Of not Judging others,  12 
— with the true meaning thereof: And four Reasons.  13 
viz. 1. The want of Commission— in Us.  14 
— 2. The want of Skill—— in Us.  15 
— 3. The Uncharitableness, and of the thing itself.  16 
— 4. The Scandalousness— of the thing itself.  17 
APPLICATION. To the Case in our Church: showing,  18 
1. Wherein it agreeth with that of the Romans in this Chapter;  19-21 
2. And how it differeth from it, I. in the matter.  22 
— II. in respect of the Persons.  23 
— III. in the Practice of the Persons.  24 
— IV. in their mutual respective Carriage. And that  25 
1. in the point of Despising. Where  26 
(The several grievances of our Brethren are proposed;  27-29 
— and answered.)  30-37 
2. in the point of Judging.  38 
The Conclusion.   

Ser●on II. Ad 〈…〉  Sect. 1 
THE Occasion, of the TEXT.  2 
— Coherence, of the TEXT.  3 
— Division and of the TEXT.  4 
— Sum— of the TEXT.  5 
OBSERVE. I. Divine Truths to be cleared from Cavil.  6 
— II. The slander of the Ministers regular Doctrine more than an ordinary Slander.  7 
— III. The best Truths subject to slander:  8 
— with the Causes thereof;  9 
— and Inferences thence● O  10— 12 
— IV. Every slander against the Truth, damnable.  13— 20 
— V. No Evil to be ●one for any good that may come thereof.  1●— 15— 19 
— Of the kinds an● de●●ees of Evil 〈◊〉 by way of Explications  1●-17 
— Of things (Equally 〈◊〉 Inequally) ●n●ifferent by way of Explications  18 
(An useful Digression)  21-23 
With some Reasons of the Point;  24-26 
and the Inferences thence.  27 
The general Application thereof: in two Instances.  28-30 
— The Former▪  31-33 
— The Latter  34 
A more particular Application; in defence of the former Sermon.  35 
The Conclusion.   

Sermon III. Ad Clerum, on 1 Cor. 12. 7.  Sect. 1. 
THE Occasion, of the TEXT.  2 
— Coherence, and of the TEXT.  3 
— Division— of the TEXT.  4 
The Explication of the Words▪ What is meant  5-7 
— By the Spirit▪ and what  8 
— by Manifestation.  9-11 
POINT I. Spiritual Gifts, how to be understood,  12-15 
— Four Inferences from the premises.  16 
POINT II. The conveyance of spiritual graces to us,  17 
— by way of Gift▪  18 
— Not from Nature, or Desert.  19 
Inferences thence▪ I. General; 1. Of Thankfulness;  20 
— 2. Of Prayer.  21-22 
— 3. joining our faithful Endeavours thereunto.  23-25 
— II. more especial. 1. To those of more eminent gifts.  26 
To those of meaner gifts.  27 
POINT III. The End of Spiritual gifts: Not our own only;  28 
— 〈◊〉 chiefly th● profit of others▪  29 
— Reason's hereof. I. in respect of the Giver.  30 
— II. in respect of ●he ●hing giv●n  31 
— III. in respect of the Receiver  32-34 
Three In●erences the thence●  35 
The Conclusion.   

Sermon IV. Ad Cl●rum, on Rom. 14. 23.  Sect. 1. 
THE Coherence, and Scope▪ of the TEXT.  2 
The word FAITH diversely interpreted.  3 
INTERPRETATION ay▪ of justifying Faith.  4-5 
— Not Proper he●●●lthough (in itself) True.  6 
INTERPRETATION TWO▪ Of the Doctrine of Faith  7 
— utterly re●ec●●d▪ ●▪ ●s False in itself;  8-9 
— ●ot● in the Rigour of it,  10 
— 〈◊〉 the Mitigation  11-15 
2. as Pernicious▪ 〈◊〉 the Consequents.  16 
3. as having no 〈◊〉 with ●●● resent Text.  17 
INTERPRETATION III. Of Persuasion of Judgement asserted.  18 
— Thence sundry Questions resolved, viz.  19 
I. What is the Power of the Conscience, as concerning the Lawfulness or unlawfulness of humane actions.  20 
II. Whether▪ in every thing we do 〈◊〉 actual consideration of the Lawfulness thereof be necessarily requisite?  21 
III. What degree of Persuasion is required for the Warranting of our Actions?  22 
IU. Whether or no, and how f●r forth, a m●n may warrantably act with reluctancy of Conscience? Wher●●n is considered the Case  23-24 
— 1. Of a Resolved Conscience,  25-28 
— 2. Of a Doubting Conscience  29-30 
(And therein sundry▪ Objections removed)  33 
3. Of a Scrupulous Conscience.  34 
The Conclusion.   

Sermon I. Ad Magistratum, on Job 29. 14.— 17.  Sect. 1. 
THE Occasion, of the TEXT.  2 
— Scope, of the TEXT.  3 
— Sum, and of the TEXT.  4 
— Division of the TEXT.  5-6 
The Magistrates I. DUTY; Zeal to Justice:  7 
— with some Examples.  8 
— and Four Reasons thereof.  9 
DUTY II. Compassion to the Distressed;  10 
— with the Reasons,  11 
— and Extent thereof.  12-13 
DUTY III. Diligence in searching out the Truth:  14 
— with some Instances;  15 
— and Four Reasons thereof.  16-17 
DUTY IV. Courage in Executing justice:  18 
— With the Reasons thereof; 1. in respect of the Laws;  19 
— 2. of the Magistrate himself;  20 
— 3. of the Offenders.  21 
Three main Inferences from the Premises, viz.  22-22 
I. of Direction for the Choice of Magistrates.  25 
II. of Reproof, for the neglect of the aforesaid Duties.  26 
III. of Exhortation to the Conscionable Performance of the same.   

Sermon II. Ad Magistratum, on Exod. 23. 1.— 3.  Sect. 1. 3. 
THE necessity of treating on this Argument.  4 
— The fitness of the Text for that purpose.  5 
The Division and thereof.  6 
— Extent thereof.  7 
POINT I. The accuser, not to raise a false report.  8-11 
— sundry ways, by which it may be done.  12 
Three Reasons of the point, viz. in respect of  13 
— 1. The Sin in the Doer.  14 
— 2. The Wrong to the Sufferer,  15 
— 3. The Mischiefs to the Commonwealth.  16 
Inference. To avoid the fault: for which purpose  17-21 
— four especial Causes thereof are discovered.  22 
POINT II. The Judge, not to receive a false report.  23 
A threefold Care requisite thereunto. 1. In receiving Informations.  24 
— in examining Causes.  25 
— 3. in repressing Contentious Persons and Suits.  26 
— For which purpose the likeliest Helps are  27 
— 1. To reject Informations tendered without Oath.  28 
— 2. To temper the rigour of justice with Equity.  29 
— 3. To punish Partiality and Collusion in the Informer.  30 
— 4. To allow the wronged party full satisfaction;  31 
— 5. To restrain abuses in their Servants and Officers.  32 
The Conclusion.   

Sermon III. Ad Magistratum, on Psal. 106. 30.  Sect. 1. 2 
THe Argument and Matter of the Psalm.  3 
The Coherence, Scope,  4 
— and Division of the TEXT.  5-6 
The History of Balak and Balaam's Plot against Israel.  7-8 
— With the Success thereof, both in the Sin and Punishment.  9-10 
— Zimri's Provocation and Execution.  11 
The Person of Phineas considered.  12 
OBSERVATION I. The Spiritual Power doth not include;  13 
— not yet exclude the Temporal.  14 
Phineas his Fact examined;  15 
— and justified.  16-17 
How far forth it may be imitated.  18 
OBSERVATION II. The Zeal of Phineas  19 
— Manifested by executing judgement▪  20 
1. Personally.  21 
2. Speedily.  22 
3. Resolutely.  23-25 
OBSERVATION III. The plague stayed by executing judgement.  26-28 
— With Application to England.  29 
An Exhortation to execute judgement:  30 
— With Particular Application;  31 
1. To the Accuser;  32 
2. To the Witness;  33 
3. To the Jurer;  34 
4. To the Pleader;  35 
5. To the Officer;  36 
6. To the Judge.   

Sermon I. Ad Populum, on 1 Kings 21. 29.  Sect. 1. 
THe Coherence, of the. TEXT.  2 
— Argument, and of the. TEXT.  3 
— Division of the. TEXT.  4-5 
From Ahab's Person and Carriage.  6-8 
OBSERVATION I. How far an Hypocrite may go in the performance of holy Duties.  9 
Four Inferences. I. Of Terror to the profane.  10 
— II. Of Exhortation, to abound in the fruits of godliness.  11 
— III. Of Admonition to forbear Judging.  12 
— IV. Of Direction, for the trial of Sincerity.  13 
— by the marks▪ 1. of Integrity, and  14 
— 2. of Constancy;  15 
— both joined together.  16-17 
OBSERVATION II. Concerning the Power of God's Word,  18 
— With the Causes thereof in respect 1. of the Instrument,  19 
— 2. of the Object.  20 
— 3. of the fit Application of the one to the other.  21 
The Inferences thence; against those that despise the Word.  22-23 
From the success of Ahab's Humiliation.  24 
OBSERVE. III. Concerning the Reward of Common graces,  25 
— with sundry reasons thereof;  26 
— and Inferences thence.  27 
The main Inference. To comfort the Godly, I▪ against temptations from the Prosperity of the wicked;  28 
— II. against Temporal Afflictions;  29 
— III. against doubtings of their Eternal Reward.   

Sermon II. Ad Populum, on 1 Kings 21. 29.  Sect. 1. 
A Repetition of the Three Observations in the former Sermons.  2-4 
OBSERVATION IV. Concerning Gods forbearig of threatened Judgements.  5 
— Proved 1. from his proneness to Mercy;  6 
— 2. from the end of his threatenings.  7-8 
The Doubt. How this may stand with God's Truth,  9 
— Resolved: by understanding in all his threatenings  10 
— a Clause of Exception;  11-12 
— though not always expressed.  13-14 
Inferences 1. of Comfort to the distressed.  15 
— 2. of Terror, to the Secure.  16 
— 3. of Instruction, to All.  17 
Gods promises, how to be understood;  18 
— and entertained.  19-20 
OBSERVATION V. That though it be some grief to forknow the evils to come:  21 
Yet it is some happiness, not to live to see them.  22 
— with the Reason;  23-25 
— and sundry Uses thereof.  26 
The Conclusion.   

Sermon III. Ad Populum, on 1 Kings 21. 29.  Sect. 12 
THe grand Doubt concerning justice proposed.  3 
CERTAINTY I. All the ways of God are just.  4-5 
— II. Temporal Evils not to the proper adequate punishments of sin.  6-7 
— 3. All Evils of Pain, howsoever considered,  8 
— are for sin: and that  9 
— for the sin of the sufferer himself.  10 
How the punishing of the Father's sin upon the Children  11 
— can stand with the Justice of God.  12-16 
CONSIDERATION I. That they are punished with temporal punishments only, not with Spiritual or Eternal.  13-15 
(An Objection answered.)  17 
CONSIDERATION II. That such Punishments befàl them: either  18-21 
1. As continuing in their Father's sin, Or  22 
2. As possessing something from their Fathers▪ with Gods curse eleaving thereunto.  23-25 
CONSIDERATION III. A distinction of Impulsive Causes,  26 
— explained by a familiar Example;  27 
— and applied to the present Argument.  28 
Seeming Contradictions of Scripture herein,  29 
— how to be reconciled;  30 
— with an Exemplary Instance thereof.  31-32 
The Resolution of the main doubt.  33 
Three Duties inferred from the Premises, I. To live well (as for our own, so even) for Posterities sake also.  34 
II. To grieve (as for our own, so) for our Forefathers sins also.  35 
III. To endeavour to hinder sin in others.   

Sermon IV. Ad Populum, on 1 Cor. 7. 24.  Sect. 1. 
THe Occasion and Scope of the TEXT.  2-3 
The Pertinency, and Importance of the matter to be handled;  4-5 
— viz. of men's Particular Callings, and what is meant thereby.  6 
POINT I. The necessity of living in a Calling.  7 
Reasons hereof. I. in respect of the Ordinance,— and Gifts of God.  9 
— II. in respect of the Person himself▪  10-14 
— III. in respect of others.  15 
Inference; for reproof of such as live idly without a Calling;  16-17 
as viz. 1. Idle Monks and Friars.  18-20 
— 2. Idle Gallants.  21-22 
— 3. Idle Beggars.  23-24 
POINT II. Concerning the Choice of a Calling.  25 
That in our proper Calling, whereunto God calleth us; and  26 
— by what Inquiries they may be known.  27 
ENQUIRY I. Concerning the Employment itself:— 1. Whether it be honest and lawful, or no?  28 
— Whether it be fit to be made a Calling, or no?  29 
— Whether it tend to common Utility, or no?  30 
(The Usurers Calling examined by these Rules.)  32-33 
II. Concerning our fitness for that employment.  34 
— 1. in respect of our Education.  35-36 
— 2. in respect of our Abilities.  37-39 
— 3. in respect of our Inclinations.  40 
III. Concerning the Providential Opportunities we have thereunto.  41-43 
Wherein is showed the great importance of an outward Calling.  44 
POINT III. Concerning the Abidings in our Callings.  45-46 
— 1. what is not, meant thereby.  47-49 
— 2. and what is, meant thereby.  50-52 
— 3. The abiding therein with God, what.  53 
The Conclusion.   

Sermon V. Ad Populum, on 1 Tim. 4. 4.  Sect. 1. 
THe Coherence, of the TEXT.  2 
— Scope, and of the TEXT.  3 
— Division of the TEXT.  4-6 
OBSERVATION I. Concerning the Goodness of the Creature.  7 
Inferences thence. I. God not the Author of Evil.  8 
— II. The Goodness of God seen in the Glass of the Creatures.  9-10 
— III. The Creatures not to be blamed.  11-13 
OBSERVATION II. Concerning the Liberty and Right we have to the Creatures.  14 
— 1. By Creation.  15 
— 2. By Redemption.  16 
Much impleaded. 1. By Judaisme.  17-19 
— 2. By the Church of Rome.  20-32 
The Extent of this Liberty in Eight Positions.  33 
OBSERVATION III. The Creatures to be received with Thanksgiving.  34-37 
The Duty of Thanksgiving, Explained and  38 
— Enforced: 1. as an Act of Justice  39-42 
— as an Act of Religion.  43-44 
INFERENCES I. For Conviction of our unthankfulness to God.  45-46 
1. for want of Recognition, with two degrees of each.  47-48 
2. for want of Estimation, with two degrees of each.  50-51 
3. for want of Retribution, with two degrees of each.  52 
— II. Six Motives to Thankfulness, taken from  53 
— 1. The Excellency of the Duty.  54 
— 2. The Continual Effluence of God's Benefits.  55 
— 3. Our Future Necessities.  56 
— 4. Our Misery in Wanting.  57 
— 5. Our Importunity in Ask.  58 
— 6. The Freedom of the Gift.  59 
III. To avoid those things that hinder our Thankfulness; which are chiefly,  60 
1. Pride.  61 
2. Envy.  62 
3. Riotous living.  63 
4. Worldly Cares.  64 
5. Procrastination.  65 
IU. To be thankful for Spiritual Blessings.   

Sermon VI Ad Populum, on Gen. 20. 6.  Sect. 1. 
THE Occasion, of the TEXT.  2. 
— Scope, and of the TEXT.  3. 
— Division of the TEXT.  4. 
Of the Nature and Use of Dreams▪  5-6 
The former Part of the TEXT explained.  7 
OBSERVATION I. The grievousness of the sin of Adultery;  8-10 
— and of Fornication; Compared.  11-12 
OBSERVATION II. How far Ignorance doth, or doth not excuse from sin.  13-16 
— instanted in this fact of Abimelech.  17 
Inferences thence. I. Concerning the Salvation of our Forefathers.  18- 19 
Two doubts removed.  20 
— II. Not to flatter ourselves in our Ignorance.  21 
— III. Of Sins done with Knowledge.  22- 24 
OBSERVATION III. Moral integrity may be in the heart of an Unbeliever,  25 
— with the Reason thereof.  26 
Inferences thence. I. A shame for Christians to fall short of Heathens in their Morals.  27 
— II. Particular Actions no certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sincerity.  28 
— III. The acquittal of Conscience no sufficient Justification.  29 
The latter part of the TEXT opened.  30 
OBSERVATION IV. Concerning God's Restraint of Sin in Men.  31 
— with the different measure and means thereof.  32 
1. That there is such a Restraint.  33- 34 
2. That it is from God.  35 
3. That it is from the mercy of God; and therefore called Grace.  36 
Inferences from the Consideration of God's Restraint.  37 
I. As it lieth upon others. 1. toobless God for our Preservation;  38 
— 2. not to trust wicked men too far.  39 
— 3.— nor to fear them too much.  40 
— 4. to endeavour to restrain others from Sinning.  41 
II. As it lieth upon our selves. 1. To be humble under it.  42 
— 2. to entertain the means of such Restraint with Thankfulness.  43 
— 3. to pray that God would restrain our Corruptions.  44 
— 4.— but especially to pray and labour for sanctifying Grace.   

Sermon VII. Ad Populum, on 1 Pet. 2. 16.  Sect. 1- 2 
THE Occasion, Scope, of the TEXT.  3- 5 
— Coherence, and of the TEXT.  6 
— Division— of the TEXT.  7- 8 
OBSERVATION ay▪ Christian Liberty to be maintained  9- 12 
— with the Explication,  13- 17 
— and Five Reasons thereof.  18- 20 
Inferences I Not to usurp upon the Liberty of others:  21- 24 
— II.— Nor to betray our own.  25 
Observation II. Christian Liberty not to be abused.  26- 28 
— The words explained; and thence  29- 31 
— Three Reasons of the Point.  32- 34 
Four abuses of Christian Liberty, viz. I. by casting off the Obligation of the moral Law.  35- 36 
— II. by exceeding the bounds of Sobriety.  37 
— III. by giving Scandal to others.  38 
— IV. by disobeying lawful Superiors.  39-40 
The Grounds and Objections of the Anticeremonians.  41-46 
— propounded and particularly answered.  47-50 
How men's Laws bind the Conscience.  51-52 
OBSERVATION III. We being the Servants of God, Which is of all other  53-54 
1. the most Just, Service;  55 
2. the most Necessary, Service;  56-57 
3. the most Easy, Service;  58 
4. the most Honourable, Service;  59 
5. and the most Profitable, Service;  60 
Ought to carry ourselves, as his Servants: with all  61-63 
I. Reverence to his Person; in 3 branches.  64-66 
II. Obedience to his Will; both in Doing and Suffering.  67-70 
III. Faithfulness in his Business; in 3 branches.  69 
The Conclusion.    


AD CLERUM▪  

The first Sermon.  
 ROME 〈◊〉 
_ Meats, accounting them Clean or Unclean; and of Days, accounting them Holy or Servile, according as they stood under the Levitical Law. These latter St. Paul calleth 
c Verse 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Weak in the Faith: those former then must by the Law of Opposition be 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 15. 1.  strong in the Faith.  
It would have become both the one sort, and the other (notwithstanding 
2  they differed in their private judgements, yet) to have preserved the common Peace of the Church, and laboured the 
e 2 Cor. 10. 8.  edification, not the ruin one of another; the strong by affording faithful instruction to the Consciences of the weak; and the weak, by allowing favourable construction to the actions of the strong. But whilst either measured other by themselves, neither one nor other did 
f Gal. 2. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as our Apostle elsewhere speaketh, Walk uprightly according to the truth of the Gospel. Faults and offences there were on all hands. The Strong faulty, in contemning the Weak; the Weak faulty, in condemning the Strong. The Strong proudly scorned the weak, as silly and superstitious, for making scruple at some such things as themselves firmly believed were Lawful: The weak rashly censured the Strong, as Profane and Irreligious, for adventuring on some such things as themselves deeply suspected were unlawful. The blessed Apostle, desirous all things should be done in the Church in love and 
g 1 Cor. 14. 26.  unto edification, 
h Cajeran in locum.  aequâ lance, and 
i Bulling. in locum.  eódem Charitatis moderamine, as Interpreters speak, taketh upon him to arbitrate, and to mediate in the business; and like a just Umpire 
k Job 9 33.  layeth his hand upon both parties, unpartially showeth them their several oversights, and beginneth to draw them to a fair and honourable composition: as thus, The strong shall remit somewhat of his superciliousness, in disesteeming and despising the Weak; and the Weak he shall abate something of his edge and acrimony in judging and condemning the Strong. If the Parties will stand to this Order, it will prove a blessed agreement; for so shall brotherly Love be maintained, Scandals shall be removed, the Christian Church shall be edified, and God's Name shall be glorified. This is the scope of my Text, and of the whole Chapter.  
In the three first Verses whereof, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First, 
3.  there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the first Verse; the Proposal of a general Doctrine, as touching the usage of weak ones; with whom the Church is so to deal, as that it neither give offence to, nor take offence at the weakness of any. [Him that is weak in the Faith receive you, but not to doubtful Disputations.] Next▪ there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the second Verse, a Declaration of the former general Proposal, by instancing in a particular case, touching the difference of Meats. There is one man strong in the Faith; he is infallibly resolved▪ there is no meat 
l Verse 14.  unclean of itself, or (if received with thankfulness and sobriety) 
m 1 Cor. 10. 23.  unlawful; and because he knoweth he standeth upon a sure ground, 
n Verse 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is confident he may eat any thing, and he useth his Liberty accordingly, eating indifferently 
o 1 Cor. 10. 27.  of all that is set before him, making no question for Conscience sake, [One man believeth he may eat all things.] There is another man weak in the Faith; he standeth yet unresolved and doubtful, whether some kinds of Meats, as namely those forbidden in the Law, be clean; or he is rather carried with a strong suspicion that they are unclean; out of which timorousness of Judgement, he chooseth to forbear those Meats, and contenteth himself with the fruits of the Earth; [Another who is weak, eateth Herbs.] This is Species facti, this is the case. Now the question is, In this case what is to be done, for the avoidance of scandal, and the maintenance of Christian Charity? And this question my Text resolveth in this third Verse: wherein is contained 
4  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, St. Paul's judgement, or his counsel rather and advice, upon the Case, Let not him that eateth, despise, etc. The remainder of the Verse and of the Chapter being spent in giving reasons of the judgement, in this and another like case, concerning the difference and observation of days.  
I have made choice to entreat at this time of St. Paul's advice, as useful for this Place and Auditory, and the present Assembly. Which advice as the Parties and the faults are, is also twofold. The Parties two: He that eateth, that is, the Strong; and he that eateth not, that is, the Weak. The Faults likewise two: The strong man's fault, that is, 
p Literally setting at nought; so it is translated, Luke 23. 11. and the Latin Translation in Tertullian readeth here fitly to the Greek, Qui manducat, né nullificet non manducantem. Tert. de Jejun. adversus Psych. c. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despising of his brother's Infirmity; and the weak man's fault, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judging of his Brother's liberty. Proportionably, the parts of the advice, accommodated to the Parties and their Faults, are two. The one, for the Strong, that he despise not, Let not him that eateth, despise him that eateth not. The other, for the Weak, that he judge not, Let not him that eateth not, judge him that eateth. Of which, when I shall have spoken somewhat in their general use, I shall by God's assistance proceed by way of Application, to inquire how far the differences in our Church, for conforming, and not conforming, agree with the present case of eating, and not eating; and consequently how far forth St. Paul's advice in this case of eating, and not eating, aught to rule us in the cases of conforming, and not conforming in point of Ceremony. And first, of the former Rule, or Branch of the Advice, Let not him that eateth, despise him that eateth not.  
The terms whereby the Parties are charactered, He that eateth, and he 
5.  that eateth not, have in the opening of the Case been already so far unfolded, as that I shall not need any more to remember you, that by him that eateth, must be understood the strong in Faith, and by him that eateth not, the weak. And so reducing the words, ab Hypothesi ad Thesin, this part of the advice [Let not him that eateth, despise him that eateth not,] beareth sense, as if the Apostle had said [Let not the strong in Faith despise the weak,] Weak ones are easily despised; Strong ones are prone to despise: and yet despising is both a grievous sin in the despiser, and a dangerous scandal to the despised. In all which respects, it was but needful the Holy Ghost should lesson us, not to despise one another's weakness. Let not him that eateth, despise him that eateth not.  
Weakness and Smallness, be it in what kind soever, is the fittest object to 
6.  provoke contempt. As we travel by the way, if a fierce Mastiff set upon us, we think it time to look about and bestir ourselves for defence; but we take no notice of the little Curs that bark at us, but despise them. When Goliath saw little David make towards him, 1 Sam. 17. the Text saith 
q 1 Sam. 17. 42.  He disdained him, for he was but a Youth. And St. Paul charging Timothy so to behave himself in the Church of God, as that none should 
r 1 Tim. 4. 12.  despise his Youth, implieth, that Youth is obvious to contempt, and like enough to be despised. And though 
s Eccl. 9 16.  Wisdom is better than Strength, yet Solomon tells us, The poor man's Wisdom is despised, and his words are not heard, Eccles. 9 
t Psal. 119. 141.  I am small and of no reputation, saith David, Psal. 119. And our Saviour's Caveat in the Gospel is especially concerning little ones, as most open to contempt: 
u Mat. 18. 10.  Take heed that ye despise not any of these little ones. But of all other, that weakness is most contemptible, which is seen in the faculties of the understanding Soul: when men are indeed weak in Apprehension, weak in judgement, weak in Discretion; or at leastwise are thought so. Far from any real weakness this way or any other, was our blessed Lord and Saviour Jesus Christ, 
x Col. 2. 3.  In whom were hid all the treasures of Wisdom and Knowledge; yet because upon conference with him, he seemed such unto Herod, not answering any of his questions, nor that expectation which the fame of his Miracles had raised of him in Herod, Herod took him for some silly simple fellow, and accordingly used him; for he 
y Luk. 23. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  set him at nought, and mocked him, and put him in 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib.  a white Coat, as if he had been some Fool, and sent him back as he came, Luke 23. And of this nature is the weakness my Text hath to do withal, a weakness in judgement; or as it is, Verse 1. a weakness in Faith. Where, by Faith, we are not to understand that justifying Faith, whereby the heart of a true Believer layeth fast hold on the gracious promises of God, and the precious merits of Jesus Christ, for the remission of sins; nor by weakness in Faith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherewith the Apostles are 
a Matth 8. 26. 14. 31. & 16. 8.  sometimes charged; when the Faith of a true Believer is sore shaken with temptations of incredulity and distrust. But by Faith we are to understand an 
b Fides hîc significat persuasionem de usu rerum indifferentium, per Synecdochen generis. Piscat. Schol in Rom. 14. 1.  Historical Faith only, which is nothing else but a firm and secure assent of the judgement unto Doctrinal Truths in matter of Faith or Life; and by weakness in such Faith, a doubtfulness and irresolution of Judgement concerning some divine truths appertaining unto the doctrine of Faith or Life; and namely, concerning the just extent of Christian Liberty, and the indifferent or not indifferent nature or use of some things. Which weakness of Judgement in Faith bewraying itself outwardly in a nice, and scrupulous, and timorous forbearance of some things, for fear they should be unlawful, which yet in truth are not so, but indifferent, doth thereby expose the Person in whom such weakness is, to the contempt and despisings of such as are of more confirmed and resolved judgements, and are stronger in the Faith.  
Weakness then is in itself contemptible; yet not more than Strength is 
7.  contemptuous. Passive contempt is the unhappiness of the weak; but active, the fault of the strong. They that find truly, or but overweeningly conceit in themselves abilities, either of a higher nature, or in a greater measure than in other men, be it in any kind whatsoever. It is strange to see with what scornful state they can trample upon their weaker and inferior Brethren, and look upon them (if yet they will at all vouchsafe a look) from aloft, as upon things below them; which is properly and literally to despise. For so much the very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the Greeks, and among the Latins, despicere, do import. The Pharisee, it is like, cast such a disdainful look upon the poor Publican, when, in Contempt he called him, 
c Luk. 18. 9, 11.  Iste Publicanus! Sure I am, that Parable was spoken of purpose concerning such as trusted in their own Righteousness, and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 18. 9  despised others, Luk. 18. And they are ever the likeliest thus to despise others, that conceit something in themselves more than others. Wealth, honour, strength beauty, birth, friends, alliance, authority, power, wit, learning, eloquence, reputation, any trifle can leaven our thoughts (partial as they are towards ourselves) and swell us, and heave us up above our Brethren; and because we think we do over-top them, we think we may overlook them too, and despise them as vulgar and contemptible. Agar could despise Sarah; the Bond-servant, the Freewoman; the Maid, her Mistress; only for a little fruitfulness of the Womb beyond her; because 
e Gen. 16. 4, 5.  She saw that she had conceived, and her Mistress was Barren, Gen. 16. All strength and eminency then, we see, be it in any little sorry thing, is apt to breed in men a despising of their weaker and meaner Brethren; but none more than this strength of Knowledge, and of Faith, wherewith we now deal. It should be quite otherwise, our knowledge should praeserre facem, hold the light before us, and help us for the better discovery of our ignorance, and so dispose us to humility, not pride. But Pride and self-love is congenitum malum; it is a close, and a pleasing, and inseparable corruption, which by sly and serpentine insinuations conveyeth itself, as into whatsoever else is good and eminent in us, and poisoneth it; so especially into the endowments of the understanding part. Sharpness of Wit, quickness of Conceit, faithfulness of Memory, facility of Discourse, propriety of Elocution, concinnity of Gesture, depth of judgement, variety of Knowledge in Arts and Languages, and whatever else of like kind, are but as wind to fill the Sails of our Pride, and to make us swell above our Brethren, in whom the like Gifts are not, or not in like eminency. Scientia inflat, our Apostle might well say, 
f 1 Cor. 8. 1. Quo didicisse, nisi hoc fermentum, etc. Pers. satire. Vid. Casaub. ibid.  Knowledge puffeth up; and that it doth so readily and unmeasurably, that unless there be the greater measure both of humility to prevent, and of Charity to vent it, it will in a short time breed a dangerous spiritual tympany in the Soul; a Disease from which the strongest constitutions that have been, have not been altogether so free, but that they have had, if not a spice of it, yet at leastwise an inclination unto it. Even this our blessed Apostle, who had so much humility as to account himself 
g 1 Cor. 15. 9  of Apostles the least, but 
h 1 Tim. 1. 15.  of sinners the chiefest, was in so great danger 
i 2 Cor. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be exalted above measure through the abundance of Revelations; that it was needful he should have a thorn in the flesh, a messenger of Satan to buffet him, lest he should be exalted above measure, 2 Cor. 12. No marvel then if these new Converts, but lately called by God out of the darkness of their ignorance, 
k 1 Pet. 2. 9  into his marvellous great light, and not having their understandings well informed, and their judgements throughly settled in the Doctrine and Use, in the nature and extent of that Evangelical LIberty whereunto they were called: no marvel, I say, if these, upon so sensible a change, were more than a little distempered with this swelling above their Brethren, even as far as to despise them. So hard it is, even for the most exercised Christian, not to take knowledge of his own knowledge; or doing so, not to despise and neglect the Infirmities of his less-knowing Brother. It was not then without good need, that St. Paul should become a Remembrancer to the strong in Faith, not to despise the weak. And there is as good need the very strongest of us should remember it, and take heed of despising even the very weakest; this despising being hurtful both to the strong and weak; to the strong as a grievous sin, and to the weak as a grievous scandal.  
Despising, first, is a sin in the strong. Admit thy weak Brother were of 
8.  so shallow understanding and judgement, that he might say in strictness of truth, what Agar said but in modesty, and that with an Hyperbole too, Prov. 30. that 
l Prov. 30. 1.  Surely he were more brutish than any man, and that he had not in him the understanding of a man; yet the community of nature, and the common condition of humanity, should be sufficient to free him from thy Contempts. His body was form out of the same dust, his soul breathed into him by the same God, as thine were; and he is thy Neighbour. Let his weakness then be what it can be, even for that relation of Neighbourhood, as he is a man, it is sin in thee to despise him [
m Prov. 14. 21.  He that despiseth his neighbour, sinneth, Prov. 14.] But that's not all; he is not only thy Neighbour as a man, but he is thy Brother too, as a Christian man. He hath embraced the Gospel, he believeth in the Son of God, he is within the pale of the Church, as well as thou, though he be not so tightly seen in some higher Mysteries, nor so throughly satisfied in some other points, as thou art. If it hath pleased God to endow thee with a larger portion of knowledge; thou oughtest to consider, First, that thou art bound to be so much 
1.  the more thankful to him that gave it; and then, secondly, that it is expected, 
2.  that thou shouldst do so much the more good with it; and thirdly, again, 
3.  that thou standest charged with so much the deeper account for it. If the same God hath deàlt these abilities with a more sparing hand to thy Brother, in despising his weakness, what other thing dost thou, than even despise the good spirit of God, 
n John 3. 8.  that bloweth where he listeth, and 
o 1 Cor. 12. 11.  giveth to every one as he listeth? For though there be 
p 1 Cor. 12. 4.  diversity of Gifts (both for substance and degree, yet it is the same Spirit, 1 Cor. 12. And the contempt that is cast upon the meanest Christian, reboundeth upwards again, and in the last resolution reflecteth even upon God himself, and upon his Chris. [
q 1 Thes. 4. 8.  He that despiseth, despiseth not man, but God, who hath given unto us his holy Spirit, 1 Thes. 4. And 
r 1 Cor. 8. 12.  when ye sin so against the Brethren, and wound their weak Consciences, ye sin against Christ, 1 Cor. 8.]  
Thus you see despising is hurtful to the despiser, as a Sin; it is hurtful also, as a Scandal to the despised. And therefore our Saviour in Mat. 18. discoursing of 
s Mat. 18. 6, etc.  not offending little ones; anon varieth the word, and speaketh of 
t Ibid. 10.  not despising them; as if despising were an especial and principal kind of offending or scandalising. And verily so it is, especially to the weak. Nothing is more grievous to Nature, scarce death itself, than for a man to see himself despised. 
u Plaut. in Cistel. Act. 4. Scen. 1.  Ego illam anum irridere me ut sinam? Satius est mihi quovis exitio interire, could he say in the Comedy. It is a thing that pierceth far, and sinketh deep, and striketh cold, and lieth heavy upon the heart: 
x Habet enim quendam aculeum contumelia quem pati prudentes ac boni viri difficillime possunt. Cic. Ver. 5.  flesh and blood will digest any thing with better patience. The great 
y Arist. lib. 2. Rhet. 2. cap. 2. where he thus defineth Anger. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Philosopher, for this reason maketh contempt the ground of all Discontent; and sufficiently proveth it in the second of his Rhetorics; there being never any thing taken offensively, but sub ratione contemptus; nothing provoking to Anger, but what is either truly a contempt, or at leastwise so apprehended. We all know how tenderly every one of us would take it, but to be neglected by others; to have no reckoning at all made of us; to be so reputed as if we were not; or not worth the looking after; 
z Vide opus Adag. Mega renses neque tertii, neque quarti.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Oracle said to the Magarenses. And yet this is but the least degree of Contempt; 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  a private contempt only. How tenderly then may we think a weak Christian would take it, when to this private he should find added 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ari. ubi supra.  a Positive contempt also? when he should see his person and his weakness, not only not compassionated, but even 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Hom. 23. in Gen.  taunted, and flouted, and derided, and made a laughingstock, and a jesting Theme? when he should see them grieve to speak and do such things in his sight and hearing, as they know will be offensive to him, of very purpose to vex, and afflict, and grieve his tender soul? Certainly for a weak Christian newly converted to the Faith, to be thus despised, it were enough, without God's singular 
d Have mercy upon us O Lord, have mercy upon us; for we are exceedingly filled with contempt: Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, Psal. 123. 3, 4.  mercy and support, to make him repent his late conversion, and revolt from the Faith, by fearful and desperate Apostasy. And he that by such despising, should thus offend, though but 
e Mat. 18. 6. etc.  one of the least and weakest of those that believe in Christ, a thousand times better had it been for him, that he had never been born; yea, ten thousand times better that a millstone had been hung about his neck, and he cast into the bottom of the Sea, ere he had done it. Despising is a grievous sin in the despiser, in the strong; and despising is a grievous scandal to the despised, to the weak. Let not therefore the strong despise the Weak; Let not him that eateth, despise him that eateth not. And thus much for the former branch of St. Paul's advice: The other followeth, Let not him that eateth not, judge him that eateth.  
Faults seldom go single, but by couples at the least. Sinful men do 
10  with sinful provocations, as Ball-players with the Ball: when the Ball is once up, they labour to keep it up; right so when an offence or provocation is once given, it is 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et mox, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Max. Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tossed to and fro, the receiver ever returning it pat upon the giver, and that most times with advantage; and so betwixt them they make a shift to preserve a perpetuity of sinning, and of scandalising one another. It is hard to say who beginneth oftener, the Strong or the Weak; but whether ever beginneth, he may be sure the other will follow. If this judge, that will despise; if that despise, this will judge: either doth his endeavour to cry quittance with other, and thinketh himself not to be at all in fault, because the other was first or more. This Apostle, willing to redress faults in both, beginneth first with the Strong, and for very good reason. Not that his fault, simply considered in itself, is greater; (for I take it a certain truth, That to judge one that is in the right, is a far greater fault, considered absolutely, without relation to the abilities of the persons, than to despise one that is in the wrong:) But because the strong through the ability of his Judgement, aught to yield so much to the infirmity of his weak Brother, who through the weakness of his Judgement, is not so well able to discern what is fit for him to do. What in most other contentions is expected, should be done in this: Not he that is most in fault, but he that hath most wit, should give over first. Indeed in reason, the more faulty is rather bound to yield; but if he will be unreasonable (as most times it falleth out) and not do it; then in discretion, the more able should do it. As 
f Gen. 13. 9● 11.  Abraham in discretion yieldeth the choice to his Nephew Lot upon the contention of their Herdsmen, which in reason Lot should rather have yielded unto him. But where both are faulty, as it is not good to stand debating who began first; so it is not safe to strain courtesy who shall end, and mend first. In the case of my Text, both were faulty; and therefore our Apostle would have both mend. He hath schooled the Strong, and taught him his Lesson, not to despise another's infirmity; Let not him that eateth despise him that eateth not. Now the Weak must take out his Lesson too, not to judge another's Liberty; Let not him that eateth not, judge him that eateth.  
I will not trouble you with other significations of the word; to judge, 
11.  as it is here taken, is as much as to 
g Ne condemnato. Beza.  condemn: and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken in the worse sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tropically by a 
h Piscator in Scholar ad hunc locum.  Synecdoche generis, say Scholiasts; and they say true. But it is a Trope, for which both in this, and in 
i Evil manners have been the spoiling of many good words; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tyrannus, Sophista, Latro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Venenum, Magus; and in our English Tongue, Knave, Villain, Churl, etc. See Minshew, Verstegan, etc.  divers other words, we are not so much beholden to good Arts, as to bad Manners. Things that are good or indifferent, we commonly turn to ill, by using them the worst way: whence it groweth, that words of good or indifferent signification, in time degenerate so far as to be commonly taken in the worst sense. But this by the way. The fault of these weak ones, in the case in hand, was that measuring other men's actions and consciences, by the model of their own understandings; in their private Censures they rashly passed their judgements upon, and pronounced peremptory Sentence against such as used their Liberty in some things, concerning the lawfulness whereof themselves were not satisfied, as if they were loose Christians, carnal Professors, nomine tenus Christiani, men that would not stick to do any thing, and such as made either none at all, or else very little conscience of their actions. This Practice my Text disalloweth and forbiddeth; and the rule hence for us is plain and short; We must not judge others. The Scriptures are express, 
k Matth. 7. 1.  judge not, that ye be not judged, Matth. 7. 
l 1 Cor. 4. 5.  judge nothing before the time, etc. 1 Cor. 4. 
m Rom. 2. 1.  Thou art inexcusable, O Man, whosoever thou art that judgest, Rom. 2. And 
n James 4. 11.  If thou judgest, thou art not a doer of the Law, but a judge, James 4.  Not that it is unlawful to exercise civil judgement, or to pass condemning 
12  sentence upon persons orderly and legally convicted, for such as have 
1  Calling or Authority thereunto in Church or Commonwealth, for this Public Politic judgement is commanded 
* Exod. 22. 9 2 Chron. 19 6. Rom. 13. 4. & elsewhere.  in the Word of God; and Reason showeth it to be of absolute necessity for the preservation of States and Commonwealths. Nor that it is unlawful, secondly, to pass even our private censures upon the outward actions of men; when the Law of 
2  God is directly transgressed, and the transgression apparent from the evidence either of the Fact itself, or of some strong signs and presumptions of it. For it is Stupidity and not Charity, to be credulous against sense. Charity is 
o 1 Cor. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ingenuous, and will 
p lb. Vers. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  believe any thing, though more than Reason: but Charity must not be 
q As Walter Mapes, sometimes Archdeacon of Oxenford, relating the gross Simony of the Pope, for confirming the Election of Reginald, Bastard Son to joceline, Bishop of Sarum, into the See of bath; concludeth the Narration thus, Sit tamen domina materque nostra Roma baculus in ●qua fractus; & absit credere quae videmus. Mahap. de nugis Curialium▪ distinct, 1. c. 12.  servile, to believe any thing against Reason: Shall any Charity bind me to think the Crow is white, or the Blackamoor Beautiful? Nor yet thirdly, that all sinister suspicions are utterly unlawful, even there where there wanteth evidence either of Fact, or of great signs; if our suspicions proceed not from any corrupt affections, but only from a 
r Cum debemus aliquibus malis adhibere remedium, sive nostris, sive alienis; expedit ad hoc ut securius remedium apponatur, quod supponatur id quod est deterius: quia remedium quod est efficax contra majus malum, multo magis est efficax contra minus▪ molum. Aquin. 2. 2. qu. 60. ●rt 4 a●. 3.  charitable jealousy of those over whom we have special Charge, or in whom we have special Interest, in such sort as that it may concern us to admonish, reprove or correct them when they do amiss; so was job 
s Job 1. 5.  suspicious of his Sons, for sinning, and cursing God in their hearts. But the judgement here and elsewhere condemned, is either first, when in our private thoughts or speeches, upon slender presumptions, we rashly pronounce men as guilty of committing such and such sins, without sufficient evidence either of fact, or pregnant signs that they have committed them. Or secondly, when upon some actions 
t Aperta non ita reprehendamus, ut de s●ni●ate desperemus. Glos. Ordin▪ in Rom. 14. 13. Non q●●●quid reprehendendum, etiam damnandum est. Sen. 1. 6. de Benef. cap. 39  undoubtedly sinful, as Blasphemy, Adultery, Perjury, etc. we too severely censure the Persons either for the future, as Reprobates and Castaways, and such as shall be certainly damned; or at leastwise for the present, as Hypocrites and unsanctified and profane, and such as are in the state of Damnation; not considering into what fearful sins it may please God to suffer, not only his 
u As Paul, Mary, Magdalen, &c.▪  chosen ones before Calling, but even his 
x As David, Peter, etc.  holy ones too after Calling, sometimes to fall, for ends most times unknown to us, but ever just and gracious in him. Or thirdly, when for want either of Charity o● Knowledge (as in the present case of this Chapter) we interpret things for the worst to our Brethren; and condemn them of sin for such actions as are not directly, and in themselves necessarily sinful; but may (with due circumstances) be performed with a good conscience, and without sin. Now all judging and condemning of our Brethren in any of these kinds is sinful and damnable; and that in very many respects; especially these four; which may serve as so many weighty reasons, why we ought not to judge one another. The usurpation, the rashness, the uncharitableness, and the scandal of it. 
First, it is an Usurpation. He that is of right to judge, must have a Calling and Commission for it. 
y Exod. 2. 14.  Quis constituit te? sharply replied upon Moses, Exod. 2. Who made thee a judge? and 
z Luke 12. 14.  Quis constituit me? reasonably alleged by our Saviour, Luke 12. Who made me a judge? Thou takest too much upon thee then, thou son of man, whosoever thou art that judgest; thus saucily to thrust thyself into God's seat, and to 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. in Gen. hom. 42.  invade his Throne. Remember thyself well, and learn to know thine own rank. 
a Jam. 4. 12.  Quis tu? Who art thou that judgest another? james 4. Or, Who art thou that judgest another's Servant? in the next following Verse to my Text. As if the Apostle had said, What art thou? Or what hast thou to do to judge him that 
b Rom. 14. 4.  standeth or falleth to his own Master? Thou art his fellow-Servant, not his Lord. He hath another Lord that can and will judge him; who is thy Lord too, and can and will judge thee: for so he argueth anon at Verse 10. Why dost thou judge thy brother? We shall all stand before the judgment-seat of Christ. God hath reserved 
c Mali operis vindictam, B●●i gloriam, utriusque Judicium.  three Prerogatives Royal to himself, 
d Deut. 32. 35.  Vengeance, 
e Isa. 42. 8. Rom. 12. 19  Glory, and 
f Rom. 14. 4.— 10. Jam. 4. 11, 12.  judgement. As it is not safe for us then to encroach upon 
g Tres hominum species maximam Deo faciunt injuriam: Superbi, qui auferunt ei Gloriam; Iracundi, qui Vindictam; Regidi, qui Judicium.  God's Royalties in either of the other two; Glory, or Vengeance: so neither in this of Judgement; Dominus judicabit, 
h Heb. 10. 30.  The Lord himself will judge his people, Heb. 10. It is flat Usurpation in us to judge; and therefore we must not judge.  
Secondly, it is rashness in us. A Judge must 
i Et nunc Reges intelligite: erudimini; qui judicatis terram, Psal. 2. 10. si judicas, cognosce. Sen. in Med. Act. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocylid.  understand the truth, both for matter of 
k Et normam, & Causam: Normam, secundum quam; & causam, de qua statuendum. Ad Factum hac pertinet, illa ad jus: ad illam, Peritia opus est; ad hanc, Prudentia.  fact, and for point of Law; and he must be sure he is in the right for both, before he proceed to sentence; or else he will give rash judgement. How then dare any of us undertake to sit as judges upon other men's Consciences, wherewith we are so little acquainted, that we are indeed but too much unacquainted with our own? We are not able to search the depth of our own 
l Jer. 17. 9 I know nothing by myself, yet am I not hereby justified, but he that judgeth me is the LORD, 1 Cor. 4 4. If our heart condemn us, GOD is greater than our heart, and knoweth all things, 1 John 3. 21. Latet me facultas mea, quae in me est; ut animus meus de viribus suis ipse se interrogans, non facilè sibi credendum existimet, quia & quod inest plerumque occult●m est. Aug. lib. 10. Confess. c. 32.  wicked and deceitful hearts; and to ran▪ sack throughly the many secret windings and turnings therein: how much less than are we able to fathom the bottoms of other men's hearts, with any 
14.  certainty to pronounce of them either good or evil? We must then leave 
2.  the judgements of other men's Spirits, and hearts, and reins, to him that is 
m Heb. 12. 9  the Father of Spirits, and alone 
n Psal. 79. & 26. 2. Jer. 11. 20. and 17. 10. & 20. 12. Rev. 2. 23.  searcheth the hearts and reins; before whose eyes all things are 
o Heb. 4. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the word is most Emphatical, Heb. 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1 Cor. 4. 
p 1 Cor. 4. 5.  judge nothing before the time, until the Lord come who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. Unless we be able to bring these hidden things to light, and to make manifest these counsels; it is 
q Temeritas est damnare quod nescias. Sen. Epist. 91. S●nt quaedam facta media, quae ignoramus quo animo fiunt, quia & bono & malo fieri possunt, de quibus temerarium est judicare. August. l. 2. de Serm. Dom. in monte, cap. 18.  rashness in us to judge: and therefore we must not judge.  
Thirdly, this judging is uncharitable. Charity is not easily suspicious; 
15.  but upon just cause: much less then, censorious and peremptory. Indeed 
3.  when we are to judge of 
r In rerum judicio debet aliquis niti ad hoc, ut interpretetur unumquodque secundum quod est: in judicio autem personarum, ut interpretetur in melius. Aquin. 2. 0. qu. 60. art. 4. ad 3. and he giveth a substantial reason for it, ib. in resp. id 2.  Things, it is wisdom to judge of them Secundùm quod sunt, as near as we can, to judge of them just as they are, without any sway or partial inclination either to the right hand or to the left. But when we are to judge of Men, and their Actions; it is not altogether so: there the rule of charity must take place, 
s Glossa Ord. in hunc loc. & Theologi passim. Semper quicquid dubium est, humanitas incli●at in melius, Sen. ep. 81.  dubia in meliorem partem sunt interpretanda. Unless we see manifest cause to the contrary, we ought ever to interpret what is done by others, with as much favour as may be. To err thus is better than to hit right the other way, because this course is 
s Error Charitatis salutaris error.  safe, and secureth us, as from 
t Melius est quod aliquis frequenter fallatur, habens bonam opinionem de malo homine, quam quòd rarius fallatur, habens malam opinionem de bono homine▪ quia ex hoc sit injuria alicui; non autem ex primo. Aq. 2. a. qu. 60. Art. 2. ad. 1.  injuring others, so from endangering ourselves: whereas in judging ill, though right, we are still 
u Aequum licet statuerit, haud aequus fuit Sen. in Med. Act. 2.  unjust, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the event only, and not our choice freeing us from wrong judgement. True Charity is ingenuous; it 
x 1 Cor. 13. 5.  thinketh no evil, 1 Cor. 13. How far then are they from Charity, that are ever suspicious, and think nothing well? For us, let it be our care to maintain Charity, and to avoid, as far as humane frailty will give leave, even sinister suspicions of our brethren's actions: or if through frailty we cannot that, yet let us not from light suspicions fall into uncharitable censures: let us at leastwise suspend our 
y Si suspiciones vitare non possumus, quia homines sumus: judicia tamen, id est, definitivas firmasque sententias continere debemus. Glos. Ordin. in 1 Cor. 4.  definitive judgement, and not determine too peremptorily against such as do not in every respect just as we do, or as we would have them do, or as we think they should do. It is uncharitable for us to judge, and therefore we must not judge.  
Lastly, There is Scandal in judging. Possibly he that is judged, may have that strength of Faith and Charity, that though rash and uncharitable censures lie thick in his way, he can lightly skip over all those stumbling-blocks, and scape a fall. Saint Paul had such a measure of strength; 
z 1 Cor. 4. 3.  with me it is a very small thing, saith he, that I should be judged of you, or of humane judgement, 1 Cor. 4. If our judging light upon such an Object, it is indeed no scandal to him: but that's no thanks to us. We are to esteem things by their natures, not events: and therefore we give a scandal, if we judge; notwithstanding he that is judged take it not as a scandal. For, that judging is in itself a scandal, is clear from Vers. 13. of this Chapter; Let us not therefore, saith S. Paul, judge one another any more, but judge this rather, That no man put a stumbling-block, or an occasion to fall into his brother's way. And thus we see four main Reasons against this judging of our brethren. 1. We have no right to judge; and so our judging is usurpation. 
16.  2. We may err in our judgements; and so our judging is rashness. 3. We take things the worst way when we judge; and so our judging is uncharitable. 4. We offer occasion of offence by our judging; and so our judging is scandalous. Let not him therefore that eateth not, judge him that eateth.  
And so I have done with my Text in the general use of it: wherein we 
17.  have seen the two faults of despising and of judging our brethren, laid open, and the ugliness of both discovered. I now descend to make such Application, as I promised, both of the case and rules, unto some differences, and to some offences, given and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which some maintain in our Church are many in the particulars; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing, etc.) But all these, and most of the rest of them, may be comprehended in gross under the terms of Conforming, and not Conforming. Let us first compare the Cases; that having found wherein they agree, or disagree, we may thereby judge how far S. Paul's advice in my Text ought to rule us, for not despising, for not judging one another. There are four special things, wherein if we compare this our Case with the Apostles, in every of the four we shall find some agreement, and some disparity also: 1. The nature of the matter: 2. The abilities of the persons: 3. Their several practices about the things: and 4. Their mutual carriage one towards another. And first, let us consider how the two Cases agree in each of these.  
First, The matter whereabout the eater and the not-eater differed in the 
18.  case of the Romans, was in the nature of it indifferent; so it is between 
1.  the Conformer and not Conformer in our Case. As there fish, and flesh, and herbs were merely indifferent; such as might be eaten, or not eaten without sin; so here, Cap and Surplice, Cross and Ring, and the rest, are things merely indifferent; such as (in regard of their own nature) may be used or not used without sin; as being neither expressly commanded, nor expressly forbidden in the Word of God.  
Secondly, The Persons agree. For as there, so here also, some are strong in 
2.  Faith, some weak. There are many, whose judgements are upon certain and infallible grounds assured and resolved, and that certitudine Fidei, that Cap, and Surplice, and Cross, and the rest, are things lawful, and such as may be used with a good Conscience. There are some others again, who, through ignorance, or custom, or prejudice, or otherwise weakened in their judgements, cannot (or will not) be persuaded that these things are altogether free from Superstition and Idolatry: nor consequently the use of them from sin.  
Thirdly, The practice of the persons are much alike. As there, the 
3.  strong did use his liberty according to the assurance of his knowledge, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and did eat freely without scruple; and the weak did forbear to eat, because of his doubting and irresolution: So here, most of us in assured confidence that we may wear, and cross, and kneel, and use other Ceremonies and Customs of our Church, do willingly, and ex animo, conform ourselves thereunto. Yet some there are, who out of I know not what niceness and scrupulosity, make dainty of them, and either utterly refuse conformity, or at leastwise desire respite, till they can better inform themselves.  
Lastly, There is some correspondence also in the faulty carriage of the 
4.  parties each towards other. For as there the Eater despised the Not-eater; and the Not-eater judged the Eater: so here, it cannot be denied, but that some Conformers (although I hope far the lesser, I am sure far the worse sort) do despise and scandalise the Nonconformers more than they have reason to do, or any discreet honest man will allow. But is it not most certain also, that the Nonconformers (but too generally, yea, and the better sort of them too, but too often and much) do pass their censures with marvellous great freedom; and spend their judgements liberally upon, and against the Conformers? Hitherto the Cases seem to agree. One would think, mutatis mutandis, the Apostle's rule would as well fit our Church and Case, as the Roman; and should as well free the Nonconformers from our Contempt, as us from their Censures. Let not him that Conformeth, despise him that Conformeth not: and let not him that Conformeth not, judge him that Conformeth.  
But if you will please to take a second surview of the four several particulars, 
19  wherein the Cases seemed to agree, you shall find very much 
1.  disparity and disproportion betwixt the two Cases in each of the four respects. In the case of my Text, the matter of difference among them, was not only indifferent in the nature of it; but it was also left as indifferent for the use: the Church (perhaps) not having determined any thing positively therein; at least no public authority having either enjoined, or forbidden the use of such or such meats. But in the Case of our Church it is far otherwise. Cap, Surpliice, Cross, Ring, and other Ceremonies, which are the Matter of our differences; though they be things indifferent for their nature, and in themselves, yet are not so for their use, and unto us. If the Church had been silent, if Authority had prescribed nothing herein, these Ceremonies had then remained for their use, as they are for their nature, indifferent: Lawful and such as might be used without sin; and yet Arbitrary, and such as might be also forborn without sin. But men must grant (though they be unwilling, if yet they will be reasonable) that every particular Church 
a Article 20. agreeable to the confessions of other Protestant Churches.  hath power, for 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 14. 20.  decency and order's sake, to ordain and constitute Ceremonies. Which being once ordained, and by public Authority enjoined, cease to be indifferent for their use, though they remain still so for their nature: and of indifferent become so necessary, that neither may a man without sin 
c Constit. & Canon. 30.  refuse them, where Authority requireth; nor use them, where Authority restraineth the use. 
20.   
Neither is this accession of Necessity any impeachment to Christian Liberty; or 
d Ex 1 Cor. 7. 35.  ensnaring of men's consciences, as 
e Lincolnsh. Abridg. p. 34.  some have objected. For then do we ensnare men's consciences by humane Constitutions, when we thrust them upon men as if they were divine; and bind men's consciences to them immediately, as if they were immediate parts of God's Worship, or of absolute necessity unto salvation. This Tyranny and Usurpation over men's Consciences, the 
f Mat. 7 8, etc.  Pharisees of old did, and the Church of Rome at this day doth exercise, and we justly hate in her: 
g In Spiritum Sanctum blasphemant, qui sacros Canones violant. 25 qu. 1. Violatores.  equalling, if not preferring her Constitutions to the Laws of God. But our Church (God be thanked) is far from any such impious presumption, 
h Constit. etc. can. 74. a●t. 20. Act for Uniformity; and Treat. of ceremonies prefixed to the Book of Common-Prayer.  and hath sufficiently declared herself by solemn protestation, enough to satisfy any ingenuous impartial judgement, that by requiring obedience to these ceremonial Constitutions, she hath no other purpose, than to reduce all 
i Without prejudice to the liberty of other Churches. See Pref. to communion Book.  her Children to an orderly uniformity in the outward worship of God; so far is she from seeking to draw any opinion, either of 
k The Church ought not to enforce any thing besides the holy Writ, to be believed for necessity of salvation. Artic. 20.  divine necessity upon the Constitution, or of effectual holiness upon the Ceremony. And as for the prejudice which seemeth hereby to be given to Christian Liberty, it is so slender a conceit, that it seemeth to bewray in the Objectors desire, not so much of satisfaction as cavil. For first, the liberty of a Christian to all indifferent things, is in the Mind and Conscience, and is then infringed, when the conscience is bound and straitened, by imposing upon it an opinion of doctrinal necessity. But it is no wrong to the Liberty of a Christian man's conscience, to bind him to outward observance for Orders sake, and to impose upon him a necessity of Obedience. Which one distinction of Doctrinal and Obediential Necessity well weighed, and rightly applied, is of itself sufficient to clear all doubts in this point. For, to make all restraint of the outward man in matters indifferent, an impeachment of Christian Liberty, what were it else, but even to bring flat 
l See Conference at Ham. Court. pag. 70, 71.  Anabaptism and Anarchy into the Church? and to overthrow all bond of subjection and obedience to lawful Authority? I beseech you consider, wherein can the immediate power and Authority of Fathers, Masters, and other Rulers over their Inferiors consist; or the due obedience of Inferiors be shown towards them, if not in these 
m In rebus mediis lex posita est obedienti●. Bern. Epist. 7.  Indifferent and Arbitrary things? For, things 
n De hujusmodi quippe nec praeceptor expectandus, nec prohibitor auscultandus est. Ber. de prec & dispensat. See Agel. 2. Noct. Artic. 7. & Ber. Ep. 7.  absolutely necessary, as commanded by God, we are bound to do, whether humane Authority require them or no; and things absolutely unlawful, as prohibited by God, we are bound not to do, whether humane Authority forbid them or no. There are none other things left then, wherein to express properly the Obedience due to superior Authority, than these Indifferent things. And if a 
o See Sa. Collins Sermon on 1 Tim. 6. 3. pag. 44. etc.  Father or Master have power to prescribe to his Child or Servant in indifferent things, and such restraint be no way prejudicial to Christian liberty in them, why should any man either deny the like power to Church-governors; to make Ecclesiastical Constitutions concerning indifferent things? or interpret that power to the prejudice of Christian Liberty? And again Secondly, Men must understand, 
2.  that it is an error to think Ceremonies and Constitutions to be things merely indifferent, I mean in the general. For howsoever every particular Ceremony be indifferent, and every particular Constitution 
* Artic. 34.  arbitrary and alterable; yet that there should be some Ceremonies, it is necessary, Necessitate absolutâ, in as much as no outward work can be performed without Ceremonial Circumstances, some or other; and that there should be some Constitutions concerning them, it is also necessary (though not simply and absolutely, as the former; yet Ex hypothese, and) 
p See Calvin lib. 4. Instir. c. 10. sc●●. 27.  necessitate convenientiae. Otherwise since some Ceremonies must needs be used, every Parish, nay every 
q Quot capita, tot Schismata. Hieronym.  Man would have his own fashion by himself, as his humour led him: wherefore what other could be the issue, but infinite distraction, and unorderly confusion in the Church? And again thirdly, 
3.  To return their weapon upon themselves; if every restraint in indifferent things be injurious to Christian Liberty, than themselves are injurious no less by their negative restraint from some Ceremonies, 
r Like that Col. 2. 21. Touch not, taste not, handle not.  Wear not, Cross not, Kneel not, etc. than they would have the World believe our Church is by her positive restraint unto the Ceremonies of wearing and crossing, and kneeling, etc. Let indifferent men judge, nay let themselves that are parties judge, Whether is more injurious to Christian Liberty, public Authority by mature advice commanding what might be forborn, or private spirits, through humorous dislikes, forbidding what may be used: the whole Church imposing the use, or a few Brethren requiring the forbearance of such things, as are otherwise and in themselves equally indifferent for use, or for forbearance.  
But they say, Our Church maketh greater matters of Ceremonies than 
21.  thus, and preferreth them even before the most necessary duties of Preaching and administering the Sacraments; in as much as they are imposed upon Ministers under pain of Suspension and Deprivation from their Ministerial Functions and Charges. First, for actual Deprivation; I take it, 
1.  unconforming Ministers have no great cause to complain. Our Church, it is well known, hath not always used that rigour she might have done. Where she hath been forced to proceed as far as Deprivation, she hath ordinarily by her fair, and slow, and compassionate proceedings therein, sufficiently manifested her unwillingness thereto, and declared herself a Mother every way indulgent enough to such ill-nurtured Children, as will not be ruled by her. Secondly, Those that are suspended or deprived, 
2.  suffer it but justly for their obstinacy and contempt. For howsoever they would bear the World in hand, that they are the only persecuted ones, and that they suffered for their Consciences, yet in truth, they do but abuse the credulity of the simple therein, and herein (as in many other things) jump with the Papists, whom they would seem above all others most abhorrent from. For, as Seminary Priests and jesuits give it out, they are martyred for their 
s Pro inficiatione pontificatûs foeminei. Aquipont. in resp. ad Sohn de Antichristo Thes. 15. speaking of the Priests executed in the Reign of Qu. Elizabeth.  Religion, when the very truth is, they are 
t See Donnes Pseudomartyr per totum: especially c. 5. etc.  justly executed for their prodigious Treasons, and felonious or treacherous Practices against lawful Princes and Estates: So the Brethren pretend they are persecuted for their Consciences, when indeed they are but justly censured for their obstinate and pertinacious contempt of lawful Authority. For it is not the refusal of these Ceremonies they are deprived for, otherwise than as the matter wherein they show their contempt: it is the 
u The practice of our Church sufficiently confirmeth this: which censureth no man for the bare omission of some kind of Rites and Ceremonies now and then; where it may be presumed, by the parties cheerful and general conformity otherwise, that such omission proceedeth not either from an opinionative dislike of the Ceremony imposed, or from a timorous and obsequious humouring of such as dislike it. Whosoever willingly and purposely doth openly break, etc. Artic. 34.  Contempt itself, which formerly and properly subjecteth them to just Ecclesiastical censure of Suspension or Deprivation. And contempt of Authority, though in the 
x In minimis quoque mandatis culpam facit non minimam: & convertit in crimen gravis rebellionis naevum satis levem simplicis transgressionis. Bern. de prec. & dispens.  smallest matter, deserveth no small punishment: all Authority having been ever solicitous (as it hath good reason) above all things, to vindicate and preserve itself from contempt, by inflicting sharp punishments upon contemptuous persons in the smallest matters, above all other sorts of offenders in any degree whatsoever. Thus have we showed and cleared the first and main difference betwixt the case of my Text, and the case of our Church, in regard of the matter: the things whereabout they differed being every way indifferent; ours not so.  
And as the Matter, so there is secondly much odds in the condition of 
22.  the Persons. The refusers in the Case of my Text, being truly weak in the Faith, as being but lately converted to the Christian Faith, and not sufficiently instructed by the Church in the Doctrine and Use of Christian Liberty in things indifferent: whereas with our refusers it is much otherwise. First, They are not new Proselytes, but Men born, and bred, and brought 
1.  up in the bosom of the Church; yea many, and the chiefest of them, such as have taken upon them the calling of the Ministry, and the charge of Souls, and the office of teaching and instructing others. And such men should not be weaklings. Secondly, Ours are such as take themselves to 
2.  have far more knowledge, and understanding, and insight in the Scriptures, and all divine Learning, than other men: such as between pity and scorn seem most to wonder at the ignorance and simplicity of the vulgar, and to lament (which is, God knoweth, lamentable enough, though not comparable to what it was within not many years since:) the want of knowledge, and the unsufficiency of some of the Clergy in the Land. And with what reason should these men expect the privilege of Weak ones? Thirdly, Our Church hath sufficiently declared and published the innocency 
3.  of her purpose and meaning in enjoining the Ceremonies: nor so only, but hath been content to hear, and receive, and admit the Objections and Reasons of the Refusers; and have taken pains to answer and satisfy to the full all that ever yet could be said in that behalf. And therefore it is vanity for these men (or their Friends in their behalf) to allege weakness, where all good means have been plentifully used for full information in the points in doubt. Lastly, Upon the premises it doth appear, that the 
4.  weakness of our Brethren, pretended by those that are willing to speak favourably of them, proceedeth for the most part not so much out of simple ignorance, arising from the defect either of understanding or means, as out of an ignorance, at the best in some degree of wilfulness and affectation, in not seeking, or not admitting such ingenuous satisfaction, as they might have by Reason: if not out of the poison of corrupt and carnal affections, (as they give us sometimes but too much cause to suspect) of pride, of singularity, of envy, of contention, of factious admiring some men's persons. By which, and other like partial affections, men's judgements become oftentimes so blinded, that of unwilling at the first, they become at length unable to discern things with that freedom and ingenuity they should. And so the Cases differ in regard of the Persons.  
They differ, thirdly, in the Practice of the Persons. There the strong 
23.  did eat, because he was well assured he might do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Verse before my Text; and the weak did no more but forbear eating; as indeed he might do, no Authority interposing to the contrary. But here, we conform, not only because we know we may lawfully do it, but for that we know we must of 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 13. 5.  necessity do it, as bound thereunto in obedience to lawful Authority, and in the 
z Not only for wrath, but also for conscience sake. Ibid.  conscience we ought to make of such obedience. And the refusers do not only de facto, not conform, to the contempt of Authority, and the scandal of others; but they stand in it too, and trouble the peace of the Church by their restless Petitions, and Supplications, and Admonitions, and other publications of the reasons and grounds of their such refusal. And verily, this Country and the County hath been not the least busy in these factious and tumultuous courses; both in troubling our most gracious, judicious, and religious Sovereign with their 
a Meditations on the Lord's Prayer. pag. 12. in the Margin.  Petitions; and also in publishing their Reasons, in a Book called The Abridgement, Printed 1605. to their own shame, and the shame of their Country. He who (as I have been informed) was thought to have had a chief hand in the collecting of those Reasons, and Printing of that Book; was for his obstinate refusal of Conformity, justly deprived from his Benefice in this Diocese, and thereupon relinquished his Ministry for a time, betaking himself to another Calling: so depriving the Church and People of God of the fruit and benefit of those excellent gifts which were in him. But since that time he hath, upon better and more advised judgement, Subscribed and Conformed; and the Church like an indulgent Mother hath not only received him into her bosom again, but hath restored him too, though not to the same, yet to a Benefice elsewhere of far greater value.  
Lastly, There is difference in the faulty carriage of the persons: and 
24.  that on both parts, especially on ours. For though our Nonconforming Brethren condemn us with much liberty of speech and spirit, having yet less reason for it than the weak Romans had (for the strong among them might have forborn some things for the weak's sake; and it would have well become them for the avoiding of scandal so to have done; which we cannot do without greater scandal in the open contempt of lawful Authority:) yet we do not despise them, (I mean with allowance from the Church; if particular men do more than they should, it is their private fault, and ought not to be imputed to us, or to our Church) but use all good means we can to draw them to moderate courses, and just obedience: although they better deserve to be despised than the weak Romans did: they being truly Weak, ours Obstinate; they Timorons, ours also Contemptuous.  
Now these differences are opened betwixt the Case in my Text, and 
25.  the Case of the Church: we may the better judge how far forth Saint Paul's advice here given to the Romans in their case of eating, and not-eating, aught to rule us in our case of conforming, and not-conforming in point of Ceremony. And first, of not despising; then, of not judging. The ground of the Apostles precept for not despising him that ate not, was his Weakness. So far then as this ground holdeth in our case, this precept is to be extended, and no further. And we are hereby bound not to despise our Nonconforming Brethren, so far forth as it may probably appear to us they are weak, and not wilful. But so far forth, as by their courses and proceedings it may be reasonably thought their refusal proceedeth from corrupt or partial affections, or is apparently maintained with Obstinacy and Contempt: I take it we may, notwithstanding the Apostles admonition in my Text, in some sort even despise them.  
But because they think they are not so well and fairly dealt withal as 
26.  they should be: Let us consider their particular grievances, wherein they take themselves despised; and examine how just they are. They say, first, they are despised in being scoffed and flouted, and derided by loose companions, and by profane or Popishly affected persons; in being styled Puritans, and Brethren, and Precisians, and having many jests and fooleries fastened upon them, whereof they are not guilty. They are secondly, despised, 
b All benefit of Law being denied them, and they debarred of other means by conference or writing for their defence. Def. of Minister's reasons, part 1. pref. to the Reader, We do accuse the Reverend Bishops in the sight of God and Man, for their hard and extreme dealing toward us. Removal of Imputations, p. 40.  they say, in that when they are convented before the Bishops and others in Authority, they cannot have the favour of an indifferent Hearing; but are proceeded against as far as Suspension, and sometimes Deprivation, without taking their Answers to what is objected, or giving Answers to what they object. Thirdly, in that many honest and religious men, of excellent and useful gifts, cannot be permitted the liberty of their Consciences, and the free exercise of their Ministry; only for standing out in these things, which ourselves cannot but confess to be indifferent.  
To their first grievance we answer, That we have nothing to do with those that are Popishly affected. If they wrong them, as it is like enough they will (for they will not stick to wrong their Betters;) we are not to be charged with that; let them answer for themselves. But by the way, let our Brethren consider, whether their stiff and unreasonable opposing against those lawful Ceremonies we retain, may not be one principal means to confirm, but so much the more in their darkness and superstition, those that are wavering, and might possibly by more ingenuous and seasonable insinuations be won over to embrace the truth which we 
17.  profess. And as for loose persons and profane ones, that make it their sport upon their Alebenches, to rail and scoff at Puritans; as if it were warrant enough for them to drink drunk, talk bawdy, swear and stare, or do any thing without control, because, forsooth, they are no Puritans: As we could wish, our Brethren and their Lay followers, by their uncouth and sometimes ridiculous behaviour, had not given profane persons too much advantage to play upon them, and through their sides to wound even Religion itself: so we could wish also that some men by unreasonable and unjust, other some by unseasonable and indiscreet scoffing at them, had not given them advantage to triumph in their own innocency, and persist in their affected obstinacy. It cannot but be some confirmation to men in error, to see men of dissolute and loose behaviour, with much eagerness, and petulancy, and virulence, to speak against them. We all know how much scandal and prejudice it is to a right good cause, to be either followed by persons open to just exception, or maintained with slender and unsufficient reasons, or prosecuted with unseasonable and undiscreet violence. And I am verily persuaded, that 
c Many by their factious behaviour were driven to be Papists. The King's Ma. in Confer. at Hamp. p. 68  as the increase of Papists in some parts of the Land, hath occasionally sprung (by a kind of Antiperistasis) from the intemperate courses of their Neighbour Puritan; so the increase of Puritans, in many parts of the Land, oweth not so much to any sufficiency themselves conceive in their own grounds, as to the disadvantage of some profane, or scandalous, or idle, or ignorant, or indiscreet opposers. But setting these aside, I see not but that otherwise the Name of Puritan, and the rest, are justly given them. For appropriating to themselves the Names of Brethren, Professors, Good men, and other like; as differences betwixt them and those they call Formalists: Would they not have it thought that they have a Brotherhood and Profession of their own, freer and purer from Superstition and Idolatry, than others have, that are not of the same stamp? and doing so, why may they not be called Puritan? The Name, I know, is sometimes fastened upon those that deserve it not; Rascal people will call any man that beareth but the face of honesty, a Puritan; but why should that hinder others from placing it where it is rightly due.  
' To their second Grievance I answer: Public means by Conferences, 
28  Disputations, and otherwise, have been often used: and private men not seldom afforded the favour of respite and liberty to bring in their Allegations. And I think it can be hardly, or but rarely instanced, that ever Deprivation hath been used, but where fatherly Admonitions have first been used, and time given to the Delinquents to consider of it, and inform themselves better. This course usually hath been taken; though every private particular man hath no reason to expect it. The Reverend Fathers of our Church, we may well think, amid so much other employment, cannot be so unthrifty of their good hours, as to lavish them out in hearing contentious persons eandem cantilenam, sing the same note an hundred times over, and require farther satisfaction, after so many public and unanswerable satisfactions already given. Yet have the 
b Witness the learned Books of divers reverend Prelates: john Whitgift, john Buckeridge, Tho. Morton, etc.  Bishops and other Church-governors out of their religious Zeal for the peace of God's Church, been so far from despising our Brethren herein; that they have dispensed sometimes with their other weighty occasions, and taken pains to answer their Reasons, and confute their Exceptions, satisfy all their Doubts, and discover the weakness of all their grounds in the points questioned.  
And as to their third Grievance: First, for my own part, I make no 
29.  doubt, neither dare I be so uncharitable as to think, but that many of them have honest, and upright, and sincere hearts to God-ward, and are unfeignedly zealous of God's Truth and for Religion. They that are such, no doubt feel the comfort of it in their own souls: and we see the fruits of it in their conversation, and rejoice at it. But yet I cannot be so ignorant on the other side, as not to know, that the most sanctified and zealous men are men, and subject to carnal and corrupt affections; and may be so far swayed by them in their judgements, as not to be able to discern, without prejudice and partiality, truth from error. Good men, and Gods dear children may continue in some 
c Sancti stante charitate possunt errare etiam contra Catholicam veritatem. Occh. Dial. part 1. ●. 2. c. 4.  error in judgement, and consequently in a sinful practice arising thence, and live and die in it (as some of these have done in disobedience to lawful Authority) and that unrepented of otherwise, than as in the lump of their unknown sins. It is not Honesty, nor Sincerity, that can privilege men from either erring or sinning. Neither ought the unreproved conversation of men countenance out their opinions, or their practices, against light of Divine Scripture, and right reason: As we read Cyprian's error in old time; and we see in our days not only the suspected Tenants of 
d So Pelagius, from whose root Popery (in that Branch) sprouted, was a man as strict for life as most Catholics: yet a most dangerous and pestilent Heretic. Pelagii, viri, ut audio, Sanct, & non parvo profectu Christiani. Aug. 3. de pec. merit. & rem. 1. Istum, sicut eum qui noverunt loquuntur, bonum ac praedicandum virum● Ib. c. 3.  Arminius, but even the bold Heresies of Faustus Socinus have spread much the more for the reverend opinion men had of their personal endowments and sanctity. Secondly, though comparisons are ever harsh, and most times odious; yet since honesty and piety is alleged (without disparagement▪ be it spoken to the best of them) there are as good, and honest, and religious, and zealous men every way, of them that willingly and cheerfully conform, as of them that do not. In the times of Popish persecution how many godly Bishops and conformable Ministers laid down their lives for the testimony of God's Truth: and for the maintenance of his Gospel? And if it should please God in his just judgement (as our sins, and amongst others our Schisms and Distractions most worthily deserve) to put us once again to a fiery trial (which the same God for his goodness and mercy defend): I make no question but many thousands of Conformers would (by the grace of God) resist unto Blood, embrace the Faggot, and burn at a Stake, in detestation of all Popish, Antichristian Idolatry, as readily and cheerfully, and constantly, as the hottest, and precisest, and most scrupulous Non-conformer. But Thirdly, Let men's honesty, and piety, and gifts be what they can: must not men of honesty, and piety, and gifts, live under laws? And what reason these, or any other respects, should 
d Non enim in cujusquam persona praetermittendum est, quod institutis generalibus continetur: Leo. Dist. 61. Miramur.  exempt any man from the just censure of the Church, in case he will not obey her Laws, and conform to her Ceremonies? especially, since such men's impunity would but encourage others to presume upon the like favour: and experience teacheth us, that no men's errors are so exemplary and pernicious as theirs, who for their eminency of gifts, or sanctity of life, are most followed with popular applause, and personal admiration.  
We see their Grievances against us, how unjust they are, in the matter of 
30.  Despising. I would they did no more despise the Church's Authority, than we do their infirmities! But in matter of judging, see if we have not a just grievance against them. As might be declared at large in many instances, out of their Printed Books, and private Letters, and common Discourses. I will but give you a 
e I refer the Reader for more particular satisfaction to Fr. Mason's Serm. on 1 Cor. 14. 40. pag. 30. Sam. Collins Serm. on 1 Tim. 6. 3. pa. 21, 22 and others: but especially to their own Writings.  taste, because I know I grow tedious, and I long to be at an end.  
First, They judge our Church as half Popish and Antichristian, for retaining some Ceremonies used in Popery; though we have purged them from their Superstitions, and restored them to their Primitive use. Their great admired 
f Brightman in Apoc. cap. 3.  Opener of the Revelation, maketh our Church the Linsey-Woolsey Laodicean Church, neither hot nor cold. And some of them have 
31.  slovenly compared our late gracious Sovereign Queen Elizabeth, of most Blessed Memory, to a 
g This Simile was first used by a very Reverend, grave and worthy Dean (who hath many ways deserved well of our whole Church) Alexander Noel, Dean of Paul's, in a Sermon before Queen Elizabeth: and modestly and moderately urged, not at all against the Ceremonies (which by his practice he did allow), but for the further restraint of Popish Priests and Jesuits, who lay thick in Ireland, and the Western Coasts of England and Wales, as heaps of dust and dirt behind the doors. Yet I here ascribed it to the Puritans, who (though they father it upon that good Man) must own it as their own Brat, because by misappyling it to the Ceremonies, they have made it their own.— Malè dum recitas, incipit esse t●un.  Sluttish Housewife; that having swept the House, yet left the dust and dirt behind the doors; meaning thereby the Ceremonies. If our Church were but half so ill as these men would make it, I think every honest religious man should hold himself bound to separate from it, as his most excellent Majesty 
h Meditations on the Lord's Prayer, page 21, etc. primae edit 1619. See Hooker's Preface, Sect. 8.  hath observed the Brownists have done upon their very grounds; accounting them as Lukewarm for not quite separating, as they do us for no further reforming.  
Secondly, They judge our Bishops, and other Church-governors', as Limbs 
32.  of Antichrist, Locusts of the bottomless pit, domineering Lords over God's heritage, Usurpers of temporal Jurisdiction, Spiritual Tyrants over men's Consciences, etc. Seeking by all means to make the name of Lord-Bishop odious to the Gentry and Commons. Witness their Mar-prelate, and other infamous and scandalous Libels in that kind. Having power in their hands, if the Bishops should use more rigorous courses towards them than they have done, could ye blame them?  
Thirdly, They judge those that subscribe and conform, Machiavellian Time-servers, 
33.  formal Gospelers, State- Divines: men that know no conscience, but Law, nor Religion, but the Kings: and such as would be as forward for the Mass, as the Communion, if the State should alter.  
Fourthly, All such Ministers as are not endowed with gifts for the Pulpit, 
34.  they damn, as hirelings, and not shepherds: calling them Idol-Shepherds, betrayers of Christ's flock, intruders into the Ministry without a Calling, dumb Dogs, and I know not how many Names besides. Yea, although they be such as are diligent, according to their measure of Gifts, to perform such duties as the Church requireth: to present the prayers of the people to God; to declare (by reading the holy Bible, and good Homilies for that purpose appointed) the will of God to the people; to instruct the younger sort in the points of Catechism; to visit and comfort the sick and afflicted; and to administer reverently and orderly the holy Sacraments of Baptism and the Lords Supper.  
Fifthly, They judge all such as interpose for the Church's peace, and oppose 
35.  their Novelties, as enemies to all goodness, men of profane minds; haters of Religion, despisers of the Word; persecutors of the Brethren; Imps of Satan, instruments of Hell, and such as utterly abhor all godly and Christian courses.  
Sixthly, and lastly (for I irk to rake longer in this Sink), they bewray 
36.  themselves to be manifest judges of all that are not of their stamp; by singling out unto themselves, and those that favour them, certain proper Appellations, of Brethren, and Good men, and Professors: as if none had Brotherhood in Christ, none had interest in goodness, none made profession of the Gospel but themselves. Whereas others have received the sign of their Profession in their foreheads after Baptism, which perhaps they did not: whereas others daily stand up in the Congregation to make profession of their Christian Belief, which it may be they do not: or (if those things be not material) whereas others by the grace of God are as steadfastly resolved in their hearts, if need should be, to seal the truth of their profession with their blood, as any of them can be.  
But they will say, These peremptory Censures are but the faults of some 
37.  few: all are not so hot and fiery. There be others that are more temperate in their speeches, and moderate in their courses; and desire only they may be spared for their own particular: but they Preach not against any of these things, nor intermeddle to make more stirs in the Church.  
I answer first, It were lamentable, if this were not so: If all were of 
1.  that hot temper, or distemper rather, that many are; they would quickly tyre out themselves without spurring. Far be it from us to judge men's hearts; or to condemn men for what we know not by them. Yet of some that carry themselves with tolerable moderation outwardly, we have some cause to suspect, that they do inwardly, and in their hearts judge as deeply as the hottest spirited Railers. And we gather it from their forwardness at every turn, and upon every slender occasion, obliquely to gird, and indirectly to glance at our Church, and the Discipline, and the Ceremonies thereof, as far as they well dare. And if such men meddle no further, we may reasonably think, 
i Eadem velle eos cognosces: da posse, quantum volunt. Sen. Ep. 42.  it is not for want of good will to do it, but because they dare not.  
Secondly, Though they preach not against these things in the public 
2.  Congregations; yet in their private Conventicles it is not unknown some do. Though their Pulpits do not ring with it, yet their Houses do: though their ordinary Sermons ad Populum be more modest; yet their set Conferences are sometimes but too free, especially when they are required their Opinions by those that invite them. And what themselves (for fear of Censure) thus Preach but 
k Matth. 10. 27.  in the ear; their Lay-disciples openly preach on the house top.  
Thirdly, Although both their Pulpits and Tables should be silent: yet 
3.  their Practice sufficiently preacheth their dislike, And who knoweth not that a Real and Exemplary seducement maketh the Author guilty, as well as a Verbal and Oratory? Saint Peter did not Preach judaism; but only, for offending the jews, forbore to eat with the Gentiles: yet Saint Paul reproveth him for it to his face, and interpreteth that fact of his, as an effectual and almost compulsive seducement; Cogis judaizare, Gal. 2. 
l Gal. 2. 14. utique conversationis fuit vitium, non praedicationis. Tert. de prescript. cap. 23. Non imperio, sed facto. Lyra. Non docentis imperio, sed conversationis exemplo. Gloss. Ord. ibid.  Why compelest thou the Gentiles to judaize?  
Lastly, It is to be considered, whether it may be enough for a Pastor, not to meddle with these things: and whether he be not in conscience bound, especially in case he live among a people distracted in Opinions, to declare himself expressly either for them or against them. If they be utterly unlawful, and he know it so; how is he not bound in conscience to reprove those that use them, or require them? Otherwise he betrayeth the 
m Otherwise what else do we but deny and betray the truth? Def. of Min. Reas part 1. Pref. to the Reader.  truth of God by his silence, and suffereth men to go on in their superstition without rebuke. But if he be sufficiently resolved of their lawfulness, how is he not bound in conscience to reprove those that refuse them, or oppose 
4.  them? Otherwise he betrayeth the peace of the Church by his silence, and suffereth men to go on in their disobedience without rebuke. Nay more, every Minister that hath received Pastoral Charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singular the 39 Articles of the Church of England. Once at his Ordination before the Bishop; then at his Institution into his Benefice, before his Ordinary; and both these by Subscription under his Hand; and then after upon his Induction before his own Flock; and that by verbal Approbation. By which Subscription and Approbation, he hath not only acknowledged 
n Artic. 20.  in the Church the power of ordaining Rites and Ceremonies, Artic. 20. but he hath after a sort also bound himself 
o Artic. 34.  openly to rebuke such as willingly and purposely break the Traditions and Ceremonies of the Church, as offenders against the common Orders of the Church, and wounders of the consciences of the weak Brethren, Artic. 34. He than that, for any respect whatsoever, is meal-mouthed in these things, wherein he is bound both in Conscience, and by virtue of his own voluntary Act to speak freely, neither is constant to his own hand and tongue, nor is 
p Heb. 3. 2.  faithful in God's House, as was Moses, in discharging a good Conscience, and revealing unto his people 
q Acts 20. 27.  the whole Counsel of God.  
Thus have I endeavoured, having the opportunity of this place (as I 
38.  held myself both in Conscience, and in regard of my Subscription, bound) to deliver my Opinion freely, so far as my Text gave occasion, concerning the Ceremonial Constitutions of our Church; and therein laboured to free, not only the Conformer from all unjust censures; but even the Non-conformer also, so far as he hath reason to expect it, from all scandalous despisings. I beseech you pardon my length, if I have been troublesome, I had much to say, and the matter was weighty; and I desired to give some satisfaction in it to those that are contrary-minded; and I have no purpose (for any thing I know) at all to trouble this place any more hereafter. Let us all now humbly beseech Almighty God to grant a blessing to what hath been presently taught and heard, that it may work in the hearts of us all charitable affections one towards another, due obedience to lawful Authority, and a conscionable care to walk in our several Callings faithfully, painfully, and peaceably, to the comfort of our own Souls, the edification of God's Church, and the glory of the ever blessed Trinity, the Father, Son, and Holy Ghost, Three Persons and One God: To whom be ascribed by us and the whole Church, as is most due, the Kingdom, the Power, and the Glory, for ever and ever.  
Amen.   

AD CLERUM.  
The Second Sermon.  
At a Visitation at Boston, Lincoln, 24 th'. April, 1621.  ROME III. 8. And not rather (as we be slanderously reported, and as some affirm that we say) Let us do evil that good may come: whose damnation is just. 
A Little before, at the fourth Verse, St. Paul had delivered 
1.  a Conclusion sound and comfortable and strengthened it from David's both experience and testimony in 
a That thou mightest be justified in thy sayings, and mightest overcome when thou art judged, Psal. 51. 4.  Psal. 51. A place pregnant and full of sinews to enforce it. The Conclusion in effect was, That Nothing in Man can annul the Covenant of God. Neither the original unworthiness of God's Children, through the universal corruption of Nature; nor their actual unfaithfulness bewrayed (through frailty) in particular trials, can alienate the free love of God from them, or cut them off from the Covenant of Grace; but that still God will be glorified in the truth and faithfulness of his promises, notwithstanding any unrighteousness or unfaithfulness in Man.  
But never yet was any Truth so happily innocent, as to maintain itself 
2.  free from Calumny and Abuse. Malice on the one hand, and Fleshliness on the other, though with different aims, yet do the same Work. They both pervert the Truth, by drawing pestilent Corollaries from sound Conclusions; as the Spider sucketh poison from medicinable Herbs. But with this difference; Malice slandereth the Truth, to discountenance it; but Fleshliness abuseth the Truth, to countenance itself by it. The cavilling Sophister, he would fain bring the Apostles gracious Doctrine into Discredit: The carnal Libertine, he would as fain bring his own ungracious behaviour into credit. Both, by making false (yet colourable) Inferences from the former Conclusion. There are 
b Triplex inconveniens, Lyranus hic.  three of those Inferences; but never a good. The First: If so, then cannot God in reason and justice take vengeance of our unrighteousness. The Colour: for why 
1.  should he punish us for that, which so much magnifieth and commendeth his righteousness? [
c Verse 5.  But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous that taketh vengeance?] The Second Inference: If so, than it is unjust either in God or Man to condemn 
2.  us as sinners, for breaking the Law. The Colour: for why should that action be censured of sin, which so abundantly redoundeth to the glory of God? [
d Verse 7.  For if the truth of God hath more▪ abounded through my lie unto his glory, why yet am I also judged as a sinner?] The Third, and 
3.  last, and worst Inference: If so, than it is a good and wise resolution, Let us sin freely, and boldly commit evil. The Colour: for why should we fear to do that, from which so much good may come? In this Verse of my Text [And not rather, let us do evil that good may come.]  
This last cavilling Inference, the Apostle in this Verse both bringeth in, and casteth out again: bringeth in as an objection, and casteth out by his answer. An answer which at once cutteth off both it, and the former Inferences. And the Answer is double; Ad rem, ad hominem. That concerneth the force and matter of the Objection; this the state, and danger of the Objectors. Ad rem, in the former part of the Verse [And not rather (as we be slanderously reported, and us some affirm that we say) Let us do evil that good may come:] Ad hominem, in the latter end [Whose damnation is just.] In the former part there is an Objection, and the Rejection of it. The Objection. And not rather, Let us do evil that good may come. The Rejection thereof with a Non sequitur; implying not only the bare inconsequence of it upon the Apostles conclusion, but withal, and especially the falseness and unsoundness of it taken by itself; As we be slanderously reported, and as some affirm that we say, Let us do evil, etc.  
My aim at this present is to insist especially upon a Principle of practic 
4.  Divinity; which by joint consent of Writers old and new, Orthodox and Popish, resulteth from the very body of this Verse, and is of right good use to direct us in sundry difficulties, which daily arise in vita communi, in point of Conscience. The Principle is this, We must not do any evil, that any good may come of it. Yet there are besides this, in the Text divers other inferior Observations not to be neglected. With which I think it will not be amiss to begin, and to dispatch them first briefly; that so I may fall the sooner, and stay the longer upon that which I mainly intent.  
Observe first the Apostle's Method, and substantial manner of proceeding: 
Observ. I.  how he cleareth all as he goeth; how diligent he is and careful, 
7.  betimes to remove such cavils (though he 
e Propter hos arguendos fecit Paulus hic quasi digressionem tractando haec. Cajetan.  stepped a little out of his way for it) as might bring scandal to the Truth he had delivered. When we Preach and instruct others, we should not think it enough to deliver positive Truths: but we should also take good care, as near as we can, to leave them clear; and by prevention to stop the mouths of such as love to pick quarrels at the truth, and to bark against the light. It were good we would (so far as our leisure and gifts will permit) wisely forecast, and prevent all Offence that might be taken at any part of God's Truth; and be careful as not to broach any thing that is false, through rashness, error or intemperance; so not to betray any truth by ignorant handling, or by superficial, slight, and unsatisfying answers. But then especially concerneth it us to be most careful herein; when we have to speak before such, as we have some cause before hand to suspect to be, through ignorance, or weakness, or custom, or education, or prejudice, or partial affections, or otherwise contrary minded unto, or at leastwise not well persuaded of, those Truths we are to teach. If the ways be rough and knotty, and the passengers be feeble jointed and dark-sighted, it is but needful the Guides should remove as many blocks and stones out of the way, as may be. When we have gone as warily as we can to Work, Cavillers (if they list) will take exceptions: it is our part to see we give them no advantage; lest we help to justify the Principals, by making ourselves Accessories. Those men are ill advised, however zealous for the Truth, that stir in controverted points, and leave them worse than they found them. 
f Aut animo demos, aut viribus addas. Dictum Archidami ad filium, apud Plutarch. in Laconicis.  A Stomach will not bear out a matter without strength: and to encounter an adversary are required 
g As Zuinglius said of Carolostadius whom he judged too weak to undertake the defence of the truth against Luther in the point of consubstantiation. Non satis humerorum habet. Sleiden.  Shoulders as well as Gall. A good cause is never betrayed more, than when it is prosecuted with much eagerness, but little sufficiency. This from the Method.  
Observe secondly, the Apostles manner of speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Translators render it, As we are wrongfully blamed. As we are slandered. As 
6.  we are slanderously reported. And the word indeed from the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Original 
Observ. II.  importeth no more; and so Writers both profane and sacred use it. But yet in Scriptures by a specialty it most times signifieth the highest degree of Slander; when we open our mouths against God, and speak ill, or amiss, or unworthily of God; that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and properly, the sin we call Blasphemy. And yet that very word of Blasphemy, which for the most part referreth immediately to God, the Apostle here useth, when he speaketh of himself and other Christian Ministers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we are slandered, nay, as we are blasphemed. A slander or other wrong, or contempt done to a Minister, qua talis, is a sin of an higher strain than the same done to a Common Christian. Not at all for his persons sake; for so he is no more God's good creature than the other; no more free 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 14. 15. & Jam. 5. 17.  from sins, and infirmities, and passions, than the other. But for his Calling's sake; for so he is God's 
k 2 Cor. 5. 20.  Ambassador, which the other is not: and for his works sake; for that is God's 
l 1 Thes. 2. 13.  Message, which the others is not. Personal Slanders and Contempts are to a Minister, but as to another man; because his person is but as another man's person. But slanders and contempts done to him as a Minister, that is, with reference either to his Calling or Doctrine, are much greater than to another man: as reaching unto God himself, whose person the Minister representeth in his Calling; and whose errand the Minister delivereth in his Doctrine. For Contempt S. Paul: is express elsewhere; 
m 1 Thes. 4. 8.  He that despiseth, despiseth not man, but God. And as for Slanders, the very choice of the word in my Text inferreth as much. The dignity of our Calling enhanceth the sin; and every slander against our regular Doctrines, is more than a bare Calumny; if no more, at least, petty 
n We have heard him speak blasphemous words against Moses and against God.  blasphemy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we are slandered, as we are blasphemed. That from the word.  
Observe Thirdly, the wrong done to the Apostle and to his Doctrine. He 
Acts 6. 11.  was slanderously reported to have taught that which he never so much as 
7.  
Observ. III.  thought: and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty [As we are slanderously reported, and as some affirm that we say.] The best Truths are subject to misinterpretation: and there is not that Doctrine, how firmly soever grounded, how warily soever delivered, whereon Calumny will not fasten, and stick slanderous imputations. Neither 
o Matth. 11. 17, 19  John's Mourning, nor Christ's piping can pass the Pikes: but the one hath a Devil, the other is a Glutton and a Wine-bibber. Though 
p Matth. 5. 17.  Christ come to fulfil the Law, yet there he will accuse him as a destroyer of the Law, Matth. 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Matth. 22. [
q Matth. 22. 21.  Give unto Caesar the things that are Caesar's] yet there be that charge him, as if he 
r John 19 12.  spoke against Caesar, john 19 and that in the very case of Tribute, as if he 
s Luk. 23. 2.  forbade to give Tribute to Caesar, Luk. 23. Now if they 
t Matth. 10. 25.  called the Master of the House Beelzebub, how much more them of his Household? If Christ's did not, think we the Doctrine of his Ministers and his Servants could escape the stroke of men's tongues, and be free from calumny and cavil? How the Apostles were slandered as Seducers and Sectaries, and vain Babblers, and Heretics, and Broachers of new and false and pestilent Doctrines, their Epistles, and the Book of their Acts witness abundantly to us. And for succeeding times, read but the Apologies of Athenagoras, and Tertullian, and others: and it will amaze you to see what Blasphemous, and Seditious, and Odious, and Horrible Impieties were fathered upon the Ancient Christian Doctors, and upon their Profession. But our own experience goeth beyond all. Sundry of the Doctors of our Church teach truly, and agreeably to Scripture the 
v Acts 17. 28. & Esay 16. 12.  effectual concurrence of God's Will and Power, with subordinate Agents in every, and therefore even in sinful actions; God's 
x Rom. 9 11. 15. 18, etc.  free Election of those whom he purposeth to save of his own grace, without any motives in, or from themselves; the immutability of God's 
y Joh. 13. 1. Rom. 11. 29. & 5. 9, 10. & 8. 35, 38, 39  Love and Grace towards the Saints Elect, and their certain perseverance therein unto Salvation; the 
z Rom. 3. 28.  justification of sinners by the imputed righteousness of Christ, apprehended and applied unto them by a lively faith, without the works of the Law. These are sound, and true, and (if rightly understood) comfortable, and right profitable Doctrines. And yet they of the Church of Rome have the forehead (I will not say to slander, my Text alloweth more) to blaspheme God and his Truth, and the Ministers thereof for teaching them. Bellarmine, Gretser, Maldonat, and the Jesuits; but none more than our own English Fugitives, Bristol, Stapleton, Parsons, Kellison, and all the Rabble of that Crew, freely spend their mouths in barking against us, as if we made God the author of sin: as if we would have men sin and be damned by a Stoical fatal necessity; sin whether they will or no, and be damned whether they deserve it or no; as if we opened a gap to all licentiousness and profaneness; let them believe, it is no matter how they live, Heaven is their own cocksure: as if we cried down good works, and condemned charity. Slanders loud and false, yet easily blown away with one single word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These imputations upon us and our Doctrine are unjust; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them that thus misreport us, know, that without repentance, their damnation will be just.  
It would be time not ill spent, to discover the grounds of this observation, 
8.  and to press the uses of it something fully. But because my aim lieth another way; I can but point at them, and pass. If seldom Truth scape unslandered, marvel not: the reasons are evident. On God's part, on Man's part, on the Devil's part. God suffereth, Man raiseth, and the Devil furthereth these slanders against the Truth. To begin ordine retrogrado, and to take them backwards. First, on the Devil's part; a 
I.  kind of Contrariety and Antipathy betwixt him and it. He being the 
a Joh. 8. 44.  Father of Lies, and 
b Eph. 6. 12.  Prince of darkness, cannot away with the Truth, and with the Light: and therefore casteth up slanders, as Fogs and Mists against the Truth to belly it, and against the Light to darken it. Secondly, 
II.  on Man's part: And that partly in the understanding; when the judgement, 
1.  either of itself weak, or else weakened through precipitancy, prejudice, or otherwise, is deceived with fallacies instead of substance, and mistaketh 
2.  seeming inferences for necessary and natural deductions. Partly in the Will: when men of corrupt minds set themselves purposely against the known truth, and out of malicious wilfulness (against the strong testimony of their own hearts) slander it, that so they may disgrace it, and them 
3.  that profess it. Partly in the Affections; when men, overcome by carnal affections, are content to cheat their own souls, by giving such constructions to God's Truth, as will, for requital, give largest allowance to their practices; and so rather choose to crooken the Rule to their own bent, than to levelly themselves and their affections and lives according to the Rule. Thirdly, on God's part; who suffereth his own truth to be slandered and 
Observ. III.  mistaken. Partly in his justice, as a fearful judgement 
c 2 Thess. 1. 10, 11, 12.  upon wicked ones, 
1.  whereby their hard hearts become yet more hardened, and their most just condemnation yet more just. Partly in his goodness, as a powerful 
2.  fiery trial of true Doctors, whose constancy and sincerity is the more 
d 1 Cor. 11. 19  approved with him, and the more eminent with men, if they 
e John 10. 12.  flee not when the Wolf cometh, but keep their standing, and stoutly maintain God's Truth, when it is deepliest slandered and hotly opposed. And partly, 
3.  in his Wisdom, as a rich occasion for those whom he hath gifted for it, 
f 2 Tim. 1. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to awaken their zeal, to quicken up their industry, to muster up their abilities, to scour up their spiritual armour, (which else through dis-use might gather rust) for the defence and for the rescue of that 
g 1 Tim. 6. 20. & 2 Tim. 1. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that precious truth whereof they are depositaries, and wherewith he hath entrusted them.  
These are the Grounds. The Uses, for instruction, briefly are, to teach 
9  and admonish every one of us; that we be not either; first, so wickedly 
1.  malicious, as without apparent cause to raise any slander; or secondly, so 
2.  foolishly credulous, as without severe examination, to believe any slander; or thirdly, so basely timorous, as to flinch from any part of 
3.  God's truth for any slander. But I must not insist. This from the slander.  
Observe fourthly, how peremptory the Apostle is in his censure against 
10.  the slanderers or abusers of holy truths: Whose damnation is just. 
Observ. IU.   

h Ambrose, Lyra, Piscator, Pareus, etc.  Some understand it with reference to the slanderers; As we be slander, ously reported, and as some affirm that we say: whose damnation is just: that is, their damnation is just, who thus unjustly slander us.  

i Chrysostomus, Cajetanus, Erasmus, etc.  Others understand it with reference to that ungodly resolution: Let us do evil, that good may come: whose damnation is just: that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions are good; and I rather embrace both, than prefer either. I ever held it a kind of honest spiritual thirst; where there are two senses given of one place, both agreeable to the Analogy of Faith and Manners, both so indifferently appliable to the words and scope of the place, as that it is hard to say, which was rather intended; though there was but one intended, yet to make use of both. And so will we. Take it the first way: and the slanderer may read his doom in it. Here is his wages and his portion, and the meed and reward of his slander; Damnation. And it is a just reward. He condemneth God's truth unjustly: God condemneth him justly for it, [whose damnation is just.] If we be countable (and we are countable at the day of Judgement) for 
k Mat. 12. 36.  every idle word we speak; though neither in itself false, nor yet hurtful and prejudicial unto others: what less than damnation can they expect, that with much falsehood for the thing itself, and infinite prejudice in respect of others, blaspheme God and his holy Truth?  
But if it be done on purpose, and in malice to despite the Truth, and 
11.  the professors thereof: I scarce know whether there be a greater sin or no. Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable sin, the sin against the holy Ghost: by some, the very sin itself. I dare not say it is so; nor yet that it is unpardonable, or hath final impenitency necessarily attending it: I would be loath to interclude the hope of Repentance from any sinner; or to confine God's Mercy within any bounds. Yet thus much I think I may safely say; it cometh shrewdly near the sin against the holy Ghost, and is a fair (or rather a foul) step toward it, and leaveth very little hope of pardon. That great sin against the Holy Ghost, the Holy Ghost itself in the Scriptures chooseth, rather than by any other, to express by this name of 
a Matth. 12. 31, 32.  Blasphemy, Matth. 12. And whereas our Apostle, 1 Tim. 1. saith, That though he were a Blasphemer, yet 
b 1 Tim. 1. 13.  he obtained mercy, because he did it ignorantly in unbelief: he leaveth it questionable, but withal suspicious, whether there may be any hope of Mercy for such as blaspheme maliciously, and against knowledge. If any man's be, certainly such a man's damnation is most just.  
But not all Slanderers of God's Truth are of that deep dye: not all 
12.  Slanderers sinners in that high degree. God forbid they should. There, are respects which much qualify and lessen the sin. But yet allow it any in the least degree, and with the most favourable circumstances, still the Apostles sentence standeth good: Without Repentance their damnation is just. Admit the Truth be dark and difficult, and so easily to be mistaken: admit withal the man be weak and ignorant, and so apt to mistake; his understanding being neither distinct through incapacity to apprehend and sort things aright, nor yet constant to itself through unsettledness and levity of judgement. Certainly his misprision of the Truth is so much 
c Involuntarium minuit de ratione peccati.  lesser, than the others wilful Calumny; as it proceedeth less from the irregularity of the Will to the judgement. And of such a man there is good hope, that both in time he may see his error, and repent expressly and particularly for it; and that in the mean time he doth repent for it implicit, and inclusively in his general contrition for, and confession of, the massy lump of his hidden and 
d Psal. 19 12.  secret and unknown sins. This Charity bindeth us both to hope for the future, and to think for the present: and S. Paul's example and words in the 
e 1 Tim. 1. 13.  place but now alleged, are very comfortable to this purpose. But yet still thus much is certain: He that through ignorance, or for want of apprehension or judgement, or by reason of whatsoever other defect or motive, bringeth a slander upon any divine Truth, though never so perplexed with difficulties, or open to cavil: unless he repent for it, either in the particular, (and that he must do if ever God open his eyes, and let him see his fault) or at leastwise in the general; it is still a damnable sin in him; His damnation is just. We have the very case almost in terminis laid down, and thus resolved in 2 Pet. 3. 
f 2 Pet. 3. 18.  In which are some things hard to be understood, (observe the condition of the things; hard to be understood) which they that are unlearned and unstable, (observe also the condition of the persons, unlearned and unstable) wrest, as they do also the other Scriptures, to their own destruction. Where we have the matter of great difficulty, hard to be understood; the persons of small sufficiency, unlearned and unstable: and yet if men, even of that weakness wrest and preve●t truths, though of that hardness, they do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to their own destruction, saith S. Peter there 〈◊〉 their own just damnation, saith S. Paul in my Text. This from the Censure in the first sense.  
Take it in the other sense, with reference to this ungodly resolution, 
13.  Let us do evil, that good may come: it teacheth us that no pretention of doing it (in ordine ad Deum, for God's glory,) to a good end, or any other colour whatsoever, can excuse those that presume to do evil; but that still the evil they do is damnable, and it is but just with God to render damnation to them for it. [Whose damnation is just.] And thus understood▪ it openeth us away to the consideration of that main Principle whereof I spoke, and whereon by your patience I desire to spend the remainder of my time; namely this: We must not for any good, do any evil. For the farther opening, and better understanding whereof, (since the rule is of infinite use in the whole practice of our lives;) that we may the better know▪ when, and where, and how far to apply it aright for the direction of our Consciences and Actions; we must of necessity unfold the extent of this word evil, and consider the several kinds and degrees of it distinctly and a part. We must not do evil, that good may come.  
First, evil is of two sorts. The evil of fault, and the evil of punishment. 
14.  Malum delicti, and Malum supplicii; as 
a Tertul. l. 2. adv. Martion. cap. 14.  Tertullian calleth them: or, as the more received terms are, Malum Culpae, and Malum Poenae. The evil we commit against God, and the evil God inflicteth upon us. The evil we do, unjustly, but yet willingly: and the evil we suffer, unwillingly, but yet justly. In a word, the evil of sin, and the evil of pain. Touching evil of pain; if the Case be put, When two such evils are propounded, and both cannot be avoided, whether we may not make choice of the one, to avoid the other. The resolution is 
b Inter ha● datur electio: & minus damnum facere licet, ut evitetur majus. Pareus hîc.  common and good from the old Maxim, E malis minimum, we may incur the less, to prevent the greater evil. As we may deliver our purse to a Thief, rather than fight upon unequal terms to save it: and in a tempest cast our wares into the Sea, to lighten the ship that it wreck not: and endure the lancing and searching of an old sore, to keep it from festering and spreading. And this Principle in my Text is not a rule for that Case: that being propounded concerning evils of pain; whereas my Text is intended only of the evils of sin. We are here hence resolved, that we are not to do any evil, that good may come of it. for all which yet we may suffer some evil, that good may come of it. Although (to note that by the way) the common answer è malis minimum, even in the evils of pain, is to be understood (as most other practical conclusions are) not as simply and universally, but as commonly and ordinarily true. For (as 
c Slater on this place.  one saith well) perhaps there are Cases, wherein two evils of Pain being at once propounded, it may not be safe for us to be our own carvers.  
But I must let pass the Questions concerning the evils of Pain, as impertinencies. The evils of sin are of two sorts. Some are evil formally, simply, and per se; such as are directly against the scope and purpose of some of God's Commandments: as Polytheism against the first, Idolatry against the second, and so against the rest, Blasphemy, Profaneness, Disloyalty, Cruelty, Adultery, Injustice, Calumny, Avarice, and the like; all which are evil in their own nature, and can never (positis quibuscunque circumstantiis) be done well. Othersome are evil only respectively, and by accident: but otherwise in their own nature indifferent, and such as may be, and are done sometimes well, sometimes ill. To know the nature of which things the better, since they are of singular use for the resolution of many Cases of Conscience: we must yet more distinctly inquire into the different kinds (or rather degrees) of indifferent things; and into the different means, whereby things otherwise in nature indifferent, become accidentally evil for their use.  
Indifferent things are either equally, or unequally such. We may call 
16.  them for distinctions sake (and I think not altogether unfitly) 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  indifferentia ad utrumlibet; and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  indifferentia ad unum. Indifferentia ad utrumlibet, or equally indifferent things, are such, as (barely considered) are arbitrary either way, and hang in aequilibrio, between good and evil, without turning the Scale either one way or other, as not having any notable inclination or propension unto either rather than other: as to drink fasting, to walk into the fields, or to lift up ones hands unto his head, etc. Now concerning such things as these, if any man should be so scrupulons, as to make a matter of conscience of them, and should desire to be resolved in point of Conscience whether they were good or evil; as namely, whether he should do well or ill, to walk abroad into the field a mile or two with his friend, the thing itself is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it: the Action of walking, barely considered, being not considerably either morally good, or morally evil. I say [morally;] for in matter of health, or civility, or otherwise, it may be good, or evil: but not 
c Quia eorum objectum non includit aliquid pertinens ad ordinem rationis. Aquin. 1. 2 qu. 18. art. 8. in corp.  morally, and spiritually, and in matter of Conscience. And I say withal [barely considered] for there may be circumstances, which may make it accidentally evil. As to walk abroad in the fields, when a man should be at Divine service in the Church, is by accident morally evil, through the circumstance of Time: as, on the contrary, not to walk, if we have promised to meet a friend at such a time, and in such a place, who standeth in need of our present help, is by accident morally evil, through the obligation of that former promise. But yet still, these and other circumstances set aside, barely to walk, or barely not to walk, and the like, are Indifferentia ad utrumlibet, things in their own nature (and that equally) indifferent.  
Things unequally indifferent are such, as though they be neither universally 
17.  good, nor absolutely evil; yet even barely considered, sway more or less rather the one way than the other. And that either unto good, or unto evil. Of the former sort are such outward actions, as being in Moral Precepts indefinitely commanded, are yet sometimes sinfully and ill done: as giving an Alms, hearing a Sermon, reproving an Offender, and the like. Which are in themselves good; and so to be accounted, rather than evil, though some unhappy circumstance or other may make them ill. Of the latter sort are such outward actions, as being in Moral Precepts indefinitely prohibited, are yet in some cases lawful, and may be well done: as, swearing an oath, travelling on the Sabbath day, playing for Money, and the like. Which are in themselves rather evil than good, because they are ever evil, unless all circumstances concur to make them good. Now of these actions, though the former sort carry the face of good, the latter of evil; yet in very truth both sorts are indifferent. Understand me aright: I do not mean indifferent indifferentiâ contradictionis, such as may be indifferently either done, or not done; but indifferent only indifferentia contrarietatis, such as (suppose the doing) may be indifferently either good or evil: because, so they may be done, as to be good; and so they may be done also, as to be evil. But yet with this difference, that those former, though indifferent, and in some cases evil, are yet of themselves notably and eminently inclined unto good rather than evil; and these latter proportionably unto evil rather than good. From which difference it cometh to pass, that to the Question barely proposed concerning the former actions, whether they be good or evil; the answer is just and warrantable, to say indefinitely they are good: and contrarily concerning the latter actions, to say indefinitely they are evil.  
Which difference well weighed (to note that by the way) would serve 
18.  to justify a common practice of most of us in the exercise of our Ministry against such as distaste our doctrine for it, or unjustly otherwise take offence at it. Ordinarily in our Sermons we indefinitely condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, and going to Law, and retaliation of injuries, and Monopolies, and raising of Rents, and taking forfeiture of bonds, etc. and in our own coat Nonresidency and Pluralities. Most of which yet, and many other of like nature, most of us do, or should, know to be in some cases lawful; and therefore in the number of those indifferent things which we call Indifferentia ad unum. You that are our hearers should bring so much charitable discretion with you, when you hear us in the Pulpits condemn things of this nature, as to understand us no otherwise, than we either do or should mean, and that is thus: that such and such things are evil, as now a days, through the corruptions of the times, most men use them, and such as therefore should not be adventured upon without mature and unpartial disquisition of the uprightness of our affections therein, and a severe trial of all circumstances whether they carry weight enough with them to give our consciences 
a Let every man be fully persuaded (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in his own mind, ver. 5.  sufficient security, not only of their lawfulness in themselves, and at large, but of their particular lawfulness too unto us, and them. But this by the way.  
Now to proceed. There are divers means whereby things not simply 
19  evil, but in themselves (either equally or unequally) indifferent, may yet become accidentally evil. Any defect or obliquity, any unhappy intervening circumstance is enough to poison a right good action, and to make it stark naught. I may as well hope to grasp the Sea, as to comprehend all those means. I make choice therefore to remember but a few of the chiefest; such as happen oft, and are very considerable. Things not simply evil, may accidentally become such; as by sundry other means, so especially by one of these three: Conscience, Scandal, and Comparison. First. Conscience, in regard of the Agent. Though the thing be good, 
1.  yet if the Agent do it with a condemning, or but a doubting Conscience, the Action becometh evil. [
* Rom. 14. 14.  To him that esteemeth any thing to be unclean, to him it is unclean; and 
b Ibid. v. 23.  he that doubteth, is damned if he eat, because he eateth not of faith, chap. 14. of this Epistle.] Secondly, Scandal; 
2.  in regard of other men. Though the thing be good, yet if a brother 
c Ibid. ver. 21.  stumble, or be offended, or be made weak by it, the action becometh evil. [
d Ibid. ver. 20.  All things are pure; but it is evil for that man who eateth with offence, ver. 20. there.] Thirdly, Comparison in regard of other actions. 
3.  Though the thing be good, yet if we prefer it before better things, and neglect or omit them for it, the action becometh evil, [
e Matth. 9 13.  Go, and learn what that is, I will have mercy and not sacrifice: Matth. 9]  
The stuff thus prepared, by differencing out those things, which undistinguished, 
20.  might breed confusion; our next business must be, to lay the rule, and to apply it to the several kinds of evil, as they have been differenced. I foresaw we should not have time to go thorough all that was intended: and therefore we will content ourselves for this time, with the consideration of this Rule, applied to things simply evil. In them the Rule holdeth perpetually, and without exception: that which is simply evil, may not for any good be done. We know not any greater good (for there is not any greater good) than the Glory of God: we scarce know a lesser sin (if any sin may be accounted little) than a harmless officious lie. Yet may not 
a Vide fusè Augustinum in lib. de Mendacio, & contra Mendacium, & alibi.  this be done; no not for that. Will you speak wickedly for God, and talk deceitfully for him? Job 13. 7. If not for the glory of God; then certainly not for any other inferior end: not for the saving of a life, not for the 
b Ad sempiternam salutem nullus ducendus est, opitulante mendacio. Aug. de Mend. ca 19  conversion of a Soul, not for the peace of a Church, and (if even that were possible too) not for the redemption of a world. No 
c Ea quae constat esse peccata, nullo bonae causae obtentu, nullo quasi bono fine, nulla velut bona intentione facienda sunt. Aug. contra Mendac. c. 7.  intention of any end can warrant the choice of sinful means to compass it.  
The Reasons are strong. One is; because sin in its own nature, is 
d Suapte natura repugnat peccato quod sit eligibile: & propterea, nec propter aliud bonum, est eligibile, Cajet. in hunc locum.  de numero ineligibilium: and therefore as not eligible propter se, for its own sake, (there is neither form nor beauty in it, that we should desire it;) so neither propter aliud, with reference to any farther end. Actus peccati non est ordinabilis in bonum finem; is the common resolution of the Schools. In civil and popular elections, if men make choice of such a person, to bear any office or place among them, as by the local Charters, Ordinances, Statutes, or other Customs which should rule them in their choice, is altogether ineligible, the election is de jure nulla, naught and void; the incapacity of the person elected making a nullity in the act of election. No less is it in 
21.  moral actions and elections, if for any intended end we make choice of such means, as by the Law of God (which is our rule, and must guide us) are ineligible; and such is every sin.  
Another reason is grounded upon that Principle, 
* Aquin. 1. secundae, qu. 18. art. 4. ad 3. & qu. 19 art. 6. ad 1, ex Dionysio c. 4. de Divin. nomin.  Bonum ex causa integra, Malum ex partiali. Any partial or particular defect, in Object, End, Manner, or other Circumstance, is enough to make the whole action bad; but to make it good, there must be an universal 
e non est actio bona simpliciter, nisi omnes bonit●tes concurrant: sed. quilibet defectus singularis causat malum. Aquin. 1. 2. qu. 18. art. 4. ad 3.  concurrence of 
22.  all requisite conditions in every of these respects: As a disfigured eye, or nose, or lip, maketh the face deformed; but to make it comely there is required the due proportion of every part. And any one short Clause or Proviso, not legal, is sufficient to abate the whole Writ or Instrument, though in every other part absolute and without exception. The intention then, be it granted never so good, is unsufficient to warrant an Action good, so long as it faileth either in the object, or manner, or any requisite circumstance whatsoever. 
* 1 Sam. 15. 20, etc.  Saul pretended a good end, inspring the fat things of Amaleck, that he might therewith do sacrifice to the Lord: but God rejected both it and him, 1 Sam. 15. We can think no other, but that 
f 2 Sam. 6. 6.  Uzzah intended the safety of God's Ark, when it tottered in the Cart, and he stretched out his hand to stay it from falling: but God interpreted it a presumption, and punished it, 2 Sam. 6. Doubtless 
g Matth. 16. 22, 23.  Peter meant no hurt to Christ, but rather good; when he took him aside, and advised him to be good to himself, and to keep him out of danger: yet Christ rebuked him for it, and sent him packing in the Devil's name, Get thee behind me Satan, Matth. 16.  
But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And certainly, be it as fair and glorious, as we could be content to imagine it; such it will prove to be, if it set us upon any sinful or unwarranted means: indeed no good intention, but a bad. For, granted it must be, that the Intention of any end doth virtually include the means: as in a Syllogism, the premises do the Conclusion. No more than can the choice of ill means proceed from a good intention, than can a false Conclusion be inferred from true Premises: and that is impossible. From which ground it is, that the 
a Greg. lib. 28. Moral. cap. 13. Euseb. Emiss. hom. 26. and others.  Fathers, and other Divines do oftentimes argue from the Intention to the Action, and from the goodness of the one, to the goodness of both: to that purpose applying those speeches of our Saviour, in the twelfth, and in the Sixth of Matthew, 
b Matth. 12. 33.  Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt; And, 
c Matth. 6. 22.  If thine eye be single, thy whole body shall be full of light: but if thine eye be evil, thy whole body shall be full of darkness. The light of the body is the eye; and of the work the intention. No marvel, when the eye is evil, if the whole body be dark; and when the intention is evil, if the whole work be naught. That which deceiveth most men in judging of good or bad intentions, is, that they take the end and the intention for one and the same thing: betwixt which two there is a spacious difference. For the end, is the thing propter quid, for which we work, that whereat we aim in working, and so hath rationem causae finalis: but the intention is the cause à qua, from which we work, that which setteth us on working; and so hath rationem causae efficientis. Now between these two kinds of causes, the final and the efficient, there is not only a great difference, but even a repugnancy; in such sort, as that it is impossible they should at any time coincidere, which some other kinds of causes may do. It is therefore an error to think, that if the end be good, the intention of that end must needs be good: for there may as well be 
d Sed videte ne fortè non sit verè oculus simplex qui fallatur. Bern. de precept. & dispensat.  a bad intention of a good end, as a bad desire of a good object. Whatsoever the end be we intent, it is certain, that intention cannot be good, which putteth us upon the choice of evil means.  
Methinks the Church of Rome should blush, (if her forehead died red 
22.  with the blood of God's Saints, were capable of any tincture of shame) at the discovery of her manifold impostures, in counterfeiting of Relics, in coining of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory indices, in juggling with Magistrates by lewd equivocations, etc. Practices warrantable by no pretence. Yet in their account but 
e Sancta Hyp●-crisis was Dominicus his word.  piae frauds; for so they term them, no less ridiculously than falsely: for the one word contradicteth the other. But what do I speak of these, but petty things, in comparison of those her louder Impieties? breaking covenants of truce and peace; dissolving of lawful, and dispensing for unlawful marriages; assoiling Subjects from their Oaths and Allegiance; plotting Treasons, and practising Rebellions; excommunicating and dethroning Kings; arbitrary disposing of Kingdoms; stabbing and murdering of Princes; warranting unjust invasions; and blowing up Parliament houses. For all which, and divers other foul attempts, their Catholic defence is the advancement (forsooth) of the Catholic Cause: Like his in the Poet, 
f Horat. lib. 1. Epist. 1.  Quocunque modorem, is their Resolution: by right, or wrong, 
g Gaudeo sive per veritatem, sive per occasionem, Romanae Ecclesiae dignitatem extolli. Joseph. Stephanus de Osc. pe. in Epist. ad lect.  the State of the Papacy must be upheld. That is their unum necessarium: and if heaven favour not, rather than fail, help must be had from hell, to keep Antichrist in his throne.  
But to let them pass, and touch nearer home. There are (God knoweth) many Ignorants abroad in the world: some of them so unreasonable, as to think they have non▪ plused any reprover; if being admonished of something ill done, they have but returned this poor reply, Is it not better to do so, than to do worse? but also, what necessity of doing either so 
25.  or worse; when God's law bindeth thee from both; He that said, ● 
a James 2. 10, 11.  Do not commit adultery; said also, Do not kill: and he that said, Do not steal; said also, Do not lie. If then thou lie, or kill, or do any other sin; though thou thinkest thereby to avoid stealth, or adultery, orsome other sin: yet thou art become a transgressor of the Law, and by offending in one point of it, guilty of all. It is but a poor choice, when a man is desperately resolved to cast himself away; whether he should rather hang, or drown, or stab, or pine himself to death: there may be more horror, more pain, more lingering in one than another; but they all come to one period, and determine in the same point; death is the issue of them all. And it can be but a slender comfort for a man, that will needs thrust himself into the mouth of hell by sinning wilfully, that he is damned rather for lying, than for stealing, or whoring, or killing, or some greater crime: Damnation is the wages of them all. Murder can but hang a man; and (without favour) Petty Larceny will hang a man too. The greatest sins can but damn a man; and (without God's mercy) the smallest will damn a man too. But what? will some reply: In case two sins be propounded, may I not do the lesser, to avoid the greater; otherwise must I not of necessity do the greater? The answer is short and easy: If two sins be propounded, do neither. E malis minimum, holdeth as you heard (and yet not always neither) in evils of pain: But that is no Rule for evils of sin. Here the safer Rule is, E malis nullum. And the reason is sound, from the Principle we have in hand. If we may not do any evil, to procure a positive good; certainly 
b Eâdem doctrinâ quâ horremus facere mala ut eveniant bona, horrere debemus facere mala ut evitemus pejora. Evitare enim pejora, mul● ò minus bonum est, quam evenire bonum. Cajetan. hic.  much less may we do one evil, to avoid or prevent another.  
But what if both cannot be avoided, but that one must needs be done? 
26.  In such a straight may I not choose the lesser? To thee, I say again as before, Choose neither. To the Case, I answer, It is no Case: because, as it is put, it is a case impossible. For, Nemo angustiatur ad peccandum: the Case cannot be supposed, wherein a man should be straitened, as he could not come off fairly without sinning. A man by rashness, or fear, or frailty, may foully entangle himself; and through the powerful engagements of sin drive himself into very narrow straits, or be so driven by the fault or injury of others: yet there cannot be any such straits, as should enforce a necessity of sinning; but that still there is one path or other out of them without sin. The perplexity that seemeth to be in the things, is rather in the 
c Non enim datur perplexio ex parte rer 'em: sea contingere potest ex parte hom inis nescient is evadere, nec videntis aditum evadendi absque aliquo peccato. Cajet hic. See the Gloss on dist. 13. item adversus, where he proveth against Gratian that there can be noperplexity.  men who puzzle and lose themselves in the Labyrinths of sin, because they care not to heed the clue that would lead them out, if it were followed. Say, a wicked man through heat of blood make a wicked vow to kill his brother: here he hath by his own rashness brought himself into a seeming strait, that either he must commit a murder or break a vow; either of which seemeth to be a great sin, the one aga, inst the fifth, the other against the third Commandment. But here is in very deed no straight or perplexity at all: Here is a fair open course for him without sin. He may break his vow, and there's an end. Neither is this the choice of the lesser sin; but only the 
d Non docet eligere minus peccatum, sed solutionem minoris nexùs. Cajetanus hic, speaking of the Council of Toledo. See c. 29 q. 4 per to●.  loosening of the lesser bond: the bond of charity being greater than the bond of a promise; and there being good reason that (in terms of inconsistency, when both cannot stand) the lesser bond should yield to the greater. But is it not a sin for a man to break a vow? Yes, where it may be helped salvis charitate & justitia, there the breach is a sin: but in the case proposed, it is no sin. As Christ saith in the point of swearing, so it may be said in the point of breach of vow 
e Matth. 5. 37.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Never was any breach of vow, but it was peccatum, or ex peocato: the breaking is either itself formally a sin; or it argueth at least a former sin, in the making. So as the sin, in the case alleged, was before, in making such an unlawful vow; and for that sin the party must repent; but the breaking of it now it is made, is no new sin; (Rather it is a necessary duty; and a branch of that repentance which is due for the former rashness in making it) because an hurtful vow is, (and that virtute praecepti) rather to be broken than kept. The 
d Exod. 1. 16, etc.  Egyptian Midwives, not by their own fault, but by Pharaoh's tyrannous command, are driven into a narrow strait, enforcing a seeming necessity of sin: for either they must destroy the Hebrew Children, and so sin by Murder; or else they must devise some handsome shift to carry it clean from the King's knowledge, and so sin by lying. And so they did; they chose rather to lie than to kill, as indeed in the compatison it is by much the lesser sin. But the very truth is, they should have done neither: they should flatly have refused the King's Commandment, though with hazard of their lives; and have resolved rather to suffer any evil, than to do any. And so 
e See August. contra mendac. cap. 19  Lot should have done: he should rather have adventured his own life, and theirs too, in protecting the chastity of his Daughters, and the safety of his Guests; than have 
* Gen. 19 8. Perturbatio animi fuit, non consilium. Hist. Scholast. in Gen. cap. 52  offered the exposal of his Daughters to the justs of the beastly Sodomites; though it were to redeem his guests from the abuse of ●ouler and more abominable filthiness. Absolutely, there cannot be a Case imagined, wherein it should be impossible to avoid one sin, unless by the committing of another. The Case which of all other cometh nearest to a Perplexity, is that of an erroneous Conscience. Because of a double bond; the bond of God's Law, which to 
f Sin is the transgression of the Law, 1 John 3. 4.  transgress is a sin: and the bond of particular Conscience, which also to 
g Whatsoever is not of faith is sin, Rom. 14. 28. Omne quod fit contra conscientiam aedi●icat ad gehennam. c. 28. q. 1 Omnes sec. Ex his.  transgress is a sin. Whereupon there seemeth to follow, an inevitable necessity of sinning; when God's Law requireth one thing, and particular conscience dictateth the flat contrary: for in such a case, a man must either obey God's Law, and so sin against his own conscience; or obey his own conscience, and so sin against God's Law. But neither in this case is there any perplexity at all in the things themselves: that which there is, is through the default of the man only, whose judgement being erroneous misleadeth his conscience, and so casteth him upon a necessity of sinning. But yet the necessity is no simple and absolute, and unavoidable, and perpetual necessity: for it is only a necessity, ex hypothesi, and for a time, and continueth but stante tali errore. And still there is a way out betwixt those sins, and that without a third: and that way is deponere erroneam conscientiam. He must rectify his judgement, and reform the error of his Conscience, and then all is well. There is no perplexity, no necessity, no obligation, no expediency, which should either enforce, or persuade us to any sin. The resolution is damnable, Let us do evil that good may come.  
I must take leave, before I pass from this point, to make two Instances: 
28.  and to measure out from the Rule of my Text an answer to them both. They are such, as I would desire you of this place to take due and special consideration of. I desire to deal plainly, and I hope it shall be (by God's blessing upon it) effectually for your good, and the Church's peace. One instance shall be in a sin of Commission, and the other in a sin of Omission.  
The sin of Commission, wherein I would instance, is indeed a sin beyond 
29.  Commission: it is the usurping of the Magistrates Office without a Commission. The Question is, Whether the zealous intention of a good end may not warrant it good, or at least excuse it from being evil, and a sin? I need not frame a Case for the illustration of this instance: the inconsiderate forwardness of some hath made it to my hand. You may read it in the disfigured windows and walls of this Church: Pictures, and statuas, and Images; and for their sakes the windows and walls wherein they stood, have been heretofore, and of late pulled down, and broken in pieces and defaced, without the Command, or so much as leave, of those who have power to reform things amiss in that kind. Charity bindeth us to think the best of those that have done it: that is, they did it out of a forward (though misgoverned) zeal; intending therein God's glory, in the farther suppression of Idolatry, by taking away these (as they supposed) likely occasions of it. Now in such a case as this, the question is, Whether the intention of such an end can justify such a deed? And the fact of 
a Numb. 25. 7, 8.  Phineas, Numb. 25. (who for a much like end, for the staying of the people from Idolatry, executed vengeance upon Zimri and Cosbi, being but a private man, and no Magistrate;) seemeth to make for it.  
But my Text ruleth it otherwise. If it be evil, it is not to be done, no 
29.  not for the preventing of Idolatry. I pass by some considerations otherwise of good moment: as namely, first, whether statuas and Pictures may 
1.  not be permitted in Christian Churches, for the adorning of God's House, and for civil and historical uses, not only lawfully and decently, but even profitably? I must confess, I never heard substantial reason given, why they might not; at the least, so long as there is no apparent danger of superstition. And, secondly, whether things either in their first erection, 
2.  or by succeeding abuse superstitious, may not be profitably continued, if the Superstition be abolished? Otherwise, not Pictures only, and Crosses, and Images; but most of our Hospitals, and Schools, and Colleges, and Churches too must down: and so the hatred of Idolatry should but usher in licentious Sacrilege, contrary to that passage of our Apostle in the next Chapter before this, 
a Rom. 2. 22.  Thou that abhorrest Idols, committest thou Sacrilege? And, thirdly, whether these forward ones have not bewrayed somewhat their own self-guiltiness in this act, at least for the manner of it, in doing it secretly and in the dark? A man should not dare to do that, which he would not willingly either be seen, when it is doing; or own being done. To pass by these; consider no more but this one thing only, into what dangerous and unsufferable absurdities a man might run, if he should but follow these men's grounds. Erranti nullus terminus: Error knoweth no stay; and a false Principle once received, multiplieth into a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thousand absurd conclusions. It is good for men to go upon sure grounds, else they may run and wander in insinitum. A little error at the first, if there be way given to it, will increase beyond belief. As a small spark may fire a large City, and a 
c 2 Kings 18. 44, 45.  cloud no bigger than a man's hand, in short space overspread the face of the whole Heavens. For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he thinketh amiss, and to do the part and office of a Magistrate (which must needs have been their ground, if they had any, for this action;) there can be no sufficient cause given, why, by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer justice, execute Malefactors, or do any other thing the Magistrate should do; in case the Magistrate slack to do his duty in any of the premises. Which if it were once granted, (as granted it must be, if these men's fact be justifiable) every wise man seeth, the end could be no other but vast Anarchy and confusion both in Church and Commonwealth: whereupon must unavoidably follow the speedy subversion both of Religion and State. If things be amiss, and the Magistrate help it not; private men may lament it, and, as occasion serveth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they not make themselves Magistrates to reform it.  
And as to the act of Phinehas: though I rather think he did; yet what 
30.  if he did not well in so doing? It is a thing we are not certain of: and we 
1.  must have certainer grounds for what we do, than uncertain examples. Secondly, what if Phinehas had the Magistrate's Authority to enable him 
2.  to that attempt? It is not altogether improbable (to my apprehension) from the fifth Verse of the Chapter, where the story is laid down, Numb. 25. 5. especially paralleled with another story of much like circumstances, Exod. 32. 27. that as there the Levites, so here Phinehas drew the Sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so: yet Thirdly, (which cutteth off all plea, and is the most 
3.  common answer ordinarily given by Divines to this and the like instances drawn from some singular actions of God's worthies;) Men of Heroical spirits and gifts, such as were David, Samson, Ehud, Moses, Elias, and some others, especially at such times as they were employed in some special service for the good of God's Church, were exempt from the common rules of life: and did many things (as we are to presume) not without the 
a Nec Samson aliter excusatur, quod seipsum cum hostibus ruinâ domùs oppressit, nisi quod latenter spiritus hoc jusserat, qui per illum miracula faciebat. Aug. lib. 1. de Civ. Dei. cap. 21. Si defenditur non fuisse peccatum, privatum habuisse concilium indubitanter credendus est. Bern. de prec. & dispensat.  secret motion and direction of God's holy and powerful Spirit, which were therefore good in them (that secret direction being to them loco specialis mandati, like that to 
b Gen. 22. 2.  Abraham for sacrificing his Son) but not safe or lawful for us to imitate. Opera liberi spiritus, 
c Chytr. in Gen. 1. and in Exod. 32.  say Divines, non sunt exigenda ad regulas communes nec trahenda in exemplum vitae. The extraordinary Heroical Acts of God's Worthies are not to be measured by the common rules of life, nor to become exemplary unto others. Of which nature was 
d 1 Sam. 17.  David's single combat with Goliath: and 
e Judg. 10. 30.  Sampson's pulling down the house upon himself and the Philistines; And 
f Exod. 2. 12.  Moses slaying the Egyptian; and 
g Judg. 3. 5, etc.  Ehud's stabbing of King Eglon; and 
h 2 Kings 1. 10, 12.  Eliah's calling down for fire from Heaven upon the Captains and their fifties, and divers others recorded in the Scripture. Of which last fact we have our blessed Saviour's judgement in Luk. 9 that it was done by the extraordinary and peculiar instinct of God's spirit, but it is not to be imitated by others, without 
i Imitando ab aliis exprimi nec possunt, nec debent, nisi eadem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spiritus excitentur. Chytr. in Exod. 2.  particular certain assurance of the like instinct. Where when the Disciples would have called down for fire from Heaven upon the Samaritans, and alleged Elias for their precedent; 
k Luke 9 52.  Lord, wilt thou that we command fire to come down from Heaven and consume them, as Elias did? His answer was with a kind of indignation (as both his 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  gesture and speeches show) Nescitis cujus spiritus estis; You know not what manner of spirits you are of. Elias was endued with an extraordinary spirit, in the freedom whereof he did what he then did: but it is not for you or others to propose his example, unless you can demonstrate his spirit. And if Phinehas' Act also was (as most 
m De Phinees, autem dicendum est, quod ex inspiratione divina, zelo Dei commotus, hoc fecit. Aqui. 2▪ 2. qu. 6●. art. 6. ad 2. & Theologi passim.  think it was) such as these: it can no more justify the usurpation of Magistracy; than David's act can bloody Duels, or Sampson's self-murder, or Moses' secret slaughter, or Ehud's King-killing, or Eliah's private revenge. I have stood the longer upon the discovery of this sin, that men might take right judgement of it; and not think it either warrantable or excusable by any pretention of zeal, or of whatsoever other good: and that both such as have gone too far this way in their practice already for the time past, may acknowledge their own oversight, and be sorry for it; and others seeing their error may for the time to come forbear such outrages, and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to give you another in a matter of Omission.  
Every Omission of a necessary duty is simply evil, as a sin. But affirmative 
31.  duties are but sometimes necessary; because they do not obligare ad semper: as, being many, it is impossible they should. And many times duties otherwise necessary, in case of Superior reason and duties, cease to be necessary pro hic & nunc: and then to omit them, is not to do evil. Among other necessary duties this is one, for a Minister furnished with gifts and abilities for it, to acquaint God's people with all material needful truths, as he can have convenient occasion thereunto. And (such conveniency supposed) not to do this, is 
* Sacerdos debtor est, ut veritatem quam audivit à Deo liberè praedicet. 11. qu. 3. noli timere Ex Chrysost.  simply evil. Now then, to make the Case and the Question. The Case thus: A Minister hath just opportunity to preach in a Congregation, not his own: where he seeth, or generally heareth some error in judgement, or outrageous sin in practice, to be continued in with too public allowance: He hath liberty to make choice of his Text and Theme, and leisure to provide in some measure for it; and his conscience telleth him, he cannot pro hic & nunc direct his speech with greater service to God's Church, than against those errors or sins. He seeth on the other side some withdrawments: his discretion may perhaps be called in question, for meddling where he needed not; he shall possibly lose the good opinion of some, with whom he hath held fair correspondence hitherto; he shall preserve his own peace the better, if he turn his speech another way. This is the Case. The Question is, Whether these latter considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?  
The rule of my Text resolveth negatively: they are not sufficient. The 
32.  duty being necessary, pro hic & nunc, it is simply evil to omit it; and therefore it may not be omitted for any other good. I deny not, but a Minister may with good discretion conceal many truths from his flock; at least the opening and amplifying of them: if they be not such as are needful for them to know, either for the establishment of Faith, or practice of Life; as not only many nice School-points and Conclusions are, but also many Genealogies, and Levitical Rites, and other things even in the Scriptures themselves. Nay, more: a Minister not only in discretion may, but is even in Conscience bound, at least in the public exercise of his Ministry, to conceal some particular truths from his Auditory; yea, though they be such as are needful for the practice of life, and for the settling of men's Consciences: if they be such withal, as are not fit to be publicly spoken of; as are many Resolutions of Cases appertaining to the seventh Commandment. (Thou shalt not commit Adultery;) and some also appertaining to the eighth (Thou shalt not steal.) Our men 
a Moulin. Buckler of Faith, part 2. sect. 4. and not only ours, but some of their own too. See Esppenceus ad Tit. cap. 1.  justly condemn the Popish Casuists, for their too much liberty in this kind in their Writings: whereby they reduce Vices into an Art, under colour of reproving them; and convey into the minds of 
b In quibus plus proficit vitiorum ignoratio, quam cognitio virtutis. Justin. lib. 2. Hist. cap. 2.  corrupt men, Notions of such prodigious filthiness, and artificial Legier▪ du-main, as perhaps otherwise they would never have dreamt on, or thirsted after. The loose writings of the unchaste 
c Quis veterum Poetarum plus obscoenitatis, impuritatis, flagitiorum, professus est, quam docet poenitentiale Burchardi? Quot sunt qui ignorarent multa quae ibi leguntur, nisi ex ipso didi●issent. I. R. in con●ut. fab. Burdon p. 305. Qui Principum sacerdotum, negotia●orum, ac pracipuè mulierum vitia in concionibus suis insectentur: quae saepiùs ita depingunt, ut obscoeniratem doceant. Erasm. in Adag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Poets are but dull Tutors of Lust, compared with the authorized Tomes of our severe Romish Votaries. There be enormous sins of this rank, which a modest man would be ashamed so much as to name especially in public. Now of these, only the generalities would be touched in the public; the specialties not unfolded, but in the private exercise of our ministry: nor yet that promiscuously to every one that should out of curiosity desire satisfaction in them; but only to such men; (and that but only so far) as they may concern in point of Conscience, and of practice. Besides these, there are other Cases many, in which it may be more convenient to conceal, than to teach some divine truths at some times, and in some places.  
But yet in the Case here proposed, if it be a truth questioned, about 
33.  which God's people are much distracted in their opinions; much mistaken by some through error in judgement; much abused by sinful, especially public practice, occasioning Scandals and offences among brethren; likely to be overwhelmed with custom, or multitude of those that think or do against it; and be otherwise of material importance: I take it, the Omission of it upon seasonable opportunity, is a grievous sin, and not colourable by any pretence. Beloved, the Minister is not to come into the Pulpit, as a Fencer upon the Stage, to play his prize, and to make a fair 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 9 26.  flourish against sin. (Here he could have it, and there he could have it, but hath it no where) but rather as a Captain into the Field, to bend his forces specially against the strongest Troops of the Enemy; and to squander and break thorough the thickest ranks; and to drive at the 
b Fight neither with small nor great, save only with the King of Israel, 2 King. 22. 31.  fairest. It is not enough for a Prophet 
c Esay 58. 1.  to cry aloud, and to lift up his voice like a trumpet, and to tell judah and Israel of sins, and of transgressions at large: but if he would whet them up to the battle, he must give a more 
d If the trumpet give an uncertain sound, who shall prepare himself to the battle?  certain sound; he must tell judah of her sins, and Israel of her transgressions. If 
1 Cor. 14. 8.  there be in Damascus, or Moab, or Ammon, or Tyrus, or judah, or Israel, 
e Amos 1 & 2.  three transgressions, or four more eminent than the rest: it is fit, they that are sent to Damascus, and Moab, and Ammon, and Tyrus, and judah, and Israel, should make them hear of three or four, more than all the rest. Sins and Errors, when they begin to get head and heart, must be handled roughly. Silence in such a case is a kind of flattery: and it is 
f Penè idem est fidem nolle asserere & negare. Fulg. l. 1. ad Thrasim. c. 1. Sicut incauta locutio in errorem pertrahit, ita indiscretum silentium in errore relinquit. Greg. in Mor.  almost all one when sin grows outrageous, to hold our peace at them; and to cry Peace, Peace unto them. Our Apostle in Act. 20. would not have held himself sufficiently discharged from the guilt of other men's blood, if he had shunned (as occasion was offered) to have declared unto them 
g Acts 20. 26, 27.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even the whole counsel of God.  
In my Application of this Instance and Case, blame me not, if I do it 
34.  with some reference to myself. Being heretofore by appointment, as now again I was, to provide myself for this place against such a meeting as this is; as in my conscience I then thought it needful for me, I delivered my mind, (and I dare say, the Truth too, for substance) something freely, touching the Ceremonies and Constitutions of our Church. And I have now also with like freedom, showed the unlawfulness of the late disorderly attempts in this Town; and that from the ground of my present Text. I was then blamed for that; I think unjustly; (for I do not yet see what I should retract of that I then delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it. You have heard now already, both heretofore, that to judge any man's heart, and at this time▪ that to slander any Truth, are (without repentance) sins justly damnable: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that offend either in the one, or the other, their damnation is just. To preserve therefore both you from the sin, and myself from the blame, consider I pray you with reason and charity, what I shall say.  
You that are our hearers, know not with what hearts we speak unto you: that is only known to our own hearts; (and to 
a 1 Joh. 3. 20.  God who is greater than our hearts, and knoweth all things. That which you are to look at, and to regard, is, with what 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  truth we speak unto you. So long as what we preach is true, and agreeable to God's Word, and right reason: you are not 
Acts 17. 11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19 Secundum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. in Charmide.  upon I know not what light surmises, or suspicions, to judge with what spirits or with what dispositions of heart we preach. Whether we 
c Phil. 1. 15, 16, 17, 18.  preach Christ of envy, and strife, or of good will; whether sincerely, or of Contention; whether in pretence, or in truth; it is our own good or hurt, we must answer for that; and at our peril be it, if we do not look to that. But what is that to you? Notwithstanding every way, so long as it is Christ, and his truth which are preached, it is your part therein to rejoice. If an 
d Gal. 1. 8, 9  Angel from Heaven should preach any untruth unto you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him be accursed: but if the very Devil of Hell should preach the truth, he must be heard, and believed, and obeyed. So long as 
e Matth. 23. 23.  Scribes and Pharisees hold them to Moses' Text and Doctrine, let them be as damned 
f We unto you Scribes and Pharisees, Hypocrites, Matth. 23. 13, 14, etc.  Hypocrites, as Scribes and Pharisees can be: yet all whatsoever they bid you observe, that you are to observe and do.  
Let me then demand: Did I deliver any untruth? It had been well done then to have shown it, that I might have acknowledged, and retracted it. Did I speak nothing but the truth? with what conscience then could any that heard me, say, as yet I heard some did; that I preached factiously, That I came to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction, I hate it: my desire and aim, next after the good of your souls, 
1.  was, above all, the Peace of the Church, and the Unity of Brethren. For casting bones (if that must needs be the phrase) they were cast in these parts 
2.  long before my coming, by that great enemy to peace and unity, and busy sour of discord, the Devil: otherwise I should not have found at my first coming such snarling about them, and such 
g Gal. 5. 15.  biting and devouring one another, as I did. My endeavour was rather to have gathered up the bones, and to have taken away the matter of difference, (I mean, the error in judgement about, and inconformity in practice unto the lawful ceremonies of the Church) that so, if it had been possible, all might have been quiet, without despising or judging one another for these things: For thanks, I hold not that 
3.  worth the answering: alas, it is a poor aim for God's Minister, to preach for thanks,  
For the choice of my Text and Argument, both then and now: how 
4.  is it not unequal, that men, who plead (so as none more) for liberty and plainness in reproving sin, should not allow those that come amongst them, that liberty and plainness against themselves and their own sins; I dare appeal to yourselves. Have you never been taught, that it is the Ministers duty, as to oppose against all errors and sins in the general, so to bend himself (as near as he can) especially against the apparent errors and sins of his present auditory? And do you not believe it is so? Why then might I not; nay, how ought I not, bend my speech, both then against a common error of sundry in these parts in point of Ceremony, and now against the late petulancy, (or at least oversight) of some misguided ones: The noise of these things abroad, and the scandal taken thereat by such as hear of them, and the ill ●ruits of them at home in breeding jealousies, and cherishing contentions among Neighbours, cannot but stir us up, if we be sensible (as every good member should be) of the damage and loss the Church acquireth by them, to put you in mind and admonish● you (as opportunities invite us) both privately and publicly. Is it not time, trow ye, to thrust in the sickle, when the fields look white unto the harvest? Is it not time our Pulpit should a little echo of these things, when all the Country far and near ringeth of them?  
For my own part; however others censure me, I am sure, my own heart telleth me, I could not have discharged my conscience; if, being called to this place, I should have balked what either then or now I have delivered. My Conscience prompting me, all circumstances considered, that these things were pro hic & nunc necessary to be delivered, rather than any other: If for any outward inferior respect I should have passed them over with silence; I think I should have much swerved from the Rule of my Text, and have done a great evil, that some small good might come of it. But many thousand times better were it for me, that all the world should censure me for speaking what they think I should not; than that my own heart should condemn me for not speaking what it telleth me I should. And thus much of things simply evil.  
I should proceed to apply this Rule, We must not do evil, that good may 
35.  come; unto evil, not simply, but accidentally such: and that both in the general, and also in some few specials of greatest use; namely, unto evils which become such through Conscience, Scandal or Comparison. In my choice of the Scripture, I aimed at all this: and had gathered much of my provision for it. But the Cases being many and weighty, I foresaw I could not go onward with my first project, without much wronging one or both: either the things themselves, if I should contract my speech to the scanting of time; or you, if I should lengthen it to the weight of the matter. And therefore I resolved here to make an end, and to give place (as fit it is) to the business whereabout we meet. The Total of what I have said, and should say, is in effect but this: No pretention of a good end, of a good meaning, of a good event, of any good whatsoever; either can sufficiently warrant any sinful action to be done, or justify it being done, or sufficiently excuse the Omission of any necessary duty, when it is necessary. Consider what I say, and the Lord give you understanding in all things. Now to God the Father, Son, and Holy Spirit, etc.   

AD CLERUM.  
The Third Sermon.  
At a Visitation at Boston, Lincoln, March 13th 1620.  1 COR. XII. 7. But the manifestation of the Spirit is given to every man to profit withal. 
IN the First Verse of this Chapter S. Paul proposeth to 
1.  himself an Argument, which he prosecuteth the whole Chapter through, and (after a profitable digression into the praise of Charity in the next Chapter) resumeth again at the fourteenth Chapter, spending also that whole Chapter therein: and it is concerning spiritual gifts, 
a Verse 1.  (Now concerning spiritual gifts, brethren, I would not have you ignorant, etc.) These gracious gifts of the holy Spirit of God, bestowed on them for the edification of the Church; the Corinthians, (by making them the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fuel▪ either of their pride, in despising those that were inferior to themselves; or of their envy, in malicing those that excelled therein) abused to the maintenance of Schism, and Faction, and Emulation in the Church. For the remedying of which evils, the 
Chrysost. in 1. Cor. hom. 29.  Apostle entereth upon the Argument: discoursing fully of the variety of these spiritual gifts, and who is the Author of them, and for what end they were given, and in what manner they should be employed; omitting nothing that was needful to be spoken anent this subject.  
In this part of the Chapter, entreating both before and after this verse of 
2.  the wondrous great, yet sweet and useful variety of these spiritual gifts, he showeth, That howsoever manifold they are, either for kind or degree, so as they may differ in the material and formal; yet they do all agree both in the same efficient, and the same final cause. In the same efficient cause, which is God the Lord by his Spirit, ver. 6. [Now there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all.] And in the same final cause; which is the advancement of God's glory, in the propagation of his Gospel, and the edification of his Church; in this verse. [But the manifestation of the Spirit is given to every man to profit withal.]  
By occasion of which words, we may inquire into the nature, conveyance, 
3.  and use of these gifts. First, their nature in themselves, and in their 
1.  original; what they are, and whence: they are the works of God's Spirit in us; [the manifestation of the Spirit.] Secondly, their conveyance 
2.  unto us; how we come to have them, and to have property in them: it is 
3.  by gift; [it is given to every man.] Thirdly, their use and end; why they were given us, and what we are to do with them; they must be employed to the good of our Brethren and of the Church; it is given to every man [to profit withal.] Of these briefly, and in their order; and with special reference ever to us that are of the Clergy.  
By manifestation of the Spirit here our Apostle understandeth none other 
4.  thing, than he doth by the adjective word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first, and by the substantive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last verse of the Chapter. Both which put together, do signify those spiritual gifts and graces whereby God enableth men (and specially Churchmen) to the duties of their particular Callings for the general good. Such as are those particulars, which are named in the next following verses, 
c Ver. 10.  the word of Wisdom, the word Knowledge, Faith, the gifts of healing, working of miracles, prophecy, discerning of spirits, divers kinds of tongues, interpretation of tongues. All which, and all other of like nature and use, because they are wrought by that one and selfsame 
d Verse 11.  Spirit, which divideth to every one severally as he will: are therefore called 
e Verse 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spiritual gifts; and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the manifestation of the Spirit.  
The word [Spirit] though in Scripture it have many other significations, 
5.  yet in this place I conceive it to be understood directly of the Holy Ghost, the third Person in the ever-blessed Trinity. For First, in ver. 3. that 
1.  which is called the Spirit of God in the former part, is in the latter part called the Holy Ghost: [(f) I give you to understand, that no man speaking 
erse 1.  by the spirit of God, calleth jesus accursed; and that no man can say that jesus is the Lord, but by the Holy Ghost.] Again that variety of gifts, 
2.  which in ver. 4. is said to proceed from the 
g Verse 4. 6.  same Spirit, is said likewise in ver. 5. to proceed from the same Lord, and in ver. 6. to proceed from the same God: and therefore such a Spirit is meant, as is also Lord and 
3.  God; and that is only the Holy Ghost. And again, in those words, in ver. 11. [
h Verse 11.  All these worketh that one and the selfsame Spirit, dividing to every man severally as he will;] The Apostle ascribeth to this Spirit the collation and distribution of such gifts according to the free power of his own will and pleasure: which free power belongeth to none but God alone, 
i Verse 38.  Who hath set the members every one in the body, as it hath pleased him.  
Which yet ought not to be so understood of the Person of the Spirit; 
6.  as if the Father, and the Son, had no part or fellowship in this business. For all the Actions and operations of the Divine Persons, (those only excepted which are of intrinsecal and mutual relation) are the joint and undivided works of the whole three Persons: according to the common known Maxim, constantly and uniformly received in the Catholic Church, Opera Trinitatis ad extra sunt indivisa. And as to this particular, concerning gifts the Scriptures are clear. Wherein, as they are ascribed to God the Holy Ghost in this Chapter; so they are elsewhere ascribed unto God the Father, 
k Jam. 1. 17▪  [Every good gift and every perfect giving is from above, from the Father of Lights, Jam. 1.] and elsewhere to God the Son, 
l Ephes. 4. 7.  [Unto every one of us is given grace, according to the measure of the gift of Christ: Eph. 4.] Yea, and it may be, that for this very reason in the three verses next before my Text, these three words are used; Spirit in ver. 4. Lord in ver. 5. and God in ver. 6. to give us intimation, that 
m Ne gratia & donum▪ divisum sit per personas Patris, & Filii, & Sp. Sancti: used indiscretae unitatis & naturae trium unum opus intelliga. tur.  these spiritual gifts proceed equally and undividedly from the whole three persons; from God the Father, and from his Son jesus Christ our Lord, and from the eternal Spirit of them both, the Holy Ghost, as from one entire, indivisible, and coessential Agent.  
But for that we are gross of understanding, and unable to conceive 
Ambros. in 1 Cor. 7. c. 61.  the distinct Trinity of Persons in the Unity of the Godhead, otherwise 
7.  than by apprehending some distinction of their operations and offices to us ward: it hath pleased the Wisdom of God in the holy Scriptures, (which being written for our sakes, were to be fitted to our capacities) so far to condescend to our weakness and dulness, as to attribute some of those great and common works to one person, and some to another, after a more special manner than unto the rest; although indeed and in truth none of the three persons had more or less to do than other in any of those great and common works. This manner of speaking Divines use to call 
n V. Aquin. 1. qu. 39 7.  Appropriation. By which appropriation, as power is ascribed to the Father, and Wisdom to the Son; so is Goodness to the Holy Ghost. And therefore, as the work of Creation wherein is specially seen the mighty power of God, is appropiated to the Father; and the work of Redemption, wherein is specially seen the wisdom of God, to the Son: and so the works of sanctification, and the infusion of habitual graces, whereby the good things of God are communicated unto us, is appropriated unto the Holy Ghost. And for this cause, the gifts thus communicated unto us from God, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual gifts, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the manifestation of the Spirit.  
We see now, why spirit? but then; why manifestation? The word, 
8.  as most other verbals of that form, may be understood either in the active or passive signification. And it is not material, whether of the two ways we take it in this place, both being true, and neither improper. For these spiritual gifts are the manifestation of the spirit actively: because by these the Spirit manifesteth the will of God unto the Church; these being the Instruments and means of conveying the knowledge of salvation unto the people of God. And they are the manifestation of the spirit Passively too: because where any of these gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence that the Spirit of God wrought in him. As we read it Acts 10. that they of the Circumcision were astonished 
o Acts. 10. 45, 46. ●  when they saw, that on the Gentiles also was poured out the gifts of the Holy Ghost. If it be demanded, But how did that appear? it followeth in the next verse, [For they heard them speak with tongues, etc.] The spiritual Gift than is a 
p Id est, donum spiritus quo dono spiritus suam in homine praesentiam declarat. Metonymia effecti. Piscat, in schol. hic.  manifestation of the Spirit, as every other sensible effect is a manifestation of its proper cause.  
We are now yet further to know that the Gifts and graces wrought in us by the holy Holy Spirit of God, are of two sorts. The Scriptures sometimes distinguish them by the different terms of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
9  although those words are sometimes again used indifferently and promiscuously, either for other. They are commonly known in the Schools, and differenced by the names of 
q Aquin. 1. 2. 111.  Gratiae gratum facientes, & Gratiae gratis datae. Which terms though they be not very proper, (for the one of them may be affirmed of the other; whereas the members of every good distinction ought to be opposite:) yet because they have been long received, (and change of terms, though haply for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrels;) we may retain them profitably, and without prejudice. Those former, which they call Gratum facientes, are the Graces of Sanctification; whereby the person that hath them, is enabled to do acceptable service to God, in the duties of his General Calling: these latter, which they call Gratis datas, are the Graces of Edification; whereby the person that hath them is enabled to do profitable service to the Church of God in the duties of his particular Calling. Those are given Nobis, & Nobis; both to us, and for us, that is 
r Duplex estoperatio Sancti spiritus, operatur enim in nobis aliud propter nos, aliud propter proximos. Bern. in parvis Ser. 55.  chiefly for our own good; these Nobis, sed Nostris; to us indeed, but for others; that is, chiefly for the good of our Brethren. Those are given us 
s Gemin● operationis experimentum▪ Unius, quâ nos primâ intùs virtutibus solidat, ad salutem: alterius, quâ foris quoque muneribus ornat, ad lucrum. Illas nobis, has nostris accepimus. Bernard. in Cant. Ser. 18.  ad salutem, for the saving of our Souls: these ad lucrum, for the winning of other men's Souls. Those proceed from the special love of God to the person; and may therefore be called personal, or special: these proceed from the General love of God to his Church, (or yet more general to humane societies:) and may therefore rather be called Ecclesiastical or General Gifts or Graces.  
Of the first sort are Faith, Hope, Charity, Repentance, Patience, Humility, 
10.  and all those other holy grace's 
t Gal. 5. 22.  fruits of the Spirit, which accompany Salvation: Wrought by the blessed and powerful operation of the holy Spirit of God, after a most effectual, but unconceivable manner, regenerating, and renewing, and seasoning, and sanctifying the hearts of his Chosen. But yet these are not the Gifts so much spoken of in this chapter; and namely in my Text: Every branch whereof excludeth them. Of those graces of sanctification first; we may have indeed probable inducements to 
1.  persuade us, that they are, or are not, in this or that man: But hypocrisy may make such a semblance, that we may think we see spirit in a man, in whom yet there is nothing but flesh: and infirmities may cast such a fog, that we can discern nothing but flesh in a man, in whom yet there is spirit. But the gifts here spoken of do incur into the senses, and give us evident and infallible assurance of the spirit that wrought them: here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a manifestation of the Spirit. Again, Secondly, those Graces of sanctification are 
2.  not communicated by distribution, 
u 1 Cor. 7. 7.  Alius sic, alius verò sic;) Faith to one, Charity to another, Repentance to another: but where they are given, they are given all at once and together, as it were strung upon one thread, and linked into one chain. But the Gifts here spoken of are distributed as it were by doal, and divided severally as it pleased God, shared out into several portions, and given to every man some, to none all; for 
x Verse 8.  to one is given by the Spirit the Word of Wisdom, to another the Word, of Knowledge, etc. Thirdly, those Graces of sanctification, though they may 
3.  and aught to be exercised to the benefit of others, who by the 
y Matth. 5. 16.  shining of our light, and the sight of our good works, may be provoked to glorify God by walking in the same paths: yet that is but utilitas emergens, and not finis proprius; a good use made of them upon the buy, but not the main proper and direct end of them, for which they were chiefly given. But the Gifts here spoken of, were given directly for this end, and so intended by the giver, to be employed for the benefit of others, and for the edifying of the Church; they were given to profit withal.  
It than remaineth, to understand this Text and Chapter of that other 
11.  and later kind of spiritual Gifts: Those Graces of Edification, (or Gratiae gratis datae) whereby men are evabled in their several Callings according to the quality and measure of the graces they have received, to be profitable members of the public body, either in Church or Commonwealth. Under which appellation, (the very first natural powers and faculties of the Soul only excepted, which flowing à principiis speciei, are in all men the same and like;) I comprehend all other secondary endowments, and abilities whatsoever of the reasonable Soul, which are capable of the degrees of more and less, and of better and worse; together with all subsidiary helps any way conducing to the exercise of any of them. Whether they be First, supernatural graces, given by immediate and extraordinary infusion 
1.  from God: such as were the gifts of tongues and of miracles, and of healings, and of prophecy properly so called, and many other like; which were frequent in the infancy of the Church, and when this Epistle was written, according as the necessity of those primitive times considered God saw it expedient for his Church. Or whether they be, Secondly, 
2.  such as Philosophers call Natural dispositions: such as are promptness of Wit, quickness of Conceit, fastness of Memory, clearness of Understanding, soundness of judgement, readiness of Speech, and other like; which flow immediately à principiis Individui, from the individual condition, constitution, and temperature of particular persons. Or, whether they be, Thirdly, such as Philosophers call intellectual habits: which is, when 
3.  those natural dispositions are so improved, and perfected by Education, Art, Industry, Observation, or Experience, that men become thereby skilful Linguists, subtle Disputers, copious Orators, profound Divines, powerful Preachers, expert Lawyers, Physicians, Historians, Statesmen, Commanders, Artisans, or excellent in any Science, Profession, or Faculty whatsoever. To which we may add, in the Fourth place, all outward 
4,  subservient helps whatsoever, which may any way further or facilitate the exercise of any of the former graces, dispositions, or habits, such as are health, strength, beauty, and all those other Bona corporis; as also Bona Fortunae, Honour, Wealth, Nobility, Reputation, and the rest. All of these, even those among them which seem most of all to have their foundation in Nature, or perfection from Ar●, may in some sort be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual gifts: in as much as the spirit of God is the first and principal worker of them. Nature, Art, Industry, and all other subsidiary furtherances, being but second Agents under him; and as means ordained or as Instruments used by him, for the accomplishing of those ends he hath appointed.  
And now we have found out the just latitude of the spiritual gifts 
12.  spoken of in this Chapter, and of the manifestation of the Spirit in my Text: From whence not to pass without some observable Inferences for our Edification: We may here first behold, and admire, and magnify the singular love, and care, and providence, of God for and over his Church. For the building up whereof, he hath not only furnished it with fit materials, men endowed with the faculties of understanding, reason, will, memory, affections, not only lent them tools out of his own rich store-house, his holy Word, and sacred Ordinances: but, as sometimes he filled 
z Exod. 35. 30, etc.  Bezaleel and Aholiab with skill and wisdom for the building of the material Tabernacle; so he hath also from time to time raised up serviceable Men, and enabled them with a large measure of all needful gifts and graces, to set forward the building, and to give it both strength and beauty. A Body, if it had not difference and variety of members, were rather a lump, than a Body; or if having such members, there were yet no vital spirits within to enable them to their proper offices, it were rather a Corpse than a Body; but the vigour that is in every part to do its office, is a certain evidence and manifestation of a Spirit of life within, and that maketh it a living Organical body. So those active gifts, and graces, and abilities, which are to be found in the members of the mystical body of Christ, (I know not whether of greater variety or use) are a strong manifestation, that there is a powerful Spirit of God within, that knitteth the whole body together, and worketh all in all, and all in every part of the body.  
Secondly, though we have just cause to lay it to heart, when men 
13.  of eminent gifts and place in the Church are taken from us, and to lament in theirs, our own, and the Church's loss: yet we should possess our Souls in patience, and sustain ourselves with this comfort, that it is the same God that still hath care over his Church; and it is the same Head jesus Christ, that still hath influence into his members; and it is the same blessed Spirit of God, and of Christ, that still actuateth, and animateth this great mystical Body. And therefore we may not doubt, but this Spirit, as he hath hitherto done from the beginning, so will still manifest himself from time to time, unto the end of the world; in raising up instruments for the service of his Church, and furnishing them with gifts in some good measure meet for the same; more or less according as he shall see it expedient for her, in her several different estates and conditions: giving 
a Eph. 4. 11, 13.  some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ, till we all meet in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. He hath promised long since, who was never yet touched with breach of promise, that he would 
b Matth. 28. 20.  be with his Apostles (and their successors) always unto the end of the World.  
Thirdly, where the Spirit of God hath manifested itself to any man by 
14.  the distribution of gifts, it is but reason, that man should manifest the Spirit that is in him, by exercising those gifts in some lawful Calling. And so this manifestation of the Spirit in my Text, imposeth upon every man the Necessity of a Calling. Our Apostle in the seventh of this Epistle, joineth these two together, a Gift, and a Calling; as things that may not be severed: 
c 1 Cor. 7. 17.  As God hath dictributed to every man, as the Lord hath called every one. Where the end of a thing is the use, there the difference cannot be great, whether we abuse it, or but conceal it. The 
d Matth 25. 30.  unprofitable Servant, that wrapped up his Master's Talon in a napkin, could not have received a much heavier doom, had he misspent it. O then up and be doing: 
e Matth. 20. 6.  Why stand ye all the day Idle? Do not say, because you heard no voice, that therefore no man hath called you: those very gifts you have received, are a Real Call, pursuing you with continual restless importunity, till you have disposed yourselves in some honest course of life or other, wherein you may be profitable to humane society, by the exercising of some or other of those gifts. All the members of the body have their proper and distinct offices, according as they have their proper and distinct faculties; and from those offices they have also their proper and distinct names. As then in the body, that is indeed no member, which cannot call itself by any other name, than by the common name of a member: so in the Church, he that cannot style himself by any other name than a Christian, doth indeed but usurp that too. If thou sayest, thou art of the body: I demand then, What is thy office in the Body? If thou hast no office in the Body, than thou art at the best but Tumour praeter naturam (as Physicians call them) a Scab, or Botch, or Wen, or some other monstrous and unnatural excrescency upon the body; but certainly thou art no true part and member of the body. And if thou art no part of the body, how darest thou make challenge to the head, by miscalling thyself Christian? If thou hast a Gift get a Calling.  
Fourthly, We of the Clergy, though we may not engross the Spirit unto 
15.  ourselves, as if none were spiritual persons but ourselves: yet the voice of the World hath long given us the Name of Spiritualty after a peculiar sort; as if we were spiritual persons in some different singular respect from other men. And that not altogether without ground, both for the name, and thing. The very name seemeth to be thus used by S. Paul in the 14. Chapter following, where at ver. 37. he maketh a Prophet and a Spiritual man all one, (and by Prophesying, in that whole Chapter he most what meaneth Preaching:) 
f 1 Cor. 1. 37.  If any man think himself to be a Prophet, either spiritual, let him acknowledge, etc. But howsoever it be for the Title, the thing itself hath very sufficient ground from that form of speech which was used by our blessed Saviour, when he conferred the ministerial power upon his Disciples; and is still used in our Church at the collation of Holy Orders, 
g Joh. 20. 22.  Accipite Spiritum Sanctum, Receive the holy Ghost. Since then at our admission into holy Orders we receive a spiritual power by the imposition of hands, which others have not; we may thenceforth be justly styled Spiritual persons. The thing for which I note it, is, that we should therefore endeavour ourselves 
h 2 Tim. 1. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so to stir up those spiritual gifts that are in us; as that by the eminency thereof above that which is in ordinary temporal men, we may show ourselves to be in deed, what we are in name, Spiritual persons. If we be of the Spiritualty, there should be in us anothergates manifestation of the Spirit, than is ordinarily to be found in the Temporalty. God forbid, I should censure all them for intruders into the Ministry, that are not gifted for the Pulpit. The severest censurers of Non-preaching Ministers, if they had lived in the beginning of the Reformation, must have been content, as the times than stood, to have admitted of some thousands of Non-preaching Ministers, or else have denied many Parishes and Congregations in England the benefit of so much as bare reading. And I take this to be a safe Rule: Whatsoever thing the help of any circumstances can make lawful at any time, that thing may not be condemned as universally, and de toto genere, unlawful. I judge no man's conscience then, or calling, who is in the Ministry; be his gifts never so slender; I dare not deny him the benefit of his Clergy, if he can but read: if his own heart condemn him not, neither do I. But yet this I say; As the times now are, wherein learning aboundeth even unto wantonness; and wherein the world is full of questions, and controversies, and novelties, and niceties in Religion; and wherein most of our Gentry, very Women and all (by the advantage of long Peace, and the customs of modern Education, together with the help of a multitude of English Books and translations) are able to look through the ignorance of a Clergyman, and censure it, if he be tripping in any point of History, Cosmography, Moral or Natural Philosophy, Divinity, or the Arts; yea, and to chastise his very method and phrase, if he speak loosely, or impertinently, or but improperly, and if every thing be not point-vise: I say, as these times are, I would not have a Clergyman content himself with every mediocrity of gifts; but by his prayers, care and industry improve those he hath, so as he may be able upon good occasion to 
i Com. 1. 11.  impart a spiritual gift to the people of God whereby they may be established; and to speak with such understanding, and sufficiency, and pertinency (especially when he hath just warning, and a convenient time to prepare himself,) in some good measure of proportion to the quickness and ripeness of these present times, as they that love not his Coat, may yet approve his labours▪ and not find any thing therein, whereat justly to quarrel: 
k Tit. 2. 7, 8.  showing in his Doctrine (as our Apostle writeth to Titus) uncurruptness, gravity, sincerity, sound speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of him. They that are called spiritual persons, should strive to answer that name by a more than ordinary manifestation of spiritual gifts. And thus much shall suffice us to have spoken concerning the name and nature of these spiritual gifts, by occasion of the title here given them, The manifestation of the Spirit.  
Consider we next, and in the second place, the conveyance of these gifts 
16.  over unto us; how we come to have a property in them, and by what right we can call them ours. The Conveyance is by deed of gifts; the manifestation of the Spirit is given to every man. Understand it not to be so much intended here, that every particular man hath the manifestation of the Spirit, (though that may also be true in some sense;) as that every man that hath the manifestation of the Spirit, hath it given him, and given him withal to this end, that he may do good with it. Like as when we say, Every man learneth to read before he learn to write; it is no part of our meaning to signify each particular person so to do, (for there be many that learn neither of both;) but we may only intend to show the received order of the things to be such, as that every man that learneth both, learneth thut first. As we conceive his meaning, who directing us the way, to such or such a place, should tell us, Every man rideth this way; and as we conceive of that speech of the Ruler of the Feast in the Gospel, Every man at the beginning setteth forth good Wine, and then after, 
l John 2. 12.  that which is worse; though there be many thousand men in the world that never road that way, or had occasion to set forth any Wine at all, either better or worse: very so, ought we to conceive the meaning of the universal particle, Every man, both in this, and in many other like speeches in the Scriptures; with 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restringendum est ad praesentem hypothesin. Piscat. Scholar in Luc. 20. 38. Instances, see John 11. 7. Rom. 5. 18, etc.  due limitations, according to the tenor and purpose of the thing spoken of. It mattereth not then, as to the intent of this present speech (be it true, be it false otherwise,) whether every man have received a spiritual gift, or no: only thus much is directly intended that 
n Unicuique datur] intellige, Unicuique cui datur. Piscat. in schol. hic.  every man who hath received such a gift, hath received it by way of gift. All spiritual graces, all those dispositions, habits, and abilities of the understanding part, from which the Church of God may receive edification in any kind, together with all the secondary and inferior helps that any way may conduce thereunto; they are all the good gifts of God. The manifestation of the Spirit is given to every man.  
The variety both of the gifts meet for several Offices, and of the Offices 
17.  wherein to imply those gifts, is wonderful; and no less wonderful the distribution of both gifts and offices. But all that 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in 1 Cor. hom 29.  variety is derived from one and the same fountain, the holy Spirit of God: and all those distributions pass unto us by one and the same way, of most free and liberal donation. Have all the Word of Wisdom? Have all the Word of Knowledge? Have all Faith? Have all Prophecy? or other spiritual grace? No; they had not: but 
p 1 Cor. 12. 8, etc.  to one the Word of Wisdom, the Word of Knowledge to another, and to others other gifts. There is both variety you see, and distribution of these graces. But yet there is the same Author of them, and the same manner of communicating them: For to one 
q Ibid.  is given by the Spirit the Word of Wisdom; to another the Word of Knowledge by the same Spirit, and to others, other graces; but they are all from the same Spirit, and they are all given. And as the gifts, so the offices too. To that question in ver. 29. 
r Verse 29.  Are all Apostles? Are all Prophets? Are all Teachers? Answer may be made, as before, negatively, No; they are not: but some Apostles, and some Prophets, and some. Teachers. There is the like variety, and distribution, as before: but withal, the same Donor, and the same donation, as before. For 
s Ephes. 4. 11.  he gave some Apostles, and some Prophets, and some Pastors and Teachers: Eph. 4. And 
t 1 Cor. 13. 28.  God hath set some in the Church; first, Apostles; secondarily, Prophets; thirdly, Teachers, etc. beneath at ver 28. Both gifts and offices, as they are à Deo, for the Author: so they are ex dono, for the manner, from God, and by way of gift. If we had no other, the very names they carry, like the superscription upon Caesar's penny, were a sufficient proof, from whom we first had them. When we call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gratias gratis datas, gifts and graces, and manifestations of the Spirit; do we not by the use of those very names confess the receipt? For what more free than gift? and what less of debt or desert than grace? Heathen men indeed called the best of their perfections, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Habits: But Saint james hath taught us Christians a fitter name for ours, 
u Jam. 1. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gifts. They say they had them, and looked no farther: but we must know, as that we have them, so as well how we came by them. And therefore this Apostle above, at Chap. 4. joineth the having and the receipt together; as if he would have us behold them uno intuitu, and at once. [
x 1 Cor. 4. 7.  Quid habes quod non accepisti? What hast thou, that thou hast not received?  
Possibly thou wilt allege thy excellent natural parts; these were not 
18.  given, but thou broughtest them into the world with thee: or thou wilt vouch what thou hast attained to by Art and Industry; and these were not given thee, but thou hast won them proprio Marte, and therefore well deservest to wear them. Deceive not thyself, it is neither so, nor so. Our Apostle in the place now last mentioned, cutteth off all such challenges. [
y 1 Cor. 4. 7.  Quis te discrevit? who made thee to differ from another?] Say there were (as there is not) such a difference in and from Nature as thou conceivest; yet still in the last resolution there must be a receipt acknowledged: for even 
z— Cum illius sit gratie, quod creatus es. Hieron. Epist. 139. Attendamus gratiam Dei non solùm quâ fecit nos— Aug. in Psal. 144.  Nature itself in the last resolution is of Grace; for God gave thee that. Or, say, there were (as there is not) such a difference of desert, as thou pretendest: yet still, that were to be acknowledged as a gift too: for God gave thee that 
a Deut. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum Agamemnonis ad Achillem apud Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  power whatsoever it was, whereby thou hast attained to whatsoever thou hast. But the truth is, the difference that is in men in regard of these gifts and abilities, ariseth neither from the power of Nature, nor from the merit of labour; otherwise than as God is pleased to use these as second causes under him: but it cometh merely from the good will and pleasure of that free spirit, which bloweth where, and when, and how he listeth; 
b 1 Cor. 12. 11.  dividing his graces severally to every man as he will, (at the eleventh) and ' ' 
c Ibid. 18.  as it hath pleased him, (at verse 18. of this Chapter.) Nature is a necessary Agent, and, if not either hindered by some inferior impediment, or overruled by some higher power, worketh always alike, and produceth the same effects in all individuals of the same kind: and how is it possible she should make a difference, that knoweth none? And as for Desert; there is indeed no such thing: and therefore it can work nothing. For can God be a debtor to any man? or hath any man 
d Rom. 11. 35.  given to him first, that it might be recompensed him again? As a lump of 
e Esay 64. 8.  Clay lieth before the Potter; so is all mankind in the hand of God. The Potter at his pleasure out of that 
f Rom. 9 21.  lump frameth vessels of all sorts, of different shape, proportion, strength, fineness, capacity, as he thinketh good, unto the several uses for which he intendeth them. So God, after the good pleasure of his own will, out of mankind, as out of an untoward lump of Clay, (all of the same piece, equal in nature and desert) maketh up Vessels for the use of his Sanctuary: by fitting several men with several gifts, more or less, greater or meaner, better or worse, according to the difference of those offices and employments for which he intended them. It is not the Clay, but the Potter, that maketh the difference there: neither is it any thing in man, but the Spirit of God, that maketh the difference here. Whatsoever spiritual abilities we have, we have them of gift and by grace. The manifestation of the spirit is given to every man.  
A point of very fruitful consideration for men of all sorts; whether they 
19  be of greater, or of meaner gifts. And first, all of us generally may hence take two profitable directions: the one, if we have any useful gifts, whom to thank for them; the other, if we want any needful gifts, where to seek for them. Whatsoever manifestation of the Spirit thou hast, it is given thee: and to whom can thy thanks for it be due, but to the giver? Sacrifice not to thine own 
g Hab. 1. 16.  nets, either of Nature or Endeavour; as if these Abilities were the manifestation of thine own spirit: but enlarge thy heart to magnify the goodness and bounty of him who is 
h Heb. 12. 9  Pater spirituum, the Father of the spirits of all flesh, and hath wrought those graces in thee by communicating his spirit unto thee. If thou shinest as a star in the firmament of the Church, whether of a greater or lesser magnitude, (as 
i 1 Cor. 15. 41.  one star differeth from another in glory;) remember thou shinest but by a borrowed light from him who is 
k Jam. 1. 17.  Pater luminum, the Father and Fountain of all lights, as the Sun in the firmament, from whom descendeth every good gift, and every perfect giving. Whatsoever Grace thou hast, it is given thee: therefore be thankful to the giver.  
But if thou wantest any grace, or measure of grace, which seemeth needful 
22.  for thee in that station and calling, wherein God hath set thee: herein is a second direction for thee, where to seek it, even from his hands, who alone can give it. 
l James 1. 5.  If any man lack wisdom (saith S. james) let him ask of God, that giveth to all men liberally; and it shall be given him. A large and liberal promise; but yet a promise most certain, and full of comfortable assurance; provided, it be understood aright, viz, with these two necessary Limitations: if God shall see it expedient; and, if he pray for it as he ought. Thou mayest pray with an humble and upright affection, and put to thy best endeavours withal; and yet not obtain the gift thou prayest for: because, being a common Grace, and not of absolute Necessity for salvation, it may be in the wisdom of God (who best knoweth what is best and when) not expedient for thee, or not for his Church, at that time, and in that manner, or measure. Necessary Graces, such as are those of sanctification, pray for them absolutely, and thou shalt absolutely receive them, there needeth no conditional clause of Expediency in thy prayers for them; because they can never be inexpedient. But these may: and therefore as thou oughtest not to pray for them, but with all subjection of thy desires to his most holy and most wise appointments; so thou oughtest to take a denial from him, not only contentedly, but even thankfully, as a gracious fruit of his love unto thee, and a certain sign of the inexpediency of the thing desired.  
But if it be expedient; it will not yet come for ask, unless it be asked 
23.  aright. 
m Jam. 1. 6, 7.  But let him pray in Faith, saith St. james: Whoso doth not, let not that man think to receive any good from the Lord. Now that man only prayeth in Faith, who looketh to receive the thing he prayeth for, upon such terms, as God hath promised to give it: for Faith ever looketh to the promise. And God hath not made us any promise of the end other than conditional; viz. upon our conscionable use of the appointed means. And the means which he hath ordained both for the obtaining, and the improving of spiritual gifts; are study, and industry, and diligent meditation. We must not now look, as in the infancy of the Church, to have the teats put into our mouths, and to receive spiritual graces by immediate infusion: That manna, as 
n Hoskins Serm. on Luk. 12. 48.  one saith, was for the Wilderness. But now the Church is possessed of the Land, and grown to years of better strength; we must plow, and sow, and eat of the fruit of the Land, in the sweat of our faces: and now he that 
o 2 Thess. 3. 10.  will not labour, he may thank himself if he have not to eat. He prayeth but with an overly desire, and not from the deep of his heart, that will not bend his endeavours withal to obtain what he desireth: or rather indeed he prayeth not at all. You may call it wishing and woulding (and we have Proverbs against wishers and woulders;) rather than Praying. Solomon accounteth the idle man's prayer no better, and ●t thriveth accordingly with him: 
p Prov. 13. 4.  The soul of the sluggard lusteth, and hath nothing, Prov. 13.  
To make all sure then, here is your course. Wrestle with God by your 
22.  fervent prayers; and wrestle with him too by your faithful endeavours; and he will not for his goodness sake, and for his promise sake he cannot, dismiss you without a Blessing. But omit either, and the other is lost labour. Prayer without study, is presumption; and study without prayer, Atheism: the one bootless, the other fruitless. You take your books in vain into your hand, if you turn them over, and never look higher; and you take God's Name in vain within your lips, if you cry, Da Domine, and never stir farther. The Ship is then like to be steered with best certainty and success; when there is Oculus ad coelum, manus ad clavum: when the Pilot is careful of both, to have his eye upon the compass, and his hand at the stern. Remember, these abilities you pray or study for, are the gifts of God: and as not to be had ordinarily with labour, (for God is a God of Order, and worketh not ordinarily, but by ordinary means;) so not to be had merely for the labour; for than should it not be so much a gift, as a purchase. It was Simon Magus his error, to think that 
q Acts 8. 20.  the gift of God might be purchased with Money: and it hath a spice of his sin, and so may go for a kind of Simony, for a man to think these spiritual gifts of God may be purchased with labour. You may rise up early, and go to bed late, and study hard, and read much, and devour the fat and the marrow of the best Authors; and when you have done all, unless God give a blessing unto your endeavours, be as thin and meager in regard of true and useful learning, as Pharaoh's 
r Gen. 41. 21.  lean kine were after they had eaten the fat ones. It is God 
s 2 Cor. 9 10.  that both ministereth seed to the sour, and multiplieth the seed sown: the Principal, and the Increase, are both his. If then we expect any gift, or the increase of any gift from him; neither of which we can have without him: let us not be behind, either with our best endeavours to use the means he hath appointed, or with our faithful prayers to crave his blessing upon those means. These instructions are general, and concern us all, whatsoever our gifts be.  
I must now turn my speech more particularly to you to whom God hath 
23.  vouchsafed the manifestation of his Spirit in a larger proportion than unto many of your brethren: giving unto you, as unto his first. born, a 
t Deut. 21. 17.  double Portion of his Spirit, as 
u 4 Kings 2. 9  Elisha had of Elijah's; or perhaps dealing with you yet more liberally, as joseph did with Benjamin, whose mess (though he were the youngest) he appointed to be 
x Gen. 43. 34.  five times as much as any of his brethren's. It is needful that you of all others, should be eft▪ soons put in remembrance, that those eminent manifestations of the Spirit you have, were given you First, it will be a good help to take down that 
y Scientia inflat. 1 Cor. 8. 1.  swelling, which, as an Aposteme in the body through rankness of blood, is so apt to engender in the soul through abundance of knowledge; and to let out some of the corruption. It is 
* Magna & rara virtus profecto est, ut magna licet operantem, magnum te nescias. Bern. in Cant. Ser. 13.  a very hard thing Multum sapere, and not altum sapere; to know much, and not to know it too much; to excel others in gifts, and not perk above them in self-conceit. S. Paul, who 
z Phil. 4. 12.  in all other things was sufficiently instructed, as well to abound, as to suffer need, was yet put very hard to it, when he was to try the mastery with this temptation, which arose from the 
a 2 Cor. 12. 7.  abundance of revelations. If you find an aptness then in yourselves, (and there is in yourselves, as of yourselves, such an aptness, as to no one thing more) to be exalted above measure in your own conceits; boastingly to make ostentation of your own sufficiencies; with a kind of unbecoming compassion to cast scorn upon your meaner brethren; and upon every light provocation to fly out into those terms of defiance [
b Hic ver. 21.  I have no need of thee; and, I have no need of thee:] to dispel this windy humour I know not a more sovereign remedy, than to chew upon this meditation; that all the Abilities and perfections you have, were given you, by one who was no way so bound to you, but he might have given them as well to the meanest of your Brethren as to you, and that without any wrong to you, if it had so pleased him. You may take the Receipt from him, who himself had had some experience of the Infirmity; even Saint Paul in the fourth of this Epistle, [
c 1 Cor. 4. 7.  What hast thou, that thou hast not received? and if thou hast received it, why dost thou boast as if thou hadst not received it?  
Secondly, Every wise and conscionable man should advisedly weigh his 
24.  own Gifts, and make them his Rule to work by: not thinking he doth enough, if he do what Law compelleth him to do, or if he do as much as other Neighbours do. Indeed, where Laws bound us by Negative Precepts [Hitherto thou mayest go, but further thou shalt not] we must obey, and we may not exceed those bounds. But where the Laws do barely enjoin us to do somewhat, lest, having no Law to compel us, we should do just nothing; it can be no transgression of the Law to do more. Whosoever therefore of you have received more or greater gifts than many others have; you must know yourselves bound to do so much more good with them, and to stand chargeable with so much the deeper account for them 
d Gregor.  Crescunt dona, crescunt rationes. When you shall come to make up your accounts, your receipts will be looked into: and if you have received ten talents, or five, for your meaner brothers one; when but one shall be required from him, you shall be answerable for ten or five For it is an equitable course, that 
e Luk. 12. 48.  to whom much is given, of him much should be required. And at that great day, if you cannot make your accounts strait with your receipts, you shall certainly find that most true in this sense, which Solomon spoke in another, 
f Eccles. 1. 18.  Qui apponit scientiam, apponit dolorem: the more and greater your gifts are, unless your thankfulness for them, and your diligence with them rise to some good like proportion thereunto; the greater shall be your condemnation, the more your stripes.  
But thirdly: Though your Graces must be so to yourselves, yet beware 
25.  you do not make them Rules to others. A thing I the rather note, because the fault is so frequent in practice, and yet very rarely observed, and more rarely reprehended. God hath endowed a man with good abilities and parts in some kind or other: I instance but in one gift only for examples sake, viz. an ability to enlarge himself in prayer readily, and with fit expressions upon any present occasion. Being in the Ministry, or other Calling, he is careful to exercise his gifts by praying with his family, praying with the sick, praying with other company upon such other occasions as may fall out. He thinketh (and he thinketh well) that if he should do otherwise or less than he doth, he should not be able to discharge himself from the guilt of unfaithfulness, in not employing the talon he hath received to the best advantage, when the exercise of it might redound to the glory of the giver. Hitherto he is in the right: so long as he maketh his gift a Rule but to himself. But now, if this man shall stretch out this Rule unto all his brethren in the same Calling, by imposing upon them a necessity of doing the like; if he shall expect or exact from them, that they also should be able to commend unto God the necessities of their families, or the state of a sick person, or the like, by extemporary prayer; but especially if he shall judge or censure them, that dare not adventure so to do, of intrusion into, or of unfaithfulness in their Callings; he committeth a great fault, and well deserving a sharp reprehension. For what is this else, but to lay heavier burdens upon men's shoulders, than they can stand under? to make ourselves judges of other men's consciences, and our Abilities Rules of their Actions: yea, and even to lay an imputation upon our Master, with that ungracious servant in the Gospel, as if he were 
g Matt. 25. 24.  an hard man, reaping where he hath not sown, and gathering where he hath not strewed, and requiring much where he hath given little, and like Pharaoh's Taskmasters, exacting the 
h Exod. 5. 18.  full tale of Bricks without sufficient allowance of materials? Shall he that hath a thousand a year, count him that hath but an hundred a Churl if he do not spend as much in his house weekly, keep as plentiful a table, and bear as much in every common charge, as himself? No less unreasonable is he that would bind his brother of inferior gifts to the same frequency and method in preaching, to the same readiness and copiousness in praying, to the same necessity and measure in the performance of other duties; whereunto, according to those gifts he findeth in himself, he findeth himself bound. The manifestation of the Spirit is given to every man: let no man be so severe to his brother, as to look he should manifest more of the Spirit than he hath received.  
Now as for you to whom God hath dealt these spiritual gifts, with a 
26.  more sparing hand; the freedom of God's distribution may be a fruitful meditation for you also. First, thou hast no reason, whosoever thou art, 
1.  to grudge at the scantness of thy gifts, or to repine at the Giver. How little soever God hath given thee, it is more than he 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in 1 Cor. hom. 29.  owed thee. If the distribution of the Spirit were a matter of justice or of debt, God, we know, is no 
k Acts 10. 31.  accepter of persons, and he would have given to thee as to another. But being, as it is, a matter of gift, not of debt, nor of justice, but of grace: take that is thine thankfully, and be content withal; 
l Matt. 20. 3. 15.  He hath done thee no wrong: may he not do as he will with his own? Secondly, since the manifestation 
2.  of the Spirit is a matter of free gift; thou hast no cause to envy thy brother, whose portion is greater. Why should 
m Matt. 20. 15.  thy eye be therefore evil against him, because God hath been so good unto him? Shall the foot envy the hand, or the ear the eye; because the foot cannot work, nor the ear see; If the 
n Hic Verse 17, 19  whole body were hand, where were the going? and if the whole were eye, where were the hearing? or if the whole were any One member, where were the body? If the hand can work, which the foot cannot; yet the foot can go, which the hand cannot: and if the eye can see, which the ear cannot; yet the ear can hearken, which the eye cannot. And, if thy brother have some Abilities, which thou hast not; thou art not so bare but thou hast other some again, which he hath not. Say, thine be meaner; yet the meanest member, as it hath his 
o Hic Verse 22, 23.  necessary office, so it is not destitute of his proper comeliness in the Body. Thirdly, if thy gifts be mean, thou hast this comfort withal, that thy accounts will be so much the easier. Merchants 
3.  that have the greatest dealings, are not ever the safest men. And how happy a thing had it been for many men in the world, if they had had less of other men's goods in their hands! The less thou hast received, the less thou hast to answer for. If God hath given thee but one single talon, he will not require five; nor if five, ten. Fourthly, in the meanness of thy gifts thou mayest read thyself a daily Lecture of humility: and humility alone is a thing of more value, than all the perfections that are in the world besides, without it. This think: That God, who disposeth 
p Rom. 8. 28.  all things for the best to those that are his, would have given thee other and greater gifts, if he had seen it so expedient for thee. That therefore he hath holden his hand, and withheld those things from thee: conceive it done, either for thy former unworthiness, and that should make thee humble; or for thy future good, and that should make thee also thankful. Lastly, remember what the Preacher saith in Eccles. 10. [
q Eccl. 10. 10. Maximum mediocris ingenii subsidium diligentia. Sen. in Controu.  If the Iron be blunt, than he must put to the more strength.] Many men that are well left by their friends, and full of money; because they think they shall never see the bottom of it, take no care by any employment to increase it, but spend on upon the stock, without either fear or wit, they care not what, or how, till they be sunk to nothing before they be aware: whereas on the contrary, industrious men that have but little to begin withal, yet by their care and providence, and painstaking, get up wonderfully. It is almost incredible, what industry, and diligence, and exercise, and holy 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ver. 31. hic.  emulation (which our Apostle commendeth in the last Verse of this Chapter) are able to effect, for the bettering and increasing of our spiritual gifts: provided ever we join with these, hearty prayer unto, and faithful dependence upon God, for his blessing thereupon. I know no so lawful 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 25. 27.  usury, as of those spiritual talents; nor do I know any so profitable usury, or that multiplieth so fast as this doth; your use upon use, that doubleth the principal in seven years is nothing to it. Oh then 
t Luke 19 23.  cast in thy talon into the bank; make thy returns as speedy, and as many as thou canst, lose not a market, or a tide, if it be possible: 
u 2 Tim. 4. 2.  be instant in season, and out of season; omit no opportunity to take in, and put off all thou canst get: so, though thy beginnings be but small, thy latter end shall wonderfully increase. By this means, thou shalt not only profit thyself, in the increase of thy gifts unto thyself: but (which no other usury doth besides) thou shalt also profit others, by communicating of thy gifts unto them. Which is the proper end for which they were bestowed; and of which we are next to speak. The manifestation of the Spirit is given to every man to profit withal.  
To profit whom? it may be, Himself. It is true; 
x Prov. 9 12.  If thou art wise, thou 
27.  shalt be wise for thyself, said Solomon; and Solomon knew what belonged to wisdom as well as another. For 
y Syrac. 14. 5.  Qui sibi nequam, cui bonus? He that is not good to himself, it is but a chance that he is good to any body else. When we seem to pity a man by saying, he is no man's foe but his own, or he is worst to himself; we do indeed but flout him, and in effect call him a fool, and a prodigal. Such a fool is every one, that guiding the feet of others into the way of peace, himself treadeth the paths that lead unto destruction; and that 
z 1 Cor. 9 27.  preaching repentance unto others, himself becometh a Castaway. He that hath a gift then, he should do well to look to his own, as well as to the profit of others: and as unto doctrine, so as well and first to 
a 1 Tim. 4. 16.  take heed unto himself: that so doing he may save himself, as well as those that hear him.  
This then is to be done: but this is not all that is to be done. In 
b Sunt qui scire volunt, ut aedificent, & charitas est: sunt qui scire volunt ut aedificentur, & prudentia est. Bern. in Cant. Serm. 26.  Wisdom we cannot do less; but in Charity we are bound to do more than thus with our gifts. If our own profit only had been intended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, would have served the turn as well: but the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which importeth such a kind of profit as redoundeth to 
c Utilitatem sc. Ecclesiae. Pisc. in Scholar hic.  community, such as before in the 10th Chapter he professeth himself to have sought after [
d 1 Cor. 10. 33.  Not seeking mine own profit, (he meaneth, not only his own) but the profit of many, that they may be saved.] We noted it already as the main and essential difference between those graces of sanctification, and these graces of edification: that those, though they would be made profitable unto others also, yet were principally intended for the proper good of the Owner; but these, though they would be used for the owners good also, yet were principally intended for the profit of others. You see then what a strong Obligation lieth upon every man that hath received the Spirit, confer aliquid in publicum, to cast his gifts into the common treasury of the Church, to employ his good parts and spiritual graces so, as they may some way or other be profitable to his brethren and fellow-servants in Church and Commonwealth. It is an old received Canon, Beneficium propter officium. No man setteth a Steward over his house, only to receive his rents, and then to keep the moneys in his hand, and make no provision out of it for Hines and Servants: but it is the 
e Luk. 12. 42.  office of a good and wise Steward to give every of the household his appointed portion at the appointed seasons. And whoso receiveth a spiritual gift, ipso facto taketh upon him the office, and is bound to the duties of a Steward; 
f 1 Pet. 4. 10.  As every man hath received the gift, even administer the same one unto another, as good stewards of the manifold graces of God, 1 Pet. 4. It was not only for Orders sake, and for the beautifying of his Church, (though that also) that God gave 
g Eph. 4. 11, 12.  some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers: but also, and especially, for more necessary and profitable uses; for the perfecting of the saints, for the work of the Ministry, for the edifying of the body of Christ, Ephes. 4. 11, 12. The members of the body are not every one for it self, but every one for other, and all for the whole. The stomach eateth, not to fill itself, but to nourish the body; the eye seeth, not to please itself, but to espy for the body; the foot moveth, not to exercise itself, but to carry the body; the hand worketh, not to help itself, but to maintain the body; every 
h Eph. 4. 16.  joint supplieth something according to the effectual working in the measure of every part, for the fit joining together and compacting, and increasing of the body to the edifying of itself in love. 
i Hic Ver. 27.  Now ye are the body of Christ, and members in particular.  
Now this necessity of employing spiritual gifts to the good and profit of 
29.  others, ariseth first from the will and the intent of the Giver: my Text showeth plainly what that intent was; The manifestation of the Spirit was therefore given to every man, that he might profit withal. Certainly, as 
k Deus & Natura nihil faciunt frustrà.  Nature doth not, so much less doth the God of Nature, make any thing to no purpose, or barely for show; but for use: and the use, for which all these things were made and given, is 
l 1 Cor. 14. 26.  edification. He that hath an estate made over to him in trust, and for uses, hath in equity therein no estate at all, if he turn the commodities of the thing some other way, and not to those special uses for which he was so estated in it. So he that employeth not his spiritual gift to the use for which it was given, to the 
m In communem utilitatem collatum est. Erasm. in paraphr. hic.  profit of the Church; he hath the jure forfeited to the giver. And we have sometimes known him the facto to take the forfeiture; as from the unprofitable servant in the Gospel, [
n Matt. 25. 28. See Hieron. in Agg. 2. 9  Take the talon from him.] We have sometimes seen the experiment of it. Men of excellent parts, by slacking their zeal, to have lost their very Gifts; and by neglecting the use, to have lost the principal; finding a sensible decay in those powers, which they were slothful to bring into act. It is a just thing with the 
o Jam. 1. 15.  Father of Lights, when he hath lighted any man a candle, by bestowing spiritual Gifts upon him; and lent him a candlestick too whereon to set it, by providing him a stay in the Church; if that man shall then 
p Matth. 5. 15.  hide his candle under a bushel, and envy the light and comfort of it to them that are in the house; either to remove his candlestick, or to put out his candle in obscurity.  
As the intent of the Giver, so secondly, the nature and quality of the gift calleth upon us for employment. It is not with these spiritual gifts, as with most other things, which when they are imparted, are impaired, and lessened by communicating. Here is no place for that allegation of 
30.  the Virgins, 
q Matth. 25. 9  Nè non sufficiat: Lest there be not enough for you and for us. These Graces are of the number of those things that communicate themselves by Multiplication, not Division; and by diffusion, without waste. As the seal maketh impression in the wáx, and as fire conveyeth heat into Iron, and as one candle tindeth a thousand: all without loss of figure, heat, or light. Had ever any man less knowledge, or wit, or learning, by teaching of others? had he not rather more? 
r Eccl. 12. 9  The more wise the Preacher was, the more he taught the people knowledge, saith Solomon, Eccles. 12. and certainly the more he taught them knowledge, the more his own wisdom increased. As the 
s 1 Kings 4. 4.  Widow's oil increased, not in the Vessel, but by pouring out: and as the 
t John 6. 11.  barley bread in the Gospel multiplied, not in the whole loaf, but by breaking and distributing; and as the 
u 2 Cor. 9 10.  Grain bringeth increase, not when it lieth on a heap in the garner, but by scattering upon the land: so are these spiritual Graces best improved, not by 
x Absconsione minuitur, & communicatione multiplicatur. Cassiod. in Epist.  keeping them together, but by distributing them abroad. Tutius in credito quam in sudario: the talon gathereth nothing in the napkin, unless it be rust and canker; but travelling in the bank, besides the good it doth as it passeth to and fro, it ever 
y Quo in plures diffunditur eo redundantior manet (fort leg. manat) & in suum fontem recurrit. In se enim refluit ubert as prudentiae; & quo pluribus fluxerit, e● exercitius ●● omne quod remanet. Ambr. 2. Offic. 15.  returneth home with increase.  
Thirdly, our own unsufficiency to all offices, and the need we have of other 
31.  men's Gifts, must enforce us to lend them the help and comfort of ours. God hath so distributed the variety of his gifts with singular wisdom, that there is no man so mean, but his service may be useful to the greatest: nor any man so eminent, but he may sometimes stand in need of the meanest of his brethren: of purpose, that whilst each hath need of other, each should help, none should despise other. As in a 
z Societas nostra lapid●m fornicationi simillima est: que casura, nisi inv●cem obstarent, h●c un● sust in●tur. Senec. Epist. 95.  building, the stones help one another, every lower stone supporting the higher from falling to the ground, and every higher stone saving the lower from taking wet; and as in the body, every member 
a Ephes. 4. 6.  dareth some supply to the rest, and again receiveth supply from them: so in the spiritual building, and mystical body of the Church, God hath so tempered the parts, each having his use, and each his defects: 
b Hic v. 24. 25.  that there should be no Schism in the body, but that the members should have the same care one for another. Such a consent there should be in the parts, as was between the 
c Anthol. 1. 4.  blind and lame man in the Epigram: mutually covenanting the Blind to carry the Lame, and the Lame to direct the Blind; that so the Blind might find his way by the others Eyes, and the Lame walk therein upon the other's Legs. When a man is once come to that all-sufficiency in himself, as he may truly say to the rest of his brethren, 
d Hic Ver. 21.  I stand in no need of you: let him then keep his gifts to himself: but let him in the mean time remember, he must employ them to the advantage of his master, and to the benefit of his brother [The manifestation of the spirit is given to every man to profit withal.]  
Surely then those men, first of all, run a course strangely exorbitant; 
32.  who instead of employing them to the profit, bend those gifts they have received, (whether spiritual or temporal) to the ruin and destruction of their brethren. Instead of winning souls to Heaven; with busy and cursed diligence 
e Matth. 23. 15.  compassing Sea and Land, to draw Proselytes to the Devil: and instead of raising up seed to their elder brother Christ, seeking to make their brethren (if it were possible) ten times more the children of Hell than themselves. Abusing their power to oppression, their wealth to luxury, their strength to drunkenness, their wit to scoffing, Atheism, Profaneness; their learning to the maintenance of Heresy, Idolatry, Schism, Novelty. If there be a fearful woe due to those that 
f Matth. 25. 30. Intelligatur poena interversoris ex poena pigri. Aug. in Psalm 69.  use not their gifts profitably; what woes may we think shall overtake them, that so ungraciously abuse them?  
But to leave these wretches: be persuaded in the second place, all you, 
33.  whom God hath made Stewards over his household, and blessed your basket and your store, to 
g Matth. 13. 52.  bring forth of your treasures things both new and old; manifest the Spirit God hath given you, so as may be most for the profit of your brethren. The Spirit of God when he gave you wisdom, and knowledge, intended not so much the wisdom and the knowledge themselves, as the manifestation of them, or as it is in the next verse 
h Hic ver. 8.  the Word of Wisdom and the Word of Knowledge: as Christ also promised his Apostles, to give them 
i Luke 21. 15.  Os & sapientiam, a mouth and wisdom. Alas, what is wisdom without a mouth? but as a pot of treasure hid in the ground, which no man is the better for: 
k Syrac. 20. 35.  Wisdom that is hid, and a treasure that is not seen, what profit is in them both? O then, do not knit up your Master's talon in a 
l Luc. 19 20.  Napkin, smother not his light under a 
m Matth. 5. 15.  bushel; pinch not his servants of their due 
n Luc. 12. 42— 46.  provision; put not up the 
o Exod. 16. 20.  Manna you have gathered till it stink, and the worms consume it: but above all, squander not away your rich portions by riotous living. Let not either sloth, or envy, or pride, or pretended modesty, or any other thing hinder you, from labouring to discharge faithfully that trust and duty which God expecteth, which the necessity of the Church challengeth, which the measure of your gifts promiseth, which the condition of your calling exacteth from you. Remember the manifestation of the Spirit was given you to profit withal.  
Thirdly, since the end of all gifts is to profit: aim most at those gifts that 
34.  will profit most; and endeavour so to frame those you have in the exercise of them, as they may be likeliest to bring profit to those that shall partake of them. 
p Hic ver. 31  Covet earnestly the best gifts, saith my Apostle at the last verse of this Chapter: and you have his Comment upon that Text in the first verse of the fourteenth Chapter, 
q 1 Cor. 14. 1.  Covet spiritual Gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but rather that ye may prophesy. And by prophesying, he meaneth 
r Prophetas interpretes dicit Scripturarum. Amor. in 1 Cor. c. 63. Prophetia i. e. donum interpretandi Scripturas. Piscat. schol. in 1 Cor. 1. 22. Mysticum sensum ad salutem auditorum explanantes. Eras. in paraphr. ad 1 Cor. 14.  the instruction of the Church, and people of God in the needful doctrines of Faith towards God, Repentance from dead works, and new and holy Obedience. It is one stratagem of the Arch enemy of mankind, (and when we know his wiles, we may the better be able to defeat him,) by busying men of great and useful parts in by matters, and things of lesser consequence, to divert them from following that unum necessarium, that which should be the main in all our endeavours, the beating down of sin, the planting of Faith and the reformation of manners. Controversies, I confess, are necessary, the tongues necessary, Histories necessary, Philosophy and the Arts necessary, other Knowledge of all sorts necessary in the Church: for Truth must be maintained, Scripture-phrases opened, Heresy confuted, the mouths of Adversaries stopped, Schisms and Novelties suppressed. But when all is done, Positive and Practic Divinity is it must bring us to Heaven: that is it must poise our judgements, settle our consciences, direct our lives, mortify our corruptions, increase our graces, strengthen our comforts, save our souls. Hoc opus, hoc studium: there is no study to this, none so well worth the labour as this, none that can bring so much profit to others, nor therefore so much glory to God, nor therefore so much comfort to our own hearts, as this. 
f Tim. 3. 8.  This is a faithful saying, and these things I will that thou affirm constantly (saith S. Paul to Titus) that they which have believed in God might be careful to maintain good works: these things are good and profitable unto men. You cannot do more good unto the Church of God, you cannot more profit the people of God, by your gifts; than by pressing effectually these two great points, Faith, and good Works. These are good and profitable unto men.  
I might here add other Inferences from this point, as namely, since the 
35.  manifestation of the Spirit is given to every one of us, chiefly for this end, that we may profit the people with it, that therefore fourthly, in our preaching we should rather seek to profit our hearers, though perhaps with sharp and unwelcome reproofs, than to please them by flattering them in evil: and that Fifthly, we should more desire to bring profit unto them, than to gain applause unto ourselves: and sundry other more besides these. But I will neither add any more, nor prosecute these any farther at this time, but give place to other business. God the Father of Lights, and of Spirits, endow every one of us, in our Places, and Callings, with a competent measure of such Graces, as in his wisdom and goodness he shall see needful and expedient for us, and so direct our hearts, and tongues, and endeavours in the exercise and manifestation thereof, that by his good blessing upon our labours we may be enabled to advance his Glory, propagate his Truth, benefit his Church, discharge a good Conscience in the mean time, and at the last make our account with comfort at the appearing of our Lord Jesus Christ. To whom, etc.   

AD CLERUM.  
The Fourth Sermon.  
At a Metropolitical Visitation at Grantham, Lincoln, August 22 d. 1634.  ROME XIV. 23. — For, whatsoever is not of Faith, is sin.. 
ONE remarkable difference (among many other) between 
1.  Good and Evil, is this: That there must be a concurrence of all requisite conditions to make a thing good; whereas to make a thing evil, a single defect in any one condition alone will suffice. 
a Aquin. 1. secundae, qu. 18. art. 4. ad 3. & qu. 19 art. 6. ad 1. ex Dionysio c. 4. de Divin. nomin.  Bonum ex causa integra, Malum ex partiali. If we propose not to ourselves a right end, or if we pitch not upon proper and convenient means for the attaining of that end, or if we pursue not these means in a due manner, or if we observe not exactly every material circumstance in the whole pursuit; if we fail but in any one point, the action, though it should be in every other respect such as it ought to be, by that one defect becometh wholly sinful. Nay more, not only a true and real, but even, a supposed and imaginary defect, the bare opinion of unlawfulness, is able to vitiate the most justifiable act, and to turn it into sin. [I know there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean, at the 14. verse of this Chapter] Nay yet more, not only a settled opinion that the thing we do is unlawful, but the very suspension of our judgement, and the doubtfulness of our minds, whether we may lawfully do it or no, maketh it sometimes unlawful to be done (of us,) and if we do it, sinful. [He that but doubteth, is damned, if he eat; Because he eateth not of faith:] in the former part of this verse. The ground whereof, the Apostle delivereth in a short and full Aphorism; and concludeth the whole Chapter with it in the words of the Text, [For whatsoever is not of Faith, is sin.]  
Many excellent Instructions there are, scattered throughout the whole 
2.  Chapter, most of them concerning the right use of that Liberty we have unto things of indifferent nature well worthy our Christian Consideration, if we had time and leisure for them. But this last Rule alone will find us work enough: and therefore omitting the rest, we will (by God's assistance with your patience) presently fall in hand with this, and intent it wholly; in the Explication first, and then in the Application of it. For by how much it is of more profitable and universal use for the regulating of the common offices of life: by so much is the mischief greater if it be, and accordingly our care ought to be so much the greater that it be not, either misunderstood, or misapplyed. Quod non ex fide peccatum: that is the rule. Whatsoever is not of faith, is sin. In the Explication of which words, there would be little difficulty, had not the ambiguity of the word Faith occasioned difference of interpretations, and so left a way open to some misapprehensions Faith is verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as most other words are. There be that have 
b Marlorat▪ in Enchirid.  reckoned up more than twenty several significations of it in the Scriptures. But I find three especially looked at by those, who either purposely or occasionally have had to do with this Text: each of which we shall examine in their Order.  
First and most usually, especially in the Apostolical writings, the word 
3.  Faith is used to signify that Theological virtue, or gracious habit, whereby we embrace with our minds and affections the Lord jesus Christ, as the only begotten Son of God, and alone Saviour of the World, casting ourselves wholly upon the mercy of God through his merits, for remission and everlasting Salvation. It is that which is commonly called a lively or justifying Faith: whereunto are ascribed in holy Writ those many gracious effects, of 
c Acts. 15. 9  purifying the heart, 
d Joh. 1. 12. & Galat. 4. 26.  adoption, 
e Rom. 3. 28. & 5. 1.  justification, 
f Hab. 2. 4. & Gal. 2. 20.  life, 
g Rom. 15. 13. 1 Pet. 1. 8.  joy, 
h Rom. 5. 1.  peace, 
i Acts 16. 34. Ephes. 1. 8.  salvation, etc. Not as to their proper and primary cause; but as to the instrument, whereby we apprehend and apply Christ, whose merits and spirit are the true causes of all those blessed effects. And in this notion many of our later Divines seem to understand it in our present Text: whilst they allege it for the confirmation of this Position, that All the works (even the best works) of Unbelievers are sins.  
A position condemned indeed by the 
k Si quis dixerit, opera omnia quae ante justificationem, fiunt, verè esse peccata, Anathema sit. Con. Trident. Sess. 6. Can. 7.  Trent Council, and that under a 
4.  curse; taking it (as I suppose) in a wrong construction; but not worthy of so heavy a censure, if it be rightly understood; according to the doctrine of our Church in the thirteenth Article of her Confession, and according to the tenor of those Scriptures whereon that doctrine is grounded, viz. Matth. 12. 33. Rom. 8. 8. Tit. 1. 15. Heb. 11. 6, etc. Howbeit I take it (with subjection of judgement) that that Conclusion, what truth soever it may have in itself, hath yet no direct foundation in this Text. The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe, and the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith or belief, are both of them found sundry times in this Chapter: yet seem not to signify in any place thereof, either the Verb the Act, or the Noun the habit, of this saving or justifying Faith, of which we now speak. But being opposed every where, and namely in this last verse unto doubtfulness of judgement concerning the lawfulness of some indifferent things; must therefore needs be understood of such a persuasion of judgement concerning such lawfulness as is opposite to such doubting. Which kind of Faith may be found in a mere heathen man: who never having heard the least syllable of the mystery of Salvation by Christ, may yet be assured out of clear evidence of reason, that many of the things he doth are such as he may and aught to do. And as it may be found in a mere heathen man, so it may be wanting in a true believer: who steadfastly resting upon the blood of Christ for his eternal redemption, may yet through the strength of temptation, sway of passion, or other distemper or subreption incident to humane frailty, do some particular act or acts, of the lawfulness whereof he is not sufficiently persuaded. The Apostle then here speaking of such a Faith as may be both found in an unbeliever, and also wanting in a true believer, it appeareth that by Faith he meaneth not that justifying Faith, which maketh a true believer to differ from an unbeleiver; but the word must be understood in some other notion.  
Yet thus much I may add withal in the behalf of those worthy men 
5.  that have alleged this Scripture for the purpose aforesaid, to excuse them from the imputation of having (at least wilfully) handled the Word of God deceitfully. First, that thing itself being true, and the words also 
1.  sounding so much that way, might easily induce them to conceive that 
2.  to be the very meaning. And common equity will not that men should be presently condemned, if they should sometimes confirm a point from a place of Scripture not altogether pertinent, if yet they think it to be so: especially so long as the substance of what they write is according to the analogy of Faith and Godliness. Secondly, that albeit these words in their most proper and immediate sense will not necessarily enforce that Conclusion: yet it may seem deducible therefrom with the help of some topical arguments, and by more remote inferences; as some learned men have endeavoured to show, not altogether improbable. And Thirdly, that they who interpret this Text as aforesaid, are neither singular nor novel therein; but walk in the same path, which some of the ancient Fathers have trod before them. The 
l Though S. August. sometimes applieth it also to prove, that all the actions of infidels (meaning, &c) be sin. Rhem. annot. in Loc.  Rhemists themselves confess it of S. Augustine: to whom they might have added also 
m Et omne quod non est ex fide peccatum est: ut sc. intelligat justitiam infidelium non esse justitiam: quia sordet natura sine gratia. Prosper in Epist. ad Rufin. Vid. etiam eundem contra Collat.  S. Prosper, and (whose authority alone is enough to stop their mouths for ever) 
n Extra Ecclesiam Catholicam nihil est integrum, nihil castum, dicente Apostolo, Omne quod non, etc. Leo serm. 2. de jejun. Penitent.  Leo Bishop of Rome, who have all cited these words for the self same purpose.  
But we are content, for the reasons already shown, to let it pass as a collection impertinent: and that I suppose is the worst that can be made of it. There is a second acception of the word Faith: put either for the whole system of that truth which God hath been pleased to reveal to his Church in the Scriptures of the old and new Testament, or some part thereof: or else (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the assent of the mind thereunto. In which signification some conceiving the words of this Text to be meant do hence infer a false and dangerous conclusion; which yet they would obtrude upon the Christian Church as an undoubted principle of truth, 
6.  That 
o T. C. l. 1. p. 59, etc. apud. Hooker lib. 2.  men are bound for every particular action they do, to have direction and warrant from the written word of God, or else they sin in the doing of it. For (say they) faith must be grounded upon the word of God 
p Rom. 10. 17.  (Faith cometh by hearing, and hearing by the word of God, Rom. 10.) Where there is 
q T. C. l. p. 27. apud. Hooker lib. 2. Sect. 4.  no Word then, there can be no Faith: and then, by the Apostles doctrine, that which is done without the Word to warrant it, must needs be sin, for whatsoever is not of Faith is sin. This is their opinion, and thus they would infer it.  
I know not any piece of counterfeit Doctrine, that hath passed so currently 
7.  in the world, with so little suspicion of falsehood, and so little open contradiction, as this hath done. One chief cause whereof I conjecture to be, for that it seemeth to make very much for the honour and perfection of God's sacred Law: the fullness and sufficiency whereof none in the Christian Church but Papists or Atheists, will deny. In which respect, the very questioning of it now, will perhaps seem a strange novelty to many, and occasion their miscensures. But as God himself, so the Holy Word of God is so full of all requisite perfection, that it needeth not to beg honour from an untruth. (
r Job 13. 7.  Will you speak wickedly for God? Or talk deceitfully for him?) I hold it very needful therefoe, both for the vindicating of my Text from a common abuse, and for the arming of all my brethren, as well of the Clergy as Laity, against a common and plausible error, that neither they teach it, nor these receive it; briefly and clearly to show, that the aforesaid opinion, in such sort as some have proposed it, and many have understood it, (for it is capable of a good interpretation, wherein it may be allowed;) First, is utterly devoid of Truth; and Secondly, draweth after it many dangerous consequents and evil effects; and thirdly, hath no good warrant from my present Text.  
The Opinion is, that to do any thing at all without direction from the 
8.  Scripture, is unlawful and sinful. Which if they would understand only of the substantials of God's worship, and of the exercises of spiritual and supernatural graces, the assertion were true and sound: but as they extend it to 
s I say, that the Word of God containeth whatsoever things can fall into any part of man's life. T. C. lib. 1. p. 20. apud Hooker lib. 2. §. 1.  all the actions of common life whatsoever, whether natural or civil, even so far as to the taking up of a straw: so it is altogether false and indefensible. I marvel what warrant they that so teach have from the Scripture for that very doctrine: or where they are commanded so to believe or teach. One of their chiefest refuges is the Text we now have in hand: but I shall anon drive them from this shelter. The other places usually alleged speak only, either of Divine and Supernatural truths to be believed, or else of works of grace or worship to be performed, as of necessity unto Salvation: which is not to the point in issue. For it is freely confessed, that in things of such nature the holy Scripture is, and so we are to account it, a most absolute and sufficient direction. Upon which ground we heartily reject all humane Traditions, devised and intended as supplements to the Doctrine of Faith contained in the Bible, and annexed as Codicils to the Holy Testament of Christ, for to supply the defects thereof. The question is wholly about things in their nature indifferent, such as are the use of our food, raiment, and the like; about which the common actions of life are chiefly conversant: Whether in the choice and use of such things we may not be sometimes sufficiently guided by the light of reason and the common rules of discretion: but that we must be able, (and are so bound to do, or else we sin) for every thing we do in such matters, to deduce our warrant from some places or other of Scripture.  
Before the Scriptures were written, it pleased God by visions, and dreams, 
9  and other like revelations, immediately to make known his good pleasure to the Patriarches and Prophets, and by them unto the people: which kind of Revelations served them to all the same intents and purposes, whereto the sacred Scriptures now do us, viz. to instruct them what they should believe and do for his better service, and the furtherance of their own Salvations. Now as it were unreasonable for any man to think, that they either had or did expect an immediate revelation from God every time they eat, or drank, or bought, or sold, or did any other of the common actions of life, for the warranting of each of those particular actions to their consciences: no less unreasonable it is to think, that we should now expect the like warrant from the Scriptures, for the doing of the like actons. Without all doubt, the Law of Nature, and the light of reason, was the rule whereby they were guided for the most part in such matters: which the wisdom of God would never have left in them or us, as a principal relic of his decayed image in us, if he had not meant that we should make use of it, for the direction of our lives and actions thereby. Certainly, God never infused any power into any creature, whereof he intended not some use. Else what shall we say of the Indies and other barbarous Nations, to whom God never vouchsafed the lively Oracles of his written word? Must we think that they were left a lawless people, without any Rule at all whereby to order their actions? How then come they to be guilty of transgression? for where there is 
t Rom. 4. 15.  no Law, there can be no transgression. Or how cometh it about that their consciences should at any time or in any case either 
u Rom. 2. 15.  accuse them, or excuse them, if they had no guide nor rule to walk by; But if we must grant they had a Rule, (and there is no way, you see, but grant it we must) than we must also of necessity grant that there is some other Rule for humane actions besides the written word: for that we presupposed these nations to have wanted. Which Rule what other could it be, than the Law of Nature and of right Reason, imprinted 
x Rom. 2. 15.  in their hearts? Which is as truly the Law and Word of God, as is that which is printed in our Bibles. So long as our actions are warranted either by the one or the other, we cannot be said to want the warrant of God's word: 
y Tertul. de coron. milit. cap. 4.  Nec differt, Scripturâ an ratione consistat, saith Tertullian; it mattereth not much from whether of both we have our direction, so long as we have it from either.  
You see then those men are in a great error, who make the holy Scripture 
10.  the sole rule of all humane actions whatsoever. For the maintenance whereof, there was never yet produced any piece of an argument, either from Reason, or from authority of holy Writ, or from the testimony either of the ancient Fathers or of other classical Divines of latter times; which may not be clearly and abundantly answered, to the satisfaction of any rational man not extremely fore-possessed with prejudice. They who think to salve the matter by this mitigation; That at leastwise our actions ought to be framed according to those General rules of the Law of nature, which are here and there in the Scriptures dispensedly contained; (as viz. That we should do as we would be done to; That all things be done decently, and orderly, and unto edification; That nothing be done against conscience, and the like:) speak somewhat indeed to the truth, but little to the purpose. For they consider not, First, that these general rules are 
1.  but occasionally and incidentally mentioned in Scripture; rather to manifest unto us a former, than to lay upon us a new obligation. Secondly, 
2.  that those Rules had been of force for the ordering of men's actions though the Scripture had never expressed them: and were of such force, before those Scriptures were written, wherein they are now expressed. For they bind not originally quà scripta, but quà justa; because they are righteous, not because they are written. Thirdly, that an action comformable to 
3.  these general rules might not be condemned as sinful, although the doer thereof should look at those rules merely as they are the dictates of the law of nature; and should not be able to vouch his warrant for it from any place of Scripture, neither should have at the time of the doing thereof any present thought or consideration of any such place. The contrary whereunto, I permit to any man's reasonable judgement, if it be not desperately rash and uncharitable to affirm. Lastly, that if men's actions done agreeable to those rules are said to be of faith, precisely for this reason, because those rules are contained in the word: than it will follow, that before those particular Scriptures were written wherein any of those rules are first delivered, every action done according to those rules had been done without faith, (there being as yet no Scripture for it;) and consequently had been a sin. So that by this doctrine it had been a sin (before the writing of 
z Matth. 7. 12.  S. Matthew's Gospel) for any man to have done to others as he would they should do to him; and it had been a sin (before the writing of the former 
a 1 Cor. 14. 40.  Epistle to the Corinthians) for any man to have done any thing decently and orderly; supposing these two rules to be in those two places first mentioned: because (this supposed) there could then have been no warrant brought from the Scriptures for so doing.  
Well then, we see the former Opinion will by no means hold, neither 
II.  in the rigour of it, nor yet in the mitigation. We are therefore to beware of it; and that so much the more heedfully, because of the evil consequents and effects that issue from it: to wit, a world of superstitions, uncharitable censures, bitter contentions, contempt of superiors, perplexities of conscience. First, it filleth men's heads with many superstitious conceits, making them to cast impurity upon sundry things, which yet are lawful to as many as use them lawfully. For the taking away of the indifferency of any thing that is indifferent, is in truth Superstition: whether either of the two ways it be done, either by requiring it as necessary, or by forbidding it as unlawful. He that condemneth a thing as utterly unlawful, which yet indeed is indifferent, and so lawful, is guilty of superstition, as well as he that enjoineth a thing as absolutely necessary, which yet indeed is but indifferent, and so arbitrary. They of the Church of Rome, and some in our Church, as they go upon quite contrary grounds, yet both false; so they run into quite contrary errors, and both superstitious. They decline too much on the left hand, denying to the holy Scripture that perfection which of right it ought to have; of containing all things appertaining to that supernatural doctrine of faith and holiness which God hath revealed to his Church, for the attainment of everlasting salvation: whereupon they would impose upon Christian people, and that with an opinion of necessity, many things which the Scriptures require not: and that is a Superstition. These wry too much on the right hand, ascribing to the holy Scripture such a kind of perfection as it cannot have; of being the sole director of all humane actions, whatsoever: whereupon they forbid unto Christian people, and that under the name of sin, sundry things which the holy Scripture condemneth not: and that is a superstition too.  
From which Superstition proceedeth in the second place uncharitable 
12.  censuring: as evermore they that are the most superstitious, are the most supercilious. No such severe censures of our blessed Saviour's person and actions, as the Superstitious Scribes and Pharisees were. In this Chapter, the special fault, which the Apostle blameth in the weak ones (who were somewhat superstitiously affected,) was their rash and uncharitable 
b Ver. 4, 10, & 13.  judging of their brethren. And common and daily experience among ourselves showeth how freely some men spend their censures upon so many of their brethren, as without scruple do any of those things, which they upon false grounds have superstitiously condemned as utterly unlawful.  
And then thirdly, as unjust censurers are commonly entertained with 
13.  scorn and contumely; they that so liberally condemn their brethren of profaneness, are by them again as freely flouted for their preciseness: and so whiles both parties please themselves in their own ways, they cease not mutually to provoke and scandalise and exasperate the one the other, pursuing their private spleens so far, till they break out into open contentions and oppositions. Thus it stood in the Roman Church, when this Epistle was written. They 
c verse 3.  judged one another, and despised one another, to the great disturbance of the Church's Peace: which gave occasion to our Apostle's whole discourse in this Chapter. And how far the like censurings and despisings have embittered the spirits, and whetted both the tongues and pens of learned men one against another in our own Church; the stirs that have been long since raised, and are still upheld by the factious Opposers against 
14.  our Ecclesiastical Constitutions, Government, and Ceremonies, will not suffer us to be ignorant. Most of which stirs, I verily persuade myself, had been long ere this either wholly buried in silence, or at leastwise prettily well quieted, if the weakness and danger of the error whereof we now speak, had been more timely discovered, and 
* It is indeed fully handled by M Hooker in his second book of Eccles. Policy: but few men of that party will read his works, though written with singular learning, wisdom, godliness and moderation.  more fully and frequently made known to the world, than it hath been.  
Fourthly, let that doctrine be once admitted, and all humane authority will soon be despised. The command of Parents, Masters and Princes, which many times require both secrecy and expedition, shall be taken into slow deliberation: and the Equity of them sifted by those that are bound to obey, though they know no cause why, so long as they know no cause to the contrary. 
d Pet. Blesens. Epist. 131.  Delicata est obedientia, quae transit in causae genus deliberativum. It is a nice obedience in 
e Delicata satis, imo nimis molesta est ista obedientia, etc. Bern. de precept. & dispens.  S. Bernard's judgement; yea, rather troublesome and odious, that is overcurious in 
f Infirmae prorsus voluntatis indicium est, statuta seniorum studiosiùs discutere; haerere ad singulae quae injunguntur; exigere de quibusque rationem; & male suspicari de omni praecepto cujus causa latuerit; nec unquam libenter ordire, nisi, &c, Bern. Ibid.  discussing the commands of superiors, boggling at every thing that is enjoined, requiring a why for every wherefore, and unwilling to stir until the unlawfulness and expediency of the thing commanded shall be demonstrated by some manifest reason, or undoubted authority from the Scriptures.  
Lastly, the admitting of this doctrine would cast such a snare upon men of weak judgements, but tender consciences, as they should never be able to 
15.  unwind themselves thereout again. men's daily occasions for themselves or friends, and the necessities of common life, require the doing of a thousand things within the compass of a few days; for which it would puzzle the best Textman that liveth, readily to bethink himself of a sentence in the Bible, clear enough to satisfy a scrupulous conscience of the lawfulness and expediency of what he is about to do: for which, by harkening to the rules of reason and discretion, he might receive easy and speedy resolution. In which cases, if he should be bound to suspend his resolution, and delay to do that which his own reason would tell him were presently needful to be done, until he could haply call to mind some Precept or Example of Scripture for his warrant: what stops would it make in the course of his whole life? what languish in the duties of his calling? how would it fill him with doubts and irresolutions, lead him into a maze of uncertainties, entangle him in a world of woeful perplexities, and (without the great mercy of God, and better instruction) plunge him irrecoverably into the gulf of despair? Since the chief end of the publication of the Gospel, is to 
g Esay 40. 1, 2.  comfort the hearts, and to revive and refresh the spirits of God's people with 
h Esay 61. 1, 3.  the glad tidings of liberty from the spirit of 
i Rom. 8. 15.  bondage and 
k 1 Tim. 1. 7.  fear, and of gracious acceptance with their God; to anoint them with 
l Psal. 45. 7.  the oil of gladness, giving them beauty for ashes, and instead of 
m Psal. 30. 11.  sackcloth, girding them with joy: we may well suspect that doctrine not to be Evangelical, which thus setteth the consciences of men upon the rack, tortureth them with continual fears and perplexities, and prepareth them thereby unto hellish despair.  
These are the grievous effects and pernicious consequents that will follow 
16.  upon their Opinion, who hold, That we must have warrant from the Scripture for every thing whatsoever we do; not only in spiritual things, (wherein alone it is absolutely true) nor yet only in other matters of weight, though they be not spiritual (for which perhaps there might be some colour) but also in the common affairs of life, even in the most sleight and trivial things. Yet for that the Patrons of this Opinion build themselves as much upon the authority of this present Text, as upon any other passage of Scripture whatsoever (which is the reason why we have stood thus long upon the examination of it:) we are therefore in the next place to clear the Text from that their misinterpretation. The force of their collection standeth thus (as you heard already:) that faith is ever grounded upon the word of God; and that therefore whatsoever action is not grounded upon the word, being it is not of faith, by the Apostles rules here, must needs be a sin. Which collection could not be denied, if the word Faith were here taken in that sense which they imagine, and wherein it is very usually taken in the Scriptures; viz. for the doctrine of supernatural and divine revelation, or for the belief thereof: which Doctrine we 
n See Articles of the Church of England, Artic. 6.  willingly acknowledge to be completely contained in the holy Scriptures alone, and therefore dare not admit into our belief, as a branch of divine supernatural truth, any thing not therein contained. But there is a third signification of the word Faith, nothing so frequently found in the Scriptures as the two former; which yet appeareth both by the course of this whole Chapter, and by the consent of the best and most approved Interpreters, as well ancient as modern, to have been properly intended by our Apostle in this place: namely, that wherein it is put for a certain persuasion of mind, that what we do may lawfully be done. So that whatsoever action is done by us, with reasonable assurance and persuasion of the lawfulness thereof in our own consciences, is in our Apostle's purpose so far forth an action of Faith: without any enquiring into the means whereby that persuasion was wrought in us; whether it were the light of our own reason, or the authority of some credible person, or the declaration of God's revealed will in his written Word. And on the other side, whatsoever action is done, either directly contrary to the judgement and verdict of our own consciences, or at leastwise doubtingly, and before we are in some competent measure assured that we may lawfully do it: that is it which S. Paul here denieth to be of faith, and of which he pronounceth so peremptorily that it is (and that eo nomine) a sin.  
About which use and signification of the word Faith we need not to 
17.  trouble ourselves to fetch it from a trope, either of 
o Himing. in Rom. 14. 1.  a Metonymy or 
p Piscat. Ibid.  Synecdoche, as some do. For though (as I say) it do not so often occur in Scripture; yet it is indeed the primary and native signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith, derived from the root▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persuade. Because all kinds of Faith whatsoever, consist in a kind of persuasion. You shall therefore find the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth properly to believe, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth properly not to be persuaded, to be opposed as contrary either to other in 
q Joh. 3. 36. & Acts 14. 1, 2.  john 3. and Acts 14. and other places. To omit the frequent use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Fides, in Greek and Latin Authors in this signification: observe but the passages of this very Chapter, and you will be satisfied in it. At the second verse, 
r Hic Verse 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one believeth that he may eat all things: that is, he is verily persuaded in his Conscience that he may as lawfully eat flesh as herbs, any one kind of meat as any other, he 
2.  maketh no doubt of it. Again at the fourteenth verse, 
s Verse 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know and am persuaded that there is nothing unclean of itself. That is, I steadfastly believe it as a most certain and undoubted truth. Again at the 
3.  two and twentieth verse, 
t Verse 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hast thou faith? have it to thyself before God: thatis, Art thou in thy Conscience persuaded that thou mayst lawfully partake any of the good creatures of God? Let that persuasion suffice thee for the approving of thine own heart in the sight of God: but trouble not the Church, nor offend the weaker brother, by a needless and unseasonable ostentation of that thy knowledge. Lastly, in this three and 
4.  twentieth verse, 
u Verse 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that doubteth is damned if he eat, because he eateth not of faith: that is, he that is not yet fully persuaded in his own mind, that it is lawful for him to eat some kinds of meats, (as namely, swine's flesh, or blo●dings) and yet is drawn against his own judgement to eat thereof, because he seeth others so to do, or because he would be loath to undergo the taunts and jeers of scorners, or out of any other poor-respect: such a man is cast and condemned by the judgement of his own heart, as a transgressor, because he adventureth to do that which he doth not believe to be lawful. And then the Apostle proceeding ab hypothesi ad thesin, immediately reduceth that particular case into a general rule in these words, For whatsoever is not of faith, is sin. By the process of which his discourse, it may appear, that by Faith no other thing is here meant, than such a persuasion of the mind and conscience as we have now declared, and that the true purport and intent of these words is but thus much in effect: Whosoever shall enterprise the doing of any thing, which he verily believeth to be unlawful, or at leastwise is not reasonably well persuaded of the lawfulness of it; let the thing be otherwise, and in itself, what it can be, lawful or unlawful, indifferent or necessary, convenient or inconvenient, it mattereth not: to him it is a sin howsoever.  
Which being the plain evident and undeniable purpose of these words, 
18.  I shall not need to spend any more breath either in the farther refutation of such conclusions as are mis-inferred hence, which fall of themselves; or in the farther Explication of the meaning of the Text, which already appeareth: but address myself rather to the application of it. Wherein, because upon this great Principle may depend the resolution of very many Cases of Conscience, which may trouble us in our Christian and holy walking: it will not be unprofitable to proceed by resolving some of the most material doubts and questions, among those which have occured unto my Thoughts, by occasion of this Text in my Meditations thereon.  
First, It may be demanded, What power the Conscience hath to make 
19  a thing, otherwise good and lawful, to become unlawful and sinful? and whence it hath that power? I answer, first, that it is not in the power of 
1.  any man's Judgement or Conscience to alter the natural condition of any thing whatsoever, either in respect of quality or degree: but that still every thing that was good remaineth good, and every thing that was evil remaineth evil; and that in the very same degree of good or evil, as it was before, neither better nor worse, any man's particular judgement or opinion thereof notwithstanding. For the differences between good and evil, and the several degrees of both, spring from such conditions as are intrinsecal to the things themselves: which no 
x Respectus non mutant naturam.  Outward respects, (and much less than men's opinions) can vary. He that esteemeth any creature unclean, may defile himself, but he cannot bring impurity upon that creature, by such his estimation. Secondly, that 
y Opinio nostra nobis legem facit. Ambr. de Paradis.  men's judgements may make that which 
2.  is good in its own nature, (the natural goodness still remaining) become evil to them in the use: essentially good, and quoad rem; but quoad hominem, and accidentally evil. It is our Apostles own distinction in the fourteenth verse of this Chapter: Nothing unclean of itself: but to him that esteemeth any thing to be unclean, unclean to him, But then we must know withal, that it holdeth not the other way, men's judgements or opinions, although they may make that which is good in itself, to become evil to them; yet they cannot make that which is evil in itself, to become good either in itself, or to them. If a man were verily persuaded, that it were evil to ask his Father blessing, that mis-perswasion would make it become evil to him: But if the same man should be as verily persuaded that it were good to curse his Father, or to deny him relief, being an unbeliever; that mis-perswasion could not make either of them become good to him. Some that persecuted the Apostles were persuaded they 
z Joh. 16. 2.  did God good service in it. It was Saint Paul's case before his conversion, who 
a Acts 26. 9  verily thought in himself, that he ought to do many things contrary to the name of jesus. But those their persuasions would not serve to justify those their actions. Saint Paul confesseth himself to have been 
b 1 Tim. 1. 13.  a persecutor, and blasphemer, and injurious for so doing, although he followed the guidance of his own Conscience therein: and to have stood in need of mercy for the remission of those wicked acts, though he did them ignorantly, and 
c Acts 23. 3, 4. & Phil. 3. 6.  out of Zeal to the Law. The reason of which difference is, that which I touched in the beginning, even because any one defect is enough to render an action evil; and consequently a defect in the agent may do it, though the substance of the action remain still (as it was) good: but all conditions must concur to make an action good; and consequently a right intention in the Agent will not suffice thereunto, so long as the substance of the action remaineth still (as it was) evil. Thirdly, that the Conscience hath this power over men's wills 
3.  and actions by virtue of that unchangeable Law of God, which he establisheth by an Ordinance of Nature in our first Creation: that the will of every man (which is the fountain whence all our actions immediately flow) should conform itself to the judgement of the practic understanding or Conscience, as to its proper and immediate rule, and yield itself to be guided thereby. So that if the understanding through Error point out a wrong way, and the will follow it: the fault is chiefly in the understanding for misguiding the will. But if the understanding show the right way, and the will take a wrong: then the fault is merely in the will, for not following the guide which God hath set over it.  
It may be demanded secondly, Whether or no in every particular thing 
20.  we do, an actual consideration of the lawfulness and expediency thereof be so requisite, as that for want thereof we should sin in doing it? The reason of the doubt is, because otherwise how should it appear to be of Faith? and, Whatsoever is not of faith, is sin. I answer, First: that in 
1.  matters of weight, and worthy of consultation, it is very necessary that the lawfulness and expediency of them be first diligently examined, before they be enterprised. And secondly, that even in smaller matters the like 
2.  examination is needful when there is any apparent cause of doubting. But thirdly, that in such small and trivial matters, as it much skilleth not whether 
3.  we do them or no, or whether we do this rather than that, and wherein 
Ubi est suspicio, ibi discussi● necessaria. Bernard. Ep. 7.  no doubt ariseth to trouble us; an actual consideration of their lawfulness or expediency is so far from being requisite, that it would rather be troublesome and incommodious. True it is, that all voluntary actions are done with some deliberation, more or less: because it is the nature of the will to consult with the understanding in every act; else it should be irrational and brutish. Yet there are many things which we daily do, wherein 
d Ratio in rebus manifestis non inquirit, sed statim judicat. Aquin. 1, 2. qu. 14. 4. ad 2.  the sentence of the understanding is so quick and present, because there is no difficulty in them; that they seem to be, (and are therefore sometimes so termed) actus indeliberati: 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Arist. 1. Mag. Moral. 18.  such as are to sit down and to rise up, to pluck a flower as we walk in a Garden, to ask the time of the day, or the name of the next Town as we travel by the way, or whether we eat of this or that dish at the Table, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 2. Eth. 5.  and the like, For the doing of every of which, it were a ridiculous servility to be imposed upon men, if they should be tied to district examination of the lawfulness and expediency thereof. There is not in them dignus vindice nodus: and a man's time ought to be more precious unto him, than to be trifled away in such needless and minute inquiries. It is even as if we should tie a great learned man that is ready in his Latin tongue, to bethink himself first of some Grammar Rule or Example for the declining and parsing of every word he were to speak, before he should adventure to utter a Latin sentence. But, as such a man is sufficiently assured out of the habit of his learning, that he speaketh congruously and with good propriety, though he have no present actual reference to his Grammar Rules: so here an habitual knowledge of the nature and use of indifferent things is sufficient to warrant to the Conscience the lawfulness of these common actions of life; so as they may be said to be of Faith, though there be no farther actual or particular disquisition used about them. A very needful thing it is the whilst, for Christian men to endeavour to have a right judgement concerning indifferent things: without which it can scarcely be avoided, but that both their Consciences will be full of distracting scruples within themselves, and their conversations full of unbrotherly carriage towards others.  
It may be demanded thirdly, Since Whatsoever is not of Faith, is sin; 
21.  What measure of Faith, or what degree of Persuasion is necessary for the warranting of our actions, so as less than that will not serve? I answer, that what is here demanded cannot positively be defined by any peremptory and immovable rules. There is most an end a Latitude in such things as these are: which may be straitened or extended more or less, according to the exigence of present occasions, and as the different state or quality of particular business shall require. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fullness of persuasion, arising from evident infallible and demonstrative proofs, which is attainable for the performance of sundry duties both of civil justice and of Religion. And where it may be attained, it is to be endeavoured after, (though it be not of absolute necessity:) for we cannot make our assurances too strong. The Apostle useth that word at the fifth Verse (
g Verse 5. hic plene certus sit. Heming.  Let every man be fully persuaded in his own mind) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is a metaphorical word, and seemeth to be borrowed from a Ship under 
h Quasi plenis velis feratur. Piscat. in Scholar ad Rom. 14. 5.  full sail, that hath both wind and tide with it, to carry it with a strait and speedy course to the desired point, and nothing to hinder it. But as men, when they are to purchase Lands, will desire and propose to have as good assurance as by Learned Council can be devised; but yet must be content to take such assurance as the sellers can make, or else they shall make but a few markets: so although we may desire (ex abundanti) a full assurance of faith in every weighty action we shall enterprise; yet ordinarily and in most things we must content ourselves to take up with a conjectural, probable, and moral certainty, or else we shall find very few things left for us to do. Fides Logica is not to be expected in all cases: in some, and those the most, Fides Ethica must serve the turn. Nay I say yet further, and I beseech you (brethren) to take notice of it as a matter of special use both for the directing and quieting of your Consciences: that ordinarily and in most things we need no other warrant for what we do than this only, that there is not (to our knowledge) any Law either of Nature or Scripture against them. As the Lawyers use to say of men's persons, Quisque praesumitur esse bonus, etc. The Law taketh every man for a good man and true, till his truth and honesty be legally disproved; and as our Saviour sometimes said, 
i Luke 9 50.  He that is not against us, is for us: so in these matters we are to believe all things to be lawful for us to do, which cannot be shown by good evidence either of Scripture or Reason to be unlawful. Those men therefore go quite the wrong way to work, to the fearful puzzling of their own and other men's Consciences, who use to argue on this manner. [This I have no warrant to do; for where is it commanded?] Whereas they ought rather to argue thus, [This I have good warrant to do; for where is it forbidden?] Apply this now a little to those Ceremonies, that for order's sake, and to add the greater solemnity to sacred actions, are appointed in the Church; Wearing the Surplice, bowing at the Name of the Lord jesus, kneeling at the Holy Communion, and the rest. Though I might say, and that truly, that these also are commanded even by divine authority in genere: that is to say, as they fall within the compass of decent Ceremonies, by virtue of that Grand Ecclesiastical Canon (
k 1 Cor. 14. 40.  Let all things be done honestly and in order;) and that even in specie too they are commanded by the authority of those Governors whom God hath set over us, and to whom we are bound in Conscience, and by virtue of God's commandment, to yield obedience: Yet I wave all this for the present, because it is not so direct to the point in hand. Only I ask, Where are any of these things forbidden? if they be, let it be shown: and that not by weak collections and remote consequences, which are good for nothing but to engender strifes, and to multiply disputes without end; but by direct and full evidence either of Scripture text or Reason, which (for any thing I know) was never yet done, neither (as I verily believe) will ever be done. But if it cannot be shown that these things are forbidden; without any more ado, the use of them is by that sufficiently warranted. He that will not allow of this doctrine, besides that he cherisheth an error which will hardly suffer him to have a quiet conscience: I yet see not how he can reconcile his Opinion with those sundry passages of our Apostle, [
l 1 Tim. 4. 4.  Every creature of God is good, 
m Tit. 1. 15.  To the pure all things are pure, 
n Rom. 14. 14.  I know nothing is of itself unclean, 
o 1 Cor. 6. 12.  All things are lawful, etc. From which passages we may with much safety conclude, that it is lawful for us to do all those things, concerning which there can be nothing brought of moment to prove them unlawful. Upon which ground alone if we do them, we do them upon such a persuasion of Faith as is sufficient. Provided, that we have not neglected to inform our judgements the best we could for the time past; and that we are ever ready withal to yield ourselves to better information, whensoever it shall be tendered unto us, for the time to come.  
It may be demanded fourthly, Suppose a man would fain do something, 
22.  of the lawfulness whereof he is not in his Conscience sufficiently resolved; whether he may in any case do it, notwithstanding the reluctancy of his Conscience, yea or no? As they write of 
p Herodot, in Clio; Senec. 3. De Ira 21.  Cyrus that to make a passage for his Army, he cut the great River Gyndes into many smaller Channels, which in one entire stream was not passable: so to make a clear and distinct answer to this great question, I must divide it into some lesser ones. For there are sundry things considerable in it; whether we respect the Conscience, or the Person of the doer, or the Action to be done. As namely and especially, in respect of the Conscience, whether the reluctancy thereof proceed from a settled and steadfast resolution, or from some doubtfulness only, or but from some scruple? And in respect of the person, whether he be sui juris, his own Master, and have power to dispose of himself at his own choice in the things questioned; or he be under the command, and at the appointment of another? And in respect of the Action, or thing to be done, whether it be a necessary thing, or an unlawful thing, or a thing indifferent and arbitrary? Any of which circumstances may quite alter the case, and so beget new questions. But I shall reduce all to three questions: whereof the first shall concern a resolved Conscience, the second a doubtful Conscience, and the third a scrupulous Conscience.  
The First question than is, if the Conscience be firmly resolved, that the 
23.  thing proposed to be done is unlawful; whether it may then be done or no? Whereunto I answer in these two Conclusions. The first Conclusion: If the Conscience be firmly so resolved, and that upon a true ground (that is to say, if the thing be indeed unlawful, and judged so to be) it may not in any case, or for any respect in the world, be done. There cannot be imagined a higher 
q Qui agit contra conscientiam qua credit Deum aliquid prohibuisse, licet erret, contemnit Deum. Bonavent. 2. sent. dist. 39  contempt of God, than for a man to despise the power of his own Conscience: which is the highest sovereignty under Heaven, as being God's most immediate deputy for the ordering of his life and ways. 
r Menand.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a heathen man could say. Woeful is the state of those men (unless they repent) who for filthy lucre, or vain pleasure, or spiteful malice, or tottering honour, or lazy ease; or any other reigning lust, dare lie, or swear, or cheat, or oppress, or commit filthiness, or steal, or kill, or slander, or flatter, or betray, or do any thing that may advance their base ends: nothing at all regarding the secret whisper, or murmurings, no nor yet the loud roar, and bellow of their own Consciences there against. 
s Pres. Satyr. 5.  Stat contra ratio, & secretam gannit in aurem. It doth so; but yet they turn a deaf ear to it, and despise it. Wonder not, if when they out of the terrors of their troubled Consciences shall howl and roar in the ears of the Almighty for mercy, or for some mitigation at least of their torment; he then turn a deaf ear against them, and despise them. 
t Jam. 4. 17.  To him that knoweth to do good, and doth it not, to him it is sin, james 4. Sin not to be excused by any plea or colour: But how much more inexcusably than is it sin to him, that knoweth the evil he should not do, and yet will do it? There is not a proner way to 
u Quod sit contra conscientiam aedificat ad gehennam. c. 28. qu. 1. Omnes Sect. ex his  Hell, than to sin against Conscience. 
x Rom. 14. 22.  Happy is he which condemneth not himself in that which he alloweth: but most wretched is he that alloweth himself to the practice of that, which in his judgement he cannot but condemn. Neither maketh it any difference at all here, whether a man be otherwise sui juris or no. For although there be a great respect due to the higher powers in doubtful cases, (as I shall touch anon) yet where the thing required is simply unlawful, and understood so to be, Inferiors must absolutely resolve to disobey, whatsoever come of it. God's faithful servants have ever been most resolute in such exigents. 
y Dan. 3. 16, 18.  We are not careful to answer thee in this matter; (belike in a matter of another nature they would have taken care to have given the King a more satisfactory, at least a more respective answer: but in this matter) be it known to thee, O King, that we will not serve thy gods. 
z c. 11. qu. 3. Qui resistet, ex Augustino.  Da veniam Imperator, &c, You know whose answers they were. If we be sure God hath forbidden it, we sin against our own consciences, if we do it at the command of any mortal man whosoever, or upon any worldly inducement whatsoever. That is the first Conclusion.  
The second is this. If a man be in his conscience fully persuaded that 
24.  a thing is evil and unlawful, which yet in truth is not so, but lawful; the thing by him so judged unlawful, cannot by him be done without sin. Even an erroneous conscience bindeth thus far, that a man cannot go against it, and be guiltless: because his practice should then run cross to his judgement; and so the thing done could not be of Faith. For if his reason judge it to be evil, and yet he will do it, it argueth manifestly that he hath a will to do evil, and so becometh a transgressor of that General Law, which bindeth all men to eschew all evil. Yet in this case we must admit of some difference, according to the different nature of the things, and the different condition of the persons. For if the things so judged unlawful, be in their own Nature not necessary, but indifferent, so as they may either be done or left undone without sin; and the Person withal be sui juris in respect of such things, no superior power having determined his liberty therein: then, although he may not do any of these things, by reason of the contrary persuasion of his conscience, without sin; yet he may without sin leave them undone. As for example: Say a man should hold it utterly unlawful (as some erroneously do) to play at cards or dice, or to lay a wager, or to cast lots in trivial matters: if it be in truth lawful to do every of these things, (as I make no question but it is, so they be done with sobriety and with due circumstances,) yet he that is otherwise persuaded of them, cannot by reason of that persuasion do any of them without sin. Yet, forsomuch as they are things no way necessary, but indifferent; both in their nature, and for their use also, no superior power having enjoined any man to use them; therefore he that judgeth them unlawful, may abstain from them without sin, and so indeed he is in conscience bound to do, so long as he continueth to be of that opinion. But now on the other side, if the things so mis-judged to be unlawful, be any way necessary; either in respect of their own nature, or by the injunction of authority: then the person is by that his error brought into such a straight between two sins, as he can by no possible means avoid both, so long as he persisteth in that his error. For, both if he do the thing, he goeth against the persuasion of his Conscience, and that is a great sin: and if he do it not, either he omitteth a necessary duty, or else disobeyeth lawful Authority; and to do either of both is a sin too. Out of which snare since there is no way of escape but one, which is to rectify his judgement, and to quit his pernicious Error: it concerneth every man therefore that unfeignedly desireth to do his duty in the fear of God, and to keep a good Conscience, not to be too stiff in his present apprehensions, but to examine well the Principles and Grounds of his opinions, strongly suspecting that wind that driveth him upon such rocks, to be but a blast of his own fancy, rather than a breathing of the holy Spirit of truth. Once this is most certain, that whosoever shall adventure to do any thing repugnant to the Judgement of his own Conscience, (be that Judgement true, or be it false,) shall commit a grievous sin in so doing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it cannot be of Faith; and whatsoever is not of Faith, is sin.  
That is now where the Conscience apparently inclineth the one way. 
25.  But say the scales hang even, so as a man cannot well resolve whether way he should rather take! now he is 
a animo nunc huc, nunc fluctuat illuc. Virg. Aeneid. 10.  in one mind, by and by in another; but constant in neither; right S. james his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
b Jam. 1. 8.  a double minded man. This is it we call a doubting conscience: concerning which, the second question is, what a man ought to do in case of doubtfulness. Perfect directions here, (as in most deliberatives) would require a large discourse: because there are so many considerable circumstances that may vary the case; especially in respect of the cause from which that doubtfulness of mind may spring. Many times it ariseth from mere fickleness of mind, or weakness 
1.  of judgement; as the lightest things are soon driven out of their place by the wind: Even as S. james saith, 
c Ibid.  a double minded man is wavering in all his ways: and S. Paul speaketh of some that were like 
d Eph. 4. 14.  children, off and on, soon wherried about with every blast of doctrine. Sometimes it proceedeth from tenderness of Conscience, which is indeed a 
2.  very blessed and gracious thing: but yet (as tender things may soon miscarry, if they be not the more choicely handled,) very abnoxious through Satan's diligence and subtlety to be wrought upon to dangerous inconveniences. Sometimes it may proceed from the probability of those reasons 
3.  that seem to stand on either side, betwixt which it is not easy to judge which are strongest: or from the differing judgements and opinions of learned and godly men thereabout, and from many other causes: But for 
4.  some general resolution of the Question, (what is to be done where the conscience is doubtful?) I answer.  First, that if the doubtfulness be not concerning the lawfulness of any 
26.  of the things to be done, considered simply and in themselves, but of the expediency of them as they are compared one with another; (as when of two things proposed at once, whereof one must, and but one can be done, I am sufficiently persuaded of the lawfulness of either, but am doubtful whether of the two rather to pitch upon:) in such a case the party 
1.  ought first to weigh the conveniences and inconveniences of both, as 
2.  well and advisedly as he can, by himself alone: and to do that which then shall appear to him to be subject to the fewer and lesser inconveniences. Or if the reasons seem so equally strong on both sides, that he cannot of himself decide the doubt; then secondly, if the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 3. Ethic. 4.  matter be of weight, and worth the while, he should do well to make his doubts known to some prudent and pious man: (especially to his own spiritual Pastor, if he be a man meetly qualified for it,) resolving to rest upon his judgement, and to follow his direction. Or if the matter be of small moment, he may 
3.  then thirdly do whether of both he hath best liking to; (as the Apostle saith in one particular case, and it may be applied to many more, 
f 1 Cor. 7. 36.  Let him do what he will, he sinneth not:) resting his conscience upon this persuasion, that so long as he is unfeignedly desirous to do for the best, and hath not been negligent to use all 
g Non tibi imputabitur ad culpam, quod invitus ignoras. Aug. de nat. & great.  requisite diligence to inform himself aright; God will accept of his good intention therein, and pardon his error, if he shall be mistaken in his choice. 
But secondly, if the question be concerning the very lawfulness of the 
27.  thing itself, whether it may be lawfully done or no, and the conscience stand in doubt, because reasons seem to be probable both pro and contra, and there are learned men as well of the one opinion, as of the other, etc. as we see it is (for instance) in the question of Usury and of second marriage after divorce, and in sundry other doubtful cases in moral divinity; in such a case the person (if he be sui juris) is certainly bound to 
h Nil faciendum, de quo dubites, sit necne rectè factum, Cic l. 1. de office.  forbear the doing of that thing of the lawfulness whereof he so doubteth: and if he forbear it not, he sinneth. It is the very point the Apostle in this verse intendeth to teach; and for the confirming whereof he voucheth this Rule of the Text: He that doubteth, saith he, is damned if he eat; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemned of his own conscience: because he doth that willingly whereof he doubteth, when he hath free liberty to let it alone, no necessity urging him thereunto. And the reason why he ought rather to forbear than to adventure the doing of that whereof he doubteth, is; because in doubtful cases Wisdom would that the safer part should be chosen. And that part is safer, which if we choose, we are sure we shall do well; than that, which if we choose, we know not but we may do ill. As for example, in the instances now proposed. If I doubt of the lawfulness of Usury, or of Marrying after divorce, I am sure that if I Mary not, nor let out my money, I shall not sin in so abstaining: but if I shall do either of both doubtingly, I cannot be without some fear lest I should sin in so doing; and so those actions of mine being not done in Faith, must needs be sin, even by the Rule of the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For whatsoever is not of Faith, is sin.  
But than thirdly, if the liberty of the agent be determined by the command 
28.  of some superior power to whom he oweth obedience; so as he is not now sui juris ad hoc, to do or not to do at his own choice, but to do what he is commanded: this one circumstance quite altereth the whole case, and now he is bound in conscience to do the thing commanded, his doubtfulness of mind whether that thing be lawful or no, notwithstanding. To do that whereof he doubteth, where he hath free liberty to leave it undone, bringeth upon him (as we have already shown) the guilt of wilful transgression: but not so where he is not left at his own liberty. And where lawful authority prescribeth in alterutram partem, there the liberty ad utramque partem contradictionis is taken away, from so many as are under that authority. If they that are over them have determined it oneway, it is not thenceforth any more at their choice, whether they will take that way, or the contrary: but they must go the way that is appointed them without gainsaying or grudging. And if in the deed done at the command of one that is endued with lawful authority there be a sin, it must go on his score that requireth it wrongfully, not on his that doth but his duty in obeying. A Prince commandeth his Subjects to serve in his Wars: it may be the quarrel is unjust; it may be, there may appear to the understanding of the subject great likelihoods of such injustice; yet may the Subject for all that fight in the quarrel; yea he is bound in conscience so to do: nay he is deep in disloyalty and treason, if he refuse the service, whatsoever pretensions he may make of conscience, for such refusal. Neither need that fear trouble him, lest he should bring upon himself the guilt of innocent blood; for 
h Is damnum dat qui jubet dare: ejus ver ꝰ nulla culpa est, cui parere necesse sit. L. 169. F. de div. Reg. jur.  the blood that is unrighteously shed in that quarrel, he must answer for, that set him on work, not he that spilt it. And truly, it is a great wonder to me, that any man endued with understanding, and that is able in any measure to weigh the force of those precepts and reasons which bind inferiors to yield obedience to their superiors, should be otherwise minded in cases of like nature. Whatsoever is commanded us by those whom God hath set over us, either in Church, Commonwealth, or Family, (
i Bernard. ●e precept. & dispens.  quod tamen non sit certum displicere Deo, saith S. Bern.) which is not evidently contrary to the Law and will of God, aught to be of us received and obeyed no otherwise, than as if God himself had commanded it, because God himself hath commanded us to 
l Rom. 13. 1.  obey the higher Powers, and to 
1 Pe●. 2. 13.  submit ourselves to their ordinances. Say it be not well done of them to command it! Sed enim quid hoc re●ert tuâ? saith he; What is that to thee? Let them look to that whom it concerneth: Tolle quod tuum est, & vade. Do thou what is thine own part faithfully, and never trouble thyself further. Ipsum quem pro Deo habemus, tanquam Deum, in his quae apertè non sunt contra Deum, audire debemus; Ernard still. God's Vicegerents must be heard and obeyed in all things that are not manifestly contrary to the revealed will of God.  
But the thing required is against my conscience, may some say; and I 
29.  may not go against my conscience, for any man's pleasure. Judge I pray you what perverseness is this, when the blessed Apostle commandeth thee 
m Rom. 15. 6.  to obey for conscience sake, that thou shouldest disobey, and that for conscience sake too: He chargeth thee upon thy conscience to be subject; and thou pretendest thy conscience to free thee from subjection. This by the way; now to the point. Thou sayest, it is against thy conscience: I say again, that (in the case whereof we now speak, the case of doubtfulness) it is not against thy conscience. For doubting properly is 
n Isidor.  motus indifferens in utramque partem contradictionis; when the mind is held 
o Dubius incertus quasi duarum viarum. Isid. 10. Etym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in suspense between two ways; uncertain whether of both to take to. When the scales hang even (as I said before) and in aequilibrio, without any notable propension and inclination to the one side more than to the other. And surely where things hang thus even, if the weight of authority will not cast the scale either way: we may well suppose, that either the authority is made very light, or else there is a great fault in the beam. Known (brethren) the gainsaying conscience is one thing, and the doubting conscience another. That which is done repugnante conscientiâ, the conscience of the doer flatly gainsaying it, that is indeed against a man's conscience, (the conscience having already passed a definitive sentence the one way:) and no respect or circumstance whatsoever can free it from sin. But that which is done dubitante conscientiâ, the conscience of the doer only doubting of it and no more; that is in truth no more against a man's conscience than with it, (the conscience as yet not having passed a definitive sentence either way:) and such an action may either be a sin, or no sin; according to those qualifications which it may receive from other respects and circumstances. If the conscience have already passed a judgement upon a thing, and condemned it as simply unlawful; in that case it is true that a man ought not by any means to do that thing, no not at the command of any Magistrate, no nor although his conscience have pronounced a wrong sentence, and erred in that judgement: for than he should do it, repugnante conscientiâ, he should go directly against his own conscience, which he ought not to do whatsoever come of it. In such a case certainly he may not obey the Magistrate: yet let him know thus much withal, that he sinneth too in disobeying the Magistrate; from which sin the following of the judgement of his own conscience cannot acquit him. And this is that fearful per plexity whereof I spoke, whereinto many a man casteth himself by his own error and obstinacy, that he can neither go with his conscience, nor against it, but he shall sin. And who can help it, if a man will needs cherish an error, and persist in it? But now if the conscience be only doubtful whether a thing be lawful or no, but have not as yet passed a peremptory judgement against it, (yea although it rather incline to think it 
p Plus est standum praecepto praelati, quam conscientiae.  unlawful:) in that case if the Magistrate shall command it to be done, the Subject with a good conscience may do it, nay he cannot with a good conscience refuse to do it, though it be dubitante 
Bonav. 2. ●sen. distinct. 39  conscientiâ.  
But you will yet say, that in doubtful cases the safer part is to be chosen. 
30.  So say I too; and am content that rule should decide this question: only let it be rightly applied. Thou thinkest it safer, where thou doubtest of the unlawfulness, to forbear, than to do: as for example, if thou doubtest whether it be lawful to kneel at the Communion, it is safest in thy opinion therefore for thee not to kneel. So should I think too, if thou wert left merely to thine own liberty. But thou dost not consider how thou art caught in thine own net, and how the edge of thine own weapon may be turned upon thee point-blank not to be avoided, thus. If authority command thee to kneel, which whether it be lawful for thee to do, or not, thou doubtest; it cannot choose but thou must needs doubt also, whether thou mayest lawfully disobey or not. Now then here apply thine own Rule, In dubiis pars tutior, and see what will come of it. Judge, since thou canst not but doubt in both cases, whether it be not the safer of the two, to obey doubtingly, than to disobey doubtingly. 
q Gregor.  Tene certum, demitte incertum, is S. Gregory his rule: where there is a certainty, and an uncertainty, let the uncertainty go, and hold to that which is certain. Now the general is certain, that thou art to obey the Magistrate in all thing not contrary to the will of God; but the particular is uncertain, whether the thing now commanded thee by the Magistrate be contrary to the will of God: (I say uncertain to thee, because thou doubtest of it.) Deal safely therefore, and hold thee to that which is certain, and obey.  
But thou wilt yet allege, that the Apostle here condemneth the doing 
31.  of any thing, not only with a gainsaying, but even with a doubting conscience, because doubting also is contrary to faith; and he that doubteth is even for that condemned, if he eat. Oh beware of misapplying Scripture! it is a thing easily done, but not so easily answered. I know not any one gap that hath let in more and more dangerous errors into the Church, than this: that men take the words of the sa●red Text fitted to particular occasions, and to the condition of the times wherein they were written; and then apply them to themselves and others as they find them, without due respect had to the differences that be between those times and cases and the present. Sundry things spoken in Scripture agreeably to that infancy of the Church, would sort very ill with the Church in her fullness of strength and stature: and sundry directions very expedient in times of persecution, and when believers lived mingled with Infidels, would be very unseasonably urged where the Church is in a peaceable and flourishing estate, enjoying the favour and living under the protection of gracious and religious Princes. Thus the Constitutions that the Apostles made concerning Deacons and Widows in those primitive times, are with much importunity, but very importunely withal, urged by the Disciplinarians: And sundry other like things I might instance in of this kind, worthy the discovery, but that I fear to grow tedious. Briefly then, the Apostles whole discourse in this Chapter, and wheresoever else he toucheth upon the point of Scandals, is to be understood only in that case where men are left to their own liberty in the use of indifferent things: the Romans, Corinthians, and others to whom S. Paul wrote about these matters, being not limited any way in the exercise of their liberty therein by any overruling authority. But where the Magistrates have interposed, and thought good upon mature advice to impose Laws upon those that are under them, whereby their liberty is (not infringed, as some unjustly complain, in the inward judgement, but only) limited in the outward exercise of it: there the Apostolical directions will not hold in the same absolute manner, as they were delivered to those whom they then concerned; but only in the equity of them, so far forth as the cases are alike, and with such meet qualifications and mitigations, as the difference of the cases otherwise doth require. So that a man ought not out of private fancy, or merely because he would not be observed for not doing as others do, or for any the like weak respects, to do that thing, of the lawfulness whereof he is not competently persuaded, where it is free for him to do otherwise: which was the case of these weak ones among the Romans, for whose sakes principally the Apostle gave these directions. But the authority of the Magistrate intervening so altars the case, that such a forbearance as to them was necessary, is to as many of us as are commanded to do this or that, altogether unlawful, in regard they were free, and we are bound: for the reasons already shown, which now I rehearse not.  
But you will yet say, (for in point of obedience men are very loath to 
32.  yield so long as they can find any thing to plead,) those that lay these burdens upon us, at leastwise should do well to satisfy our doubts, and to inform our consciences concerning the lawfulness of what they enjoin; that so we might render them obedience with better cheerfulness. How willing are we sinful men to leave the blame of our miscarriages any where rather than upon ourselves! But how is it not incongruous the while, that those men should prescribe rules to their governor's, who can scarcely brook their Governors should prescribe Laws to them? 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solon apud Stob. Serm. 3.  It were good we would first learn how to obey, ere we take upon us to teach our betters how to govern. However, what governor's are bound to do, or what is ●it for them to do, in the point of information; that is not now the question. If they fail in any part of their bounden duty, they shall be sure to reckon for it one day: but their failing cannot in the mean time excuse thy disobedience. Although I think it would prove a hard task, for whosoever should undertake it, to show that Superiors are always bound to inform the consciences of their inferiors concerning the lawfulness of every thing they shall command. If sometimes they do it, where they see it expedient or needful; sometimes again (and that perhaps oftener,) it may be thought more expedient for them, and more conducible for the public peace and safety, only to make known to the people what their pleasures are, reserving to themselves the reasons thereof. I am sure, in the point of Ecclesiastical Ceremonies and Constitutions, (in which case the aforesaid allegations are usually most stood upon,) this hath been abundantly done in our Church, not only in the learned writings of sundry private men, but by the public declaration also of Authority, as is to be seen at large in the Preface commonly Printed before the Book of Common-prayer, concerning that argument: enough to satisfy those that are peaceable, and not disposed to stretch their wits to cavil at things established. And thus much of the second Question, touching a doubting Conscience: whereon I have insisted the longer, because it is a point both so proper to the Text, and whereat so many have stumbled.  
There remaineth but one other Question, and that of far smaller difficulty; 
33.  What is to be done, when the conscience is scrupulous? I call that a scruple, when a man is reasonably well persuaded of the lawfulness of a thing, yet hath withal some jealousies and fears, lest perhaps it should prove unlawful. Such scruples are more incident to men of melancholy dispositions, or of timorous spirits; especially if they be tender conscienced withal: and they are much increased by the false suggestions of Satan; by reading the Books, or hearing the Sermons, or frequenting the company of men more strict, precise, and austere in sundry points, than they need or aught to be; and by sundry other means which I now mention not. Of which scruples it behoveth every man, first, to be wary that he do 
1.  not at all admit them, if he can choose: or, if he cannot wholly avoid them, that secondly, he endeavour so far as may be to eject them speedily 
2.  out of his thoughts, as Satan's snares, and things that may breed him worse inconveniences: or if he cannot be so rid of them, that then thirdly, 
3.  he resolve to go on according to the more probable persuasion of his mind, and despise those scruples. And this he may do with a good conscience, not only in things commanded him by lawful authority, but even in things indifferent and arbitrary, and wherein he is let to his own liberty.  
Much more might have been added for the farther both declaration and 
34.  confirmation of these points. But you see I have been forced to wrap things together that deserve a more full and distinct handling, that I might hold some proportion with the time. I had a purpose briefly to have comprised the sum of what I have delivered, concerning a gainsaying, a doubting, and a scrupulous conscience, in some few conclusions for your better remembrance, and to have added also something by way of direction, what course might be the most probably taken for the correcting of an erroneous conscience, for the settling of a doubtful conscience, and for the quieting of a scrupulous conscience. But it is more than time that I should give place to other business: and the most, and most material of those directions, have been here and there occasionally touched in that which hath been delivered already: In which respect I may the better spare that labour. Beseech we God the Father of our Lord Jesus Christ, so to endue us all with the grace of his holy Spirit, that in our whole conversations we may unfeignedly endeavour to preserve a good conscience, and to yield all due obedience to him first, and then to every Ordinance of man for his sake.  
Now to this Father, Son, and blessed Spirit, three persons, and one eternal God, be ascribed all the Kingdom, the Power, and the Glory both now and for evermore.  
Amen.   

AD CLERUM.  
The fifth Sermon.  
At a Visitation holden at Grantham, Lincoln, Octob. 8. 1641.  MATTH. XV. 9 But in vain they do worship me, teaching for Doctrines the Commandments of men. 
OUR Saviour sometimes forewarneth his Disciples to beware of the leaven of Pharisees, Which leaven, as he expoundeth himself, (and he best knew his own meaning) was of two sorts: the leaven of Hypocrisy, Luke 
Luk. 12. 1:  12. and the leaven of corrupt and superstitious doctrine, Matth. 16. We read, 1 Cor. 5. of a third sort, and that 
Matth. 16. 12.  is the leaven of maliciousness; which also usually accompanieth 
1 Cor. 5. 8.  the other two. Where any of the three are in abundance, but especially where they all meet and abound, (as in these Pharisees) it is impossible by any care or cunning so to keep them hidden, as not to bewray themselves upon occasion to an observing eye. As you know it is the nature of leaven, though it be hidden never so deep in a heap of Meal, to work up to the top, so that a Man may certainly know by the effects, and be able to say, that there it is. In the story of this present Chapter, the Pharisees discover all the three; Malice, Hypocrisy, and Superstition. Their Malice against Christ, although it appeared sufficiently in this, that their quarrelling his Disciples for eating with unwashen hands was with the intent to bring an odium upon him for not instructing them better: yet he passeth it by, without taking any special notice thereof. It may be, for that his own person was chiefly concerned in it. But then the other two, their Hypocrisy and Superstition, in rejecting the Commandments of God for the setting up of their own Traditions; because they trenched so near and deep upon the honour of God his heavenly Father, he neither would nor could dissemble. But themselves having given him the occa●ion by ask him the first question, [Why do thy Disciples transgress the tradition of the Elders?] he turneth 
Percu●it illos atrociore recriminatione. Eras. in Paraph.  the point of their own weapon full upon them again as it were by way of recrimination, not without some sharpness, Do you blame them for that? But why then do you yourselves also transgress the Commandment 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. Hom. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. ibid. Isa. 29. 13.  of God by your Tradition? which is a far greater matter.  
2. That is their Charge, verse 3, Which having made good by one instance taken from the fi●th Commandment, (more he might have brought: but it needed not; this one being so notorious and so convincing) he thenceforth doubteth not to call them Hypocrites to their faces, and to apply to them a passage out of the Prophet Isaias, very pat to his purpose. Wherein the Prophet charged the People of those times with the very same crimes both of them, whereof these Pharisees are presently appealed: to wit, Hypocrisy, and Superstition: Hypocrisy in their Worship, and Superstition in the Doctrine. The Leaven whereof, by how much more it swollen them in their own and the common Opinion, making them to be highly esteemed among Men, for their outward preciseness 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 26. 5. Luk. 16. 15.  and semblances of Holiness; by so much the more it soured them towards Almighty God, rendering the whole Lump of their so strict Religion abominable in his sight. So true is that of our Saviour, Luke 16. That which is highly esteemed among men, is abomination in the sight of God. Their Hypocrisy he putteth home to them in the Verses before the Text; Ye Hypocrites, well did Isaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. That done, he forgetteth not to remember them of their Superstition too; continuing his allegation out of the Prophet still, in the words of my Text, But in vain they do worship me, teaching for Doctrines the commandments of men.  
3. This later verse I have chosen to entreat of alone at this time: for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 4. 2.  although Hypocrisy and corrupt teaching do often go together, as in those jews whom the Prophet long before reproved, and in these Pharisees whom our Saviour here reproveth: yet have I purposely severed this Verse from the former in the handling, moved thereunto out of a double consideration. First, because Hypocrisy lurking more within, we are not able to pronounce of it with such certainty; neither (if we were) have we indeed any good Warrant so to do: as we may of unsound Doctrines which lie more open to the view, and are allowed to 
1 Thes. 5. 21. 1 Joh. 4. 1.  our examination. Secondly, and especially, because hundreds of those my Brethren, whom I cannot in reason excuse from symbolising with the Pharisees in teaching for doctrines the commandments of men (which is the fault reproved in this verse;) I cannot yet in charity and in my own thoughts, but acquit from partaking with them in (the measure at least of) that their foul Hypocrisy, wherewith they stand charged in the former verses.  
The words themselves being one entire proposition; to stand upon the curious dividing of them would be a matter of more ostentation than use: and the truth thereof also, when the meaning is once laid open, will be so evident, that I shall presume of your assent, without spending much time in the proof. The main of our business then upon the Text at this time must be Explication, Application, and Use. First the Explication of the Words, than the Application of the Matter; and lastly, some Corollaries inferred therefrom for our Use. Which for your better understanding and remembrance I shall endeavour to do as plainly and orderly as I can.  
4. As for the Words first. There are three things in them that desire Explication: First, what is meant by the commandments of men: Secondly, what it is to teach such commandments for doctrines: Thirdly, how and in what respect they that teach such doctrines may be said to worship God in vain. For the first; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Commandment, properly and strictly taken, is an affirmative precept requiring something to be done: the contrary whereof is a Prohibition, or negative precept, forbidding the doing of something. But in the Holy Scriptures, (as in our common speech also) the word is usually so extended as to comprehend both, (Prohibitions also, as well as Commandments properly so called.) The reason whereof is, because Affirmatives, and Negatives do for the most part mutually include and infer the one the other: as in the present Case, it is all one, whether the Pharisees should command Men to wash before meat, or forbid them to eat before they had washed. We call the whole Decalogue the ten commandments, though there 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Mark 10. 19  be Negative precepts there as well as Affirmative, yea, more Negative than Affirmative. And those Negatives [Touch not, taste not, handle not] are called the Commandments of men, Col. 2. 12. Which place I 
Luk. 18. 10.  note the rather, because the appellation here used, and cited out of Isa. 29. according to the Septuagint [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] are not found any where else in the whole Testament besides in the relation of this story, save in that one place only. By the analogy of which places, inasmuch as there is mention made in them all as well of Doctrines, as of Commandments, and that in some of them with the Conjunction Copulative between them; we are warranted to bring within the extent of this word, according to the general intention, and scope of our Saviour in this place, Doctrinals as well as Morals: that is to say, as well those that prescribe unto our judgements, what we are bound to believe or not to believe in matter of Opinion; as those that prescribe unto our Consciences, what we are bound to do, or not to do, in matter of Practice. Although the special occasion whereupon our Saviour fell into this discourse against the Pharisees, and the special instance whereby he convinceth them, do withal show, that the Morals do more principally, properly, and directly fall under his particular intention and scope therein. In the full extent of the word then, all those prescriptions are to be taken for the Commandments of men, wherein any thing is by humane Authority either enjoined or forbidden to be believed or done, (especially to be done) which God in his Holy Word hath not so enjoined or forbidden. 
Jer. 45. 6.  Ionadab's command to the Rechabites, that they should not drink Wine, they nor their Sons for ever: and the Pharisees tradition here that none should eat with unwashen hands; were both the commandments of men.  
5. This is clear enough, yea, and good enough hitherto, if there were no more in it but so: For you must observe, (or else you quite mistake the Text, and the whole drift of it) that it is no part of our Saviour's meaning, absolutely and wholly to condemn all the Commandments of men. For that were to cut the sinews of all Government and Order, and to overturn Churches, Kingdoms, Corporations, Families, and all other both greater and lesser Societies of men, none of all which can be upheld without some positive Laws and Sanctions of man's devising. We do not therefore find, that either jonadab was blamed for commanding the Rechabites not to drink Wine; or that they were blamed for observing his commandments therein. But rather on the contrary that God well approved both of him and them, yea, and rewarded them for their obedience unto that command; though it were a command but of man's devising, and had 
Jer. 35. 18, 19 Abridgm. Linc. p. 44.  no more than a bare humane Authority to warrant it. And therefore those Men are very wide, that vouch this Text against the Ecclesiastical Constitutions or Ceremonies, with such confidence, as if they were able with this one Engine to take them all off at a blow: not considering, that it is not barely the Commandments of men, either materially or formally taken, (that is to say, neither the things commanded by men, nor yet men's commanding of them;) but it is the teaching of such Commandments for Doctrines, that our Saviour here condemneth the Pharisees for. What that is therefore, we are next to inquire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teaching for Doctrines the commandments of men.  
6. In the 29. of Isa. the substantives have a Conjunction Copulative between them in the Septuagint; and they are read in the very same manner and order [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] by St. Paul, alluding thereunto in Col. 2. But in the Greek Text in all Copies extant both here and in Mark 7. where the same History is related, they are put without the Conjunction, by Apposition, as the Grammarians call it. The meaning 
Per appositionem, Eras. Bez.  is the same in both readings; only this latter way it appeareth better, and it is in effect this: Whosoever shall endeavour to impose upon the judgements of Men, in credendis, or in point of faith, any thing to be believed as a part of God's holy truth; or shall endeavour to impose upon the Consciences of men, in agendis, or in point of manners, any thing to be observed as a part of God's holy will, which cannot be sufficiently evidenced so or so to be, either by express Testimony of the written Word of God, rightly understood and applied, or by clear natural and necessary deduction therefrom according to the Laws of true Logical discourse, is guilty, more or less, of that Superstition our Saviour here condemneth in the Pharisees, of teaching for doctrines the commandments of men.  
7. And a fault it is of a large comprehension. It taketh in all additions whatsoever, that are made to that absolute and all-sufficient Rule of Faith and manners, which God hath left unto his Church in his written Word. In what kind soever they are, whether in Opinion, Worship, Ordinance, Injunction, Prohibition, Promise, or otherwise. From what cause soever they proceed, whether from Credulity, Ignorance, Education, Partiality, Hypocrisy, Misgoverned Zeal, Time-serving, or any other. For what end soever they may be done; whether those ends be in truth intended, or but in show pretended: say it be the glory of God, the reformation of abuses, the preventing of mischiefs or inconveniences, the avoiding of scandals, the maintenance of Christian liberty, the furtherance of Piety, or whatever else can be imagined. If they have not a sufficient foundation in the sacred Text, and yet shall be offered to be pressed upon our judgements or Consciences, in the name of God, and as his Word: they are to be held as chaff, fitter to be scattered before the Wind, or cast out to the dunghill, than to be hoarded up in the garners among the Wheat; (alas, what is the chaff to the wheat?) or as Hay, Wood, or 
Jer. 23. 28. 1 Cor. 3. 12, 15.  Stubble, meeter to become fuel for the Oven, or Hearth, than to be coffered up in the Treasures among Gold, and Silver, and precious Stones. And he that bringeth any such Doctrine with him, let his Piety or parts be otherwise what they can be; should he in either of both, or even in both, 
Gal. 1. 8.  match not only the Holy Apostles of Christ, but the ever blessed Angels in Heaven: yet should we rather defy him as a Traitor, for setting God's stamp upon his own Bullion, than receive him as his faithful Ambassador, and salute him with an Anathema sooner, than bid him God speed. Especially 
2 Joh. 10.  if the Doctrine be apparently either false or ungrounded, and yet positively and peremptorily delivered, as if it were the undoubted word and will of God.  
8. I may not now descend to particulars. But thus much it will concern us all to know in the General, that whosoever teacheth any thing either to be absolutely unlawful, which God hath not forbidden in his Word; or to be absolutely necessary, which God hath not required in his Word, he teacheth for doctrines the commandments of men, and so far forth playeth the Pharisees part in burdened the Consciences of God's people with the superstitious fancies of his own brain. But otherwise, the enjoining of something for a time which God hath not forbidden, or the forbidding of something for a time which God hath not required, by those that are endued with lawful Authority in any Ecclesiastical, Political, or Domestical Society; so as the same be not done for Conscience sake towards God, or with any Opinion of worship, merit, or operative holiness, but merely out of prudential considerations, and for the reasons of order, decency, expedience, or other like respects of conveniency and accommodation; is a thing no ways justly chargeable with Pharisaism, superstition, or to be cried down and condemned under the name of Will-worship; nor doth it come within the compass of our Saviour's reproof in this place. If jonadab had laid an obligation upon the Consciences of the Rechabites, not to drink wine, by telling them that for Conscience sake towards God they ought to abstain therefrom; or if the jewish Elders and Governors, leaving the Consciences of the People free, had only made a Law under some penalty for decency and cleanliness sake, that no Man should sit down to Meat in public with unwashen hands: to my seeming had he then been guilty of this Pharisaical superstition, and they free. In brief then to conclude this Enquiry, To lay an obligation either upon the judgements or consciences of Men in point of opinion or practice, which God hath not laid; that, and nothing but that, is to teach for doctrines the commandments of men.  
9 We have yet a third thing to be enquired of, for the Explication of the words: namely, how, and in what respect they that teach such Doctrines may be said to worship God in vain. The Ambiguity of our English word Worship, hath occasioned many Errors among Divines, and misunderstandings of one another's words and writings, whereby the disputes and controversies about Worship are become of all other the most intricate and perplexed. The Hebrews, and the Greeks too have sundry words, and those of distinct notions, and significations: which we in English, for want of fitter expressions, are fain to translate promiscuously by this one word Worship. The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which is the word here used) are all indifferently rendered, worshipping. Here, according to the notion of the Greek word, it properly signifieth the performance of some Religious or devout act, with an intention to honour God thereby. Whereby it appeareth, that these Pharisees placed a great part of their Religion in the observation of these Traditions of men's divising; and flattered themselves with this conceit, That they did God a great deal of honour in so doing, and that therefore he could not choose but be marvellous well pleased with them for so doing. By long accustoming themselves to which like outward observances, they had almost lost the vigour and soul of true Religion, (which consisteth in the inward Reverence and Devotion of the heart:) and had little other left than the bare carcase, or empty outside thereof; and that also patched and pieced up for the most part with the devices and inventions of men.  
10. And this our Saviour now telleth them is Worship in vain. He saith so indeed: but hath he any Text for it? The place he citeth is in Isa. 29. 13. where the words, according to the Original, run but thus [Their fear towards me is taught by the precept of men:] but that it is vain, the Prophet doth not there say. He doth not say it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in those very words, according to the Hebrew: but the scope of the place importeth all that and more. For God there threateneth to punish the People for such worship: which he would not have done, if he had been either pleased with it, or honoured by it. But the very word and all is so found, even as our Saviour citeth it [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in the Septuagint there: which being the most common and received Translation in those days, was therefore for the most part followed by Christ and his Apostles in their quotations, especially where it swerved not very much in sense from the Original. Now a thing is said to be done in vain, when it hath not that wished effect, which the doer intended and expected. Those Pharisees then, intending by those superstitious Will-worships to honour God, and hoping to please him therewithal; when their expectations should be so far frustrated, that God should all on the contrary profess himself dishonoured and displeased thereby; it must needs be acknowledged that this their Will-worship was all in vain. Certainly God will reject, what himself hath forbidden: and he hath forbidden, and that both frequently, and with the severest interminations, all manner of Will-worship (of this kind, and properly so called) and all additions of Men unto his holy Word.  
11. In the several parts of the Text thus opened, we may see the full meaning of the whole. God will not approve of, nor accept any Wit-worship, or Will-worship, forged or devised by Man, with an Opinion, as if it were a necessary part of God's service; nor allow of any Doctrine, that tendeth to bind the judgements or Consciences of his people further than he hath thought fit himself to bind them by the expresses of his Word. He will, when time serveth, root out every plant which is not of his own planting. And when the day is come, which shall declare (by a 
Mat. 15. 12. 1 Cor. 3. 12. 15.  fiery Trial) every man's work of what sort it is: the Gold and Silver and precious Stones shall abide the fire, and the Workman that built with such good stuff shall receive a blessed reward. But he that buildeth Wood, or Hay, or Stubble; though by the great mercy of God he himself may pass through the fire, and be saved (with some difficulty) so long as he holdeth fast the foundation, which is Christ and his merits: yet he shall suffer loss in his work however. That shall be sure to burn and perish; whatsoever becometh of him. All that fear of God is but superstitious and vain, that is taught by the Precepts and Commandments of men.  
12. From the Explication of the Text hitherto, I come now to the Application of it. Wherein I doubt not by God's help, but to make clear to the judgement of any Man, that is not either uncapable through ignorance, or fore-possessed with prejudice, these three things. First, that the Papists are guilty of the Pharisaical Superstition and Will-worship here condemned. Secondly, that the Church of England, and her regular and Obedient Children are not guilty of the same. Thirdly, that those Divines and others in the Church of England, that so undutifully charge her therewithal, are in truth themselves inexcusably guilty of that very Crime, whereof they unjustly accuse her.  
13. First, for the Papists. That they are the right children and successors of the Pharisees, no Man, that rightly understandeth the Tenets of the Romish Church, but will easily grant; if he shall duly consider what a mass of humane Traditions both in point of belief and worship are imposed upon the judgements and consciences of all that may be suffered to live in the visible Communion of that Church, and that with opinion of necessity, and under pain of Damnation. The Pope's Supremacy, Worshipping of Images, Invocation of Saints and Angels, the Propitiatory Sacrifice of the Mass, Purgatory, the seven Sacraments, Transubstantiation, Adoration of the Host, Communion under one kind, Private Masses, forbidding Priests Marriage, Monastical Vows, Prayer in an unknown Tongue, Auricular Confession. All these, and I know not how many more, are such, as even by the confession of their own learned Writers, depend upon unwritten Traditions more than upon the Scriptures. True it is, that 
Andradus Multò maxima pars Evangelii pervenit ad nos traditione; perexigua literis est mandata. Host Confes. c. 92. Egenum elementum. Hosius. Plumbea regula. Pighius, etc.  for most of these they pretend to Scripture also: but with so little colour at the best, and with so little confidence at the last; that when they are hard put to it, they are forced to fly from that hold, and to shelter themselves under their great Diana, Tradition. Take away that, it is confessed that many of the chief Articles of their Faith nature & vacillare videbuntur, will seem even to totter and reel, and have much ado to keep up. For what else could we imagine should make them strive so much to debase the Scripture all they can, denying it to be a Rule of Faith, and charging it with imperfection, obscurity, uncertainty, and many other defects; and on the other side to magnify Traditions as every way more absolute: but merely their consciousness, that sundry of their Doctrines, if they should be examined to the bottom, would appear to have no sound foundation in the Written Word. And then must we needs conclude from what hath been already delivered, that they ought to be received, (or rather not to be received but rejected) as the Doctrines and Commandments of men.  
14. Nor will their flying to Tradition help them in this Case, or free them from Pharisaism; but rather make the more against them. For to omit that it hath been the usual course of false teachers, when their Doctrines were found not to be Scripture-proof, to 
a V. Chamier, Tom. 1 Panstrat. Lib. 9 c. 16. Jewels defence 2. c. 9  fly to Tradition: do but inquire a little into the Original and growth of Pharisaical Traditions, and you shall find that 
b Non male comparari Pharisaeos Catholicis. Serarius apud Hal. Seron Mat. 5. 30.  one Egg is not more like another, than the Papists and the Pharisees are alike in this matter. When Sadoc 
c Sadoc discipulus Antiqui Sochaei, author sectae Sadducaeorum secundum Rabbinos. V. El. Tisb. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schindler in Lexic. Pentagl. Sed hoc ut Commentum Rabbinicum exigit Montacutius: qui Sadducaeorum originem ad Dositheum quendam refert, ex authoritate Epiphanii & aliorum; eosque Sadducaeos dictos confirmat à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justitia, ob mores austeros, & in judiciis severitatem. V. Montacut. Appar. 7. sect. 49.  (or whosoever else was the first Author of the Sect of the Sadduces) and his followers began to vent their pestilent and Atheistical Doctrines against the immortality of the Soul, the resurrection of the Body, and other like: the best learned among the jews, (the Pharisees especially) opposed against them by arguments and collections drawn from the Scriptures. The Sadduces finding themselves unable to hold argument with them (as having two shrewd disadvantages; but a little Learning, and a bad cause;) had no other means to avoid the force of all their arguments, than to hold them precisely to the letter of the Text, without admitting any Exposition thereof, or Collection therefrom. Unless they could bring clear Text, that should affirm totidem verbis what they denied; they would not yield. The Pharisees on the contrary refused (as they had good cause) to be tied to such unreasonable conditions: but stood upon the meaning of the Scriptures, as the Sadduces did upon the letter; confirming the truth of their interpretations partly from Reason, and partly from Tradition. Not meaning by Tradition (as yet) any Doctrine other than what was already sufficiently contained in the Scriptures; but merely the Doctrine which had been in all ages constantly taught and received with an Universal consent among the People of God, as consonant to the holy Scriptures and grounded thereon. By this means, though they could not satisfy the Sadduces 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— etc. jos. 13. Antiq. 18.  (as Heretics and Sectaries commonly are obstinate) yet so far they satisfied the generality of the People, that they grew into very great esteem with them: and within a while carried all before them: the detestation of the Sadduces and of their loose Errors also conducing not a little thereunto. And who now but the Pharisees: and what now but Tradition? In every Man's eye and mouth. Things being at this pass, any Wise Man may Judge, how easy a matter it was for Men so reverenced as the Pharisees were, to abuse the Credulity of the People and the interest they had in their good Opinion, to their own advantage: to make themselves Lords of the People's Faith, and by little and little to bring into the Worship whatsoever Doctrines and observances they pleased; and all under the acceptable name of the Traditions of the Elders. And so they did, winning continually upon the People by their cunning and shows of Religion, and proceeding still more and more, till the jewish Worship by their means was grown to that height of superstition and formality, as we see it was in our Saviour's days. Such was the beginning and such the rise, of these Pharisaical Traditions.  
15. Popish Traditions also both came in and grew up just after the same manner. The Orthodox Bishops and Doctors in the ancient Church, being 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiph. in Ptol. justin. Nuell. 146. & alii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Hom 51. in Mat.  to maintain the Trinity of Persons in the Godhead, the Consubstantiality of the Son with the Father, the Hypostatical union of the two Natures in the Person of Christ, the Divinity of the Holy Ghost, and other like Articles of the Catholic Religion against the Arrians, Eunomians, Macedonians, and other Heretics: for that the words Trinity, Homoiision, Hypostasis, Procession, etc. (which for the better expressing of the Catholic sense they were forced to use) were not expressly to be found in the holy Scriptures; had recourse therefore very often, in their writings against the Heretics of their times, to the Tradition of the Church. Whereby they meant not (as the Papists would now wrest their words) any unwritten Doctrine not contained in the Scriptures, but the very Doctrine of the Scriptures themselves as they had been constantly understood and believed by all faithful Christians in the Catholic Church down from the Apostles times till the several present Ages wherein they lived. This course of theirs, of so serviceable and necessary use in those times, gave the first occasion, and after-rise to that heap of Errors and Superstitions which in process of time (by the Power and Policy of the Bishop of Rome especially) 
Mox subsecuta est corruptela, Calvin in loc.  were introduced into the Christian Church under the specious name and colour of Catholic Traditions. Thus have they trodden in the steps of their Forefathers the Pharisees; and stand guilty even as they of the Superstition here condemned by our Saviour, in teaching for Doctrines men's Precepts.  
16. But if the Church of Rome be cast, how shall the Church of England be quit? That symbolizeth so much with her in many of her Ceremonies, and otherwise? What are all our cross, and kneel, and duckings? What Surplice, and Ring, and all those other Rites and Accoutrements that are used in or about the Public Worship; but so many Commandments of men? For it cannot be made appear (nor truly do I think was it ever endeavoured) that God hath any where commanded them. Indeed these things have been objected heretofore, with clamour enough; and the cry is of late revived again with more noise and malice than ever, in a world of base and unworthy Pamphlets, that like the Frogs of Egypt 
Exod. 8. 14.  croak in every corner of the Land: And I pray God the suffering of them to multiply into such heaps do not cause the whole Land so to stink in his Nostrils, that he grow weary of it and forsake us. But I undertook to justifle the Church of England and her regular and obedient Children in this behalf: and it will be expected I should do it. If any of the Children of this Church in their too much hast have overrun their Mother, that is, have busied themselves and troubled others with putting forward new Rites and Ceremonies, with scandal, and without Law; or by using her name without her leave for the serving of their own purposes, have causlessly brought an evil suspicion upon her (as some are blamed) let them answer it as well as they can: it is not my business now to plead for them, but to vindicate the Church of England against another sort of men, who have accused her of Superstition unjustly.  
17. Set both these aside, and her defence is made in a word, if we do but remember what hath been already delivered in the Explication of the Text: to wit, that it is not the commandments of men, either Materially or Formally taken; but the Opinion that we have of them, and the teaching of them for Doctrines, wherein Superstition properly consisteth. Materially first. There is no Superstition either in wearing, or in not wearing a Surplice; in kneeling, or in not kneeling at the Communion; in crossing, or in not crossing an Infant newly Baptised: even as there is no Superstition in washing or in not washing the hands before Meat. So long as neither the one is done with an Opinion of necessity, nor the other forborn out of the Opinion of unlawfulness. For so long the Conscience standeth free. 
1 Cor. 8. 8.  The Apostle hath so resolved in the very like case: that neither he that eateth is the worse for it, nor he that eateth not the better for it. A Man may eat, and do it with a good Conscience too. As in the present case, at this time it is certain Christ's Disciples did eat and washed not: it cannot be doubted but at some time or other they washed before they eat. Not for Conscience sake towards God either; but even as they saw it fit, and as the present occasion required: and they might do both without supersition. But if any man shall wear, or kneel, or cross, with an Opinion of necessity and for Conscience sake towards God, as if those parts of God's Service wherein those Ceremonies are used in our Church could not be rightly performed without them; yea, althought the Church had not appointed them, doubtless the use of those Ceremonies by reason of such his Opinion should be Superstition to him. Because a man cannot be of that Opinion, but he must believe it to be true Doctrine, that such and such Ceremonies are of themselves necessary parts of God's worship. As on the contrary, if any body should refuse to wear, or kneel, or cross, out of an Opinion of their unlawfulness; as if those Ceremonies did vitiate the whole act of that Worship whereunto they are applied: I cannot see, but upon the same ground, and by reason of such his Opinion, the refusal of those Ceremonies should be to him also Superstition. Because a man cannot be of that Opinion, but he must believe this to be true Doctrine, that such and such Ceremonies are of themselves unlawful to be used in the Worship of God. But the obedient Children of the Church of England, having no such Opinion either of the necessity or unlawfulness of the said Ceremonies; but holding them to be (as indeed they are) things in their own nature indifferent, are even therefore free from Superstition in both the kinds aforesaid. So then in the things commanded taken materially, that is to say, considered in themselves without respect to the Church's command, there is no Superstition; because there is nothing concerning them Doctrinally taught either the one way, or the other.  
18. Now if we can as well clear these things taken also formally, that is to say, considered not in themselves, but as they stand commanded by public authority of the Church: the whole business is done, as to this point. Nor is there in truth any great difficulty in it, if we will but apprehend things aright. For although the very commanding them do seem to bring with it a kind of necessity, and to lay a tie upon the Conscience, (as that of St. Paul implieth both, you must needs be subject, and that for Conscience sake:) yet is not that any tie brought upon the Conscience de 
Rom. 13. 5.  novo by such command of the Church, only that tie that lay upon the Conscience before by virtue of that general Commandment of God of obeying the higher Powers in all their lawful commands, is by that Commandment of the Church applied to that particular matter. Even as it is in all Civil Constitutions, and humane positive Laws whatsoever. And the necessity also is but an obediential, not a doctrinal necessity. But the Text requireth a doctrinal necessity, to make the thing done a vain and superstitious Worship [Teaching for doctrines the commandments of men.] Which the Church of England in prescribing the aforesaid Ceremonies hath not done; nor by her own grounds could do. For look as the case standeth with private men for doing, or refusing; even so standeth the case with public Governors for commanding or forbidding. As therefore with private men, it is not the bare doing or refusing of a thing, as in discretion they shall see cause; but the doing of it with an Opinion of necessity or the refusing of it with the Opinion of unlawfulness, that maketh the action superstitious, as hath been already showed; so with public Governors, it is not the commanding or forbidding of a mutable Ceremony, as for the present they shall deem it fit, for order, decency or uniformities sake, or such other like respects: but the commanding of it with an opinion as if it were of perpetual necessity, or the forbidding it with the like opinion, as if it were simply unlawful, that maketh the Constitution superstitious.  
19 Now I appeal to any man, that hath not run on madly with the cry for company, but endeavoured with the Spirit of Charity and Sobriety 
20. Every particular or National Church hath authority to ordain, change, and abolish Ceremonies, etc. Art. 34.  to satisfy his understanding herein; if the Church of England, both in the 
a The Ceremonies that remain are retained for Discipline and Order, which upon just causes may be altered and changed, and therefore are not to be esteemed equal with God's law, Pref. of Cerem.  Preface before the Book of Common-Prayer, and in the 
b The Church hath power to decree Rites and Ceremonies, but it ought not besides the Scripture to enforce any thing to be believed for necessity of salvation, Art.  Articles of her Confession, and in sundry passages in the Homilies occasionally (and these Books are acknowledged her most Authentic Writings, the two former especially, and the just standard whereby to measure her whole Doctrine:) if, I say, she have not in them all, and that in as plain and express terms as can be desired, disclaimed all humane Traditions, that 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Orat. 2. contr. Judaeos.  are imposed upon the Consciences of God's People either in point of Faith or Manners; and declared to the world, that she challenged no power to herself to order any thing by her own Authority but only in things indifferent, and such as are not repugnant to the word of God; and that her Constitutions are but for order, comeliness and uniformity sake, and not for Conscience sake towards God; and that therefore any of those her Orders and Constitutions may be retained, abolished or altered from time to time, and at all times, as the Governors for the time being shall judge to serve best unto Edification. What should I say more? If men list to be contentious, and will not be satisfied, who can help it? yet thus much I dare say more. Let any Papist or Precisian in the world give instance but in any one single thing, doctrinally maintained by the Church of England, which he can with any colour of truth except against as a Commandment of men: if we do not either show good warrant for it from the written word of God, (which we doubt not but to be able to do, and is most ad rem;) or else (which is enough ad hominem) for every single instance they shall bring, return them ten of their own teaching, every whit as liable to the same exception as that: we will yield the Bucklers, and confess her guilty.  
20. But now, what will you say, if after all this clamouring against English. Popish Ceremonies, (as of late they have blazoned them) they that keep all this ado, prove in the end the guilty persons themselves? I am much deceived if it do not clearly prove so, if we either compare her Doctrine and theirs together, or take a view of some of theirs by themselves. First, compare them a little, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Orat. 2. contr. Jndaeos.  which will also add some confirmation to the former point for the farther justifying of the Church of England in this behalf. And for example and perspicuity sake, let the instance be kneeling at the Communion; there being the like reason of all the rest. I pray you consider well the evidence; weigh the grounds and observe the course held on both sides, and then give sentence accordingly. If, as God hath given those our Church Governors power to determine of indifferent mutable circumstances, and they using the liberty of the power given them, have appointed kneeling rather than sitting, or standing, as judging it a gesture of greater reverence and well becoming our unworthiness, but without any Opinion either of the necessity of that gesture, or of the unlawfulness of the other two; so God had given the like Power to these our Brethren, and they using the liberty of that power had appointed sitting or standing, rather than kneeling, as judging either of them a more proper Table gesture than it, yet without any Opinion of their necessity, or of the unlawfulness of kneeling; the case had then been alike of both. These had been as free as they; neither of them had been guilty of Superstition, in teaching for Doctrines the Commandments of men: because there was no doctrinal necessity, whereby to bind the Consciences of God's People on either side. Again, if as these say to their Proselytes peremptorily in effect thus [you are bound in Conscience not to kneel; it is an unlawful gesture, a superstitious relic of Popery, and carrieth with it a shrewd appearance of their idolatrous Bread-worship; and therefore we charge you upon your Consciences not to kneel:] so our Church-governors should say to the People peremptorily in effect thus, [you are bound in Conscience to kneel, or else you profane the holy Sacrament, not discerning the Lords Body; and therefore we charge you upon your Consciences to kneel:] the case of both had here also been alike. Both alike guilty of Superstition, in teaching for doctrines the commandments of men: because by that doctrinal necessity, as well the one sort as the other had laid a perpetual obligation upon the Consciences of men, in a matter which God having not any where either commanded or forbidden hath therefore left free and indifferent. But now taking the case as de facto it is, without Ifs and Ands, set the one against the other, and make the comparison right: and here it is. Our Brethren having no public authority given them to order what shall be done or not done in matters of external government, do yet bind the Consciences of God's people, by teaching that which they thus forbid to be simply and in itself unlawful. Our Governors on the contrary, though having public authority to prescribe in such matters, do yet leave the Consciences of men at liberty, without teaching that which they appoint, to be of absolute necessity in itself. This being species facti, as the Civilians speak, the even true state of the case: say now I beseech you in good sooth, and be not partial, Quid juris? at whose door lieth the Superstition? The one side teaching no such doctrine, but having authority, do by virtue of that authority appoint the People to kneel; The other side having no such authority, but teaching a doctrine, do by virtue of that doctrine charge the people not to kneel: Whether of both sides may rightlier be said to teach for doctrines the Commandments of men;  Tu quum sis quod ego, & fortassis nequior— 
21. Their guilt herein will yet farther appear, if leaving comparisons, we take a view of some of their doctrines by themselves. I say, but some of them: for how many hours would serve to reckon them all? or who indeed (even of themselves) knoweth them all? There are so many Covies of new doctrines sprung up ever and anon, especially in these late times of connivance and licentiousness; which by that they are well hatched, presently fly abroad the Country, and are entertained by some or other for as good Divinity, as if they were the undoubted Oracles of the Holy Ghost. I dare not affirm it, because I will not put myself to the trouble to prove it, and because I heartily desire and wish I be deceived in it: yet I cannot dissemble my fear that it is but too true, (by the proportion of what we almost daily hear or see) that within little more than this one twelvemonth last passed there have been more false and superstitious doctrines vented in the Pulpits and Presses in England, than have been (in so open and daring a manner) in the whole space of almost fourscore years before, I mean since the first of Queen Elizabeth of blessed memory. And to make good the former charge, omitting sundry other their unwarrantable positions, partly concerning Church-Government, Orders, and Ceremonies, established by Law, partly concerning sundry received customs in matters wholly or in part Ecclesiastical, partly concerning the use of sundry pastimes and recreations, partly concerning sundry usages and customs in vita communi, in things merely Civil, and not sacred or Ecclefiastical: the particulars whereof would amount to many scores, if not hundreds: I shall present unto your view a dozen only, which I have selected from the rest of those that I have observed to have been most urged of late in Sermons and Pamphlets; by which you may in part judge of the rest. And they are these.  
22. 1. That the appointing of a set form of Prayer or Liturgy, to be used in the Service of God, is unlawful or Antichristian; or that it is a straitning or limiting of the Holy Spirit of God.  
2. That it is not in the power of the Church to ordain any Rites or Ceremonies in the Service of God, which the People are bound to observe, other than such as God hath commanded in his Word.  
3. That Rites and Usages, devised or abused either by Heathens or Idolaters, 
That the observation of annual Festivals in memory of Christ or his Apostles, as Christimas, Easter, etc. is Antichristian, superstitions, and unlawful.  may not be lawfully used by Christians in the Service of God.  
4. That it is unlawful or superstitious to kneel at the Holy Communion, in the act of receiving the Sacrament.  
5. That Instrumental Music may not be used in the Service of God, as well as Vocal.  
6. That Episcopacy is Antichristian, or repugnant to the word of God.  
7. That the Presbyterian Discipline is the very Sceptre of Christ's Kingdom, or the order appointed by Christ himself for the perpetual Government of his Church, which ought of all particular Congregations to be inviolably observed unto the world's end.  
8. That it is simply unlawful for a Minister to be possessed of two Benefices.  
9 That Ecclesiastical persons may not meddle in secular affairs, nor can with a good Conscience exercise any Civil office or jurisdiction, although by humane Authority, Law or custom allowed them.  
10. That it is not lawful in preaching God's word, to recite sentences out of the Fathers; much less from the writings of Heathen Writers.  
11. That the Election or consent of the people is of necessity required, either to the ordaining of the Ministers, or to the appointing of them to their particular charges.  
12. Lastly, (which though I find not positively delivered in terminis, nor is the danger thereof so generally observed, as of sundry of the former; yet for that I find it often touched upon in these late Treatises, and conceive it to be an error of no less dangerous consequence than many of the former, I thought meet not to omit it:) That the examples of Christ and of his Apostles ought to be observed of all Christians, as a perpetual Rule binding them to Conformity, even as their Precepts do unto obedience.  
23. Concerning which Positions, I do here in the face of this Congregation take God to witness, who shall judge us all at the last day, that I do verily believe, and in my conscience am persuaded, That all and every of them are the vain and superstitious inventions of men, wholly destitute of all sound warrant from the written word of God, rightly understood and applied: and (till they shall be better proved) ought to be so esteemed of every man that desireth to make Gods Holy Word the rule of his opinions and actions. Many and great are the mischiefs otherwise, that come to the Church and People of God, by the teaching of these and other like groundless Positions: As amongst others, these three following. First, great scandal is hereby given to Atheists, Papists, Separatists, and other the enemies of our Religion; especially to the Papists: who will not only take occasion thence to speak evil of us and of the way of truth and holiness which we profess, but will be themselves also the more confirmed in their own wicked errors, by objecting to us, that since we left them, we cannot tell where to stay. Secondly, many sober and godly men, both Ministers and other who cheerfully submit to the established Laws and Government (as they take themselves by the Law of God bound to do, in things which they believe not to be repugnant to his word) are by this means unworthily exposed to contempt and mis-censure, as if they were time-servers, or inclined to Popery or Superstition at the least. But if they shall farther endeavour in their Sermons or otherwise, to show their just dislike, and to hinder the growth of these unlawful impositions, and to hold the people in their good belief by instructing them better; they shall be sure to be forthwith branded as opposers of the Gospel. As if there were such a spirit of infallibility annexed to some men's Pulpits, as some have said there is to the Pope's Chair, that whatsoever they shall deliver thence must needs be Gospel. Thirdly, hereby many an honest-hearted and well meaning Christian is wonderfully abused; by being misled into Error, Superstition, and disobedience, by having his Conscience brought into bondage in those things, whereunto it was the good pleasure of God to leave him free; and by being disposed to much uncharitableness in judging evil of his Brother, that hath given him no just cause so to do.  
24. Besides these and sundry other mischiefs of dangerous consequence, too long now to repeat: the thing that I am presently to affirm, concerning all and every of the positions aforesaid, and other like them, pertinently to the Text and business in hand, is this, That whosoever shall doctrinally and positively teach any of the same, doth ipso facto become guilty of the Superstition here condemned by our Saviour, and so far forth symbolizeth with the Pharisees in teaching for doctrines the commandments of men. And I doubt not, but there are in the Church of England sundry learned, judicious, and Orthodox Divines, no way suspected of favouring Popery or Popish Innovations that by God's help and the advantage of Truth will be ready to maintain what I now affirm, in a fair, Christian and Scholarlike trial, against whosoever are otherwise minded, whensoever by Authority they shall be thereunto required.  
25. I have now finished what I had to say from this Scripture by way of Application. From the whole premises would arise sundry Inferences, as Corollaries and by way of Use. In the prosecution whereof, had we time for it, I should have occasion to fall upon some things that might be of right good use for the settling of men's judgements and Consciences in a way of Truth and Peace. And truly my aim lay chiefly here, when my thoughts fixed upon this Text. But having enlarged myself so far beyond my first purpose already, I shall only give you a short touch of each of them: and it may be hereafter (as I shall see cause, and as God shall dispose) I may take some other occasion, here or elsewhere to enlarge them further.  
26. The first should be an earnest request to such of my Brethren, as through inconsideratian, zeal against Popery, or profaneness, or any other cause, have been a little too forward and faulty this way. That they would in the fear of God review their own dictates, and (all partiality and selfseeking laid aside) bestow a little pains to examine throughly the soundness of those principles from which they draw their Conclusions: whether they be the very true word of God indeed, or but the fancies and devices of the wit of man. I know how loathly men are induced to suspect themselves to be in an Error: and that it is with our Brethren herein as with other men, may sufficiently appear in this, that few of them will so much as bestow the reading of those Books, that might give them satisfaction. But (beloved) better try your own work yourselves, and if it prove but Hay or Stubble burn it yourselves, by acknowledging your error and retracting it; that you may build better: then let it lie on still, till a sorer fire catch it. Better for any of us all, whether in respect of our errors or sins, to prevent the Lords judging of us, by timely judging 
1 Cor. 11. 32.  ourselves, than to slack the time till his judgement overtake us.  
27. The Second Use should be an Admonition to all my Brethren of the Ministry for the time to come, and that in the Apostles words, 1 Cor. 3. 10. Let every man take heed what he buildeth. St. Paul himself 
1 Cor. 11. 23. & 15. 3. Quod accepisti, non quod excogitasti. Vinc. Lir. cap. 27. Numb. 22. 18.  was very careful this way, not to deliver any thing to the People, but what he had received from the Lord. The Prophets of the Lord still delivered their Messages with this Preface, Haec dicit Dominus. Yea, that wretched Balaam, though a false Prophet, and covetous enough, professed yet that if Balak would give him his house full of▪ Silver and Gold, he neither durst nor would go beyond the word of the Lord to do less or more. There is a great proneness in us all to Idolise our own inventions: Besides much Ignorance, Hypocrisy, and Partiality; any of which may bias us awry. Our Educations may lay such early anticipations upon our judgements; or our Teachers, or the Books we read, or the Society we converse withal, may leave such impressions therein, as may fill them with prejudice, not easily to be removed. The golden mean is a hard thing to hit upon almost in any thing, without some warping toward one of the extremes, either on the right hand or on the left: and without a great deal of wisdom and care seldom shall we seek to shun one extreme, and not run a little too far towards the other, if not quite into it. In all which, and sundry other respects, we may soon fall into gross mistakes and errors, if we do not take the more heed; whilst we suspect no such thing by ourselves, but verily believe that all we do is out of pure zeal for God's Glory, and the love of his truth. We had need of all the piety, and learning, and discretion, and pains, and prayers we have: and all little enough without God's blessing too, (yea, and our own greater care too) to keep us from running into Errors, and from teaching for doctrines the commandments of men.  
28. The Third Use should be for Admonition also, to all the people of God that they be not hasty to believe every Spirit; but to try the Spirits 
1 Joh. 4. 1.  (especially when they see the spirits to disagree and clash one with another, or find otherwise just cause of suspicion;) and that, as the Beraeans did, by the Scriptures. Using withal all good subsidiary helps for the 
Acts 17. 11.  better understanding thereof; especially those two as the principal; the Rule of Right Reason, and the known constant judgement and practice of the Universal Church. That so they may fan away the Chaff from the 
1 Thes. 5. 21. Judas 16. Gal. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Hom. 13. in 2 Cor.  Wheat: and letting go the refuse, hold fast that which is good. To this end every man should especially beware, that he do not suffer himself to be carried away with names; nor to have any man's person either in hatred or admiration: but embrace what is consonant to truth and reason, though judas himself should preach it; and reject what even an Angel from Heaven should teach, if he have no other reason to induce him to believe it, than that he teacheth it.  
29. The Fourth Use should be for Exhortation to the learneder sort of my Brethren, to show their faithfulness, duty, and true hearty affection to God and his Truth and Church, by maintaining the simplicity of the Christian Faith, and asserting the Doctrine of Christian Liberty, against all corrupt mixtures of men's inventions, and against all unlawful impositions of men's Commandments, in any kind whatsoever. If other men be zealous to set up their own errors, shall we be remiss to hold up God's Truth? God having deposited it with us, and committed it to our special trust: how shall we be able to answer it to God and the World, if we suffer it to be stolen out of the hearts of our people by our silence or neglect? Like enough you shall incur blame and censure enough for so doing; as if you sought but yourselves in it by seeking to please those that are in authority in hope to get preferment thereby. But let none of these things discourage you, if you shall not be able by the grace of God in some measure to despise the censures of rash and uncharitable men, so long as you can approve your hearts and actions in the sight of God, and to break through (if need be) far greater trials and discouragements than these; you are not worthy to be called the servants of Christ.  
30. The last Use should be an humble Supplication to those that have in their hands the ordering of the great affairs of Church and State: that they would in their goodness and wisdoms make some speedy and effectual provision, to repress the exorbitant licentiousness of these times, in Printing and Preaching every man what he list to the great dishonour of God, scandal of the Reformed Religion, fomenting of Superstition and Error, and disturbance of the peace both of Church and Commonwealth. Lest if way be still given thereunto, those evil Spirits that this late connivance hath raised, grow so fierce within a while, that it will trouble all the power and wisdom of the Kingdom to conjure them handsomely down again. But certainly, since we find by late experience, what wildness in some of the Lay-people, what petulancy in some of the inferior Clergy, what insolency in some both of the Laity and Clergy, our Land is grown into, since the reins of the Ecclesiastical Government have lain a little slack: we cannot but see, what need we have to desire and pray, that the Ecclesiastical Government and Power may be timely settled in some such moderate and effectual way; as that it may not be either too much abused by them that are to exercise it, nor too much despised by those that must live under it. In the mean time, so long as things hang thus loose and unsettled, I know not better how to represent unto you the present face of the times in some respects, than in the words of the Prophet jeremy, [The Prophets prophesy lies, and the Priests get power into their 
Jer. 5. 31.  hands by their means, and my people love to have it so: And what will you do in the end thereof?  
31. What the end of these insolences will be, God alone knoweth. The increase of Profaneness, Riot, Oppression, and all manner of wickedness on the one side; and the growth of Error, Novelty, and Superstition on the other side: are no good signs onward. The Lord of his great mercy grant a better end thereunto, than either these beginnings or proceedings hitherto portend, or our sins deserve. And the same Lord of his infinite goodness vouchsafe to dispel from us by the light of his Holy Spirit, all blindness and hardness of heart; to purge out of us by the fire of his Holy Spirit all dross of pride and Hypocrisy; to increase in us by the grace of his Holy Spirit the love of Truth and Godliness; to support us by the comforts of his Holy Spirit amidst all our distresses and fears; and to lead us by the guidance of his Holy Spirit along the paths of holiness unto the ports of happiness. And all this for the alone merits sake of his blessed Son and our alone Saviour jesus Christ. To which blessed Father, Son and Holy Spirit, be ascribed by us and the whole Christian Church, all the Kingdom, the Power, and the Glory, from this time forth for evermore.  
Amen. Amen.   

LONDON, Printed for Richard Chiswell. 1686.    

AD MAGISTRATUM.  

The First Sermon.  
At a Public Sessions at Grantham, Lincoln, june the 11th. 1623.  JOB. XXIX. ver. 14, 15, 16, 17. 14. I put on righteousness, and it clothed me: my judgement was a Robe and Diadem. 15. I was eyes to the blind, and feet was I to the lame. 16. I was a Father to the poor; and the cause which I knew not, I searched out. 17. And I broke the jaws of the wicked, and plucked the spoil out of his teeth. 
WHere silence against foul and false imputations may be interpreted 
1.  a 
a Si, cum mihi furta, largitiones— objiciuntur, ego respondere soleo meis— non tam sum existimandus de rebus gestis gloriari, quam de objectis non confiteri. Cic. pro domo sua.  Confession; there the Protestation of a man's own innocency as ever just, and sometimes 
b Mihi de memetipso tam multa dicendi necessitas quaedam imposita est ab illo. Cic. pro Syll.  necessary. When others do us open wrong, it is not now Vanity, but Charity, to do ourselves open right: and whatsoever appearance of folly or vain boasting there is in so doing; they are chargeable with all that compel us thereunto, and not we. (I am become a fool in glorying; but ye have compelled me, 2 Cor. 12. 11.) It was neither pride nor passion in job, but such a compulsion as this, that made him so often in this Book proclaim his own righteousness. Amongst whose many and grievous afflictions, as it is hard to say which was the greatest; so we are sure this was not the least, that he was to wrestle with the unjust and bitter upbraid of unreasonable and incompassionate men. They came to visit him as friends; and as friends they should have comforted him. But sorry friends they were, and 
c Job 16. 2.  miserable comforters: indeed not comforters, but torments; and accusers rather than friends. Seeing Gods hand heavy upon him; for want of better or other proof, they charge him with Hypocrisy. And because they would not seem to deal all in generalities (for against this general accusation of hypocrisy, it was sufficient for him as generally to plead the truth and uprightness of his heart;) they therefore go on more particularly, (but as falsely) and as it were by way of instance, to charge him with Oppression. Thus Eliphaz by name taxeth him: Chap. 22. 6, etc. Thou hast taken a pledge from thy Brother for naught; and hast stripped the naked of their clothing. Thou hast not given water to the weary to drink, and thou hast witholden bread from the hungry. But as for the mighty man, he had the Earth; and the honourable man dwelled in it. Thou hast sent Widows away empty, and the Arms of the Fatherless hast thou broken.  
Being thus shamefully, indeed shamelessly, upbraided to his face, without 
2.  any desert of his, by those men, 
d Etsi ego dignus hac contumelia, at tu indignus qui faceres tamen. Teren.  who (if he had deserved it) should least of all have done it, his 
e Psal. 55 12▪▪ 14.  neighbours and familiar friends; can you blame the good man, if to remove such false aspersions, he do with more than ordinary freedom insist upon his own integrity in this behalf? And that he doth in this Chapter something largely; wherein he declareth how he demeaned himself in the time of his prosperity in the administration of his Magistracy, far otherwise than was laid to his charge. [When the Ear heard me, than it blessed me; and when the eye saw me, it gave witness to me. Because I delivered the poor that cried, and the Fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy.] in the next immediate verses before these. And then he goeth on in the words of my Text, I put on righteousness, etc.  
It seemeth job was a good man, as well as a great: and being good, he 
3.  was by so much the better, by how much he was the greater. Nor was he any Bonus vir, a good man; and yet if but so, his friends had done him much wrong to make him an Hypocrite: but he was Bonus Civis too, a good Commonwealth's man; and therefore his friends did him yet more wrong to make him an Oppressor. Indeed he was neither the one, nor the other. But it is not so useful for us to know what manner of man job was, as to learn from him what manner of men we should be. The grieved Spirit of job indeed at first, uttered these words for his own justification: but the blessed Spirit of God hath since written them for our instruction. To teach us from Iob's example how to use that measure of greatness and power which he hath given us, be it more, be it less, to his glory, and the common good. So that in these words we have to consider, as laid down unto us under the person, and from the example of job, some of the main and principal duties which concern all those that live in any degree of Eminency or Authority, either in Church or Commonwealth; and more especially those that are in the Magistracy, or in any office appertaining to justice..  
And those Duties are four. One, and the first, as a more transcendent 
4.  and fundamental duty: the other three, as accessary helps thereto, or subordinate parts thereof. The first is, a Care and Love, and Zeal of justice. 
1.  A good Magistrate should so make account of the administration of justice, as of his chiefest business; making it his greatest glory and delight, Ver. 14. [I put on righteousness, and it clothed me: my judgement was a robe and a diadem.] The second is a forwardness unto the works of Mercy, and Charity, 
2.  and Compassion. A good Magistrate should have compassion of those that stand in need of his help, and be helpful unto them, ver. 15. and part of 16. [I was eyes to the blind, and feet was I to the lame, I was a father to the poor.] The third is Diligence in Examination. A good Magistrate 
3.  should not be hasty to credit the first tale, or be carried away with light Informations: but he should hear, and examine, and scan and sift matters as narrowly as may be for the finding out of the truth, in the remainder of ver. 16. [And the cause which I knew not, I searched out.] The 
4.  Fourth is Courage and Resolution in executing. A good Magistrate, when he goeth upon sure grounds, should not fear the faces of men, be they never so mighty or many; but without respect of persons execute that which is equal and right even upon the greatest Offender, Ver. 17. [And I broke the jaws of the wicked, and plucked the spoil out of his teeth:] Of these four in their order: of the first first; in these words, I put on righteousness, etc.  
This Metaphor of clothing is much used in the Scriptures in this notion 
5.  as it is applied to the soul, and things appertaining to the soul. In Psalm 109. David useth this imprecation against his enemies; [
f Psal. 109. 29.  Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a Cloak.] And the Prophet Esay speaking of Christ and his Kingdom, and the righteousness thereof, Chap. 11. thus describeth it, [
g Esay 11. 5.  Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.] Likewise in the New Testament, Saint Paul in one place biddeth us 
h Rom. 13. 14.  put on the Lord jesus Christ: in another exhorteth women to 
i 1 Tim. 2. 9, 10.  adorn themselves, instead of broidered hair, and gold, and pearls, and costly array, with shamefacedness and sobriety, and (as becoming women professing godliness) with good works: in a third, furnisheth the spiritual Soldier with 
k Eph. 6. 14, etc.  Shoes, Girdle, Breastplate, Helmet, and all necessary accoutrements from top to toe. In all which, and other places where the like Metaphor is used; it is ever to be understood with allusion to one of the three special ends and uses of Apparel. For we cloth ourselves, either 
1.  first, for necessity, and common decency, to cover our nakedness; or secondly, 
2.  for security, and defence against enemies; or thirdly, for state and solemnity, 
3.  and for distinction of Offices and Degrees. Our Cloaks, and Coats, and ordinary suits, we all wear to cover our nakedness: and these are Indumenta, known by no other, but by the general name of Clothing or Apparel. Soldiers in the wars wear Morions, and Cuirasses, and Targets, and other habiliments for defence: and these are called Arma, Arms or Armour. Kings and Princes wear Crowns and Diadems; inferior Nobles, and Judges, and Magistrates, and Officers, their Robes, and Furs, and Hoods, and other Ornaments fitting to their several Degrees and Offices, for solemnity of state, and as ensigns or marks of those places and stations wherein God hath set them: and these are Infulae, Ornaments or Robes. It is true; justice, and judgement, and every other good virtue and grace is all this unto the soul; serving her both for covert, and for protection, and for ornament: and so stand both for the garments, and for the Armour, and for the Robes of the soul. But here I take it, job alludeth especially to the third use. The propriety of the very words themselves give it so: for he saith he put righteousness and judgement upon him as a Robe and a Diadem; and such things as there are worn, not for necessity, but state. job was certainly a Magistrate, a judge at the least; It is evident from the seventh Verse, and to me it seemeth not improbable that he was a 
l Non dubito quin Iob fuerit Rex. Didac. Stan▪ in Job. 2. 3.  King; though not like such as the Kings of the earth now are (whose dominions are wider, and power more absolute,) yet possible such as in those ancient times, and in those Eastern parts of the World were called Kings, viz. a kind of petty Monarch, and supreme Governor within his own Territories, though perhaps but of one single City with the Suburbs, and some few neighbouring Villages. In the first Chapter it is said that he was 
m Job 1. 3.  the greatest man of all the East: and in this Chapter he saith of himself, that 
n Job 29. 9  When he came in presence, the Princes and the Nobles held their tongues: and that 
o Ibid. ver. 25.  He sat as chief, and dwelled as a King in the Army, and in this verse he speaketh as one that wore a Diadem, or Ornament 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suid. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  proper to Kings. Now Kings, we know, and other Magistrates, place much of their outward glory and state in their Diadems, and Robes, and peculiar Vestments: these things striking a kind of 
q Cultus magnificus addit hominibus authoritatem. Quintil. 8. Inst. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Odyss.  reverence into the Subjects towards their Superior; and adding in the estimation of the people, both glory and honour, and Majesty to the person, and withal pomp and state, and solemnity to the actions of the wearer. By this speech then of putting on justice and judgement as a Robe and Diadem, job showeth that the glory and pride which Kings and Potentates are wont to take in their Crowns, and Sceptres, and Royal Vestments, is not more, than the glory and honour which he 
19 Hoc Priami gestamen erat, cum jura vocatis More dabat populis. Virgil. Aen. 7. See Franc. Pollet. 3. Hist. fori. Rom. 6.  placed in doing justice and judgement. He thought that was true honour, not which reflected from these empty marks and ensigns of Dignity, but which sprang from those virtues, whereof these are but dumb remembrances. If we desire yet more light into the Metaphor, we may borrow some from David, 
r Psal. 109. 16, 17.  Psal. 109. where speaking of the wicked, he saith ver. 17. that he clothed himself with cursing like a garment: and by that he meaneth no other than what he had spoken in the next verse before, plainly and without a Metaphor, His delight was in Cursing. By the Analogy of which place we may not unfitly understand these words of job, as intimating the great love he had unto justice, and the great pleasure and 
s It is joy to the just to do judgement, Prov. 21. 15.  delight he took therein. Join this to the former; and they give us a full meaning. Never ambitious usurper took more pride in his new got Crown or Sceptre, never proud Minion took more pleasure in her new and gorgeous Apparel, than job did true 
t juris & aequitatis quae virum principem ornant, studiosissimus eram. Vatabl. hic.  glory and delight in doing Justice and Judgement. He put on Righteousness, and it clothed him; and judgement was to him what to others a Robe and a Diadem is: honourable and delightful.  
Here then the Magistrate and every Officer of Justice may learn his first 
6.  principle, and (if I may so speak) his Master-Duty, (and let that be the first Observation:) namely, to do justice and judgement with delight, and zeal, and cheerfulness. I call it his Master-duty; because where this is once rightly and sound rooted in the Conscience, the rest will come on easily and of themselves. This must be his primum, and his ultimum; the foremost of his desires, and the utmost of his endeavours, to do Justice and Judgement. He must make it his chiefest business; and yet count it his lightsome Recreation: and make it the first and lowest step of his care; and yet withal count it the last and highest rise of his honour. The first thing we do in the morning before we either eat or drink, or buckle about any worldly business, is to put our clothes about us: we say, we are not ready till we have done that. Even thus should every good Magistrate do: before his private, he should think of the public Affairs; and not count himself ready to go about his own profits, his shop, his ship, his lands, his reckonings, much less about his vain Pleasures, his jades, his curs, his kites, his any thing else, till first with job, he had put on righteousness as a garment, and clothed himself with judgement as with a Robe and a Diadem.  
Nor let any man think his affection to justice to have been singular in 
7.  job: much less impute it to simplicity in him. For behold another like affectioned; and he a greater, and I may say too a wiser than job, for God himself hath witnessed of him, that for 
t 3 Kings 3. 12.  wisdom there was never his like before him, nor should come after him, Solomon the King. Who so much manifested his love and affection to justice and judgement, that when God put him to his choice to ask what he would, and he should have it; he asked 
u 3 Kings 3. 5-11.  not long life, or riches, or victory, or any other thing, but only Wisdom; and that in this kind, Prudentiam regitivam, Wisdom 
x Ibid. ver. 9 to discern judgement, ver. 11.  to discern between good and bad, that he might go in and out before the people with skill, and rule them prudently with all his might in righteousness and equity: And the Text saith, 
y Ibid ver▪ 10.  The speech pleased the Lord, that Solomon had asked this thing. Magistrates should subscribe to Solomon's judgement, who is wiser than the wisest of them: and yet for farther conviction, behold a wiser than Solomon is here, even jesus Christ the righteous, the God of Solomon, and the Saviour of Solomon, 
z Col. 2. 3.  in whom are hidden all the treasures of wisdom and knowledge. Of whom David having said in Psal. 45. that the Sceptre of his kingdom is a righteous Sceptre, he proceedeth immediately to show, wherein especially consisted the righteousness of the Sceptre of his Kingdom: Not so much in doing righteousness, and punishing iniquity, (though that also,) as in loving righteousness, and hating iniquity. [
a Psal. 45. 6, 7.  The Sceptre of thy Kingdom is a righteous Sceptre: thou hast loved righteousness, and hated iniquity; therefore God, etc.] and you heard already out of the Eleventh of Esay, that 
b Esay 11. 5.  righteousness was the girdle of his loins, and faithfulness the girdle of his reins. Magistrates from the examples of job, of Solomon, of jesus Christ himself, should learn to make justice and judgement their greatest both glory and delight.  
To bad things Examples will draw us on fast enough; without, yea, 
8.  many times against Reason: but in good things, it is well if Examples, and Reasons together, can any thing at all prevail with us. And here if Reason may rule us; surely good Reason there is we should be thus affectioned to justice, as hath been said: whether we respect the thing itself, or God, or ourselves or others. The thing itself, justice both in the common 
1.  consideration of it, as it is a virtue, is, as every other virtue is, honourable and lovely, and to be desired for its own sake: and in the special nature of it, as it is Justice, is a virtue so necessary and profitable to humane society, and withal so 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Et●. Nicom. 3. ex Theogn.  comprehensive of all other virtues, as that those men who labour to pervert it do yet honour it, and even those men 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philop. in Prior. Arist.  who themselves will not use it, cannot yet but love it, at leastwise commend it in others. judgement, Mercy and Faithfulness our Saviour Christ reckoneth as the 
e Matt. 23. 23.  weightiest matters of the Law, Matt. 23. And 
f Prov. 24. 26.  every man (saith Solomon, Prov. 24.) will kiss his lips that giveth a right answer: that is, Every man will love and honour him that loveth and honoureth justice.. Ought you to delight in any thing more than Virtue; or in any Virtue more than the best? and such is justice.. Again, by due administration of justice and judgement God is much glorified. Glorified in the encouragement of 
2.  his servants; when for well-doing they are rewarded: glorified in the destruction of the wicked, when for offending they are punished: glorified in the increase, and in the Peace and Prosperity of his Kingdom, which hereby is both preserved and enlarged: glorified in the expression and imitation of his infinite perfections, when they who are his Ministers and Deputies for this very thing, for the execution of justice, do labour to resemble him, whose Ministers and Deputies they are, in this very thing, in being just, even as he is just. Ought you not to count it your greatest glory to seek His? And can you do that more readily and effectually, than 
3.  by doing justice and judgement? And as for ourselves; What 
g Quid est suavius quam bene rem gerere beno publico? Plaut. in Capt. 3. 2.  comfort will it be to our Souls, when they can witness with us that we have even set ourselves to do good, in those Callings wherein God hath set us? Every man that hath a Calling, must 
h Rom. 12. 7.  wait thereon, and do the duties belonging thereto, at his peril: and it will be much for his ease to be lightsome and cheerful therein. So shall he make of a 
i Faxis ut libea● quod est necesse.  Necessity a Virtue; and do that with pleasure, which he must do howsoever, or answer for the neglect: 
Auson. in Sent. Periand.  whereas otherwise, his Calling will be a continual burden and weariness unto him, and make his whole life no better nor other than a long and lasting affliction. And besides, we much deceive ourselves, if we think our own private good to be severed from the public; and so neglect the public Employments to follow our own private affairs. For the private is not distinguished from the public; but 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. de venatione, apud Stobaeum.  included in it: and no man knoweth what mischiefs unawares he prepareth for his private estate in the end; whilst thinking to provide well enough for himself, he cherisheth in the mean time, or suffereth abuses in the public. Ought we not by making justice and judgement our glory and delight, to reap the comfort of it in our Consciences, to 
l Quapropter edulcorare convenit vitam. Cn. Marius in Mimiambis. apud A. Gell. 15. 25.  sweeten the miseries and travails of our Lives and Callings, and to secure our private in the common safety: rather than by or not doing justice, or doing it heavily and heartlesly, wound our own Consciences, make the Afflictions of this life yet more afflictive, and in the decay of the public, insensibly promote the ruin of our private state and prosperity? And lastly, if we respect others; what can be more glorious for us, than by our zeal and forwardness, first to shame, and then to quicken up the backwardness of others; that with joynt-hearts and hands they and we together may aim at the 
4.  peace and prosperity, and good of the Commonwealth? It is not easy to say what manifold benefits redound to the Commonwealth from the due execution of justice: or from the slacking thereof, what a world of mischiefs! How honourable are we and glorious, if by our zeal we have been the happy instruments of those so many, so great benefits? How inglorious and vile, if by our negligence we have made ourselves guilty of these so many, so great mischiefs! if we neglect justice, we countenance disorders, which by Justice are repressed; we disarm innocency, which by Justice is protected; we banish Peace, which by Justice is maintained; we are Traitors to the King and his Throne, which by Justice are 
m Prov. 16. 12.  Established; we pull upon us Gods Plagues and judgements, which by Justice are averted. Ought we not much rather by our forwardness in doing Justice to repress disorders, protect innocency, maintain peace, secure the King and State, and turn away God's judgements from ourselves and others? See now if we have not reason to love Justice and Judgement, and to make it our delight; to put Righteousness upon us, and to clothe us with judgement as with a Robe and a Diadem: being a thing in itself so excellent; and being from it there redoundeth so much glory to God, to ourselves so much comfort, and so much benefit unto others. The Inferences of use from this first Duty, as also from the rest, I omit for the present: reserving them all to the latter end: partly, because I would handle them all together; partly also, and especially, for that I desire to leave them fresh in your memory, when you depart the Congregation. And therefore without farther ado, I proceed forth with to the next duty, contained in these words, [I was eyes to the blind, and feet was I to the lame; I was a father to the poor.]  
Wherein job declareth his own readiness in his Place and Calling to be 
9  helpful to those that were any way distressed, or stood in need of him, by affording them such supply to his power, as their several necessities required. And like him should every Magistrate be in this also; which I propose as the second Duty of the good Magistrate: he must be forward to 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl.  succour those that are distressed and oppressed; and to help and relieve them to his power. men's necessities are many, and of great variety: but most of them spring from one of these two defects, ignorance, or want of skill; and impotence, or want of power: here signified by Blindness, and Lameness. The blind man perhaps hath his limbs and strength to walk in the way, if he could see it: but because he wanteth his Eyes, he can neither find the right way, nor spy the rubs that are in it; and therefore he must either sit still, or put himself upon the necessity of a double hazard, of stumbling, and of going wrong. The lame man perhaps hath his Eyes and sight perfect, and knoweth which way he should go, and seeth it well enough; but because he wanteth his limbs, he is not able to stir a foot forward; and therefore he must have patience perforce, and be content to sit still, because he cannot go withal. Both the one and the other may perish, unless some good body help them: and become a Guide to the blind, a Staff to the lame; leading the one, and supporting the other. Abroad in the World there are many; in every Society, Corporation, and Congregation, there are some of both sorts: some Blind, some Lame. Some that stand in need of Counsel, and Advice, and Direction; as the Blind: others that stand in need of Help, and assistance, and support; as the Lame. If there be any other besides these, whose case deserveth pity, in what kind soever it be; the word Poor comprehendeth him, and maketh him a fit object for the care and compassion of the Magistrate. To each of these the Magistrate must be a succourer to his power. He must be, as here job was, an Eye to the blind, 
o Lyran. hic.  ignorantem dirigendo; by giving sound and honest counsel the best he can to them that are simple, or might without his help be easily overseen. And he must be, as here job was, feet to the lame, impotentem adjuvando; by giving countenance and assistance in just and honest Causes the best he can to them that are of meaner ability or might without his help be easily overborne. If there be either of these, or any other defect, which standeth in need of a supply in any other man; he must be, as here job was, a 
p See Syrac. 4. 10.  Father to the poor, indigentem sublevando; 
10.  by giving convenient safety and protection the best he can to them that are destitute of help, and fly unto him as to a Sanctuary for shelter and for refuge in any misery, grievance, or distress. Upon these he must both have compassion inwardly, and he must show it too outwardly; Affectu, and Effectu; pitying them in his heart, and helping them with his hand. It is not enough for him to see the Blind, and the Lame, and the Poor, and to be sorry for them: but his compassion must be real. He must lend his Eyes to the Blind to direct them; and he must lend his feet to the Lame to support them; and he must pity the Poor as a father doth his children, so pity them, that he do something for them.  
Princes, and judges, and Magistrates were not 
q Non mihi sed populo. Ae. Adrianus Imp.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. in Epist. ad Alex.  ordained altogether, nor yet so much for their own sakes, that they might have over whom to bear rule and to 
r Ita magnae vires gloriae decorique sunt, si illis salutaris potentia est. Nam pestifera vis est, valere ad noc●ndum. Seneca 1. de clem. 3.  domineer at pleasure; as for the people's sakes, that the people might have to whom to resort, and upon whom to depend for help and succour, and relief in their necessities. And they ought to remember, that for this end God hath endued them with that power which others want; that they might by their power help them to right, who have not power to right themselves. [
s Senec. in Medea, 2. 2.  Hoc reges habent magnificum & ingens, etc. Prodesse miseris, supplices fido lare protegere, etc.] This is the very thing wherein the Pre-eminence of Princes, and Magistrates, and great ones, above the ordinary sort singularly consisteth, and wherein specially they have the advantage, and whereby they hold the title of 
t Psal. 82. 6. Hoc tecum commune This, quod utrique rogati Supplicicibus vestris ferre soletis opem. Ovid. 2. de Ponto. 9  Gods, that they are able to do good, and to help the distressed, more than others are. For which ability how they have used it, they stand accountable to him from whom they have received it: and woe unto them if the Accounts they bring in be not in some reasonable proportion answerable to the Receipts, 
u Wisd. 6. 6.  Potentes▪ potenter: into whose hand 
x Luk. 12. 48.  much hath been given, from their hands much will be required; and the mighty ones, if they have not done a mighty deal of good withal, shall be mightily tormented. And as they have received power from God; so they do receive honours, and service, and tributes from their people for the maintenance of that power: and these as wages by Gods righteous Ordinance for their care and pains for the people's good. God hath imprinted in the natural Conscience of every man notions of fear, and honour, and reverence, and obedience, and subjection, and contribution, and other Duties to be performed towards Kings and Magistrate, and other Superiors, 
y Rom. 13. 5.  not only for wrath, but also for conscience sake: and all this for the maintenance of that power in them, by the right use whereof themselves are again maintained. Now the same Conscience which bindeth us who are under Authority, to the performance; bindeth you who are in Authority to the requital, of these Duties: I say, the same Conscience, though not the same Wrath: for here is the difference: Both Wrath and Conscience bind us to our duties; so that if we withdraw our subjection, we both wound our own Consciences, and incur your just Wrath: but only Conscience bindeth you to yours, and not Wrath: so that if ye withdraw your help, we may not use wrath, but must suffer it with patience, and permit all to the judgements of your own Consciences, and of God the Judge of all men's Consciences. But yet still in Conscience the obligation lieth equally upon you and us: As we are bound to give you honour, so are you to give us safety; as we to fear you, so you to help us; as we to fight for you, so you to care for us; as we to pay you tribute, so you to do us right. For, 
z Rom. 13. 6.  For this cause pay we tribute and other duties, unto you who are Gods Ministers; even because you ought to be attending continually upon this very thing, to approve yourselves as 
a Rom. 13. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 22. 25.  the Ministers of God to us for good. Oh that we could all, superiors and inferiors, both one and other, remember what we owed to each other; and by mutual striving to pay it to the utmost, so endeavour ourselves to 
b Rom. 13. 8.  fulfil the Law of God? But in the mean time, we are still injurious▪ if either we withdraw our subjection, or you your help; if either we cast off the duty of Children, or you the care of Fathers. Time was, when judges, and Nobles, and Princes delighted to be called by the name of Fathers. The Philistines called their King by a peculiar appellative, 
c Gen. 2●. 2. & 26. ●. & Psal. 34. in titulo.  Abimelech; as who say, The King my Father. In 
d— sed Roma parentem, Roma patrem patriae Ciceronem libera dixit. Juven. satire 8.— patrem patriae appellavimus, ut s●iret da●am sibi potestatem patriam; quae est, temperatissima, liberis consulens, suáque post illos ponens. Senec. 1. de Clem. 14.  Rome the Senators were of old time called Patres, Fathers: and it was afterwards accounted among the Romans the greatest title of honour that could be bestowed upon their Consuls, Generals, Emperors, or whosoever had deserved best of the Commonwealth, to have this addition to the rest of his stile, Pater Patriae, a Father to his Country. Naaman's servants in 4 King. 5. 13. call him Father, 
e 4 King. 5. 13.  My Father, if the Prophet had commanded thee, etc. And on the other side, David the King speaketh unto his Subjects, as a Father to his Children in Psal. 34. 
f Psal. 34. 11.  Come ye children, etc. and Solomon in the Proverbs every where, My Son: even as job here accounteth himself a Father to the poor. Certainly to show that some of these had, and that all good Kings and Governors should have, a 
g Ut eos quasi filios cerneret per amorem, quibus pater pr●erat per protectionem. Gloss. interlin. hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Philo, de create. Principis.  fatherly care over, and bear a fatherly affection unto those that are under them.  
All which yet, seeing it is intended to be done in bonum universitatis, must be so understood as that it may stand cum bono universitatis, with equity and justice, and with the common good. For 
h Prov. 3. 3. Matth 23. 23. Non auferat veritas misericordiam, nec misericordia impediat veritatem. August. sent. 110. apud Prosperum.  Mercy and justice must go together, and help to temper the one the other. The Magistrate and Governor must be a Father to the poor, to protect him from injuries, 
II.  and to relieve his necessities; but not to maintain him in idleness. All that the Father oweth to the Child is not love and maintenance: he oweth him too Education; and he oweth him Correction. A Father may love his Child too fond, and make him a Wanton; he may maintain him too highly, and make him a Prodigal: but he must give him nurture too, as well as maintenance: lest he be better fed than taught; and correct him too, as well as love him; lest he bring him most grief when he should reap most comfort from him. Such a fatherly care ought the civil Magistrate to have over the poor. He must carefully defend them from wrongs and oppressions: he must providently take order for their convenient relief and maintenance: But that is not all; he must as well make provision to set them on work, and see that they follow it; and he must give them sharp Correction when they grow idle, stubborn, dissolute, or any way out of order. This he should do, and not leave the other undone. There is not any speech more frequent in the mouths of Beggars and Wanderers, wherewith the Country now swarmeth, than that men would be good to the poor: and yet scarce any thing so much mistaken as that speech in both the terms of it: most men neither understanding aright who are the poor, nor yet what it is to be good to them. Not he only is good to the poor that delivereth him when he is oppressed: nor is he only good to the poor, that relieveth him when he is distressed: but he also is good to the poor, that punisheth him when he is idle. He is good to the poor, that helpeth him when he wanteth: and he is no less good to the poor, that whippeth him when he deserveth. This is indeed to be good to the poor; to give him that Alms first which he wanteth most; if he be hungry, it is Alms to feed him; but if he be idle and untoward, it is 
i Non solum qu● dat esurienti cibum, sitienti potum— verùm etiam & qui emendat verbere in quem potestas datur, vel coercet aliquâ disciplinâ in eo quod corripit, & aliquâ emendatoriâ poenâ plectit, eleemosynam dat, quia misericordiam praestat. Aug. in Euchir. c. 72.  Alms to whip him. This is to be good to the poor: But who then are the poor we should be good to, as they interpret goodness? Saint Paul would have 
k 1 Tim. ●. 3.  Widows honoured; but yet those that are Widows indeed: so it is meet the poor should be relieved, but yet those that are poor indeed. Not every one that begs is poor; not every one that wanteth is poor, not every one that is poor is poor indeed. They are the poor, whom we private men in Charity, and you that are Magistrates in justice stand bound to relieve, who are old, or impotent, or unable to work; or in these hard and depopulating times are willing, but cannot be set on work; or have a greater charge upon them than can be maintained by their work. These, and such as these, are the poor indeed: let us all be good to such as these. Be we that are private men as brethren to these poor ones, and show them mercy: be you that are Magistrates as Fathers to these poor ones, and do them justice: But as for those idle stubborn professed wanderers, that can and may, and will not work, and under the name and habit of poverty rob the poor indeed of our Alms and their Maintenance: let us harden our hearts against them, and not give them; do you execute the severity of the Law upon them, and not spare them. It is Saint Paul's Order; nay, it is the Ordinance of the Holy Ghost, and we should all put to our helping hands to see it kept, 
l 2 Thes. 3. 10.  He that will not labour, let him not eat. These Ulcers and Drones of the Commonwealth are ill worthy of any honest man's Alms, of any good Magistrate's protection. Hitherto of the Magistrates second Duty, with the reasons and extent thereof, I was eyes to the blind, and feet was I to the lame: I was a Father to the poor. Followeth next the third Duty, in these words, The cause which I knew not, I searched out. 
12.   
Of which words some frame the Coherence with the former, as if job had meant to clear his Mercy to the poor from suspicion of partiality and injustice: and as if he had said, I was a Father indeed to the poor; pitiful and merciful to him; and ready to show him any lawful favour: but yet not so, as 
m Ne crederetur quod faveret eis nimis in praejudicium justitiae; subditur (& causam) Lyran. hic.  in pity to him, to forget or pervert justice. I was ever careful before I would either speak or do for him, to be first assured his cause was right and good: for that purpose, if it were doubtful, 
n Ne forte motu pietatis indiscretae condescenderem ei in praejudicium justitiae. Lyran. hic.  I searched it out, and examined it, before I would countenance either him or it. Certainly, thus to do is agreeable to the rule of justice; yea and of Mercy too: for it is one Rule in showing Mercy, that it be ever done salvis pietate & justitiâ, without prejudice done to piety and justice. And as to this particular, the commandment of God is express for it in Exod. 23. 
o Exod. 23. 3.  Thou shalt not countenance no not a poor man in his cause. Now if we should thus understand the coherence of the words; the special duty which Magistrates should hence learn, would be indifferency: in the administration of Justice not to make difference of rich or poor, far or near, friend or foe, one or other; but to consider only and barely the equity and right of the cause, without any respect of persons, or partial inclination this way or that way. 
13.   
This is a very necessary duty indeed in a Magistrate of Justice; and I deny not but it may be gathered without any violence from these very words of my Text: though to my apprehension not so much by way of immediate observation from the necessity of any such coherence; as by way of consequence from the words themselves otherwise. For what need all that care, and pains, and diligence in searching out the cause, if the condition of the person might overrule the cause after all that search; and were not the judgement to be given merely according to the goodness or badness of the cause, without respect had to the person? But the special duty, which these words seem most naturally and immediately to impose upon the Magistrate, (and let that be the third Observation) is diligence, and patience, and care to hear, and examine, and inquire into the truth of things; and into the equity of men's causes. As the Physician, before he prescribe receipt or diet to his patient, will first feel the pulse, and view the urine, and observe the temper and changes in the body, and be inquisitive how the disease began, and when, and what sits it hath, and where and in what manner it holdeth him, and inform himself every other way as fully as he can in the true state of his body, that so he may proportion the remedies accordingly without error: so ought every Magistrate, in causes of Justice, before he pronounce sentence, or give his determination, whether in matters 
p Omnia judicia aut distrahendarum controversiarum, aut puniendorum maleficiorum causà reperta sunt. Cic. pro Cecin.  judicial or criminal, to hear both parties with equal patience, to examine witnesses and other evidences advisedly and throughly, to consider and wisely lay together all Allegations and Circumstances, to put in queries and doubts upon the by, and use all possible expedient means for the bolting out of the truth; that so he may do that which is equal and right without error.  
A duty not without both Precept and Precedent in holy Scripture. Moses 
14.  prescribeth it in Deut. 17. in the case of Idolatry, 
q Deut. 17. 2, etc. See also Deut. 13. 14.  If there be found among you one that hath done thus or thus, etc. And it be told thee, and thou hast heard of it, and inquired diligently, and behold it to be true, and the thing certain that such abomination is wrought in Israel, Then thou shalt bring forth that man, etc. The offender must be stoned to death, and no eye pity him: but it must be done orderly, and in a legal course; not upon a bare hear-say, but upon diligent examination and inquisition, and upon such full evidence given in, as may render the fact certain, so far as such cases ordinarily are capable of 
r— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 2. Ethic. 1.  certainty. And the like is again ordered in Deut. 19 in the case of false witness, 
s Deut. 19 17, etc.  Both the men, between whom the controversy is, shall stand before the judges, and the judges shall make diligent inquisition, etc. And in 
t Judg. 19 30.  judg. 19 in the wronged Levites case, whose Concubine was abused to death at Gibeah; the Tribes of Israel stirred up one another to do justice upon the inhabitants thereof; and the method they proposed was this, first to consider and consult of it, and then to give their opinions. But the most famous example in this kind is that of King Solomon in 3 Kings 3. in the difficult case of the 
u 3 Kings 3. 16.▪ 28.  two Mothers: Either of them challenged the living Child with a like eagerness; either of them accused other of the same wrong, and with the same allegations: neither was there witness or other evidence on either part to give light unto the matter: yet Solomon by that wisdom which he had obtained from God found a means to search out the truth in this difficulty, by making as if he would cut the child into halfs, and give either of them one half; at the mentioning whereof the compassion of the right mother betrayed the falsehood of her clamorous competitor. And we read in the Apocryphal Story of Susanna, how Daniel by (x) examining 
u Dan. 13. 16.  the two Elders, severally and apart, found them to differ in one circumstance of their relation, and thereby discovered the whole accusation to be false. judges for this reason were anciently called Cognitores, and in approved Authors 
y Si judicas, cognosce. Sen. in Med. 2.  Cognoscere is as much as to do the office of a Judge: to teach judges, that one chief point of there care should be to know the Truth. For if of private men, and in things of ordinary discourse, that of Solomon be true, 
z Prov. 18. 13. See Syrac. 11. 7, 8.  He that answereth a matter before he heareth it, it is folly and shame unto him; certainly much more is it true of public Magistrates, and in matters of Justice and Judgement: by how much both the men are of better note, and the things of greater moment. But in difficult and intricate businesses, covered with darkness and obscurity, and perplexed with many windings and turnings, and cunning and crafty conveyances, to find a fair issue out, and to spy light at a narrow hole, and by wisdom and diligence to rip up a foul matter, and search a cause to the bottom, and make a discovery of all: is a thing worthy the labour, and a thing that will add to the honour, I say not only of inferior governor's, but even of the Supreme Magistrate, the King. 
a Prov. 25. 2.  It is the glory of God to conceal a thing; but the honour of Kings, is to search out the matter. 
15.   
To understand the necessity of this duty; consider, First, that as sometimes 
1.  Democritus said, the truth lieth 
b Cic. 1. Acad. quaest. in fine. Involuta veritas in alto latet. en. 7. de benefic. 1.  in profundo, and in abdito, dark and deep as in the bottom of a pit; and it will ask some time, yea and cunning too, to find it out and to bring it to light. Secondly, that through favour, faction, envy, greediness, ambition, and otherwise, innocency itself is often laden with false accusations: You may observe in the Scriptures how 
c 3 Kings 21. 13.  Naboth, 
2.  
d Jer. 37. 13.  jeremy, 
e Acts 24. 5. & 25. 7.  S. Paul, and others; and you may see by too much experience in these wretched times, how many men of fair and honest conversation have been accused and troubled without cause: which if the Magistrate by diligent inquisition do not either prevent or help to the utmost of his endeavour, he may soon unawares wrap himself in the guilt of innocent 
3.  blood. Thirdly, that informations are for the most part partial, every man making the best of his own tale: and he cannot but often 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. apnd Stob. Ser. 44.  err in judgement, that is easily carried away with the first tale, and doth not suspend till he have heard both parties alike. Herein 
g 2 Sam. 16. 34.  David failed, when upon Ziba's false information he passed a hasty and injurious decree against Mephibosheth. Solomon saith, 
h Prov. 18. 17.  He that is first in his own tale seemeth righteous; but then his neighbour cometh and searcheth him out, Prov. 18. as we say commonly, One tale is good, till another be told. Fourthly, that if in all other things hastiness and precipitancy be hurtful, then especially 
4.  matters of justice would not be huddled up hand over head, but handled with mature 
i Take head what you do, 2 Chr. 19 5.  deliberation, and just diligent disquisition. 
k Senec. lib. 2. de ira, cap. 23.  Cunctari judicantem decet; imo oportet, saith Seneca: he that is to judge, it is fit he should, nay it is necessary he should proceed with convenient leisure. Who judgeth otherwise, and without this due search, he doth not judge, but guess. The good Magistrate had need of patience to hear, and of diligence to search, and of prudence to search out, whatsoever may make for the discovery of the truth in an intricate and difficult cause. The cause which I knew not, I searched out. That is the Magistrates third duty. There yet remaineth a fourth in these words, I broke the jaws of the wicked, and plucked the spoil out of his teeth.  
Wherein job alludeth to ravenous and savage beasts; beasts of prey, that 
16.  lie in wait for the smaller cattle, and when they once catch them in their paws, fasten their teeth upon them, and tear them in pieces and devour them. Such▪ Lions, and Wolf's, and Bears, and Tigers, are the greedy 
l Quipote plus urget: pisces ut saepe minutos magnus comest, ut aves enecat accipeter. Varro in Margopoli.— factus praeda majori minor. Sen. in Hippol. act. 2.  great ones of this world, who are ever ravening after the estates and the livelihoods of their meaner neighbours, snatching, and biting, and devouring, and at length eating them up and consuming them. job here speaketh of Dentes and Molares; Teeth and jaws: and he meaneth the same thing by both, Power abused to oppression. But if any will be so curiously subtle, as to distinguish them, thus he may do it. Dentes, they are the long 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acuere.  sharp teeth, the fore teeth; 
n Psal. 37. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 2. Phys. tex. 76.  Dentes eorum arma & sagittae, saith David, Their teeth are spears and arrows. Molares à molendo; so called from grinding; they are the great double teeth, the jaw-teeths. Those are the Biters, these the Grinders: these and those together Oppressors of all sorts, Usurers, and prouling Officers, and sly Merchants, and errand Informers, and such kind of Extortioners as sell time, and truck for expedition, and snatch and catch at petty advantages; these use their teeth most, these are Biters. The first, I know not whether or no the worst sort of them, in the holy Hebrew tongue hath his name from biting. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naschack, that is to bite; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nescheck, that is Usury. Besides these Biters they are Grinders too; men whose teeth are Lapides Molares, as the over and neither millstone: depopulators, and racking Landlords, and such great ones, as by heavy pressures and burdens, and sore bargains break the backs of those they deal withal. Those first by little and little 
o Esay 3. 15.  grind the faces of the poor, as small as dust and powder; and when they have done, at length 
p Psal. 14. 4.  eat them up one after another, as it were bread: as the Holy Ghost hath painted them out under those very phrases. Now how the Magistrate should deal with those grinders and biters, job here teacheth him: he should break their jaws, and pluck the spoil out of their teeth: that is, quell and crush the mighty Oppressor, and 
q Eripite nos ex fancibus eorum, quoram crudelit as, etc. Cra●●. apud. Cic. 1. de O. ratore.  deliver the oppressed from his injuries. For, to break the jaw, or the cheek bone, or the teeth, is in Scripture phrase as much as to abate the pride, and suppress the power, and curb the insolency of those that use their might to overbear right. So David saith in the third Psalm, that God had saved him by 
r Psal. 3. 7.  smiting his enemies upon the cheek bone, and breaking the teeth of the ungodly. And in Psalm 58. he desireth God to 
s Psal. 58. 6. See also Prov. 30. 14. & Joel 1. 6.  break the teeth of the wicked in their mouths, and to break out the great teeth of those young Lions. In which place it is observable, that, as job here, he speaketh both of Dentes and Molares, teeth and great teeth: and those wicked great ones, according as job also here alludeth, he expressly compareth unto young Lions; lusty and strong and greedy after the prey.  
Now to the doing of this, to the breaking of the jaws of the wicked, and 
17.  plucking the spoil out of his teeth; there is required a stout heart, and an undaunted 
t See Syrac. 4. 9  Courage, not fearing the faces of men, should their faces be as the faces of Lions and their visages never so terrible. And this is the good Magistrate's last Duty in my Text; without fear to execute justice boldly upon the stoutest offender, and so to curb the power of great and wicked men, that the poor may live in peace, and keep their own by them. It was one part of Iethroes Character of a good Magistrate in Exod. 18. that he should be 
u Exod. 18. 21.  a man of courage. And it was not for nothing that every 
x 3 King. 10. 20.  step up Solomon's Throne for judgement was supported with Lions: to teach Kings and all Magistrates, that a Lion like courage and resolution is necessary for all those that sit upon the Throne or Bench for Justice and for Judgement. When 
y 1 Sam. 17. 34, etc.  David kept his Father's sheep, and there came a Lion and a Bear, and took a Lamb out of the flock; he went out after the Lion and smote him, and took the Lamb out of his Mouth, and when the Lion rose against him, he took him by the beard, and smote him again, and slew him: and so he did with the Bear also. Every Magistrate is a kind of 
z Esay 44. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saepe apud Homer.  shepherd: and the people they are his flock. He must do that then in the behalf of his flock, that David did. Those that begin to make a spoil; though but of the poorest Lamb of the flock, be they as terrible as the Lion and the Bear, he must after them, and smite them, and pluck the spoil out of their teeth: and though they show their spleen, and turn again at it, yet he must not shrink for that; but rather take fresh courage, and to them again, and take them by the beard, and shake them, and never leave them till he have brought them under, and broken their jaws, and in spite of their teeth made them past biting or grinding again in haste. He is a bare 
a John 10. 12.  hireling, and not worthy the name of a Shepherd, who when he seeth the Wolf coming, thrusteth his head in abush, and leaveth the poor cattle to the spoil. The good Magistrate must put on his resolution, to go on in this course, and without fear of one or other to do justice upon whosoever dareth do injustice, and to suppress oppression even in the greatest.  
A resolution necessary; whether we consider the Law, the Magistrate, 
18.  or the offender. Necessary, First, in respect of the Laws: which, as all experience showeth, are far better unmade, than unkept. 
b Horat. 3. Od. 24.  Quid vanae sine moribus leges proficiunt? The life of the Law is the Execution; without which the Law is but a dead letter: of less use and regard than scarecrows are in the cornfields; whereof the birds are a little afraid at the first, but anon after a little use they grow so bold with them, as to sit upon their heads and defile them. We see the experience hereof but too much, in the too much suffered insolency of two sorts of people, [than against whom never were Laws either better made, or worse executed] Rogues and Recusants. Now we know the Laws are general in their intents, and include as well the great as the small. The Magistrate therefore who is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 5. Ethic. 7.  Lex loquens, and whose duty it is to see the Laws executed, must proceed as generally, and punish transgressors of the Laws, the great as well as the small. It is an old complaint, yet groweth out of date but slowly; that, Laws are like 
d Anach arsi, apud Plutarch. in Solone: nonn u●i Zaleuco tribuunt.  Cobwebs, wherein the smaller flies are caught, but great ones break through. Surely, Laws should not be such; good Laws are; not such of themselves; they do or should intend an 
e Ind latae leges, ne fortior omnia posset. Ovid. 3. Fast.  universal reformation: it is the abuse of bad men, together with the baseness or cowardice of sordid or sluggish Magistrates, that maketh them such. And I verily persuade myself, there is no one thing that maketh good Laws so much contemned, even by mean ones too at the last, as the not executing them upon the great ones in the mean time. Let a Magistrate but take to himself that courage which he should do, and now and then make a great man an example of justice; he shall find that a few such examples will breathe more life into the Laws, and strike more awe into the people, than the punishment of an hundred underlings and inferior persons.  
Again, in respect of the Magistrate himself, this courage and resolution 
19  is necessary; for the maintenance of that dignity and respect which is due to him in his place and calling. Which he cannot more shamefully betray, than by fearing the faces of men. Imagine you saw a goodly tall fellow, tricked up with feathers and ribbons, and a glittering sword in his hand, enter the lists like a Champion, and challenge all comers: by and by steppeth in another man perhaps much of his own size, but without either sword or staff, and doth but show his teeth and stare upon him: whereat my gay Champion first trembleth, and anon for very fear letteth his sword fall, and shrinketh himself into the crowd. Think what a ridiculous sight this would be: and just such another thing as this, is a fearful Magistrate. He is adorned with 
f Considera qualia de te praestes, qui tantâ authoritate subveheris. Cassiod. 6. Epist. 15.  Robes, the marks and ensigns of his power. God hath armed him with a 
g Rom. 13. 4.  sword; indeed as well to put courage into his heart, as awe into the people. And thus adorned and armed, he standeth in the eye of the World, and as it were upon the stage; and raiseth an expectation of himself, as if sure this man would do something: his very appearance threateneth destruction to whosoever dareth come within his reach. Now if after all this braving, he should be out-dared with big looks and bug words of those that could do him no harm: how justly should he draw upon himself scorn and contempt, 
h Horat. de art Poet.  parturiunt montes! 
i Prov. 17. 16.  Wherefore is there a price, saith Solomon of the sluggard, in the hands of a fool to buy Wisdom, and he hath no heart? So, wheréfore is there a Sword, may we say of the fearful Magistrate, in the hands of a Coward to do justice, and he hath no heart? You that are Magistrates, remember the promise God hath made you, and the Title he hath given you. You have an honourable promise; [
k 2▪ Chro. 19 6.  GOD will be with you in the cause and in the judgement, 2 Chronicles 19] If God be with you, what need you fear who shall be against you? You have an honourable Tittle too [
l Psal. 82. 6.  I have said, ye are Gods, Psalm 82.] If you be Gods, why should you fear the faces of men? This is God's fashion: he 
m 1 Pet. 5. 5.  giveth grace to the humble, but he resisteth the proud; he 
n Luke 1. 52.  exalteth the meek and lowly, but he putteth the Mighty out of their seats. If you will deal answerably to that high name he hath put upon you, and be indeed as Gods; follow the example of God: lift up the poor oppressed out of the mire, and tumble down the confidence of the mighty and proud oppressor; when you 
o Psal. 75. 2. 4.  receive the Congregation, judge uprightly, and fear not to say to the wicked, be they never so great, Lift not up your horn. So shall you vindicate yourselves from contempt; so shall you preserve your persons and places from being baffled and blurted by every lewd companion.  
Courage in the Magistrate, against these great Ones especially, is thirdly 
20.  necessary in respect of the Offenders. These wicked ones of whom job speaketh, the longer teeth they have, the deeper they by't; and the stronger jaws they have, the sorer they grind; and the greater power they have, the more mischief they do. And therefore these great ones of all other would be well hampered; and have their teeth filled, their jaws broken, their power kerbed. I say not, the poor and the small should be spared when they offend: good reason they should be punished with severity. But you must remember I now speak of Courage; and a little Courage will serve to bring those under that are under already. So that if mean men scape unpunished when they transgress, it is oftener for want of care or conscience in the Magistrate, than of Courage. But here is the true trial of your Courage, when you are to deal with these great Ones: men not inferior to yourselves, perhaps your equals; yea, and it may be too, your Magistracy set aside, men much greater than yourselves: men great in place, great in wealth, in great favour, that have great friends; but withal that do great harm. Let it be your honour, that you dare be just, when these dare be unjust; and when they dare smite others 
p Esay 58. 4.  with the fist of violence, that you dare smite them with 
q Rom. 13. 4.  the sword of justice; and that you dare use your power, when they dare abuse theirs. All Transgressors should be looked unto; but more, the greater, and the greatest, most: as a Shepherd should watch his Sheep even from Flies and Maukes; but much more from Foxes; most of all from Wolves. Sure, he is a sorry Shepherd, that is busy to kill Flies and Maukes in his Sheep, but letteth the Wolf worry at pleasure: Why, one Wolf will do more mischief in a night, than a thousand of them in a twelvemonth. And as sure, he is a sorry Magistrate, that stocketh, and whippeth, and hangeth poor Sneaks when they offend (though that is to be done too) but letteth the great Thiefs do what they list, and dareth not meddle with them: like Saul, who, when God commanded him to kill all the Amalekites both man and beast, slew indeed the rascality of both, but spared the 
r Sam. 15. 3— 9  greatest of the men, and the fattest of the cattle, and slew them not. The good Magistrate should rather with job here, break the jaws of the wicked, and in the spite of his heart, pluck the spoil out of his teeth.  
Thus have you heard the four duties or properties of a good Magistrate 
21.  contained in this Scripture, with the grounds and reasons of most of them, opened. They are, 1. A Love and Zeal to justice. 2. Compassion to the poor and distressed. 3. Pains and Patience in examination of causes. 4. Stoutness and Courage in execution of justice. The Uses and Inferences of all these yet remain to be handled now in the last place, and altogether. All which for order and brevity's sake, we will reduce unto three heads: accordingly as from each of the four mentioned Duties, or Properties, or Rules (call them which you will) there arise Inferences of three sorts. First, 
1.  of Direction; for the choice and appointment of Magistrates according to these four properties. Secondly, of Reproof, for a just rebuke of such 
2.  Magistrates as fail in any of these four Duties. Thirdly, of Exhortation, 
3.  to those that are, or shall be Magistrates, to carry themselves therein according to these four Rules. Wherein what I shall speak of Magistrates, ought also to be extended and applied (the due proportion ever observed) to all kinds of Offices whatsoever, any way appertaining unto justice.. And first for directions.  
S. Paul saith, 
s Rom. 13. 1.  The powers that are, are ordained of God: and yet S. Peter, 
22.  calleth the Magistracy an 
t 1 Pet. 2. 13.  humane ordinance. Certainly the holy Spirit of God, which speaketh in these two great Apostles, is not contrary to itself. The truth is, the substance of the power of every Magistrate is the Ordinance of God; and that is S. Paul's meaning: but the Specification of the circumstances thereto belonging; as in regard of places, persons, titles, continuance, jurisdiction, subordination and the rest, is (as S. Peter termeth it) an humane ordinance, introduced by Custom, or positive▪ Law. And therefore some kinds of Magistracy are higher, some lower, some annual or for a set time, some during life; some after one manner, some after another, according to the several Laws or Customs whereon they are grounded. As in other circumstances, so in this concerning the deputation of the Magistrates person, there is great difference: some having their power by Succession, others by Nomination, and other some by Election. As amongst us, the Supreme Magistrate, the King, hath his power by Succession; some inferior Magistrates theirs, by Nomination, or special appointment, either immediately, or mediately from the King; as most of our judges and justices: some again by the elections and voices of the multitude; as most Officers and Governors in our Cities, Corporations, or Colleges. The Directions which I would infer from my Text, cannot reach the first kind; because such Magistrates are born to us, not chosen by us. They do concern, in some sort, the second; but most nearly the third kind, viz. Those that are chosen by suffrages and voices: and therefore unto this third kind only I will apply them. We may not think, because our voices are our own, that therefore we may bestow them as we list: neither must we suffer ourselves in a matter of this nature to be carried by favour, faction, spite, hope, fear, importunity, or any other corrupt and partial respect, from those rules which ought to levelly our choice. But we must confer our voices, and our best furtherance otherwise, upon those whom, all things duly considered, we conceive to be the fittest: and the greater the place is, and the more the power is we give unto them, and from ourselves; the greater ought our care in voicing to be. It is true indeed when we have used all our best care, and proceeded with the greatest caution we can; we may be deceived, and make an unworthy choice. For we cannot judge of men's fitness by any demonstrative certainty: all we can do is to go upon probabilities, which can yield at the most but a conjectural certainty, full of uncertainty. Men 
u ●fere maxima pars morem hunc homines habent: quod sibi volunt, Dum id impetrant, boni saint; said id ubi jam penes sese habent, ex bonis pessimi & fraudulent issimi saint. Plant. in Capt. 2. 1. Omnes candidatos, bon●s ●iros dicimus. Senec. Epist. 3.  ambitious▪ and in appetite, till they have obtained their desires, use to dissemble those vices which might make a stop in their preferments; which, having once gotten what they fished for, they bewray with greater freedom: and they use likewise to make a show of that zeal and forwardness in them to do good, which afterwards cometh to just nothing. Absalon to steal away the hearts of the people (though he were even then most unnaturally unjust in his purposes, against a farther and such a farther; yet he) made show of much compassion to the injured, and of a great desire to do justice. 
x 2 Sam. 15. 4.  O, saith he, that I were made a judge in the Land, that every man that hath either suit or cause might come unto me, and I would do him justice.. And yet I doubt not, but if things had so come to pass, he would have been as bad as the worst. When the Roman Soldiers had in a tumult proclaimed Galba Emperor, they thought they had done a good days work; every man promised himself so much good of the new Emperor: But when he was in, he proved no better than those that had been before him. One giveth this censure of him, 
y Tacit. lib. 1. Histor.  Omnium consensu capax imperii, nisi imperasset: he had been a man in every man's judgement worthy to have been Emperor, if he had not been Emperor, and so showed himself unworthy. 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dictum Biantis apud Arist. 5. Ethic.  Magistratus indicat virum, is a common saying, and a true. We may guests upon likelihoods what they will be when we choose them: but the thing itself after they are chosen 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. in Cicerone.  showeth the certainty what they are. But this uncertainty should be so far from making us careless in our choice; that it should rather add so much the more to our care, to put things so hazardous as near as we can out of hazard.  
Now those very Rules, that must direct them to Govern, must direct us also to choose. And namely an eye would be had to the four Properties specified in my Text. The first, a zeal of justice, and a delight therein. Seest thou a man careless of the common good; one that palpably preferreth his own before the public weal; one that loveth his 
b— Nec vulgi cura tyranni, Dum sua sit modo tuta salus. Valer. Flacc. 5. Argonaut.  ease so well, that he careth not which way things go, backward or forward, so he may sit 
22.  still and not be troubled; one that would divide honorem ab onere, be 
1.  proud of the honour and Title, and yet loath to undergo the envy and burden that attendeth him; set him aside. Never think that man's robes will do well upon him. A justiceship, or other Office would sit upon such a man's back as handsomely as 
c 1 Sam. 17. 39  Saul's armour did upon David's: unweildly, and sagging about his shoulders; so as he could not tell how to stir and turn himself under it. He is a fit man to make a Magistrate of, that will put on righteousness as a garment, and cloth himself with judgement as with a Robe and a Diadem. The second property is, Compassion on the poor. Seest thou 
2.  a man destitute of counsel and understanding; a man of forlorn hopes or estate, and in whom there is no help; or one that having either counsel or help in him, is yet a Churl of either; but especially one that is sore in his bargains, cruel in his dealings, hard to his Tenants, or an Oppressor in any kind? Take none of him. Sooner commit a flock of Sheep to a 
d O pr●clarum custodem ovium, ut ait, lupum! custosne urbis, an direptor & vexator esset Antonius? Cic. Philip. 3.  Wolf, than a Magistracy or Office of justice to an 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jamblich. apud Stob. Serm. 14.  Oppressor. Such a man is more likely to put out the eyes of him that seeth, than to be eyes to the blind; and to break the bones of the strong, than to be legs to the lame; and to turn the fatherless a begging▪ than to be a Father to the poor. The third property is Diligence to search out the truth. Seest thou a man hasty, and rash, and heady in his own business; a man impatient of delay or pains; one that cannot 
f Prov. 29. 11.  conceal what is meet till it be seasonable to utter it, but poureth out all his heart at once, and before the time; one that is easily possessed with what is first told him, or being once possessed, will not with any reason be persuaded to the contrary; one that dareth ear so much to some particular friend or follower, as to believe any information from him, not any but from him; one that, to be counted a man of dispatch, loveth 
3.  to make an end of a business before it be ripe; suspect him. He will scarce have the Conscience▪ or if that, yet not the wit, or not the patience, to search out the cause which he knoweth not. The last Property is, Courage to 
4.  execute. Seest thou a man first, of a 
g Degeneres animos timor arguit. Virgil● 3. Aeneid.  timorous nature, and cowardly disposition? or secondly, of a wavering and fickle mind: as we say of children; won with an apple, and lost with a nut? or thirdly, that is apt to be wrought upon, or moulded into any form, with fair words, friendly invitations, or complimental glozes? or fourthly, that dependeth upon some great man, whose vassal or creature he is? or fifthly, a taker, and one that may be dealt withal (for that is now the periphrasis of bribery?) or sixthly, guilty of the same transgressions he should punish, or of other as foul? Never a man of these is for the turn: not one of these will venture to break the jaws or tusks of an oppressing Tiger or Boar, and to pluck the spoil out of his teeth. The timorous man is afraid of every shadow, and if he do but hear of teeth, he thinketh it is good sleeping in a whole skin, and so keepeth a loof-off, for fear of biting. 
h James 1. 8.  The double minded man, as S. james saith, is unstable in all his ways: he beginneth to do something in a sudden heat, when the fit taketh him; but before one jaw can be half-broken, he is not the man he was, he is sorry for what is done; and instead of breaking the rest, falleth a binding up that which he hath broken; and so seeketh to salve up the matter as well as he can, and no hurt done. The vain man, that will be flattered, so he get fair words himself, he careth not who getteth foul blows: and so the beast will but now and then give him a lick with the tongue, he letteth him use his teeth upon others at his pleasure. The depending creature is charmed with a letter or message from his Lord, or his honourable friend; which to him is as good as a Supersedeas or Prohibition. The taker hath his fingers so oiled, that his hand slippeth off, when he should pluck away the spoil, and so he leaveth it undone. The guilty man by no means liketh this breaking of jaws: he thinketh it may be his own case another day.  
You see, when you are to choose Magistrates, here is refuse enough, to 
24.  be cast by. But by that all these be discarded, and thrown out of the bunch; possibly the whole lump will be near spent, and there will be little or no choice left. Indeed if we should look for absolute perfection, there would be absolutely no choice at all: 
i Psal. 14. 3.  There is none▪ that doth good, no not one. We must not be so dainty in our choice then, as to find one in every respect such as hath been charactered. We live not 
k— dicit enim tanquam in Platonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non tanquam in Romuli face, sententiam, de Catone, Cic 2. ad Artic. 1.  in Republica Platonis, but in faece seculi; and it is well, if we can find one in some good mediocrity so qualified. Amid the common corruptions of mankind, he is to be accounted a tolerably good man, that it not intolerably bad: and among so many infirmities and defects, as I have now reckoned, we may well voice him for a Magistrate, not that is free from them all, but that hath the 
l Vitiis nemo sine nascitur, optimus ille est, qui minimis urgetur. Hor. 1 Serm. Sat. 3.  fewest and least. And we make a happy choice, if from among those we have to choose of, we take such a one as is likely to prove in some reasonable mediocrity zealous of Justice, sensible of the wrongs of poor men, careful to search out the truth of causes, and resolute to execute what he knoweth is just.  
That for Direction. I am next to infer from the four duties in my Text, a 
25.  just reproof, and withal a complaint of the common iniquity of these times; wherein men in the Magistracy and in Offices of justice, are generally so faulty and delinquent in some, or all of these duties. And first, as for zeal to justice: alas that there were not too much cause to complain. It is grief to speak it (and yet we all see it and know it) there is grown among us of this Land, within the space of not many years, a general and sensible declination in our zeal both to Religion and justice; the two main Pillars and Supporters of Church and State. And it seemeth to be with us in these regards, as with decaying Merchants almost become desperate; who when Creditors call fast upon them, being hopeless of paying all, grow careless of all, and pay none: so abuses and disorders increase so fast among us; that hopeless to reform all, our Magistrates begin to neglect all, and in a manner reform nothing. How few are there of them that sit in the seat of justice, whose Consciences can prompt them a comfortable answer to that Question of David, Psal. 58. 
m Psal. 58. 1.  Are your minds set on righteousness, O ye congregation? Rather are they not almost all of Gallio's temper, Acts 18. who, though there were a foul outrage committed even under his nose, and in the sight of the Bench, yet the Text saith, 
n Acts 18. 17.  he cared for none of those things? as if they had their names given them by an Antiphrasis: like Diogenes his man; manes à manendo, because he would be now and then running away; so these justices à justitia, because they neither do nor care to do justice.. Peradventure here and there one or two in a whole side of a Country to be found, that make a Conscience of their duty more than the rest, and are forward to do the best good they can: God's blessing rest upon their heads for it. But what cometh of it? The rest, glad of their forwardness, make only this use of it to themselves; even to slip their own necks out of the yoke, and leave all the burden upon them: and so at length even tyre out them too, by making common pack horses of them. A little it may be is done by the rest, for fashion, but to little purpose; sometimes more to show their justiceship, than to do justice: and a little more may be is wrung from them by importunity; as the poor 
o Luke 18. 4, ●.  widow in the parable by her clamorousness wrung a piece of justice with much ado from the judge that neither feared God, nor regarded man. Alas, Beloved, if all were right within, if there were generally that zeal that should be in Magistrates, good Laws would not thus languish as they do for want of execution; there would not be that insolency of Popish rescuants, that licence of Rogues and Wanderers, that prouling of Officers, that inhancing of sees, that delay of suits, that countenancing of abuses, those carcases of depopulated Towns, infinite other mischiefs; which are (the sins shall I say, or the Plagues? it is hard to say whether more, they are indeed both) the sins and the Plagues of this Land. And as for Compassion to the distressed; is there not now just 
2.  cause, if ever, to complain? If in these hard times, wherein nothing aboundeth but poverty and sin; when the greater ones of the earth should most of all enlarge their bowels, and reach out the hand to relieve the extreme necessity of thousands that are ready to starve: if (I say) in these times, great men, yea and men of justice, are as throng▪ as ever in pulling down houses, and setting up hedges; in unpeopleing Towns and creating beggars; in racking the backs, and grinding the faces of the poor; how dwelleth the love of God, how dwelleth the spirit of compassion in these men? Are these eyes to the blind, feet to the lame, and fathers to the poor, as job was? I know your hearts cannot but rise in detestation of these things, at the very mentioning of them. But what would you say, if as it was said to Ezekiel, so I should bid you 
p Ezek. 8. 6 13, 1●  turn again, and behold yet greater, and yet greater abominations; of the lamentable oppressions of the poor by them and their instruments, who stand bound in all conscience, and in regard of their places, to protect them from the injuries and oppressions of others? But I forbear to do that; and choose rather out of one passage in the Prophet Amos, to give you some short intimation both of the faults, and of the reason of my forbearance. It is in Amos▪ 5. v. 12, 13. I know your manifold transgressions, and your 
q Amos 5. 12, 13.  mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their 
fortia peccata vulg. ibid.  right: Therefore the prudent shall keep silence in that time; for it is an evil time. And as for searching out the truth in men's causes which is the third 
3.  Duty: First, those Sycophants deserve a rebuke, who by false accusations, and cunningly devised tales, (
r Pindar Olymp. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of purpose involve the truth of things to set a fair colour upon a bad matter, or to take away the righteousness of the innocent from him. And yet how many are there such as these in most of our Courts of justice? informing, and promoting, and pettifogging make-bates. Now it were a lamentable thing if these men should be known, and yet suffered, but what if countenanced, and encouraged, and under hand maintained by the Magistrates of those Courts, of purpose to bring Moulter to their own Mills? Secondly, since Magistrates must be content (for they are but men, and cannot be every where at once) in many things to see with other men's eyes, and to hear with other men's ears, and to proceed upon information: those men deserve a rebuke, who being by their office to ripen causes for judgement, and to facilitate the Magistrates care and pains for inquisition; do yet either for fear, or favour, or negligence, or a fee, keep back true and necessary informations, or else for spite or gain, clog the Courts with false or trifling ones. But most of all the Magistrates themselves deserve a rebuke, if either they be hasty to acquit a man upon his own bare denial or protestation (for, si inficiari sufficiet, ecquis erit nocens? as the 
s Delphidius' Orator contra Numerium; apud Ammian. Marcell. l. 18.  Orator pleaded before julian the Emperor; if a denial may serve the turn, none shall be guilty,) or if hasty to condemn a man upon another's bare accusation (for, si accusasse sufficiet, ecquis erit innocens? as the Emperor excellently replied upon that Orator; if an accusation may serve the turn, none shall be innocent;) or if they suffer themselves to be possessed with prejudice and not keep one ear open (as they write of Alexander the great) for the contrary party that they may stand indifferent till the truth be throughly canvassed; or if to keep causes long in their hands, they either delay to search the truth out, that they may know it, or to decide the cause according to the truth, when they have found it. And as for Courage to 
4.  execute justice, which is the last Duty: what need we trouble ourselves to seek out the causes, when we see the effects so daily and plainly before our eyes? whether it be through his own cowardice or inconstancy, that he keepeth off; or that a fair word whistleth him off; or that a greater man's letter staveth him off; or that his own guilty conscience doggeth him off; or that his hands are manacled with a bribe, that he cannot fasten; or whatsoever other matter there is in it; sure we are, the Magistrate too often letteth the wicked carry away the spoil, without breaking a jaw of him, or so much as offering to pick his teeth. It was not well in David's time, (and yet David a Godly King) when complaining he asked the Question, 
t Psal. 94. 16.  Who will stand up with me against the evil doers? It was not well in Solomon's time, (and yet Solomon a peaceable King) when, 
u Eccles. 4. 1.  considering the Oppressions that were done under the Sun, he saw that on the side of the oppressors there was power; but as for the oppressed, they had no comforter. We live under the happy government of a godly and peaceable King; Gods holy name be blessed for it: and yet God knoweth, and we all know, it is not much better now; nay, God grant, it be not generally even much worse.  
Receive now in the last place, and as the third and last inference, a word 
26.  of Exhortation; and it shall be but a word. You whom God hath called to any honour, or office appertaining to justice; as you tender the glory of God, and the good of the Commonwealth; as you tender the honour of the King, and the prosperity of the Kingdom; as you tender the peace and tranquillity of yourselves and neighbours; as you tender the comfort of your own consciences, and the salvation of your own souls: set yourselves throughly, and cheerfully and constantly, and conscionably, to discharge with faithfulness all those duties which belong unto you in your several stations and callings, and to advance to the utmost of your power 
1.  the due administration and execution of justice. Do not decline those burdens which cleave to the honours you sustain. Do not post off those businesses from yourselves to others, which you should rather do than they, or at least may as well do as they. Stand up with the zeal of 
x Psal. 106. 30.  Phinees, and by executing judgement, help to turn away those heavy plagues, which God hath already begun to bring upon us; and to prevent those yet heavier ones, which having so rightly deserved, we have all just cause to fear. Breathe fresh life into the languishing laws by mature, and severe, and discreet execution: Put on righteousness as a Garment, and clothe yourselves with judgement, as with a Robe and Diadem. Among so many Oppressions, 
2.  as in these evil days are done under the Sun; to whom should the fatherless, and the Widow, and the wronged complain but to you? whence seek for relief but from you? Be not you wanting to their necessities. Let your eyes be open unto their miseries, and your ears open unto their cries, and your hands open unto their wants. Give friendly Counsel to those that stand 
3.  need of your Direction: afford convenient help to those that stand need of your assistance: carry a Fatherly affection to all those that stand in need of any comfort, protection, or relief from you. Be eyes to the Blind, and feet to the lame: and be you instead of Fathers to the poor. But yet do not countenance, no not 
y Exod. 23. 3.  a poor man in his cause, farther than he hath equity on his side. Remember one point of 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nervus est sapientiae, non cito credere. dictum Epicharmi, apud Cic. 1. ad Artic. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Hel. The simple believe every word. Prov. 14. 15.  wisdom, not to be too credulous of every suggestion and information. But do your best to spy out the chinks, and starting holes, and secret conveyances and pack of cunning and crafty companions: and when you have found them out, bring them to light, and do exemplary justice upon them. Sell not your ears to your servants: nor tie yourselves to the informations of some one, or a few, or of him that cometh first; but let every party have a fair and an equal hearing. Examine proofs: Consider circumstances: be content to hear simple men 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 2. Elench. 10.  tell their tales in such language as they have: think no pains, no patience too much to sift out the truth. Neither by inconsiderate haste, prejudice any man's right: nor weary him out of it by torturing delays. The cause which you know not, use all diligence, and convenient both care and speed, to search it out. But ever withal remember your standing is slippery; and you shall have many and sore assaults, and very shrewd temptations: so that unless you arm yourselves with invincible resolution, you are gone. The wicked ones of this world will conjure you by your old friendship and acquaintance, and by all the bonds of Neighbourhood and kindness; bribe your Wives, and Children, and Servants, to corrupt you; procure great men's Letters, or Favourites, as engines to move you; 
4.  convey a bribe into your own bosoms, but under a handsomer name, and in some other shape, so cunningly and secretly sometimes, that yourselves shall not know it to be a bribe when you receive it. Harden your faces, and strengthen your resolution with a holy obstinacy, against these and all other like temptations. Count him an enemy, that will allege friendship to pervert justice. When you sit in the place of justice, think you are not now 
b Qui induit personam judicis, exuit amici, Cicer.  Husbands, or Parents, or Neighbours; but judges. Contemn the frowns, and the favours, and the Letters of great ones: in comparison of that trust, which greater ones than they, the King and State, and a yet Greater than they, the great God of heaven and earth, hath reposed in you, and expecteth from you. Chastise him with severe 
c Rejecit alto dona nocentium vultu. Horat. 4. Od. 9  indignation, if he begin: and if he continue, spit defiance in his face, who ere he be, that shall think you so base as to sell your 
d Libertatem arguendi amittit, qui ab e● accipit qui ideo dat ne corrigatur. Ambr. in 1 Cor. c. 19  freedom for a bribe. Gird your sword, upon your thigh; and (keeping yourselves ever within the compass of your Commissions and Callings, as the Sun in the Zodiac) go through stitch, right on in the course of justice, as the Sun in the firmament, with unresisted violence; and as a Giant that rejoiceth to run his race, and who can stop him? Bear not the 
e Rom. 13. 4.  sword in vain: but let your right hand teach you terrible things. Defend the poor and fatherless▪ and deliver the oppressed from them that are mightier than he: Smite through the loins of those that rise up to do wrong; that they▪ rise not again: Break the jaws of the wicked, and pluck the spoil out of his teeth. Thus if you do, the wicked shall fear you, the good shall bless you, the poor shall pray for you, posterity shall praise you, your own hearts shall ●hear you, and the great God of Heaven shall reward you. This that you may do in some good measure, the same God of Heaven enable you: and give you and every of us grace in our several places and callings, to seek his glory, and to endeavour the discharge of a good conscience. To which God, blessed for ever, Fathers, Son, and Holy Ghost, three Persons, and one eternal, invisible, and only wise God, be ascribed all the Kingdom, Power, and Glory, for ever and ever.  
Amen.   

AD MAGISTRATUM.  
The Second Sermon.  
At the Assizes at Lincoln, 7 March, 1624. at the request of William Lister, Esq, then high Sheriff of the County.  EXOD. XXIII. ver. 1, 2, 3. 1. Thou shalt not raise a false report▪ ●ut not thine hand with the wicked to be an unrighteous witness. 2. Thou shalt not follow a multitude to do evil: neither shalt thou speak in a cause, to decline after many to wrest judgement. 3. Neither shalt thou countenance a poor man in his cause. 
THere is no one thing, (Religion ever excepted) that 
I.  more secureth and adorneth the State, than justice doth. It is both Columna, and Corona Reipublicae: as a Prop to make it subsist firm in itself; and as a Crown, to render it glorious in the eyes of others. As the Cement in a building, that 
a Ius & aqu●t●s vincula civita●um. Ci●. Parad. 4.  holdeth all together, so is justice to the public Body: as whereunto it oweth a great part both of its strength, (for by it the 
b Prov. 16. 12.  throne is established, in the sixteenth) and of its height too; for it 
c Prov. 14. 34.  exalteth a Nation, in the 14th of the Proverbs. As then in a Building, when for want of good looking to, the Mortar getting wet dissolveth, and the walls 
d Ventrosi paietes. P. Bles. Ep. 85.  belly out; the house cannot but settle apace, and without speedy repairs fall to the ground: so there is not a more certain symptom of a declining, and decaying, and tottering State, than is the general 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Soph. in Ajac. Ubi non est pudor, nec cura juris, Sanctitas, P●etas, Fides, Instabile regnum est. Sen. in Thyest. Act. 2.  dissolution of manners for want of the due execution and administration of justice..  
The more cause have we, that are Gods Ministers, by frequent exhortations, admonitions, obsecrations, expostulations, even out of season sometimes, but especially upon such seasonable opportunities as this, to be instant with all them that have any thing to do in matters of justice, but especially with you, who are 
f Rom. 13. 4.  Gods Ministers too (though in another kind) you who are in commission to sit upon the Bench of Judicature, either for Sentence or Assistance, to do your God and King service, to do your Country and Calling honour, to do yourselves and others right, by advancing to the utmost of your powers the due course of justice.. Wherein as I verily think none dare 
g Trasci mihi nemo poterit, nisi qui ante de se voluerit confiteri. Cic▪ pro lege Ma●il. Frequenter culpa populi redundat in principem, quasi de majorum negligentia obve●iant errata minorum. Pet. Bles. Ep. 95.  but the guilty, so I am well assured none can justly mislike in us the choice either of our Argument that we beat upon 
2.  these things; or of our Method, that we begin first with you. For, as we cannot be persuaded on the one side, but that we are bound for the discharge of our duties, to put you in mind of yours: so we cannot be persuaded on the other side, but that if there were generally in the greater ones that care and conscience and zeal there ought to be of the common good, a thousand corruptions rife among inferiors, would be, if not wholly reform, as leastwise practised with less connivance from you, confidence in them, grievance to others,  
But right and reason will, that 
h Gal. 6. 5.  every man bear his own burden. And therefore as we may not make you innocent, if you be faulty, by transferring your faults upon others: so far be it from us to impute their faults to you, otherwise than as by not doing your best to 
i Qui non vetat peccare cum potest, jubet. Senec. in Troad. In cujus manu est ut prohibeat, jubet agi, si non prohibet admitti. Salvian. 7. de provide.  hinder them, you 
3.  make them yours. For justice we know is an Engine, that turneth upon many hinges. And to the exercise of judicature, besides the Sentence, which is properly yours, there are divers other things required; Informations, and Testimonies, and Arguings, and Inquests, and sundry Formalites, which I am neither able to name, nor yet covetous to learn: wherein you are to rest much upon the faithfulness of other men. In any of whom if there be, as sometimes there will be, foul and unfaithful dealing, such as you either cannot spy, or cannot help; wrong sentence may proceed from out your lips, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 8. Top. 111.  without your fault. As in a curious Watch or Clock that moveth upon many wheels, the finger may point a wrong hour, though the wheel that next moveth it be most exactly true: if but some little pin, or notch or spring be out of order in or about any of the base and inferior wheels. What he said of old, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud Stob. Ser. 44.  Non fieri potest, quin Principes etiam valde boni iniqua faciant; was then and ever since, and yet is, and ever will be, most true. For say a judge be never so honestly minded, never so zealous of the truth, never so careful to do right: yet if there be a spiteful Accuser that will suggest any thing, or an audacious witness that will swear any thing, or a crafty Pleader that will maintain any thing, or a tame jury that will swallow any thing, or a craving Clerk or Officer that for a bribe will foist in any thing; the judge who is tied (as it is meet he should) to proceed secundùm allegata & probata, cannot 
m Ipsos justitiarios, quos vulgariter Errantes, vel Itinerantes dicimus, dum errata hominum diligenter explorant, frequenter errare contingit. Excessus namque hominum absconduntur, etc. Pet. Bles. Epist. 25.  with his best care and wisdom prevent it, but that sometimes justice shall be perverted, innocency oppressed, and guilty ones justified.  
Out of which consideration, I the rather desired for this Assise-Assembly, 
4.  to choose a Text as near as I could of equal latitude with the Assise-Business. For which purpose I could not readily think of any other portion of Scripture, so proper and full to meet with all sorts of persons and all sorts of abuses, as these three verses are. Is there either Calumny in the Accuser, or Perjury in the Witness, Supinity in the Iurer, or Sophistry in the Pleader, or Partiality in any Officer; or any close corruption any where lurking amid those many passages and conveyances that belong to a judicial proceeding? my Text searcheth it out, and indicteth ●●e offender at the tribunal of that impartial Judge that keepeth a privy Sessions in each man's breast.  
The words are laid down so distinctly in five Rules or Precepts, or rather 
5.  (being all negative) in so many Prohibitions, that I may spare the labour of making other division of them. All that I shall need to do about them, will be to set out the several portions in such sort as that every man, who hath any part or fellowship in this business, may have his due share in them. Art thou first an Accuser in any kind: either as a party in a judicial controversy; 
1.  or bound over to prosecute for the King in a criminal Cause, or as a voluntary Informer upon some penal statute? here is something for thee; Thou shalt not raise a false report. Art thou secondly a Witness: either 
2.  fetched in by Process to give public testimony upon oath; or come of good or ill will, privately to speak a good word for, or to cast out a shrewd word against any person; here is something for thee too; Put not thine hand with the wicked to be an unrighteous witness. Art thou thirdly returned 
3.  to serve as a sworn man, in a matter of grand or petty inquest? here is something for thee too; Thou shalt not follow a multitude to do evil. Comest thou hither fourthly to advocate the cause of thy Client, who flieth to thy 
4.  learning, experience, and authority for succour against his adversary, and commendeth his state and suit to thy care and trust? here is something for thee too; Neither shalt thou speak in a cause to decline after many to wrest judgement. Art thou lastly in any Office of trust, or place of service 
5.  in or about the Courts, so as it may sometimes fall within thy power or opportunity to do a suitor a favour, or a spite: here is something for thee too; Thou shalt not countenance (no not) a poor man in his cause. The two first in the first, the two next in the second, this last in the third verse.  
In which distribution of the Offices of Justice in my Text, let none imagine, because I have shared out all among them that are below the Bench, 
6.  that therefore there is nothing left for them that sit upon it. Rather as in dividing the land of Canaan, Levi, who had 
n Num 18 20, 21.  no distinct plot by himself, having yet (by reason of the 
o Deut. 33. 10.  universal use of his office) in every Tribe 
Deut. 18. 1, etc.  something, had in the whole, all things considered, a 
p See Numb. 25. 2. 38. & Jos. 21. 1, etc.  far greater proportion, than any other Tribe had: So in this Scripture, the judge hath by so much a larger portion than any of the rest, by how much it is more diffused. Not concluded within the narrow bounds of any one; but, as the blood in the body, temperately spread throughout all the parts and members thereof. Which cometh to pass not so much from the immediate construction of the words (though there have not wanted 
q Lyran. hic.  Expositors to fit the words to such construction:) as from that general inspection, and (if I may so speak) superintendency, which the judge or Magistrate ought to have over the carriage of all those other inferior ones. A great part of whose duty it is, to observe how the rest do theirs: and to find them out, and check and punish them as they deserve, when they transgress. So that with your patience (Honourable, Worshipful, and dearly Beloved) I have allowance from my Text (if the time would as well allow it) to speak unto you of five things. Whereof the first concerneth the Accuser; the second, the Witness; the third, the Iurer; the fourth, the Lawyer; the fifth, the Officer: and every one of them the Magistrate, judge, and justicer. But having no purpose to exceed the hour, (as I must needs do if I should speak to all these to any purpose:) whilst I speak to the first only, I shall desire the rest to make application to themselves, so far as it may concern them, of every material passage: which they may easily do, and with very little change for the most part▪ only if they be willing.  
To our first Rule then, which concerneth the Accuser and the judge; in 
7.  the first words of the Text, Thou shalt not raise a false report. The Original 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verb signifieth to take up; as if we should read it 
s H. A. hic.  Thou shalt not take up a false report. And it is a word of larger comprehension, than most Translators have expressed. The full meaning is, 
t Old English translation hic.  Thou shalt not have to do with any false report, neither by 
u Consentiendo vel loquendo, Gloss. interlin. hic. Ne falsi rumoris author, vel adjutor esto. Jun. in Annot.  raising it, as the Author, nor by spreading it, as the Reporter, nor by receiving it, as an Approver. But the first fault is in the Raiser: and therefore our translations have done well to retain that rather in the Text; yet allowing the Receiver a place in the Margin. Now false reports may be raised of our brethren by unjust slanders, detractions, backbitings, whisper, as well out of the course of judgement, as in it. And the equity of this Rule reacheth even to those extrajudicial Calumnies also. But for that I am not now to speak of extrajudicial Calumny so much, as of that quae versatur in foro & in judiciis, those false suggestions and informations which are give into the Courts, as more proper both to the scope of my Text, and the occasion of this present meeting: Conceive the words for the present as spoken especially, or at leastwise as not improperly appliable to the Accuser. But the Accuser taken 
x Accusatorem pro omni actore & petitore appello. Cic. in partit. orat.  at large, for any person that impleadeth another in jure publico vel privato, in causes either civil or criminal; and these again either capital or penal. No not the Accused or Defendant excepted: who although he cannot be called in strict propriety of speech an Accuser; yet if when he is justly accused, he seek to defend himself by false, unjust, or impertinent allegations, he is in our present intendment to be taken as an Accuser, or as the Raiser and Taker up of a false report.  
But when is a Report false? or what is it to raise such a report? and how 
8.  is it done? As we may conceive of falsehood in a threefold notion; namely, as it is opposed, not only unto Truth first, but secondly also unto Ingenuity, and thirdly unto Equity also: accordingly false reports may be raised three ways. The first and grossest way is, when we 
y— struunt de proprio calumnias innocentiae. Bern. lib. 1. de Confid. prope finem.  feign and devise something of our own heads to lay against our brother, without any foundation at all, or ground of truth: creating (as it were) a tale ex nihilo. As it is in the Psalm, 
z Psal. 35. 11.  They laid to my charge things that I never did: and as Nehemiah sent word to Sanballat, 
a Nehem▪ 6. 8.  There are no such things as thou sayest, but thou feignest them of thine own heart. 
b Cic. act. 2. in Ver. lib. 3.  Crimen domesticum, & vernaculum; a mere device: such as was that of Iezebel's instruments against 
c 3 Reg. 21. 10.  Naboth, which cost him his life; and that of Zibah against 
d 2 Sam. 16. 3.  Mephibosheth, which had almost cost him all he had. This first kind of Report is false; as devoid of Truth.  
The second way (which was so frequently used among the Roman Accusers that 
e Non utar ista accusatoria consuetudine, &c Cic. Act. 2. in Ver. lib. 5.  Custom had made it not only excusable, but 
f— quae quoniam accusatorio more & jure sunt facta reprehendere non possumus. Cic. pro Flacco.  allowable; and is at this day of too frequent use both in private and public calumniations) is, when upon some small ground of truth, we run descant at pleasure in our 
9  own informations, interweaving many untruths among; or preverting the speeches and actions of our adversaries, to make their matters ill, when they are not; or otherwise aggravating them to make them seem worse than they are. As tidings came to David, when Ammon only was slain, that 
g 2 Sam. 13. 30  Absalon had killed all the King's sons. It is an easy and a common thing, by misconstruction to 
h They daily wrest my words. Psal. 56. 5.— Nihil est Quin malè narrando possit depravarier. Terent. in Phorm.  deprave whatsoever is most innocently done or spoken. The Ammonitish Courtiers dealt so with David, when he sent 
i 2 Sam. 10. 2.  Ambassadors to Hanun in kindness, they informed the King as if he had sent spies to discover the strength of the City and Land. And the 
k Neh. 6. 6, 7. & Ezra 4. 12.  jews enemies dealt so with those that of devotion repaired the Temple and the Wall of jerusalem, advertising the State, as if their purpose had been to fortify themselves for a Rebellion. Yea and the malicious jews dealt so with Christ himself; taking hold of some words of his, about the destroying and building of the Temple, which he understood of the 
l Joh. 2. 10. 21.  Temple of his body, and so 
m Matth. 26. 61.  wresting them to the fabric of the Material Temple, as to make them serve to give colour to one of the strongest accusations they had against him. This second kind of Report is false, as devoid of ingenuity.  
The third way is, when taking advantage of the Law, we prosecute the 
10.  extremity thereof against our brother, who perhaps hath done something contrary to the letter of the Law, but not violated the intent of the Law giver, or offended either against common Equity, which ought to be the 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. apud Stob. Serm. 143. Nos legem bonam à malâ nulla alia nisi naturali norma dividere possumus. Cic. lib. 1. de legib. Quod fit injustè nec jure fieri potest. Non enim jura dicenda sunt, vel putanda, iniqua hominum constituta. Aug. l. 9 de Civ. 21.  measure of just Laws, or against the common good, which is in some sort the 
o Atque ipsa utilitas justi prope mater & aequi. Horat. 1. serm. 3.— ex aequo & bono jus constat, quod ad veritatem & utilitatem communem videtur pertinere. Cic. ad Herenn. lib. 2.  measure of Equity. In that multitude of Laws, which for the repressing of disorders, and for the maintenance of peace and tranquillity among men must needs be in every well-governed Commonwealth; it cannot be avoided, but that honest men, especially if they have much dealings in the world, may have sometimes just and necessary cause to do that, which in regard of the thing done may bring them within the compass of some Statute or branch of a statute; yet such as, circumstances duly considered, no wise and indifferent man but would well approve of. Now, if in such cases always rigour should be used, Laws intended for the benefit, should by such hard construction become the bane of humane society. As Solomon saith, 
p Prov. 30. 33.  Qui torquet nasum, elicit sanguinem; He that wringeth the nose too hard forceth blood. Guilty this way are not only those contentious spirits, whereof are too many in the world; with whom there is no more ado, but a Word and an Action, a Trespass and a Process: But most of our common Informers withal, Sycophants you may call them (for that was their old name) like Verres his 
q Canes venatici. Cic. in Verri nis. saepe  blood hounds in Tully, that lie in the wind for game, and if they can but trip any man upon any breach of a penal statute, there they fasten their teeth, and tug him into the Courts without help; unless he will dare offam Cerbero, (for that is it they look for) give them a Sop, and then they are charmed for that time, Zacheus, besides that he was a Publican, was it seemeth such a kind of Informer; 
r Luk. 19 8. Si quid cui per calumniam eripui. Apud Tert▪ 4. cont. Marc. 37.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the word Luke 19 If I have played the Sycophant with any man, If I have wronged any man by forged cavillation, or wrung any thing from him by false accusation. A report of this third kind is false, as devoid of equity.  
But it may be thought I injure these men, in making them raisers of false reports; and am myself a false accuser of them, whilst I seek to make them false accusers of others: when as they dare appeal to the world, they report not any thing but what is most true, and what they shall be well able to 
11.  prove so to be. At once to answer them, and clear myself, know that in God's estimation, and to common intendment in the language of Scripture, it is all one to speak an untruth, and to speak a truth, in undue time, and place, and manner, and with undue circumstances. One instance shall make all this most clear. Dog the Edomoite, one of the 
s 1 Sam. 21. 7.  servants of the house of Saul, saw when David went into the house of Ahimelech the Priest, and how Ahimelech there entertained him, and what kindness he did for him: of all which he 
t 1 Sam. 22. 9, etc.  afterwards gave Saul particular information, in every point according to what he had seen. Wherein, though he spoke no more than what was true, and what he had seen with his own eyes: yet because he did it with an intent to bring mischief upon Ahimelech, who had done nothing but what well became an honest man to do, David chargeth him with telling of lies▪ and telleth him he had a false tongue of his own for it, Psal. 52. [
u Psal. 52. 2. 4.  Thy tongue imagineth wickedness, and with lies thou cuttest like a sharp razor: Thou hast loved unrighteousness more than goodness, and to talk of lies more than righteousness: Thou hast loved all words that may do hurt, O thou false tongue.] Conclude hence; he that telleth the truth where it may do hurt, but especially if he tell it with that purpose, and to that end that it may do hurt, he hath a false tongue, and he telleth a false lie, and he must pardon us if we take him for no better than the raiser of a false report.  
We see what it is to raise a false report: let us now see what a fault it is: 
12.  The first Accuser that ever was in the world, was a false Accuser: and that was the Devil. Who as he began betimes, for he was a 
x Joh. 8. 44.  liar from the beginning: so he began aloft; for, the first false report he raised, was of the most High. Unjustly accusing God himself unto our mother Eve in a 
y Gen. 3. 1, 4, 5.  few words, of no fewer than three great crimes at once, Falshood, Tyranny, and Envy. He was then a slanderous accuser of his Maker; and he hath continued ever since a malicious accuser of his 
z Apoc. 19 6, 10.  Brethren: Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. he hath his name from it is most languages. Slanderers, and Backbiters, and false Accusers may here hence learn to take knowledge of the rock whence they were hewn: here they may behold the top of their Pedigree. We may not deny them the ancienty of their descent; though they have small cause to boast of it; semen serpentis, the spawn of the old Serpent; 
a John 8. 44.  children of their father the Devil. And they do not shame the store they come of; for the works of their Father they readily do. That Hellish Aphorism they so faithfully practise, is one of his Principles: it was he first instilled it into them, Calumniare fortiter, aliquid adhaerebit, 
b Jer. 18. 18.  Smite with the tongue, and be sure to smite home; and then be sure either the grief, or the blemish of the stroke will stick by it.  
A Devilish practice, hateful both to God and man. And that most justly; 
13.  whether we consider the sin, or the injury, or the mischief of it: the Sin in the Doer, the injury to the Sufferer, the mischief to the Commonwealth. Every false report raised in judgement, besides that it is a lie; and every lie is a sin against the truth, 
c Wisd. 1. 11.  slaying the soul of him that maketh it, and 
d Apoc. 22. 15,  excluding him from heaven, and binding him over unto 
e Apoc. 22. 8.  the second death: it is also a pernicious lie, and that is the worst sort of lies; and so a sin both against Charity and justice.. Which whoso committeth, let him never look to 
f Psal. 15. 1, 3.  dwell in the Tabernacle of God, or to rest upon his holy Mountain: God having threatened, Psal. 50. to take special knowledge of this sin; and though he seem for a time to dissemble, yet at least to reprove the bold offender to his face, [
g Psal. 50. 19- 21.  Thou sattest and speakest against thy brother: yea and haste slandered thine own mrothers Son. These things hast thou done, and I held my tongue, and thou thoughtest wickedly, that I was even such an one as thyself; but I will reprove thee, and set before thee the things that thou hast done.]  
And as for the Injury done hereby to the grieved party, it is incomparable. 
14.  If a man have his house broken, or his purse taken from him by the high way, or sustain any wrong or loss in his person, goods, or state otherwise, by fraud, or violence, or casualty: he may possibly either by good fortune hear of his own again, and recover it, or he may have restitution and satisfaction made him by those that wronged him, or by his good industry and providence he may live to see that loss repaired, and be in as good state as before. But he that hath his Name, and Credit, and Reputation causelessly called into question, sustaineth a loss by so much greater than any Theft, by how much 
h Prov. 21. 1.  a good Name is better than great Riches. A man may out-wear other Injuries, or outlive them: but a defamed person no Acquittal from the judge, no satisfaction from the Accuser, no following Endeavours in himself can so restore in integrum, but that when the Wound is healed, he shall yet carry the marks and the scars of it to his dying day.  
Great also are the mischiefs that hence redound to the Commonwealth. 
15.  When no innocency can protect an honest quiet man, but every busy base fellow that oweth him a spite, shall be able to fetch him into the Courts, draw him from the necessary charge of his family and duties of his calling, to an unnecessary expense of money and time, torture him with endless delays, and expose him to the pillage of every hungry Officer. It is one of the grievances God had against jerusalem, and, as he calleth them, Abominations, for which he threateneth to judge her, Viri detractores in te. 
i Ezek. 22. 5.  In thee are men that carry tales to shed blood.  
Beware then all you whose business or lot it is at this Assizes, or hereafter 
16.  may be, to be Plaintiffs, Accusers, Informers, or any way Parties in any Court of Justice, this or other, Civil or Ecclesiastical: that you suffer not the guilt of this Prohibition to cleave unto your Consciences. If you shall hereafter be raisers of false Reports, the words you have heard this day shall make you inexcusable another: You are by what hath been presently spoken, disabled everlastingly from pleading any Ignorance either Facti or juris; as having been instructed both what it is, and how great a Fault it is to raise a false Report. Resolve therefore, if you be free, never to enter into any Action or Suit, wherein you cannot proceed with Comfort, nor come off without Injustice: or, if already engaged, to make as good and speedy an end as you can of a bad matter, and to desist from farther prosecution. Let that Golden Rule, (commended by the wisest 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Stob. Serm. 2. Idque per praeconem, cum aliquem emendaret, dici jubebat, Quod tibi fieri non vis▪ alteri ne feceris. Quam sententiam usque adeo dilexit, ut & in palatio, & in publicis operib. praescribi juberet. de Alex. Severo Lamprid, in Alex.  Heathens as a fundamental Principle of Moral and Civil justice; yea and proposed by our blessed Saviour himself as a full abridgement of the 
l Matth. 7. 12▪  Law and Prophets,) be ever in your eye, and ever before your thoughts, to measure out all your Actions, and Accusations, and Proceedings thereby: even to do so to other men, and no otherwise, than as you could be content, or in right reason should be content, they should do to you and yours, if their case were yours. Could any of you take it well at your Neighbour's hand, should he seek your life or livelihood by suggesting against you things which you never had so much as the thought to do? or bring you into a peck of Troubles, by wresting your Words and Actions, wherein you meant nothing but well, to a dangerous construction; or follow the Law upon you, as if he would not leave you worth a groat, for every petty Trespass, scarce worth half the money? or fetch you over the hip upon a branch of some blind, uncouth and pretermitted Statute? He that should deal thus with you and yours, I know not what would be said and thought; Griper, Knave, Villain, Devil incarnate; all this and much more would be too little for him. Well, I say no more but this, Quod tibi fieri non vis, etc. Do as you would be done to. There is your general rule.  
But for more particular direction, if any man desire it; since in every evil 
17.  one good step to soundness is to have discovered the right Cause thereof: ● know not what better course to prescribe for the preventing of this sin of Sycophancy and false accusation, than for every man carefully to avoid the inducing Causes thereof, and the Occasions of those Causes. There are (God knoweth) in this present wicked World, to every kind of evil, inducements but too too many. To this of false Accusation therefore it is not unlikely, but there may be more: yet we may observe that there are four things, which are the most ordinary and frequent Causes thereof; viz. Malice, Obsequiousness, Coverture, and Covetousness.  
The first is Malice. Which in some men (if I may be allowed to call 
18.  them men, being indeed rather Monsters) is universal. They love no body: glad when they can do any man any mischief in any matter: never at so good quiet, as when they are most unquiet. It seemed▪ David met with some such; men that were 
m Psal. 120. 6, 7.  Enemies to peace: when he spoke to them of peace, they made themselves ready to battle. Take one of these men, it is meat and drink to him, which to a well-minded Christian is as Gall and Wormwood, to be in continual suits. 
n Virg. Eclog. 3.  Et si non aliqua nocuisset, mortuus esset: he could not have kept himself in breath but by keeping Terms; nor have lived to this hour, if he had not been in Law. Such cankered dispositions as these, without the more than ordinary mercy of God, there is little hope to reclaim: unless very want, when they have spent and undone themselves with wrangling (for that is commonly their end, and the reward of all their toil) make them hold off, and give over. But there are besides these, others also; in whom, although this malice reigneth not so universally, yet are they so far carried with private spleen and hatred against some particular men for some personal respect or other, as to seek their undoing by all means they can. Out of which hatred and envy they raise false reports of them: that being in their judgements (as it is indeed) the most speedy, and the most speeding way, to 
o Quare solent inimici mentiri? ut petentiamcujusque minuant de quo mentiuntur, Aug. Psal. 65.  do mischief with safety. This made the Precedents and Princes of Persia to 
p Dan. 6. 3, 5.  seek an Accusation against Daniel; whom they envied because the King had preferred him above them. And in all Ages of the World, wicked and profane men have been busy to suggest the worst they could, against those that have been faithful in their Callings; especially in the callings of the Magistracy or Ministry; that very faithfulness of theirs being to the other a sufficient ground of malice. To remedy this, take the Apostles rule, Heb. 12. 
q Heb. 12. 15.  Look diligently lest any root of bitterness springing up trouble you, and thereby many be defiled. Submit yourselves to the Word and Will of God in the Ministry; submit yourselves to the Power and Ordinance of God in the Magistracy; submit yourselves to the good pleasure and Providence of God in disposing of yours and other men's Estates: and you shall have no cause by the grace of God, out of Malice or Envy to any of your brethren, to raise false Reports of them.  
The second Inducement is Obsequiousness. When either out of a base 
19  fear of displeasing some that have power to do us a displeasure, or out of a base Ambition to screw ourselves into the service or favour of those that may advance us; we are content, though we owe them no private grudge otherwise, yet to become officious Accusers of those they hate, but would not be seen so to do: so making ourselves as it were bawds unto their lust, and open instruments of their secret malice. Out of that base fear, the 
r 3 Kings 21. 11.  Elders of jezreel, upon the Queen's Letter, whom they durst not displease, caused an Accusation to be framed against innocent Naboth. And out of this base Ambition, 
s 2 Sam. 22. 9  Doeg to pick a thank with his Master, and to endear himself farther into his good opinion, told tales of David and Abimelech. To remedy this, remember, the Service and Offices you owe to the greatest Masters upon Earth, have their bounds set them which they may not pass. 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pericles apud Agel 1. Noct. 3.  Usque ad arras: the Altar-stone that is the Meere-stone; and justice hath her Altars too, as well as Religion hers. Go as far then as you can in Offices of love and service to your friends and betters, salvis pietate & justitiâ: but not a step farther for a world. If you seek to 
u Gal. 1. 10.  please men beyond this, you cannot be the servants of God.  
Coverture is the third Inducement. And that is, when either to make our 
20.  own cause the better, we seek to bring envy and prejudice upon our adversaries, by making his seem worse: or, when being ourselves guilty, we think to 
x Scelere velandum est scelus. Sen, in Hippol. Act. 2.  cover our own crimes, and to prevent the Accusations of others by getting the start of them, and accusing them first. As 
y Gen. 39 17.  Potiphar's Wife accused joseph, and the 
z Dan. 13.  Elders Susannah, of such crimes, as they were innocent of, and themselves guilty. An old trick, by which C. Verres, like a cunning Colt, often holp himself at a pinch, when he was Praetor of Sicily; as 
a Cic. in Verr. passim.  Cicero declareth against him by many instances, and at large. For sithence the Laws in most cases rather favour the Plaintiff, because it is presumed men should not complain without grievance: we may think perhaps to get this advantage to ourselves, and so rather choose to be Plaintiffs than Defendants, because (as Solomon saith) 
b Prov. 18. 7.  He that is first in his own tale seemeth righteous. To remedy this; Do nothing but what is just, and justifiable: be sure, your matters be good and right: they will then bear out themselves well enough, without standing need to such damned shifts for support.  
But the fourth thing is that, which causeth more mischief in this kind, than all the rest. That which the Apostle calleth 
c 1 Tim. 6. 10.— scelerum matrem. Claud. 2. de laud. Stillic. Ind fere scelerum causae— Juv. Sat. 14.  the root of all evil; and which were it not, there could not be the hundredth part of those suits, and troubles, and wrongs, which now there are, done under the Sun: Even the greedy worm of Covetousness, and the thirst after filthy lucre. For though men be wicked enough, and prone to mischief of themselves but too much: yet are there even in corrupt nature such impressions of the common principles of justice and equity, that men would not often do great wrongs 
d Maximam partem ad injuriam faciendam aggrediuntur n●nnulli▪, ut adipiscantur ea quae concupiverunt: In quo vitio latissime ●atet avaritia. Cic. li. 1. de office Sic vita hominum est, ut ad maleficiumnemo conetur sine spe atque emolumento accedere. Cic. pro Sex▪ Roscio. Pars vilissima rerum Certamen novistis opes. Bucan. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diphilus apud Stob. Serm. 8.  gratis, and for nothing. If Zibah slander his Master falsely and treacherously; it is in hope of getting the living from him. And it was Naboth's Vineyard, not blasphemy, that made him guilty. Those sinners that conspired against the innocent, Prov. 1. [
e Pro 1. 12, 13.  Come let us lay wait for blood, let us lurk privily for the innocent without a cause: Let us swallow them up, etc.] They had their end in it: and what that was the next following words discover, We shall find all precious substance, we shall fill our houses with spoil. And most of our prouling Informers, like those Old Sycophants in Athens, or the Quadruplatores in Rome; do they aim think you so much at the execution of good Laws, the punishment of Offenders, and the reformation of Abuses, as at the prey, and the booty, and to get a piece of money to themselves? For let the Offence be what it will, deal but with them; and then no more speech of Laws or Abuses, but all is hushed up in a calm silence▪ and no harm done. To remedy this; as john Baptist said to the Soldiers in Luke 3. 
f Luke 3. 14.  Accuse no man falsely (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the word there too) and be content with your wages: so if you would be sure not to accuse your Neighbour falsely, content yourselves with your own Estates, and covet not 
g Exod. 20. 17.  his Ox or his Ass, his land or his money, or any thing that is his. Reckon nothing your own, that is not yours by fair and just means: nor think that can prosper with you and yours, that was wrung from another by Cavil or Calumny.  
I have now done with you that are Accusers: whose care must be, according 
22.  to the Text reading, not to raise a false Report. But the Margin remembers me, there are others whom this prohibition concerneth besides you, or rather above you; whose care it must be, not to receive a false report. A thing so weighty, and withal so pertinent to the general argument of this Scripture, that some 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag. Non suscipies vocem mendacii. Vulg. edit. Thou shalt not receive a false report. Genev.— hunc sensum sequitur Chaldaeus, Vatabl.  Translations have passed it in the Text. And the Original word comprehendeth it. For albeit the Raiser indeed be the first taker up; yet the Receiver taketh it up too, at the second hand. As it is commonly said of stolen goods, There would be no Thiefs, if there were no Receivers; and therefore some Laws have made the Receiver 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocyl.  equal Thief with the Stealer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so certainly there would be fewer false reports raised in judgement, if they were more sparingly received. And therefore in this case also the Receiver must go pari passu with the Raiser: who, if he give way or countenance to a false Report when he may refuse or hinder it, by being an Accessary maketh himself a Party; and becometh 
k Non solum ille reus est qui falsum de aliquo profert; sed & is qui cito aurem criminibus praebet. Is●d. l. 3. de summo bono.  guilty of the same sins, the same wrongs, the same mischiefs, with the first Offender, the false Accuser. David as he envieth against Doeg in the 
l Psal. 52.  Psalm for telling, so he 
m 1 Sam. 24. 9  elsewhere expostulateth with Saul for hearing unjust Reports of him. The Raiser and Receiver are both possessed with the same evil spirit: they have the same 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thucyd. apud Stob. Ser. 40.  Devil, the same Familiar; only here is the difference, the Raiser hath his Familiar in his Tongue, the Receiver in his Ear. Whosoever then sitteth in the place of Magistracy and public judicature in foro externo, or is by virtue of his Calling otherwise invested with any jurisdiction or power to hear and examine the Accusations of others: I know not how he shall be able to discharge himself in foro interno from a kind of Champerty (if my ignorance make me not abuse the Word) or at leastwise from misprision of Calumny and unjust Accusations; if he be not reasonably careful of three things.  
First, let him beware how he taketh private informations. Men are partial, and will not tell their own Tales but with favour, and unto advantage. 
23.  And it is so with most men; the 
o Prov. 18. 17. Est vitium, cujus si te immunem sentis, inter omnes quos novi, ex his qui Cathedras ascendunt, sedebis me judice solitarius. Facilitas credulitatis haec est: cujus callidissime vulpeculae Magnorum neminem compe●i satis cavisse versutias. Bern. 3. de confid. in fine.  first Tale possesseth them so, as they hear the next with prejudice: than which there is not a 
p— inde eis ipsis pro nihilo ira multa, inde innocentium frequens addictio, inde praejudicia in absentes. Bernard. Ibid.  sorer enemy to right and indifferent judgement. A point so material, that some Expositors make it a thing principally intended in this first branch of my Text, 
q Lyr. hic.  Ut non audiatur una pars sine alia, saith Lyra. Suitors will be impudent, to forestall the public hearing by private informations: even to the judge himself, if the access be easy; or at leastwise (which indeed maketh less noise, but is nothing less pernicious) to his Servant or Favourite that hath his ear, if he have any such noted Servant or Favourite. He therefore that would resolve not to receive a false report, and be sure to hold his Resolution, let him resolve (so far as he can avoid it) to receive no Report in private; (for a thousand to one that is a false one) or, where he cannot well avoid it, to be ready to receive the Information of the adverse part withal; either 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demosth. de Cor.  both or neither, but indeed rather neither, to keep himself by all means equal and entire for a public hearing. Thus much he may assure himself; there is no man offereth to possess him with a Cause beforehand, be it right, be it wrong; who doth not either think him unjust, or would have him so.  
Secondly, let him have the conscience first, and then the patience too (and 
24.  yet if he have the (s) conscience, certainly he will have the patience) to make 
f The righteous considereth the cause of the poor▪ but the wicked regardeth not to know it. Prov. 29. 7.  search into the truth of things: and not be dainty of his pains herein, though matters be intricate, and the labour like to be long and irksome, to find out if it be possible the bottom of a business; and where indeed the fault lieth first or most. It was a great oversight in a good King, for 
t 2 Sam. 16. 4.  David to give away Mephibosheth's living from him to his Accuser, and that upon the bare credit of his accusation. It had been more for his honour to have done 
u Job 29. 16.  as job did before him, to have searched out the cause he knew not; and as his son 
x 3 King. 3. 23.  Solomon did after him in the cause of the two mothers. Solomon well knew, what he hath also taught us, Prov. 25. that it was 
y Prov. 25. 2.  the honour of Kings to search out a matter. God as he hath vouchsafed Princes and Magistrates 
Quo exemplo moniti, ne ad proferendam sententiam— aut temere indiligenterque indiscussa quaeque quoquo modo judicemus: sed exemplo Domini descendamus, videamus, & justo examine criminosos diligenter perscr● temur. Concil. Trid. c. 22.  his own 
z Psal. 82. 6.  name; so he hath vouchsafed them his own example in this point. An example in the story of the Law, Gen. 18. where he did not presently give judgement against 
a Gen. 18. 20, 21.  Sodom upon the cry of their sins, that was come up before him: but he would go down first and see whether they had done altogether according to that cry; and if not, that he might know it. An example also in the Gospel story, Luk. 16. under the Parable of the rich man: whose first work, when his Steward was accused to him for embezeling his good, was not to turn him out of doors, but to 
b Luk. 16. ●.  examine his accounts. What through Malice, Obsequiousness, Coverture, and Covetousness, counterfeit reports are daily raised: and there is much cunning used by those that raise them, much odd shuffling, and packing, and combining, to give them the colour and face of perfect truth. As then a plain Countryman, that, would not willingly be cozened in his pay, to take a slip for a currant piece, or brass for silver, leisurely turneth over every piece he receiveth; and if 
25.  he suspect any one more than the rest, vieweth it, and ringeth it, and smelleth to it, and bendeth it, and rubbeth it, so making up of all his senses as it were one natural touch stone, whereby to try it: such jealousy should the Magistrate use, and such industry, especially, where there appeareth cause of suspicion, by all means to sift and to bolt out the truth, if he would not be cheated with a false report instead of a true.  
Thirdly, let him take heed he do not give countenance or encouragement, more than right and reason requireth, to contentious persons, known Sycophants, and common informers. If there should be no Accusers, to make complaints, Offenders would be no offenders, for want of due Correction; and Laws would be no Laws, for want of due Execution. Informers than are 
c Accusatores multos esse in civitate utile est, ut metu contineatur audacia: veruntamen hoc ita est utile, ut non plane illudamur ab accusatoribus. Ibid.  necessary in a Commonwealth, as Dogs are about your houses and yards. If any man mislike the comparison, let him know it it 
d Nihil mali est, Canes ibi quamplurimos esse, ubi permulti observandi, multaque servanda sunt. Cic. pro Sex. Roscio.  Cicero's simile, and not mine. It is not amiss, saith that great and wise Orator, there should be some store of Dogs about the house, where many goods are laid up to be kept safe, and many false knaves haunt to do mischief; to guard those, and to watch these the better. But if those 
e Canes aluntur in Capitolio, ut significent si fures venerint. Quod si luce quoque canes latrent, cum Deos salutatum aliqui venerint: opinor iis crura suffringantur, Ibid. etc.  Dogs should make at the throat of every man that cometh near the house, at honest men's hours, and upon honest men's business: it is but needful they of the house should sometimes rate them off, and if that will not serve the turn, well favouredly beat them off, yea, and if (after all that they still continue mankeen) knock out their teeth, or break their legs, to prevent a worse mischief. Magistrates are petty Gods, God hath lent them his name. 
f Psal. 82. 6.  Dixi Dii, I have said ye are Gods, Psa. 82. and false Accusers are petty Devils; the Devil hath borrowed their 
g Apoc. 12. 9▪ 10.  name, Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Accuser of his brethren. For a Ruler then or 
De ipso eliam nomine Diaboli delatorem. de anima, c. 35  Magistrate, to countenance a Sycophant, what is it else, but as it were to pervert the course of nature, and to make God take the Devil's part? And then besides, where such things are done; what is the common cry? People as they are suspicious, will be talking parlously, and after their manner: Sure, say they, the Magistrates are sharers with these fellows in the adventure; these are but their setters, to bring them in gain, their Instruments and Emissaries to toll grist to their mills for the increasing of their moulter. He than that in the place of magistracy would decline both the fault and suspicion of such unworthy Collusion; it standeth him upon, with all his best endeavours, by chaining and muzling these beasts to prevent them from biting where they should not; and, if they have fastened already▪ then by delivering the oppressed (with job) 
h Job 29. 17.  To pluck the prey from between their teeth, and by exercising just severity upon them to break their jaws for doing farther harm.  
I am not able to prescribe (nor is it meet I should to my Betters) by what means all this might best be done. For I know not how far the subordinate Magistrates power, which must be bounded by his Commission, and by the Laws, may extend this way. Yet some few things there are, which I cannot 
26.  but propose, as likely good Helps in all reason and in themselves, for the discountenancing of false accusers, and the lessening both of their number and insolency. Let every good Magistrate take it into his proper consideration; whether his Commission and the Laws give him power to use them all, or no, and how far.  
And first; for the avoiding of Malicious suits, and that men should not be brought into trouble upon slight informations, I find that among the 
i Cael. ad Cicer. 8. Fam. Epist. 8. vide l. 7. & l. 13. Sect. qui damni ff. de damno infect. In omnibus causis, sive-sancimus non aliter— Nisi prius qui eas exposcunt, juramentum de calumnia praestiterint, quod non, etc. l. Unic. Cod. de jurejurando proptercalum.  Romans, the Accuser in most cases might not be admitted to put in his libel, until he had first taken his corporal oath before the praetor, that we was free 
27.  from all malicious and Calumnious intent. Certain it is, as daily experience showeth, that many men who make no conscience of a lie, do yet take some 
k Nam sacramenti timore contentiosa litigantium instantia compescitur. Ibidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl.  bog at an Oath. And it cannot but open a wide gap to the raising and receiving of false reports, and to many other abuses of very noisome consequence in the common weal; if the Magistrate when he may help it, to enrich himself or his Officers, or for any other indirect end, shall suffer men to be impleaded and brought into trouble upon Bills and Presentments tendered without Oath.  
Secondly, since Laws cannot be so conceived, but that through the infinite variety of humane occurrences, they may sometimes fall heavy upon particular men: and yet for the preventing of more general inconveniences it is necessary there should be Laws [for better a mischief sometimes, than 
28.  always an Inconvenience:) there hath been left, for any thing I find to the contrary, in all well governed Policies, a kind of latitude more or less, and power in the Magistrates, even in those Courts that were strictissimi juris, upon fit occasion to qualify and to 
l Solio audire in potestate esse judicis mollire sententiam, & mitius vindicare quam jubeant leges. Aug. Ep. 158.  mitigate something the rigour of the Laws by the Rules of Equity. For I know not any extremity of 
m Summum jus summa injuria. Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 5. Eth. 10.  wrong beyond the extremity of Right: when Laws intended for fences, are made snares, and are calumniously wrested to oppress that innocency which they should protect. And this is most properly 
n Existunt et iam saepe injuriae calumnia quadam, & nimis ●alida sed malit iosa interpretatione. Cic. l. 1. de office. Scriptum sequi calu●●iatoris esse: boni judicis, voluntatem scriptoris authoritatemque defendere. Id. pro A. Cecin.  Calumny in the prime notion of the word, for a man upon a mere trick or quillet from the 
o Aucupia verborum, & literarum tendicula. Cic. pro. A. Cecin.  letters and syllables of the Law, or other writing, or evidence pressed with advantage, to bring his Action, or lay his Accusation against another man; who yet bonâ fide, and in Equity and Conscience, hath done nothing worthy to bring him into such trouble. Now if the Magistrate of Justice shall use his full power, by interpreting the Law in rigour where he should not, to second the boldness of a calumnious Accuser: or if he shall not use his full power, by affording his lawful favour in due time and place, to succour the innocency of the so accused; he shall thereby but give encouragement to the Raiser's, and he must look to answer for it one day, as the Receiver of a false report.  
Thirdly, since that justice which especially supporteth the Common-weal, 
29.  consisteth in nothing more than in the right distribution of rewards and punishments: many Lawgivers have been careful, by proposing rewards, to encourage men to give in true and needful Informations, and on the contrary, to suppress those that are false or idle, by proposing punishments For, the Informers Office, though it be (as we heard) a necessary, yet it is in truth a very thankless office; and men would be loath, without special grievance, to undergo the hatred and envy, which commonly attendeth such as are officious that way; unless there were some profit mixed withal to sweeten that hatred, and to countervail that envy. For which cause, in most penal Statutes, a moiety, or a third, or 
p Quartam accusatoribus secundum necessitudinem legi● Tacit. lib. 4. Annal.  fourth (which was the usual proportion in Rome, whence the name of 
q Quadruplatores, accusatores, seu delatores criminum publicorum sub poena quadrupli, sive quod ipsi ex damnatorum bonis quos accusaverant, quartam partem consequebantur. Ascon. in Ver. See Fest. in Quadruplatore, Turneb. 3. Adver. 9 Lips. in lib. 4. Ann. Taciti Bisciol. 14. subses. 15.  quadruplatores came) or some other greater or lesser part of the fine, penalty, or forfeiture expressed in the Law, is by the said Law allowed to the Informer, by way of recompense for the service he hath done the State by his information. And if he be faithful and conscionable in his Office good reason he should have it. For he that hath an office in any lawful Calling (and the Informers calling is such, howsoever through the iniquity of those that have usually exercised it, it hath long laboured of an 
r Quadruplator, ut breviter describam, capitalis est. Est enim improbus & pestifer civis. Cic. lib. 2. ad Heren.  ill name:) but he that hath such an office, as it is meet he should attend it, so it is meet it should maintain him; for, 
s 1 Cor. 9 7.  Who goeth to warfare at any time of his own cost? But if such an Informer shall indict one man for an offence, pretending it to be done to the great hurt of the Common-weal, yet for favour, fear, or fee, balk 
t Aequitas in paribus causis paria jura desiderat. Cic. in Top. Quis hoc statuit, quod aequum sit in Quintium, id iniquum esse in Nevium? Id. pro Quin.  another man, whom he knoweth to have committed the same offence, or a greater; or, if having entered his complaint in the open Court, he shall afterwards let the suit fall, and take up the matter in a private Chamber, this is 
u Praevaricatio est accusatoris corruptela ab reo. Cic. in partit. orat.— Praevaricatorem eum esse ostendimus, qui colludit cum reo, & translatitiè munere accusandi defungitur. Mar. in lib. 1. ff. ad Senatusc. Turpil.  Collusion; and so far forth a false report, as every thing may be called false when it is partial, and should be entire. And the Magistrate, if he have power to chastise such an Informer, some semblance whereof there was in that 
x V. Plin. 3. Epist. 9 lib. 1. ff. ad Senatusc. Turpil. Rosi●. 9 Antiq. Rom. 25.  judicium Praevaricationis in Rome, he shall do the Common-weal good service, and himself much honour, now and then to use it.  
Fourthly, since nothing is so powerful to repress audacious Accusers, as 
30.  severe punishment is; it is observable, what care and caution was used among the Romans whilst that state flourished, to deter men from unjust Calumniations. In private and civil Controversies, for trial of right between party and party, they had their 
y V. Ascon● in Vertin. 3.  Sponsiones; which was a Sum of Money in some proportionable rate to the value of the thing in Question; which the Plaintiff entered Bond to pay to the Defendant in case he should not be able to prove his Action; the Defendant also making the like Sponsion, and entering the like Bond, in case he should be cast. But in public and criminal matters, whether Capital or Penal, if, for want of due proof on the Accusers part, the party accused were quit in judgement; there went a Trial upon the Accuser, at the suit of the accused, which they called judicium Calumniae, wherein they examined the original ground and foundation of the accusation; 
z V. lib. 1. Sect. 2. etc. ss▪ add Senatusc. Turpil. Rosin. 9 Antiq. Rom. 25.  which if it appeared to have proceeded from some just error or mistake bonâfide, it excused him; but if it should appear, the Accusation to have proceeded from some left handed respect, as Malice, Envy, Gain, etc. he was then condemned of Calumny. And his ordinary punishment then, was, whereunto he had virtually bound himself by suscribing his Libel, Poena talionis, the same kind of punishment, whatsoever it was, which by the Laws had been due to the party accused, if the libel had been proved against him. Yea, and for his farther shame it was provided by 
a Lege Rommia v. l 1. sec. 2. ff. ad Senatusc. Turpil & Gothif●ed. in annot. ibid. Rosin. 8. Antiqu. Rom. part. 2. cap. 22.— literam illam i ta vehementer ad caput affigent, etc. Cic. pro Sext. Ros.  one Law, that he should be burnt in the forehead with the Letter K. to proclaim him a Calumniator to the world; that in old Orthography, being the first letter of the word Kalumnia. The same letter would serve the turn very well with us also, though we use it to signify another thing; and yet not so much another thing▪ as a thing more general, but comprehending this as one species of it. But, as I said, I may not prescribe, especially beyond Law. The thing for which I mention all this, is this; If all that care and severity in them could not prevent it, but that still unjust actions would be brought, and false accusations raised, what a world of unconscionable Suits and wrongful Informations may we think there would be, if contenticus Plaintiffs, and calumnious Sycophants, when they have failed their proof, should yet get off easily, and escape out of the Courts without Censure or Punishment, or at the most but with some light check; and the poor injured innocent the while be held in as in a prison, till he have paid the utmost farthing? I say not of what is due, but of what shall be demanded by every man that hath but a piece of an Office about the Courts. It is a strong heartening to Accusers, and multiplieth false reports beyond belief when they that are wrongfully accused, though the cause go with them, shall yet have the worst of the day, and shall have cause to answer the congratulations of their friends, as 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. i● Pyrrho.  Pyrrhus did his, after he had gotten two famous victories over the Romans, that if they should get a few more such victories, it would be to their utter undoing. If the Magistrate had power to make the wronged party full restitution, allowing him all costs and damages to a 
31.  half penny; nay, if he had power to allow him double or treble out of his unjust adversaries estate, it were all little enough and but too little. Zacheus took himself bound to do more, when for this very sin of false accusation, he imposed upon himself, as a kind of satisfactory penance, 
c Luk. 19 8.  a fourfold restitution, Luk. 19 Here was a right Quadruplator indeed, and in the best sense; you shall not lightly read of such another.  
Lastly, men have not 
d Lucian in Hermot.  fenestrata pectora, that we can see them throughly and within, yet there want not means of probable discovery. Of ordinary private men we make conjecture by their gestures, by their speeches, by their companions; but Magistrates, and great ones, who live more in the eye of the world, and are ever, as it were, upon the stage, and so do personati incedere, walk under a continual disguise, in respect of their outward deportment, are not so well discoverable by those means. They are best known by their 
e Syrac. 10. 2.  servants and retinue, by their Favourites and Officers, by those they keep about them, or employ under them. If these be plain and downright, if these be just and upright, if these be free and conscionable, Sycophants will pluck in their horns, and be out of heart and hope to find the Masters of such servants facile to give way to their false Calumniations. But if these be insolent and hungry companions, if these be impudent and shameless exactors, it is presently 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iso●r. apud Stob. Ser. 44. Si innocentes existimari volumus non s●lum nos abstinentes, sed etiam nostros comites praestare debemus. Cic. 2. in Ver. 2.  thought they are then but brokers for the Masters; and there is no question then made, but that false reports will be received as fast as they can be raised, and entertained with both arms. We have learned from 
g Prov. 29. 12.  Solomon, Prov. 29. that if a ruler hearken to lies, than all his servants are wicked. They durst not be so openly wicked, if they were not first sure of him. It was but a 
h Nemo unquam tam reus, tam nocens adducitur, qui ista defensione non possit uti. Cic. 2. in Verr. 2.  sorry one, when it was at best, but is now withal grown a stale excuse; for great ones to impute their own wilful oversights to the faults or negligence of their Servants. Caius Verres (whom I cannot but now and then mention, because there is scarce to be found such another complete Exemplar of a wicked Magistrate;) would usually 
i Aiunt eum queri solere nonnunquam, se miserum, quod non suis, sed suorum comitum peccatis & criminibus prematur. Cic. ibid.  complain, that he was unjustly oppressed, not with his own, but with the crimes of his followers. But why then did he keep such a kennel of Sharks about him? why did he not either speedily reform them, or utterly discard them? It were indeed an unrighteous thing to condemn the Master for the Servants fault, and an uncharitable inference, because the Servant is naught, to conclude strait the Master is little better. For a just Master may have an unconscionable Servant; and if he have a 
k In tanta felicitate nemo potest esse in magnâ familiâ, qui neminem neque servum, neque libertum, improbum habeat. Cic. pro Sex. Roscio.  numerous family, and keep many, it is a rare thing if he have not some bad; as in a great herd there will be some rascal Deer. But than it is but one or a few, and they play their prizes closely, without their Master's privity; and they are not a little solicitous to carry matters so fairly outward, that their Master shall be the 
l Dedecus ille domûs sciet ultimus. Juvenal. Satyr. 10.  last man shall hear of their false dealing; and when he heareth of it, shall scarce believe it for the good opinion he hath of them. But when in the generality they are such, when they are openly and impudently such; when every body seeth, and saith, the Master cannot choose but know they are such: it cannot be thought, but the Master is well enough content they should be such. 
m Neh. 5. 15.  Even their Servants bear rule over the people, saith good Nehemiah of the Governors that were before him; but so did not I, because of the fear of God, Neh. 5. What? did not Nehemiah bear rule over the people? yes, that he did; there is nothing surer. His meaning then must be, (so did not I) that is, I did not suffer my Servants so to do, as they did theirs: implying, that when the Servants of the former Governors oppressed the people, it was their Masters doing, at leastwise their Master's suffering: [Even their Servants bare rule over the people; but so did not I, because of the fear of God.] The Magistrate therefore that would speedily smoke away these Gnats that swarm about the Courts of justice, and will be offering at his ear, to buzz false reports thereinto: he shall do well to begin his reformation at home; and if he have a Servant that heareth not well deservedly, to pack him away out of hand, and to get an honester in his room. Say he be of never so serviceable qualities, and useful abilities otherwise, so as the Master might almost as well spare his right eye, or his right hand, as forgo his service; yet in this case he must not spare him. Our Saviour's speech is peremptory 
n Matth. 29. 30.  Erue, abscind, projice; if either eye or hand cause or tempt thee to offend, pull out that eye, cut off that hand, cast them both from thee with indignation, rather want both, than suffer corruption in either. David's resolution was excellent in Psal. 101. and worthy thy imitation: 
o Psal. 101. 5. etc.  Whoso privily slandereth his Neighbour, him will I destroy: whoso hath a proud look, and high stomach, I will not suffer him. Mine eyes look to such as be faithful in the land, that they may dwell with me: whoso leadeth a godly life, he shall be my Servant. There shall no deceitful person dwell in my house: he that telleth lies shall not tarry in my sight. He that will thus resolve, and thus do, it may be presumed, he will not knowingly give either way to a false report, or countenance to the reporter. And so much for our first Rule, Thou shalt not raise a false Report.  
My first purpose, I confess, was to have spoken also to the Witness, and to 
32.  the juror, and to the Pleader, and to the Officer, from the other four Rules in my Text, as punctually and particularly as to the Accuser, from this first: for I therefore made choice of a Text that taketh them all in, that I might speak to them all alike. But if I should enlarge myself upon the rest, as I have done in this, my Meditations would swell to the proportion rather of a Treatise than a Sermon; and what patience were able to sit them out? therefore I must not do it. And indeed, if what I have spoken to this first point were duly considered, and conscionably practised, I should the less need to do it. For it is the Accuser that layeth the first stone, the rest do but build upon his Foundation. And if there were no false reports raised or received, there would be the less use of, and the less work for false and suborned Witnesses, ignorant or packed juries, crafty and sly Pleaders, cogging and extorting Officers: but unto these I have no more to say at this time, but only to desire each of them to lay that portion of my Text to their hearts, which in the first division was allotted them as their proper share; and withal, to make application (mutatis mutandis) unto themselves, of whatsoever hath been presently spoken to the Accuser, and to the Magistrate, from this first Rulen. Whereof, (for the better furtherance of their Application, and relief of our memories) the sum in brief is thus. First, concerning the Accuser, (and that is every party in a Cause or Trial) he must take heed he do not raise a false report; which is done, first, by forging a mere untruth; and secondly, by perverting or aggravating a truth; and thirdly, by taking advantage of strict Law against Equity: any of which whoever doth, he first committeth a heinous sin himself, and secondly grievously wrongeth his neighbour, and thirdly, bringeth a great deal of mischief to the Commonwealth. All which evils are best avoided, first, by considering how we would others should deal with us, and resolving so to deal with them; and secondly, by avoiding, as all other inducements and occasions, so especially those four things, which ordinarily engage men in unjust quarrels, Malice, Obsequiousness, Coverture and Greediness. Next concerning the judge or Magistrate; he must take heed he do not receive a false report: which he shall hardly avoid, unless he beware, first, of taking private informations; secondly, of passing over Causes slightly without mature disquisition; and thirdly, of countenancing accusers more than is meet. For whose discountenancing and deterring, he may consider, whether or no these five may not be good helps; so far as it lieth in his power, and the Laws will permit; first, to reject informations tendered without Oath; secondly, to give such Interpretations as may stand with Equity as well as Law; thirdly, to chastise Informers that use partiality or collusion; fourthly, to allow the wronged party a liberal Satisfaction from his Adversary; fifthly, to carry a sharp Eye, and a straight Hand over his own Servants, Follower's, and Officers. Now what remaineth, but that the several Premises be earnestly recommended to the godly consideration, and conscionable practice of every one of you whom they may concern; and all your persons and affairs both in the present weighty businesses, and ever hereafter to the good guidance and providence of Almighty God: we should humbly beseech him of his gracious goodness to give a Blessing to that which hath been spoken agreeably to his Word, that it may bring forth in us the fruits of Godliness, Charity, and justice, to the Glory of his Grace, the Good of our Brethren, and the Comfort of our own Souls; even for his blessed Son's sake, our blessed Saviour Jesus Christ: To whom with, etc.   

AD MAGISTRATUM.  
The Third Sermon.  
At the Assizes at Lincoln, August 4th. 1625. at the Request of the High-Sheriff aforesaid, William Lister, Esquire.  Psal. CVI 30. Then stood up Phinees, and executed judgement: and the Plague was stayed. 
THE Abridgement is short, which some have made 
1.  of the whole Book of Psalms, but into two words, 
The Argument,  
a Cited out of Guevara.  Hosannah, and Hallelujah: most of the Psalms spending themselves as, in their proper Arguments, either in Supplication, praying unto God for his Blessings, and that is Hosannah; or in Thanksgiving, blessing God for his goodness, and that is Hallelujah. This Psalm is of the latter sort. The word Hallelujah, both prefixed in the Title, and repeated in the close of it, sufficiently giveth it to be a Psalm of Thanksgiving, as are also the three next before it, and the next after it. All which five Psalms together, as they agree in the same general Argument, the magnifying of God's holy Name, so they differ one from another in choice of those special and topical Arguments, whereby the Praises of God are set forth therein. In the rest, the Psalmist draweth his Argument from other Considerations; in this, from the Consideration of God's merciful removal of those judgements he had in his just wrath brought upon his own People Israel for their Sins, upon their Repentance.  
For this purpose there are sundry instances given in the Psalm, taken out 
2.  of the Histories of former times; out of which there is framed, as it were, 
and matter of this Psalm.  a Catalogue, though not of all, yet of sundry the most famous rebellions of that people against their God, and of Gods both justice and Mercy abundantly manifested in his proceedings with them thereupon. In all which we may observe the passages betwixt God and them, in the ordinary course of things, ever to have stood in this order. First, he preventeth them with undeserved favours; they, unmindful of his benefits, provoke him by their rebellions: he in his just wrath chastiseth them with heavy Plagues; they, humbled under the rod, seek to him for ease: he, upon their submission, withdraweth his judgements from them. The Psalmist hath wrapped all these five together in Vers. 43, 44. Many times did he deliver them, but they provoked him with their Counsels, and were brought low for their iniquity: the three first. Nevertheless he regarded their affliction when he heard their cry: the other two.  
The particular rebellions of the people in this Psalm instanced in, are 
3.  many; some before, and some after the verse of my Text. For brevity sake, 
The Coherence, Scope,  those that are in the following verses I wholly omit, and but name the 
1.  rest: which are, their wretched Infidelity and Cowardice upon the first approach of danger at the Red Sea, vers. 7. Their tempting of God in the desert, 
2.  when, loathing Manna, they lusted for flesh, vers. 13. Their seditious 
3.  conspiracy under Corah and his confederates against Moses, vers. 16. Their 
4.  gross Idolatry at Horeb, in making and worshipping the golden Calf, ver. 19 
5.  Their distrustful murmuring at their portion, in thinking scorn of the promised 
6.  pleasant land, ver. 24. Their fornicating both bodily with the daughters, and spiritually with the Idols of Moab and of Midian, ver. 28. To the prosecution of which last mentioned story, the words of my Text do appertain. The original story itself, whereto this part of the Psalm referreth, is written at full by Moses in Numb. 25. and here by David but 
b Breviter totum dixit, quia non hic nescientes docet, sed commemorat scientes. Aug. hic.  briefly touched, as the present purpose and occasion led him: yet so, as that the most observable passages of the History are here remembered, in three verses three special things, the Sin, the Plague, the Deliverance. The Sin, with the Agravation thereof, ver. 28. [They joined themselves also unto Baal-peor, and ate the sacrifices of the dead.] The Plague, with the efficient cause thereof, both Impulsive and Principal, vers. 29. [Thus they provoked him to anger with their inventions, and the Plague broke in upon them.] The Deliverance, with the special means and Instrument thereof is this 30th. verse. [Then stood up Phinees and executed judgement, and the Plague was stayed.]  
In which words are three things especially considerable. The Person; 
4.  the Action of that Person; and the Success of that Action. The Person, Phinees: 
and division of the Text.  His action twofold: the one preparatory, he stood up; the other completory, he executed judgement: The Success, and Issue of both, the Plague was stayed. The Person holy, the Action zealous, the Success happy. Of each of these I shall endeavour to speak something appliable to the present condition of these heavy times, and the present occasion of this frequent Assembly. But because the argument of the whole verse is a Deliverance, and that Deliverance supposeth a Plague, and every Plague supposeth a Sin, I must take leave before I enter upon the particulars now proposed from the Text, first a little to unfold the original story, that so we may have some more distinct knowledge both what Israel's sin was, and how they were plagued, and upon what occasion, and by▪ what means Phinees wrought their Deliverance.  
When Israel, travelling from the land of Bondage to the land of Promise 
5.  
Balak▪ s Plot;  through the wilderness, were now come as far as 
c Num. 22. 1.  the plains of Moab, and there encamped: Balak the then King of Moab, not 
d Ibid. 2. 3.  daring to encounter with that people, before whom 
e Sihon King of the Amorites, and Og King of Basan. Num. 21.  two of his greatest neighbour Princes had lately fallen, 
f Ascitos sentores Madianis, qui proximi regno ejus erant, & amici; consuluit, quid facto opus esset. Hist. Scholast. in Num. c. 32.  consulted with the Midianites, his neighbours and allies, and after some advice, resolved upon this conclusion, to hire 
g Num. 22. 5 .... 7.  Balaam a famous Sorcerer in those times and quarters, to lend them his assistance; plotting with all their might, and his art, by all possible means to withdraw God's protection from them; wherein they thought (and they thought right) the strength and safety of that people lay. But there is no Counsel against the Lord, nor 
h Num. 23. 23.  enchantment against his people. Where he will bless, (and he will bless where he is faithfully obeyed and depended upon;) neither power nor policy can prevail for a Curse. Balaam the wicked wretch, though he 
i 2 Pet. 2. 15.  loved the ways of unrighteousness with his heart; yet God not suffering him, he could not pronounce a Curse with his lips against Israel, but instead of cursing them, 
k Num 23. 11. & 24 10.  blessed them altogether.  
But angry at Israel, whom, when fain he would, he could not curse; yea, and angry at God himself, who, by restraining his tongue, had voided his hopes, and 
l Num. 14. 11.  withheld him from pay and honour: the wretched covetous Hypocrite, as if he would at once be avenged both of him and them, imagineth 
6.  a mischievous device against them, full of cursed villainy. He giveth 
and Balaam's policy against Israel;  the Moabites and the Midianites 
m Num. 13. 16. Revel. 2. 14. See also Joseph. 4. Antiq. Jud. 5.  counsel to smother their hatred with pretensions of peace, and by sending the fairest of their daughters▪ among them to inveigle them with their beauty, and to entice them first to corporal, and after, by that, to spiritual, whoredom; that so Israel shrinking from the Love, and Fear, and Obedience of their God, might forfeit the interest they had in his Protection, and by sin bring themselves under that wrath and curse of God, which neither those great Princes by their power, nor their wisest Counsellors by their Policy, nor Balaam himself by his Sorcery, 
7.  could bring upon them. 
with the success thereof, both in their sin,   
This damned counsel was followed but too soon, and prospered but too well. The daughters of Moab come into the Tents of Israel, and by their blandishments put out the eyes, and steal away the hearts of God's people; whom, besotted once with lust, it was then no hard matter to lead whither they listed, and by wanton insinuations to draw them to sit with them in the Temples, and to accompany them at the 
n Num. 25.  feasts, and to eat with them of the Sacrifices, yea, and to bow the knees with them to the honour of their Idols: Insomuch as Israel 
o Psal. 106. 28.  joined themselves to Baal-peor, and ate the Sacrifices of that dead and abominable Idol at the least (for all Idols are such) if not, as most have thought, a 
p Quem Oracia Priapum dixit Hist. Scholast. in Num. 34. & alii secuti Hieronym. in c. 9 Osee; & 1. cont. Io. 12. See Vatabl. in Num. 25. 3. Selden▪ Synt. 1. de DIS S●r. c. 5. Lael. Bisciol. 3. hor. subces. 20.  beastly and obscene Idol withal: That was their Sin.  
And now may Balak save his Money, and Balaam spare his pains; there is no need of hiring, or being hired to curse Whoremongers and Idolaters. These are two plaguy sins, and such as will bring a curse upon a people without the help of a Conjurer. When that God, who is a 
q Exod. 20. 5.  jealous God, and 
8.  jealous of nothing more than his 
r Esa. 42. 8.  honour, shall see that people, whom he 
and punishment.  had made 
s Deut. 7. 6.  choice of from among all the nations of the earth to be his own peculiar people, and betrothed to himself by an everlasting 
t Ezek. 16. 8.  covenant, to 
u Ibid. 38.  break the Covenant of Wedlock with him, and to strumpet it with the daughters and Idols of Moab: what can be expected other, than that his jealousy should be turned into fury, and that his fierce wrath should 
x Psal. 106. 29.  break in upon them as a deluge, and overwhelm them with a sudden destruction? His patience so far tempted, and with such an unworthy provocation, can suffer no longer; but at his command 
y Num. 25. 4, 5.  Moses striketh the Rulers; and at Moses his command, the under-rulers must strike each in their several regiments those that had offended, and he himself also striketh with his own hand, by a Plague, destroying of them in one day 
z 1 Cor. 10. 8, 9 the other thousand (Num. 25. 9) it seemeth, were those that were hanged up by Moses, and slain by the Rulers.  three and twenty thousand.  
If that Plague had lasted many days, Israel had not lasted many days: but the People, by their plague, made sensible of their sin, humbled themselves (as it should seem the very first day of the Plague) in a solemn and 
a Num. 25. 6.  general Assembly, weeping and mourning both for Sin and Plague, before the door of the Tabernacle of the Congregation. And they were now in the heat of their holy sorrow and devotions; when lo, 
b Ibid. 14.  Zimri, a prince of 
9  
Zimri's provocation,  a chief house in one of their Tribes, in the heat of his pride and lust, cometh openly in the 
c Ibid. 6.  face of Moses and all the Congregation, and bringeth his Minion with him, Cosbi the daughter of one of the 
d Compare Num. 25. 15. with Num. 31. ●.  five Kings of Midian, into his Tent, there to commit filthiness with her.  
Doubtless, Moses the Captain, and Eleazar the Priest, and all Israel, that saw this shameless prank of that lewd couple, saw it with grief enough. But Phinees enraged with a pious indignation to see such a foul affront given to God, and the Magistrate, and the Congregation, at such a heavy time, 
10.  
and his execution.  and in such open manner, and for that very sin, for which they then lay under God's hand, thought there was something more to be done than bare weeping; and therefore his blood warmed with an holy zeal, he 
e Num. 25. 7, 8.  starteth up forthwith, maketh to the Tent where these two great Personages were, and as they were in the act of their filthiness, speedeth them both at once, and naileth them to the place with his Javelin. And the next thing we hear, is, God well-pleased with the 
f Ibid. 11.  zeal of his Servant, and the Execution of those Malefactors, is appeased towards all his people, and withdraweth his hand and his plague from them. And of that deliverance my Text speaketh, (Then stood up Phinees and executed judgement, and so the Plague was stayed.)  
The Person, the instrument to work this deliverance for Israel, was Phinees. 
11.  He was the Son of Eleazar, who was then Highpriest in immediate 
The person of Phinees considered.  succession to his father Aaron, not long before deceased; and did himself afterward succeed in the High-priesthood unto Eleazar his Father. A wise, a godly, and a zealous man, employed afterward by the State of Israel in the greatest affairs, both of 
g Num. 31. 6.  War and 
h Josh. 23. 13, 31, 32.  Embassy. But it was this Heroical Act of his, in doing execution upon those two great audacious Offenders, which got him the first, and the greatest, and the lastingest Renown. Of which Act more anon, when we come to it. In his Person, we will consider only what his Calling and Condition was; and what congruity there might be between what he was, and what he did. He was of the Tribe of Levi; and that whole Tribe was set apart for the 
i Num. 1. 19, etc.  service of the Tabernacle. And he was of the Sons of Aaron, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Family and Lineage of the High-Priests: and the Priest's Office was to offer Sacrifices, and to burn Incense, and to pray, and make atonement for the People. Neither Levite nor Priest had to intermeddle with matters of judicature, unless in some few causes, and those for the most part concerning matters either merely, or mixedly Ecclesiastical; but neither to give sentence, nor to do execution in matters and causes merely Civil, as by any right or virtue of his Levitical or Priestly Office.  
The more unreasonable is the Highpriest of Rome, to challenge to himself 
12.  any temporal or Civil jurisdiction, as virtually annexed to his spiritual 
The Spiritual power doth not include the Temporal.  power, or necessarily derived thence, Templum and Praetorium, the Chair and the Throne, the Altar and the Bench, the Sheephook and the Sceptre, the Keys and the Sword; though they may sometimes concur upon the same person, yet the Powers remain perpetually distinct and independent▪ and such as do not of necessity infer the one the other. Our Saviour's 
k Luke 21. 26.  Vos autem non sic, hath fully decided the controversy; and for ever cut off all claim of temporal jurisdiction, as by any virtue annexed to the Keys. If the Bishops of Rome could have contented themselves to have enjoyed those Temporalities, wherewith the bounty of Christian Emperors had endowed that See (whether well or ill, whether too much or no, I now inquire not,) but if they could have been content to have holden them upon the same terms they first had them, without seeking to change the old tenure; and to have acknowledged them, as many of their fellow-Bishops do, to have issued not at all by necessary derivations from their spiritual Power, but merely and altogether from the 
l Nec in quenquam presbyterum, Episcopum, sive Papam convenit coactivam in hoc seculo jurisdictionem sibi habere, nisi eadem sibi per humanum legislatorem concessa fuerit, in cujus potestate est han● ab ipsis semper revocare. Marsil. Patav. 2. defence. Pacis. 5.  free and voluntary indult of temporal Princes: the Christian Church had not had so just cause of complaint against the unsufferable tyrannies and usurpations of the Papacy; nor had the Christian world been embroiled in so many unchristian and bloody quarrels, as these and former ages have brought forth. Yet the Canonists, and they of the Congregation of the O●●tory, like downright flatterers, give the Pope the Temporal Monarchy of the world, absolutely and 
m Papa jure divino est directe dominus orbis. Peasant. de immunit. Eccles p. 45. idem defendunt Baronius, Bossii duo, Zecchus, Carerius, alii.  directly, as adhering inseparably to his See, and as a branch of that Charter which Christ gave to Peter, when he made him Head of the Church, for himself and his successors for ever. The Jesuits more subtle than they, not daring to deny the Pope any part of that Power, which any other profession of men have dared to give him, and yet unable to assert such a vast power from those inconveniences which follow upon the Canonists opinion; have found out a means to put into the Pope's hands the exercise of as much temporal power as they bluntly and grossly give him, and that to all effects and purposes as full, and in as ample manner as they: yet by a more learned and refined flattery, as resulting from his spiritual Power, not directly and per se, but 
n See Bellarm. 5. de Rom. Pontif. 6.  obliquely and indirectly and in ordine ad spiritualia. The man himself, though he pretend to be supreme infallible judge of all Controversies, yet heareth both parties, and taketh advantage of what either give him, as best sorteth with his present occasions, and suffereth them to fall foul each upon other, these accounting them gross flatterers, and they again these 
o Adversus impios Politicos. Cater. de potest. in titulo libri.  wicked Politicians, but dareth not for his life determine whether side is in the right; lest, if he should be put to make good his determination by sufficient proof, both should appear to be in the wrong, and he lose all; which, whilst they quarrel, he still holdeth. It is a certain thing; The spiritual Power conferred 
13.  in Holy Orders, doth not include the Power of Temporal jurisdiction. 
nor yet exclude it.  If Phinees here execute judgement upon a Prince of Isarel; it is indeed a good fruit of his zeal, but no proper act of his Priesthood.  
Let it go for a non sequitur then, as it is no better; because Phinees, a Priest, or Priest's son, executes judgement, that therefore the Priestly includeth a judicatory Power. Yet from such an act, done by such a Person, at least thus much will follow, that the Priesthood doth not exclude the exercise of judicature; and that there is no such repugnancy and inconsistency between the Temporal and Spiritual Powers, but that they may without incongruity concur and reside both together in the same Person. When I find anciently, that not only among the 
p i e. Regis quidem haec munia esse jussit, primum, ut sacrorum & sacrificiorum principatum haberet▪ Dionys. Halicar. lib. 2. See also Cic. 1. de divin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Aegyptiis Plutarch. lib. de. Is. & Osi.  Heathens, but even among Gods own people, the same man might be a King and a Priest, 
q Virg. 3. Aeneid.  (Rex idem hominum Phoebique Sacerdos,) as Melchisedec was both a 
r Gen. 14. 17.  Priest of the most high God, and King of Salem: When I see it consented by all that so long as the Church was Patriarchal, the Priestly and the judicatory Power were both settled upon one and the same Person, the Person of the 
s Sacerdotium fuit annexum primogeniturae usque ad legem datam per Mosen. Lyran. in Gen. 14. 18. See also Lyr. in Num. 3. 12. & 8. 16. etc.  first born: when I read of Eli the Priest, of the sons of Aaron 
t 1 Sam. 4. 18.  judging Israel 40 years, and of Samuel, 
u Aug. 17. de clvit. 4. & in Psal. 98. Sulpit. Sever. lib. 1. Hist. sacra.  certainly a Levite (though not as some have thought, 
x Leu. Samuel, non Sacerdos, non Pontifex fuit. Hier. lib. cont. Jovin. v. Drus. not. ad Sulpit. Hist. p. 154.  a Priest) both going circuit, as a 
y 1 Sam. 7. 16.  judge itinerant in Israel, and doing execution too with his own hands upon 
z 1 Sam. 15. 33.  Agag; and of 
a 1 Chro. 26. 29, 32.  Chenaniah and his sons, Izharites, and Hashabiah and his brethren Hebronites, and others of the families of Levi, appointed by King David to be Judges and Officers, not only in all the business of the Lord, but also for 
b In omni negotio divino & humano. Vatab. in 1. Parab. 26.  outward business over Israel, and in things that concerned the service of the King: when I observe in the Church-stories of all ages, ever since the world had Christian Princes, how Ecclesiastical persons have been employed by their Sovereigns in their weightiest consultations and affairs of State; I cannot but wonder at the inconsiderate rashness of some forward ones in these days, who yet think themselves (and would be thought by others) to be of the wisest men, that suffer their tongues to run riot against the Prelacy of our Church, and have studied to approve themselves eloquent in no other argument so much, as in inveighing against the Courts, and the Power, and the jurisdiction, and the Temporalities of Bishops and other Ecclesiastical persons. I speak it not to justify the abuses of men, but to maintain the lawfulness of the thing. If therefore any Ecclesiastical person seek any Temporal office or power by indirect, ambitious, and preposterous courses: if he exercises it otherwise than well; insolently, cruelly, corruptly, partially; if he claim it by any other than the right title, the free bounty and grace of the Supreme Magistrate; let him bear his own burden: I know not any honest Minister that will plead for him. But since there is no incapacity in a Clergyman, by reason of his spiritual Calling, but he may exercise temporal Power, if he be called to it by his Prince, as well as he may enjoy temporal land if he be heir to it from his Father: I see not but it behoveth us all, if we be good Subjects, and sober Christians, to pray that such as have the power of judicature more or less in any kind or degree committed unto them, may exercise that power wherewith they are entrusted, with zeal, and prudence and equity, rather than out of envy at the preferment of a Churchman take upon us little less than to quarrel the discretion of our Sovereign. Phinees though he could not challenge to execute judgement by virtue of his Priesthood; yet his Priesthood disabled him not from executing judgement.  
That for the person. Followeth his Action: and that twofold: He stood, 
14.  up, he executed judgement. Of the former first; which though I call it an 
Phinees his fact examined;  Action, yet is indeed a Gesture properly, and not an Action. But, being no necessity to bind me to strict propriety of speech, be it Action, or Gesture, or what else you will call it; the cicumstance and phrase, it seemeth to import some material thing, may not be passed over without some consideration, [Than stood up Phinees.] Which clause may denote unto us either that extraordinary spirit whereby Phinees was moved to do judgement upon those shameless offenders; or that forwardness of zeal, in the heat whereof he did it; or both. Phinees was indeed the High-Priests son, as we heard; but yet a private man and no ordinary Magistrate: and what had any private man to do, to draw the sword of justice, or but to sentence a malefactor to die? Or, say he had been a Magistrate; he ought yet to have proceeded in a legal and judicial course, to have convented the parties, and when they had been convicted in a fair trial and by sufficient witness, then to have adjudged them according to the Law; and not to have come suddenly upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they were acting their villainy, and thrust them thorough uncondemned. I have 
c Serm. 2. add Cler. Sect. 30.  elsewhere delivered it as a collection not altogether improbable from the circumstances of the original story, that Phinees had warrant for this execution from the express command of Moses the supreme Magistrate, and namely by virtue of that Proclamation, whereby he authorised the 
d Num. 25. 5.  Under-Rulers to slay every one his man that were joined unto Baal-Peor, Num. 25. 5. And I since find that conjecture confirmed by the judgement of some learned men: insomuch as an eminent Writer in our Church saith, that 
e Hall 7. Contempl 4.  by virtue of that Commission every Israelite was made a Magistrate for this execution. But looking more nearly into the Text, and considering that the Commission Moses there gave, was first only to the Rulers, and so could be no warrant for Phinees, unless he were such a Ruler, which appeareth not; and secondly, concerned only those men that were under their several governments, and so was too short to reach Zimri, who being himself a Prince, and that of another Tribe too, the Tribe of 
f Num. 25. 5.  Simeon, could not be under the government of Phinees, who was of the Tribe of Levi: how probable soever that other collection may be, yet I hold it the safer resolution which is commonly given by Divines for the justification of this fact of Phinees, that he had an extraordinary motion, and a peculiar secret instinct of the spirit of God, powerfully working in him and prompting him to this Heroical Act.  
Certainly, God will not approve that work which himself hath not 
15.  wrought. But to this action of Phinees God hath given large approbation, 
and justified;  both by staying the plague thereupon, and by rewarding Phinees with an 
g Num. 25. 12, 13.  everlasting Priesthood therefore, and by giving express testimony of his zeal and righteousness therein: as it is said in the next verse after my Text, [
h Psal. 106. 31.  And it was accounted to him for righteousness] Which words in the judgement of learned Expositors, are not to be understood barely of the righteousness of Faith, as it is said of Abraham, that 
i Gen. 15. 6. applied by St. Paul Rom. 4. 3.  he believed God, and it was imputed to him for righteousness (as if the zeal of Phinees in this act had been a good evidence of that faith in God's promises, whereby he was justified, and his Person accepted with God;) though that also: but they do withal import the justification of the Action, at least thus far, that howsoever measured by the common rules of life it might seem an unjust action; and a rash attempt at the least, if not an heinous murder, as being done by a private man without the Warrant of authority; yet was it indeed not only in regard of the intent a zealous action, as done for the honour of God, but also, for the ground and warrant of it, as done by the special secret direction of God's holy Spirit, a just and a righteous action. Possibly, this very word of standing up, importeth that extraordinary spirit. For of those Worthies, whom God at several times endowed with Heroical spirits, to attempt some special work for the delivery of his Church, the Scriptures use to speak in words and phrases much like this. It is often said in the book of judges, that God 
k Jud. 3. 9, 15. etc. & 2. 16, 18.  raised up such and such to judge Israel, and that Deborah, and jair, and others 
l Jud. 5. 7. & 10. 1, 2, etc.  rose up to defend Israel: that is, 
m Jud. 3. 10.  The spirit of God came upon them, as is said of Othoniel judg. 3. and by a secret, but powerful instinct, put them upon those brave and noble attempts, they undertook and effected for the good of his Church. Raised by the impulsion of that powerful Spirit, which 
n Nescit tarda molimina Spiritus Sancti gratia. Ambr. 2. in. Luc. 3.  admitteth no slow debatements, Phinees standeth up, and feeling himself called not to deliberate, but act; without casting of scruples, or forecasting of dangers, or expecting Commission from men when he had his warrant sealed within, he taketh his weapon, dispatching his errand, and leaveth the event to the providence of God.  
Let no man now, unless he be able to demonstrate Phinees spirit, presume 
16.  to imitate his fact. Those Opera liberi spiritus, as Divines call them, 
yet not to be imitated,  as they proceed from an extraordinary spirit, so they were done for special purposes: but were never intended, either by God that inspired them, or by those Worthies that did them, for ordinary or general examples. The error is dangerous, from the privileged examples of some few exempted ones to take liberty to transgress the common rules of Life and of Laws. It is most true indeed, the Spirit of God is a free spirit, and not tied to strictness of rule, nor limited by any bounds of Laws. But yet that free spirit hath astricted thee to a regular course of life▪ and bounded thee with Laws: which if thou shalt transgress, no pretention of the Spirit can either excuse thee from sin, or exempt thee from punishment. It is not now every way, as it was before the coming of Christ, and the sealing up of the Scripture Canon: God having now settled a perpetual form of government in his Church, and given us a perfect and constant rule, whereby to walk, even his holy word. And we are not therefore now vainly to expect, nor boastingly to pretend a private spirit, to lead us against, or beyond, or but beside the common rule: nay we are commanded to try all pretensions of private spirits, by that common rule, 
o Esay 8. 20.  Adlegem & ad testimonium, To the Law and to the Testimony: at this Test, examine and 
p 1 Joh. 4. 1.  Try the spirits whether they are of God, or no. If any thing within us, if any thing without us, exalt itself against the obedience of this Rule; it is no sweet impulsion of the holy Spirit of God, but a strong delusion of the lying spirit of Satan.  
But is not all that is written, written for our Example? or why else is 
17.  
but with limitation  Phinees act recorded and commended, if it may not be followed? First indeed Saint Paul saith 
q Rom. 15. 4.  All that is written, is written for our learning: 
1.  but Learning is one thing, and Example is another: and we may learn something from that which we may not follow. Besides, there are examples 
2.  for 
r 1 Cor. 10. 11.  Admonition, as well as for Imitation. Malefactors at the place of execution, when they wish the bystanders to take example by them, bequeath them not the Imitation of their courses, what to do; but Admonition from their punishments, what to shun: yea thirdly, even the commended actions of good men are not ever exemplary in the very substance 
3.  of the action itself; but in some virtuous and gracious affections, that give life and lustre thereunto. And so this act of Phinees is imitable: Not that either any private man should dare by his example to usurp the Magistrates office, and to do justice upon Malefactors without a Calling: or that any Magistrate should dare by his Example, to cut off graceless offenders without a due judicial course: but that every man who is by virtue of his Calling endued with lawful authority to execute justice upon transgressors, should set himself to it with that stoutness and courage and zeal, which was in Phinees. 
18.   
If you will needs then imitate Phinees, imitate him in that for which 
18.  
unto his zeal.  he is commended and rewarded by God, and for which he is renowned amongst men: and that is not barely the action, the thing done; but the affection, the zeal wherewith it was done. For that zeal God commendeth him, Numb. 25. vers. 11. 
s Num. 25. 11.  Phinees the son of Eleazar, the son of Aaron the Priest, hath turned away my wrath from the children of Israel, whilst he was zealous for my sake among them. And for that zeal God rewardeth him, Ibid. 13. 
t Ibid. 13.  He shall have, and his seed after him, the Covenant of an everlasting Pristhood, because he was zealous for his God. And for that zeal did Posterity praise him: the wise 
u Syrac. 45. 23.  son of Syrac, Eccl. 45. and good old 
x 1 Macc. 2. 54.  Mathias upon his death bed, 1 Macc. 2. And may not this phrase of speech, he stood up, and executed judgement, very well imply that forwardness and heat of zeal? To my seeming, it may. For whereas Moses and all the congregation sat weeping (a 
y As Neh. 1. 4. Job 2. 13. Psal. 137. 1. Esay 47. 1, 8.  gesture often accompanying sorrow,) or perhaps, yet more to express their sorrow lay grovelling upon the earth, mourning and sorrowing for their sin, and for the Plague: it could not be but the bold lewdness of Zimri in bringing his strumpet with such impudence before their noses, must needs add much to the grief, and bring fresh vexation to the souls of all that were righteous among them. But the rest continued, though with double grief, yet in the same course of humiliation, and in the same posture of body, as before. Only Phinees, burning with an holy indignation, thought it was now no time to sit still, and weep: but rowzing up himself and his spirits with zeal as hot as fire 
z Verbum ipsum soliditatem mentis ostendit. Cassiodorus. Constanter. Lyranus. Constantiâ mentis & audacia operis. Ludolfus hic. He had zeal in the fear of the Lord, and stood up with good courage of heart. Syrac. 45. 23.  he stood up from the place where he was, and made haste to execute judgement.  
Here is a rich example for all you to imitate, whom it doth concern: I speak not only nor indeed so much, to you the Honourable and Reverend judge of this Circuit; of whose zeal to do justice and judgement, I am by so much the better persuaded, by how much the eminency of your place, and the weight of your charge, and the expectation of the people doth with greater importunity 
a Majora populus semper à summo exigit. Senec. in Octau. Act. 2.  exact it at your hands: But I speak withal, and most especially to all you, that are in Commission of the peace, and whose daily and continual care it should be, to see the wholesome laws of the Realm duly and seasonably executed. Yea, and to all you also that have any office appertaining to justice, or any business about these Courts, so as it may lie in you to give any kind of furtherance to the speeding either of justice in Civil, or of judgement in Criminal causes. Look upon the zeal of 
19  
manifested by executing judgement;  Phinees: observe what approbation it had from God; what a blessing it procured to his seed after him; what glorious renown it hath won him with all after-ages; what ease it did, and what good it wrought for the present State: and think if it be not worthy your imitation. 
b Gal. 4. 18.  It is good, saith the Apostle, to be zealously affected always in a good thing. And is it not a good thing to do justice, and to execute judgement? nay, Religion excepted (and then care of that is a branch of justice too) do you know any better thing? any thing you can do, more acceptable to God, more serviceable to the State, more comfortable to your own souls? If you be called to the Magistracy; it is 
c 3 King. 9  your own business, as the proper work of your Calling; and men account him no wiser than he should be, that sluggeth in his own business, or goeth heartlesly about it. It is the King's business, who hath entrusted you with it: and he is scarce a good subject that slacketh the King's business, or doth it to the halves. Nay, it is 
d 2 Chro. 19 6.  the Lords business; for [The judge not for man, but for the Lord, who is with you in the cause and in the judgement:] and 
e Jer. 48. 10.  Cursed is he that doth the Lord's business negligently. That you may therefore do (all under one) your own business, and the King's business, and the Lords business, with that zeal and forwardness which becometh you in so weighty an affair; lay this pattern before your eyes and hearts! See what Phinees did: and thereby both examine what hitherto you have done, and learn what henceforth you should do.  
First, Phinees doth not post off the matter to others: the fervency of 
20.  his zeal made him willing to be himself the Actor. He harboured no 
1. Personally;  such cool thoughts as too many Magistrates do. [Here is a shameful crime committed, by a shameless person, and in a shameless manner: pity such an audacious offender should go unpunished. My heart riseth against him; and much ado I have to refrain from being myself his executioner, rather than he should carry it away thus. But why should I derive the envy of the fact upon myself, and but gain the imputation of a busy officious fellow, in being more forward than others? A thousand more saw it as well as I; whom it concerneth as nearly as it doth me: and if none of them will stir in it, why should I? Doubtless my Uncle Moses, and my father Eleazar, and they that are in place of Authority, will not let it pass so; but will call him to an account for it, and give him condign punishment. If I should do it, it would be thought but the attempt of a rash young fellow. It will be better discretion therefore to forbear, and to give my betters leave to go before me.] Such pretensions as these would have kept off Phinees from this noble Exploit, if he had been of the temper of some of ours: who owe it to nothing so much as their lukewarmness, that they have at least some reputation of being moderate and discreet men. But true zeal is more forward than mannerly: and will not lose the opportunity of doing what it ought, for waiting till others begin. Alas, if every man should be so squeamish as many are; nothing at all would be done. And therefore the good Magistrate must consider, not what others do, but what both he and they are in conscience bound to do: and though there should be many more joined with him in the same common care, and with equal power, yet he must resolve to take that common affair no otherwise into his special care, than if he were left alone therein, and the whole burden lay upon his shoulders. As when sundry persons are so bound in one common bond for the payment of one entire sum conjunctim & divisim, every one per se in toto & in solidum, that every particular person by himself is as well liable to the payment of the whole, as they all together are. Admit loose or idle people (for who can hold their tongues?) shall for thy diligence say, thou art an hard and austere man, or busiest thyself more than thou hast thank for thy labour. First, that man never cared to do well, 
1.  that is afraid to hear ill, 
f Eccles. 11. 4.  He that observeth the wind, saith Solomon shall not sow; and the words (especially of idle people) are no better. Secondly, 
2.  He maketh an ill purchase, that foregoeth the least part of his duty, to gain a little popularity: the breath of the people being but a sorry plaster for a wounded conscience. Thirdly, what a man by strict and severe execution 
3.  of justice loseth in the breadth, he commonly gaineth it all and more in the weight, and in the length of his Credit. A kind quiet man; that carrieth it for the present, and in the voice of the multitude: but it is more solid, and the more lasting praise, to be reputed, in the opinion of the better and the wiser sort, a Just man, and a good Patriot, or Commonwealths-man. Fourthly, if all should condemn thee for that wherein thou hast done 
4.  but 
g Regium est, cum rectè feceris audire malè.  well, thy comfort is, thine own conscience shall bestead thee more than a thousand witnesses, and stand for thee against ten thousand tongues, at that last day, when 
h 1 Cor. 4. 5.  the hearts of all men shall be made manifest, and every man that hath deserved well, shall have praise of God, and not of man.  
Secondly, Phinees as he did not post off this execution to other men, so 
21.  he did not put it off to another day. Phinees might have thought thus, 
2 Speedily;  [We are now in a religious work, humbling ourselves in a public, solemn, and frequent assembly, before the face of God, to appease his just wrath against us for our sins: 
i Virgil. Eclog. 9  Et quod nunc instat agamus. It would be unseasonable leaving this work now; another time may serve as well to inflict deserved punishment upon that wicked miscreant. But zeal will admit no 
k Qui tardè fecit, diu noluit. Senec. 1. de benes. 1.  put offs; it is all upon the spur, till it be doing what it conceiveth fit to be done. There are no passions of the mind so impetuous, and so impatient of delay as 
l Odit verus amor, nec patitur moras. Senec. in Herc. fur. Act. 2.  Love and 
m Dum poen●● odio per vim festinat inultè. Horat. 1. Ep. 2.  Anger, and 
n Nunc ira amórque causam jùnxere; quid sequetur? Senec. in Med. act. 4.  these two are the prime ingredients of true zeal. If any man should have interposed for Zimri, and taken upon him to have mediated with Phinees for his reprival: I verily think, in that heat he might sooner have provoked his own, than have prorogued Zimri's exécution. Delays in any thing that is good, are ill: and in the best things worst. As Wax when it is chafed, and Iron when it is hot, will take impressions: but if the Seal or Stamp be not speedily put to, the hear abateth, and they return to their former hardness: so the best affections of the best men, if they be not taken in the heat, abate, and lessen, and die. In the administration then of justice, and the execution of judgement, where there is Zeal, there will be Expedition: and the best way to preserve Zeal where it is, is to use Expedition. I am not able to say where the want is, or where specially: but certainly a great want there is generally in this Kingdom of Zeal to justice, in some that should have it, if that complaint be as just, as it is common among men that have had suits in the Courts, that they have been 
o Saepè causa● tantum differunt, quod litigantibus plu● quam totum auferunt; quia major est expensarum sumptus quam sententiae fructus. Innocent.  wronged with far less damage than they have been righted: there have been so many 
p Bern. lib. 1. de consid.  frustratoriae and venatoriae dilationes (as St. Bernard in his time called them) so many lingering and costly delays used. And for Executing judgement upon Malefactors; if Phinees had suffered Zimri to have lived but a day longer, for any thing we know the plague might have lasted also a day longer: and why might not to morrow have been as yesterday with them, and lessened the people's number twenty three thousand more? especially their former crying sins having received a new accession of a double guilt, the guilt of Zimri's fact, and the guilt of their connivance. No rack should make me confess that man to be truly zealous of judgement, who when he hath power to cut him short, shall but so much as reprieve a foul and notorious Malefactor; or grant him any respite or liberty to make his friends, and to sue a pardon. Solomon hath told us, and we find it but too true, 
q Eccl. 8. 11.  Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.  
Third; Phinees was nothing retarded in his resolution by forecasting 
22.  what ill will he might purchase, or into what dangers he might cast 
3 Resolutely  himself, by executing judgement upon two such great Personages. The times were such, as wherein sin had gotten head, and was countenanced both with might and multitude: Zimri was a mighty man, a 
r Num. 25. 14.  Prince of a chief house; and he that should dare to touch him, should be like to pull upon himself the enmity of the whole Tribe of Simeon. It seemeth he was confident that his might and popularity in his own Tribe, would privilege him from the enquiry of the Magistrate; how dared he else have so braved Moses, and the whole Congregation; And the woman also was the daughter of one of the 
s Num. 25. 15. compared with Num. 31. 8.  Five Kings of Midian: And could Phinees think that the death of two such great persons could go unrevenged? All this either Phinees either forecasteth not, or regardeth not. His eye was so fixed upon the glory of God, that it did not so much as reflect upon his own safety: and his thoughts strongly possessed with zeal of the common good, had not any leisure to think of private dangers. Zeal is 
t Amor timere neminem verus potest. Seneca in Med. Act. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ever courageous; and therefore jethro thought none worthy to be Magistrates, but such as were 
u viros virtutis. Exod. 8. 21. justum esse facile est cui vacat pectus metu. Senec. in Oct. Act. 2.  Men of courage: And he hath neither Courage nor Zeal in him besitting a Magistrate, that is afraid to do justice upon a great offender. 
x Prov. 22. 14. & 26. 13.  The sluggard saith, there is a Lion in the way: and then he steppeth backward and keepeth aloof off. But the worthy Magistrate would meet with such a Lion to choose; that he might win awe to God's ordinances, and make the way passable for others, by tearing such a beast in pieces: and would no more fear to make a Worshipful thief, or a Right Worshipful murderer (if such a one should come in his Circuit) an example of Justice, than to twitch up a poor sheepstealer. Great ones will soon presume of impunity, and mean ones too by their example in time learn to kick at authority, if Magistrates be not forward to maintain the dignity of their places by executing good Laws without favour or fear. Hitherto of the spirit and zeal of Phinees; by occasion of this his former Action or gesture of standing up: There yet remain to be considered the other Action, and the success of it; He executed judgement, and the plague was stayed. Both which, because I would not be long, I will join together in the handling; when I shall have first a little cleared the translation.  The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, is a word that hath three different significations: 
23.  
Executing of judgement  to judge, to Pray, to Appease. And Interpreters have taken liberty to make choice of any of the three in translating this place. The Greek rendereth it [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and the vulgar Latin, which for the most part followeth the Septuagint, [Placavit:] as if we should read it thus, Then stood up Phinees and made an atonement, or appeased God. And the thing is true, God himself testifying of Phinees, Num. 25. that 
y Num. 25. 11.  By being zealous for God he had turned away his wrath, and 
z Ibid. 13.  Made atonement for the Children of Israel. The Chaldee interpreteth it by Vetsalle; and the ordinary English translation of the Psalms usually read in our Churches, accordingly [Then stood up Phinees, and prayed.] But Hierom, and Vatablus, and the best translators render it, according to the most proper signification of the word, and most fully to the story itself, (Dijudicavit, he executed judgement.) Verily, prayer is a special means to appease God's wrath, and to remove his Plagues; and prayer is as the salt of the Sacrifice, sanctifying and seasoning every action we undertake: and I doubt not but Phinees; when he lift up his hand to execute judgement upon Zimri and Cosbi, did withal lift up his heart to God, to bless that action, and to turn it to good. In which respects, (especially if the word withal will bear it, as it seemeth it will,) some men should have done well not to have shown so much willingness to quarrel at the Church translations in our Service-Book, by being clamorous against this very place as a gross corruption, and sufficient to justify their refusal of subscription to the book. 
But I will not now trouble either you or myself, with farther curiosity in examining Translations: because howsoever other Translations, that render it, praying, or appeasing, may be allowed either as tolerably good or at least, excusably ill; yet this that rendereth it by Executing judgement, is certainly the best, whether we consider the course of the Story itself, or the propriety of the word in the Original, or the intent of the Holy Ghost in this Scripture. And this Action of Phinees in doing judgement upon such a pair of great and bold offenders was so well pleasing unto God, that his wrath was turned away from Israel, and the plague which had broken in upon them in a sudden▪ and fearful manner, was immediately stayed thereupon.  
Oh how acceptable a sacrifice to God, above the blood of Bulls and of 
24.  Goa●●● the death of a Malefactor slaughtered by the hand of justice! When the Magistrate, who is 
a 〈◊〉 the ●●ath oft God; a Rom. 13▪ 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Minister and Priest of God for thi● very thinger putteth his knife to the throat of the beast, and with the ●ire of ●●● holy zeal for GOD, and against sin, offereth him up in Holoca●stum, for a Whole burnt Offering, and for a peace-Offering, unto the lord Samuel saith, that 
b 1 Sam. 15. 22.  to obey is better than Sacrifice: and Solomon; that 
c Prov. 21. 3.  to do justice and judgement is more acceptable to the Lord than sacrifice. Obedience, that is the prime, and the best sacrifice: and the second best is the punishment of Disobedience. There is no readier way to appease God's wrath against sin, than is the rooting out of sinners: nor can his deputies by any other course turn away his just judgements so effectually, as by faithful executing of justice and judgement themselves.  
When Phinees did this act, the public body of Israel was in a weak state, 
25.  
and stayed the Plague.  and stood in need of a present and sharp remedy. In some former distempers of the State, it may be they had found some ease by diet, in 
d Psal. 35. 13.  humbling their souls by fasting; or by an issue at the Tongue or Eye, in an humble confession of their sins, and in weeping and mourning for them with tears of repentance. And they did well now to make trial of those Remedies again, wherein they had found so much help in former times: especially the Remedies being proper for the Malady, and such as often may do good, but never can do harm. But alas, fasting, and weeping, and mourning, before the door of the Tabernacle of the Congregation, had not strength enough against those more prevalent Corruptions, wherewith the State of Israel was then pestered. This Phinees saw; who well perceived, that (as in a dangerous Pleurisy the party cannot live unless he bleed; so) if there were any good to be done upon Israel in this their little less than desperate estate, a Vein must be opened, and some of the rank Blood let out for the preservation of the rest of the Body. This course therefore he tries: and languishing Israel findeth present ease in it. As soon as the Blood ran, instantly the Grief ceased: he executed judgement, and the Plague was stayed.  
As God brought upon that people for their sins a fearful destruction; so 
26.  he hath in his just wrath sent his destroying Angel against us for ours. The 
England's Plague  sins that brought that Plague upon them were, Whoredom and Idolatry. I cannot say the very same sins have caused ours. For although the execution of good Laws against both Incontinent and Idolatrous persons, hath been of late years, and yet is (we all know) to say no more, slack enough: yet, (God's holy Name be blessed for it) neither Idolatry nor Whoredom are at that height of shameless impudence and impunity among us, that they dare brave our Moseses, and outface whole Congregations, as it was in Israel. But still this is sure no Plague but for sin: nor National Plagues but for National sins. So that albeit none of us may dare to take upon us to be so far of God's Counsel, as to say for what very sins most this plague is sent amongst us: yet none of us can be ignorant, but that, besides those secret personal Corruptions which are in every one of us, and whereunto every man's own heart is privy, there are many public and National sins, whereof the people of this Land are generally guilty, abundantly sufficient to justify GOD in his dealings towards us, and to 
e Psal. 51. 4.  clear him when he is judged. Our wretched unthankfulness unto GOD for the long continuance of his Gospel, and our Peace: our Carnal Confidence and security in the strength of our wooden and watery Walls: our Riot and Excess (the noted proper sin of this Nation) and much intemperate Abuse of the good Creatures of GOD in our Meats, and Drinks, and Disports, and other provisions and comforts of this life: our incompassion to our brethren miserably wasted with War and Famine in other parts of the World: our heavy Oppression of our Brethren at home, in racking the rents, and cracking the backs, and 
f Esay 3. 15.  Grinding the faces of the poor: our cheap and irreverent regard unto God's holy Ordinances of his Word, and Sacraments, and Sabbaths, and Ministers: our Wantonness, and Toyishness of understanding, in corrupting the simplicity of our Christian Faith, and troubling the peace of the Church with a thousand niceties, and novelties, and unnecessary wranglings in matters of Religion: and (to reckon no more) that universal Corruption which is in those which (because they should be such) we call the Courts of justice, by sale of Offices, enhaunoing of Fees, devising new subtleties both for Delay and Evasion, trucking for Expedition, making Traps of petty penal Statutes, and but Cobwebs of the most weighty and material Laws. I doubt not but by the mercy of God, many of his servants in this Land are free from some, and some from all of these common Crimes in some good measure: but, I fear me, not the best of us all, not a man of us all, but are guilty of all, or some of them, at least thus far, that we have not mourned for the Corruptions of the Times so feelingly, nor endeavoured the reformation of them to our power so faithfully, as we might and ought to have done.  
By these and other sins we have provoked God's heavy judgement against 
27.  
to be stayed by adding to our humiliations.  us, and the Plague is grievously broken in upon us: and now it would be good for us to know, by what means we might best appease his wrath, and stay this Plague. Public Humiliations have ever been thought, and so they are, Proper Remedies against Public judgements: 
f Joel 2. 12, 15, etc. & Num. 25. 6.  To turn unto the Lord our God with all our heart, and with Fasting, and with Weeping, and with Mourning, to sanctify a Fast, and call a solemn Assembly, and gather the People and Elders together; and weep before the door of the Tabernacle of the Congregation; and to let the Priests the Ministers of the Lord weep between the Porch and the Altar, and to pray the Lord to spare his people, and not be angry with them for ever. Never did people thus humble themselves with true, lowly and obedient hearts, who found not Comfort by it in the mean time, and in the end benefit. And blessed be God who hath put it into the heart of our Moses, with the consent of the Elders of our Israel, by his Royal Example first, and then by his 
g Proclamation for a weekly fast, with a form of divine Service, and other directions; published 1625.  Royal Command, to lay upon us a double necessity of this so religious and profitable a course.  
But as our Saviour told the young man in the Gospel, who said, he had kept the whole Law, 
h Mark 10. 21.  Unum tibi deest, One thing is wanting: so when 
28.  we have done our best and utmost, fasted, and wept, and prayed as constantly, and frequently, and fervently, as we can; unless you the Magistrates and Officers of Justice be good unto us, one thing will be wanting still; One main Ingredient of singular Virtue, without which the whole Receipt besides, as precious and sovereign as it is, may be taken, and yet fail the Cure. And that is, the severe and fearless, and impartial Execution of judgement. Till we see a care in the Gods on Earth faithfully to Execute theirs; our hopes can be but faint, that the God of Heaven will in mercy remove his judgements. If God send a 
i 2 Sam. 21. 1, etc.  Famine into the Land; let holy David do what he can otherwise, it will continue year after year: so long as judgement is not done upon the bloody house of Saul, for his cruelty in slaying the Gibeonites, God will not be 
k Ibid. ver. 14.  entreated for the land. One known Achan, that hath got a wedge of gold by sacrilege or injustice, if suffered, is able to 
l Josh. 7. 25, 26.  trouble a whole Israel: and the Lord will 
m I will not be with you any more, except you destroy the accursed from among you, v. 12.  not turn from the fierceness of his Anger, till he have deserved judgement done upon him. If 
n Num. 25. 3, 4.  Israel have joined himself unto Baal-Peor, so as the Anger of the Lord be kindled against them; he will not be appeased by any means, until Moses take the heads of the people, and hang them up before the Lord against the Sun. If the Land be defiled with blood, it is in vain to think of any other course, when God himself hath pronounced it impossible that the Land should be 
o Num. 35. 33.  purged from the blood that is shed in it, otherwise than by the blood of him that shed it.  
Up then with the zeal of Phinees, up for the love of God and of his 
29.  people, all you that are in place of authority. Gird your Swords upon your thigh, and with your javelins in your hand, pursue the Idolater, and the Adulterer, and the Murderer, and the Oppressor, and every known Offender into his Tent, and nail him to the Earth, that he never rise again to do more mischief. Let it appear what 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lypsias apud Stob. Serm. 44.  love you bear to the State, by your hatred to them: and show your pity to us, by showing none to them. The destroying Angel of God attendeth upon you for his dispatch: if you would but set in stoutly, he would soon be gone. Why should either sloth or fear, or any partial or corrupt respect whatsoever, make you cruel to the good in sparing the bad? or why should you suffer yourselves, for want of courage and zeal to execute Judgement, to lose either the Opportunity, or the Glory, of being the instruments to appease God's wrath, and to stay his plagues?  
But, for that matters appertaining to justice and judgement, must pass 
30.  
with particular applications to  through many hands before they come to yours, and there may be so much juggling used in conveying them from hand to hand, that they may be represented unto you many times in much different forms from what they were in truth and at the first: That your care and zeal to execute justice and judgement faithfully according to your knowledge, may not through the fault and miscarriage of other men, fail of the blessed end and success that Phinees found; I desire that every of them also, as well as you would receive the word of Exhortation, each in his place and office to set himself uprightly and unpartially, as in the sight of God, to advance to the utmost of his power the due course and administration of justice.. And for this purpose, by occasion of this Scripture, which pointeth us to the End of these Assemblies; I shall crave leave to reflect upon another, which giveth us sundry particular directions conducing to that End. And it is that Scripture whereinto we made some entrance the last Assizes, and would have now proceeded farther, had not the heavy hand of God upon us in this his grievous Visitation led me rather to make choice of this Text, as the more seasonable. That other is written in Exodus 23. the Three first Verses. [Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness. Thou shalt not follow a multitude to do evil: neither shalt thou speak in a cause to decline after many to wrest judgement. Neither shalt thou countenance a poor man in his cause.] Wherein were noted five special Rules, shared out among five sorts of persons; the Accuser, the Witness, the Iurer, the Pleader, the Officer. I will but give each of them some brief intimation of their duty, from their several proper rules; and conclude.  
If thou comest hither then as a Plaintiff, or other Party in a civil cause, 
31.  or to give voluntary Information upon a Statute, or to prosecute against a 
the Accuser;  Malefactor, or any way in the nature of an Accuser: Let neither the hope of Gain, or of any other advantage to thyself: not secret malice or envy against thine adversary, nor thy desire to give satisfaction to any third party, sway thee beyond the bounds of Truth and Equity, no not a little, either to devise an untruth against thy neighbour of thine own head, or by an hard construction to deprave the harmless actions or speeches of others, or to make them worse than they are by unjust aggravations; or to take advantage of letters and syllables to entrap innocency without a fault. When thou art to open thy mouth against thy brother, set the first Rule of that Text as a watch before the door of thy lips, Thou shalt not raise a false report.  
If thou comest hither, secondly, to be used as a Witness; perhaps 
q See Cic. pro Flac. although Turneb. 13. ad v. 14. interprets the Proverb otherwise; Graecd fide, id est optimâ.  Graecâ 
32.  
the Witness;  fide, like a downright Knight of the Post, that maketh of an 
r— quibùs jusjurandum jocus est, testimonium ludus; laus merces, gratia gratulatio proposita est— Cic. pro Flac.  Oath a jest, and a pastime of a Deposition; or dealt withal by a bribe, or suborned by thy Landlord, or great Neighbour, or egged on with thine own spleen or malice, to swear and forswear as they shall prompt thee; or to (s) interchange deposition with thy friend, as they use to do in Greece, Hodie mihi, cras tibi, (Swear thou for me to day, I'll swear for thee to morrow;) or tempted with any corrupt respect whatsoever, by thy Word or Oath to strengthen a false and unrighteous report. When thou comest to lay thy hand upon the book, lay the second Rule in that Text to thy heart, Put not thy hand with the wicked to be an unrighteous witness. Though hand join in 
t Prov. 19 5. & 9  hand, The false witness shall not be unpunished.  
If thou comest hither, thirdly, to serve for the King upon the Grand Inquest, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dictum solemn Graecorum.  or between party and party, in any cause whatsoever (like those 
u— deinde Pratores urbani qui jurati debent optimum quemque in selectos judices refer. Cic. pro Cluent. Unum ex selectis judicibus objiciebat. Horat. 1. Serm. sat. 4.  selecti judices among the Romans, whom the Praetor for the year being, was to nominate, and that upon Oath, out of the most able and serviceable men in his judgement, both for Estate, Understanding and Integrity;) or to serve upon the Tales, perhaps at thine own suit to get something toward 
33.  bearing charges for thy journey; or yoked with a crafty or a wilful foreman 
the Iurer;  that is made beforehand, and a mess of tame after▪ men withal that dare not think of being wiser than their Leader; or unwilling to stickle against a Major part, whether they go right or wrong; or resolved already upon the Verdict, no matter what the Evidence be: Consider what is the weight and religion of an Oath. Remember that he sinneth not less that sinneth with company. Whatsoever the rest do, resolve thou to do no otherwise than as God shall put into thy heart, and as the Evidence shall lead thee. The third Rule in that Text must be thy rule, Thou shalt not follow a multitude to do evil. They are silly, that in point either of Religion or justice, would teach us to measure either Truth, or Right by multitudes.  
If thou comest hither, fourthly, as to thine Harvest, to reap some fruit 
34.  of thy long and expenceful study in the Laws, to assist thy Client and his 
the Pleader;  Cause with thy Counsel, Learning and Eloquence: think not, because thou speakest for thy Fee, that therefore thy tongue is not thine own, but thou must speak what thy Client will have thee speak, be it true or false; neither think, because thou hast the liberty of the Court, and perhaps the favour of the judge, that therefore thy tongue is thine own, and thou mayest speak thy pleasure to the prejudice of the Adversaries, person or cause: Seek not preposterously to win the name of a Good Lawyer, by wresting and perverting good Laws: or the opinion of the best Counsellor, by giving the worst and the shrewdest Counsel. Count it not as Protagoras did, the glory of thy profession, by subtlety of wit, and volubility of tongue to 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Gel. 5. Noct. Att. 5.  make the worse cause the better: but like a 
y Vir bonus dicendi peritus. Cicero.  Good Man, as well as Good Orator, use the power of thy tongue and wit to shame impudence, and protect innocency, to crush oppressors, and succour the afflicted, to advance Justice and Equity, and to help them to right that suffer wrong. Let it be as a Ruled case to thee in all thy plead, not to speak in any cause to wrest judgement.  
If lastly, thou art in any place or office of service, or trust, or command, 
35.  or attendance about the Courts: rejoice not as if it were now in thy 
the Officer,  power to do a friend a courtesy, or a foe a spite. Do not show a cast of thy Office, for the promise or hope of a reward, in helping a great Offender out of the Briars. Compel not men that have been long weatherbeaten in the Main, and are now arrived at the Haven of their business, to weather for their Passports, until they have offered some sacrifice to that great Diana, Expedition. Let no fear, or hope, or bribe, or letter, or envy or favour, no not charity itself and compassion to the poverty or distressedness of any, make you partial for the person, to disregard the Cause. If you would be charitable to the poor, give them from your own; but do not carve them from another's Trencher. To relieve a poor man in his wants, is the proper Office of Charity; but justice must have no eyes to see, nor bowels to yern at the wants of any man. Be he rich or poor that bringeth his cause hither; Currat Lex, Let him find such as he bringeth; Let him have as his cause deserveth. The last of those Rules must be thine. Thou shalt not countenance, no not a poor man in his cause.  
If any of these to whom I have now spoken, Accusers, Witnesses, Iurers, 
36.  Pleaders, Officers, shall transgress these Rules, to the perverting of justice: 
and the judge.  our refuge must be next under God to you that are the Magistrates of Justice, and sit upon the Bench of Judicature. At your gravity and authority we must take sanctuary, against them that pursue us wrongfully, as at the horns of the Altar. It is your Duty, (or if it be, as to most men it is, a more pleasing thing, to be remembered of their Power than of their Duty) it is in your power, if not to reform all the abuses and corruptions of these persons; yet to curb their open insolences, and to contain them at least within modest bounds. Nay; since I have begun to magnify your power; let me speak it with all the due reverence to God and the King, there is no power so great, over which (in a qualified sense) you have not a greater power. It is in your power to 
z Psal. 75. 2, 3.  bear up the pillars of the State when the land is even dissolved, and the pillars thereof grown weak: for that is done by judging the Congregation according to right, Psal. 75. In yours; to make this yet flourishing Country and Kingdom glorious or despicable: for 
a Prov. 14. 34.  Righteousness exalteth a Nation, but sin is a reproach to any people, Prov. 14. In yours; to settle the Throne upon the King, and to entail it by a kind of perpetuity unto the right heir for many succeeding generations: for 
b Prov. 16. 12.  The Throne is established by justice, Prov. 16. In yours; to discharge Gods punishing Angel, who now destroyeth us with a grievous destruction, and by unsheathing your Sword to make him sheathe his: as here in my Text, Phinees stood up, and executed judgement, and the plague ceased. In yours; though you be but Gods on Earth, and in these Courts, mortal, and petty Gods, yet to send prohibitions into the Court of Heaven, and there to stop the judgements of the great and Eternal God before they come forth; yea, and when the Decree is gone forth, to stay Execution. In a word, as it was said to jeremy, but in another sense, you are 
c Jer. 1. 10.  Set over Nations, and over Kingdoms, to root out, and to destroy, to build and to plant. Only then be entreated to use that power God hath given you, unto edification, and not unto destruction. And now I have done my message. God grant unto all of us, that by our hearty sorrow and repentance for our sins past, by our steadfast resolutions of future amendment, and by setting ourselves faithfully and uprightly in our several places and callings to do God and the King, and our Country service, in beating down sin, and rooting out sinners; we may by his good grace and mercy obtain pardon of our sins, and deliverance from his wrath, and be preserved by his power through faith unto salvation. Now to God the Father, the Son, etc.   

AD POPULUM.  
The First Sermon.  
At Grantham Linc. Octob. 3. 1620.  3 KINGS 21. 29. Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his sons days will I bring the evil upon his house. 
THE History of this whole Chapter affordeth matter of 
1.  
The Coherence.  much Variety and Use: but no passage in it so much either of Wonder or Comfort, as this in the close of the whole both Story and Chapter: That there should be Mighty ones sick, with longing after their meaner Neighbours Vineyards; That there should be crafty heads to contrive for Greedy Great Ones what they unjustly desire; That there should be officious instruments to do a piece of legal injustice, upon a great man's letter; That there should be Knights of the Post to depose any thing though never so false, in any cause though never so bad, against any man though never so innocent; That an honest man cannot be secure of his life, so long as he hath any thing else 
a Sic reus ille ferè est, de quo victoria lucro Esse potest— Ovid. de nuce.  worth the losing: There is instance in the forepart of the Chapter, of all this, in 
b Ver. 4. hic.  Ahab sickening, and 
c Ver. 11.  jezebel plotting, and the 
d Ver. 13.  Elders obeying, and the 
e Ver. 13.  Witnesses accusing, and poor 
f Ver. 13.  Naboth suffering. But what is there in all this, singularly either Strange or Comfortable? All is but Oppression: Active in the rest; Passive in Naboth. And what wonder in either of these? 
g Juven. Satyr. 13. — stupet haec, qui jam post terga reliquit Sexaginta annos? himself may pass for a wonder, if he be of any standing, or experience in the world, that taketh either of these for a wonder. And as for matter of Comfort: there is matter indeed, but of Detestation in the one, of Pity in the other, in neither of Comfort.  
To pass by the other Occurrents also in the latter part of the Chapter, as 
2.  That a great Oppressor should hug himself in the cleanly carriage and fortunate 
Argument,  success of his damned Plots and witty Villainies; That a weak Prophet should have heart and face enough to proclaim judgement against an Oppressing King in the prime of his Jollity; That a bloody Tyrant should tremble at the voice of a poor Prophet; and the rest (some of which we shall have occasion to take in incidentally in our passage along:) mark we well but this close of the Chapter in the words of my Text; And it will be hard to say, whether it can contain matter more Strange, or more Comfortable.  
Comfortable: in that God's mercy is so exceedingly magnified, and such strong assurance given to the truly penitent, of finding gracious Acceptance at the hands of their God, when they find him so apprehensive of but an outward enforced semblance of Contrition from the hands of an Hypocrite. Strange: in that God's mercy is here magnified, even to the hazard of other his divine perfections; his Holiness, his Truth, his justice.. For each of these is made in some sort questionable, that so his Mercy might stand clear and unquestioned. 
1.  A rotten hearted Hypocrite humbleth himself outwardly, but repenteth not truly: and God accepteth him, and rewardeth him. Here is God's mercy; in giving respect to one that ill deserved it: but where is his Holiness the while, (being 
h Hab. 1. 13.  a God of pure Eyes, that requireth 
i Psal. 51. 6.  Truth in the inward parts, and will not behold iniquity:) thus to grace sin, and countenance Hypocrisy? A fearful judgement is denounced against Ahab's 
2.  house for his Oppression; but upon his humiliation, the sentence, (at least, part of it) is reversed. Here is Mercy still, in revoking a sentence of destruction: and if somewhat may be said for his Holiness too, because it was but a temporal and temporary favour; yet where is his Truth the while, (being a 
k Tit. 1. 2.  God that cannot lie, and 
l James 1. 17.  With whom is no variableness, neither so much as the bare shadow of turning) thus to say and unsay, and to alter the thing that 
3.  is gone out of his lips? A Judgement is deserved by the Father: upon his humiliation, the execution is suspended during his life, and lighteth upon the Son. Here is yet more mercy; in not striking the Guilty: and if somewhat may be said for God's Truth too, because what was threatened (though not presently) is yet 
m 4 Kin. 10. 10.  at last performed; yet, Where is his justice the while, (being a 
n 1 Pet. 1. 17.  God that without respect of persons rendereth to every man according to his own works, and will 
o Exod. 34. 7.  Not acquit the guilty, neither condemn the innocent;) thus to sever the Gild and the Punishment, and to lay the Judgement which he spareth from the Father upon the Son, from the more wicked Father upon the less wicked Son.  
Thus God, to magnify the riches of his Mercy, is content to put his Holiness, and his Truth, and his justice to a kind of venture. That so his 
3.  
and Division of the Text.  afflicted ones might know, on what Object especially to fasten the Eyes of their souls, not on his Holiness, not on his Truth, not on his justice: not only, nor chiefly on these, but on his Mercy. He seeketh more general glory in, and would have us take more special knowledge of, and affordeth us more singular comfort from his Mercy, than any of the rest: as if he desired we should esteem him unholy, or untrue, or unjust, or any thing, rather than unmerciful. Yet is he neither unholy, nor untrue, nor unjust, in any of his proceedings with the sons of men; but 
p Psal. 145. 17.  righteous in all his ways, and holy in all his works, and true in all his words. And in this particular of his proceedings with King Ahab at this time, I hope by his blessed assistance, so to acquit his Holiness, and Truth, and justice, from all sinister imputations, as that he may be, not only magnified in his mercy, but justified also in the rest, and 
q Psal. 51. 4.  clear when he is judged; as we shall be thereunto occasioned now, and hereafter in the handling of this Scripture, wherein are three main things considerable. First, the Ground, or rather 
1.  the Occasion of God's dealing so favourably with Ahab, namely, Ahab's humiliation; [Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not, etc.] Secondly, the great Favour 
2.  showed to Ahab thereupon, namely, the suspension of a Judgement denounced; [I will not bring the evil in his days.] Thirdly, the Limitation 
3.  of that Favour, it is but a Suspension for a time, no utter removal of the Judgement; [But in his Son's days will I bring the evil upon his house.] Wherein we shall be occasioned to inquire how the first of these may stand with God's Holiness; the second, with his Truth; the third, with his justice.. And first, of Ahab's Humiliation▪ Seest thou how Ahab humbleth himself before me?  
This Ahab was King of Israel, that is, King over those ten Tribes which 
4.  revolted from Rehoboam the Son of Solomon, and clavae to jeroboam the 
Ahab's person considered,  Son of Nebat. Search the whole sacred story in the books of Kings and Chronicles; and (unless we will be so very charitable, as notwithstanding many strong presumptions of his 
r See 4 King. 10. 31.  Hypocrisy, to exempt jehu the Son of Nimshi, and that is but one of twenty)▪ we shall not find in the whole List and Catalogue of the Kings of Israel one good one, that clavae unto the Lord with an upright heart. Twenty Kings of Israel, and not one, (or but one) good: and yet than this Ahab, of the twenty, scarce one worse. It is said in the sixteenth Chapter of this Book, that 
s 3 King. 16. 30.  Ahab the son of Omri did evil in the sight of the Lord, above all that were before him; at verse 30. and at verse 33. that 
t Ibid. 33.  he did more to provoke the Lord God of Israel to anger, than all the Kings of Israel that were before him: and at verse 25. of this Chapter, 
u Ver. 25. hic.  That there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord. An Oppressor he was, and a Murderer, and an Idolater, and a Persecutor of that holy Truth, which God had plentifully revealed by his Prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious deliverances (even to him) in such manner, as that he could not but know it to be the Truth; and therefore an Hypocrite, and in all likelihood, an obstinate Sinner against the Holy Ghost, and a Castaway.  
This is Ahab: this the man: but what is his carriage? what doth he? 
5.  he humbleth himself before the lord [Seest thou how Ahab humbleth himself 
and his carriage: with the Observations thence.  before me?] The manner and occasion of his humbling, is set down a little before, at verse 27. And it came to pass when Ahab heard those words, (the words of 
x Ver. 20, 24. hic.  Elijah the Prophet, dealing plainly and roundly with him for his hateful Oppression and Murder) that he rend his clothes, and put Sackcloth upon his flesh, and fasted, and lay in Sackcloth, and went softly. And that is the humbling here spoken and allowed of; and for which God here promiseth, that he will not bring the evil in his days. Lay all this together; the man and his ill conditions, and his present carriage, with the occasion and success of it: and it offereth three notable things to our consideration. See first, how far an Hypocrite, a Castaway, may go in the 
1.  outward performance of holy duties, and particularly in the Practice of Repentance: here is Ahab humbled: such a man, and yet so penitent. See again, secondly, how deep God's Word, though in the mouth but of 
2.  weak Instruments, when he is pleased to give strength unto it, pierceth into the Consciences of obstinate sinners, and bringeth the proudest of them upon their knees in despite of their hearts; here is Ahab quelled by Elijah; such a great one, by such a weak one. See yet again, thirdly, how prone 
3.  God is to mercy, and how ready to apprehend any advantage (as it were) and occasion to show compassion: here is Ahab humbled, and his Judgement adjourned; such a real substantial favour, and yet upon such an empty shadow of Repentance. Of these three at this time in their order; and of the first, first. 
6.   
An Hypocrite may go very far in the outward performances of holy duties. 
Observat. 1.  For the right conceiving of which assertion; Note, first, that I speak not 
How far an Hypocrite may go in the performance of holy duties;  now of the common Graces of Illumination and Edification, and good dexterity for the practising of some particular Calling; which Gifts, with sundry other like, are oftentimes found even in such apparently wicked and profane men, as have not so much as 
y 2 Tim. 3. 5.  the form (much less the power) 
1.  of Godliness: but I speak even of those Graces, which de tota specie (if they be true and sincere) are the undoubted blessed fruits of God's holy renewing Spirit of Sanctification; such as are, Repentance, Faith, Hope, joy, Humility, Patience, Temperance, Meekness, Zeal, Reformation, etc. in such as these Hypocrites may go very far, as to the outward semblance and performance. Note, secondly, that I speak not of the inward power and reality 
2.  of these Graces; for Castaways and Hypocrites, not having union with God by a lively Faith in his Son, nor communion with him by the effectual working of his Spirit, have no part nor fellowship in these things, which are proper to the chosen and called of God, and peculiar to those that are his 
z Tit. 2. 14.  peculiar people; but I speak only of the outward performances, and exercises of such actions, as may seem to flow from such spiritual Graces habitually rooted in the heart; when as yet they may spring also (and when they are found in unregenerate men, do so spring) from Nature, perhaps moralised, or otherwise restrained, but yet unrenewed by saving and sanctifying Grace. Note, thirdly, that when I say an Hypocrite may go 
3.  very far in such outward performances; by the Hypocrite is meant not only the gross or formal Hypocrite, but every natural and unregenerate man, (including also the Elect of God before their effectual calling and conversion) as also Reprobates and Castaways, for the whole time of their lives: all of which may have such fair semblances of the forenamed Graces, and of other like them, as not only others (who are to judge the best by the Law of Charity) but themselves also, through the wretched deceitfulness of their own wicked and corrupt hearts, may mistake for those very Graces they resemble.  
The Parable of the seed sown in the stony ground, may serve for a full 
7.  
with the Application.  both declaration and proof hereof, which seed is said to have sprouted forth immediately, 
a Matth. 13. 5.  springing up forthwith after it was sown, but yet never came to good, but speedily withered away; because for want of deepness of earth it had not 
b Luk. 8. 6.  moisture enough to feed it to any perfection of growth and ripeness. And that branch of the Parable our blessed Saviour himself in his Exposition applieth to such hearers; as 
c Matth. 13. 20.  when they hear the Word, immediately receive it with gladness; and who so forward as they, to 
Mark 4. 16.  repent, and believe, and reform their lives? but yet all that forwardness cometh to nothing, they endure but for a short time, 
d Matth. 13. 21. & Mark 4. 17.  because they have no root in themselves, but want the sap and moisture of Grace to give life and lasting to those beginnings and imperfect offers and essays of goodness they made show of. Here are good▪ affections (to see to) unto the good word of God, they receive it with joy; it worketh not only upon their judgements, but it seemeth also to rejoice, yea, after a sort, to ravish their hearts, so as they feel a kind of tickling Pleasure and Delight in it; which the Apostle calleth 
e Heb. 6. 4, 5.  tasting of the heavenly gift, and the good Word of God, and the powers of the World to come, Heb. 6. And as they receive the seed joyfully, so it appeareth quickly, it springe●h up anon in the likeness of Repentance, and Faith, and Obedience, and newness of life. They may be touched with a deep feeling of their sins, and with heavy hearts, and many tears, confess and bewail them; and not only promise, but also purpose amendment. They may be superficially affected with, and find some overly comfort and refreshing, from the contemplation of those gracious promises of mercy, and reconciliation, and salvation, which are contained in the glorious Gospel of our Lord jesus Christ; and have some degrees of persuasion that those promises are true, and some flashes of confidence withal, of their own personal interest therein. They may reform themselves in the general course of their lives in sundry particulars, refraining from some gross disorders, and avoiding the occasions of them, wherein they have formerly lived and delighted, and practising many outward Duties of Piety and Charity, conformable to the letter of the Laws of both Tables, and misliking and opposing against the common errors or corruptions of the times and places wherein they live; and all this to their own and others thinking, with as great zeal unto godliness, and as through indignation against sin, as any others. All this they may do, and yet all the while be rotten at the Heart; wholly carnal and unrenewed; quite empty of sound Faith, and Repentance, and Obédience, and every good Grace, full of damnable Pride, and Hypocrisy; and in the present state of Damnation, and in the purpose of God, Reprobates and Castaways. 
8.   
Examples hereof we have in 
f 1 Sam. 8. 9  Saul's care for the destroying of Witches, 
and proof thereof.  in 
g 4 Kin. 10. 16, 28.  Iehu's zeal in killing Baal's Priests, in 
h Mar. 6. 10.  Herod's hearing of john Baptist gladly, and doing many things thereafter; and, to omit others, in this wicked King Ahab's present fit of Repentance and Humiliation. At all which, and sundry other like effects, we shall the less need to marvel, if we shall seriously consider the Causes and Reasons thereof. I will name but a few of many, and but name them neither. First, Great is the force of Natural Conscience, even in the 
1.  most wicked men; especially when it is awakened by the hand of God in any heavy Affliction, or by the voice of God threatening it with vengeance.  It pursueth the guilty soul with continual and restless clamours, and he seeth that something he must needs do, if he knew what, to stop the mouth of Conscience, and so he falleth a repenting and reforming, and resolving of a new Course, which though it be not sincere, and so cannot work a perfect Cure upon a wounded Conscience, but that still it rankleth inward; yet it giveth some present ease, and allayeth the anguish of it for the time. Secondly, God will have the Power of his 
2.  own Ordinance sometimes manifested, even upon those that hate it; as he got himself 
i Exod. 14. 4.  honour upon Pharaoh and the Egyptians, that his own faithful ones may see and admire the Power of that holy Seed, whereby they are begotten again from the dead, not doubting but that the Gospel will prove 
k Rom. 1. 16.  the power of God unto Salvation to all that believe, when they behold in it the power of conviction upon many that believe not. Thirdly, God in his most wise and unsearchable providence so ordereth 
3.  and disposeth not only outward things, but even the Hearts, and Wills, and Thoughts, and Actions of Men, permitting his children to to fall backwards into sins, and bringing on his Enemies towards goodness so far as he thinketh good: as for other purposes, so for this end also among the rest, that man might not be able, 
l See Eccl. 9 1.  from those things he seeth happen unto other men, or done by them, to judge infallibly of the state of his brothers soul. God reserving this Royalty unto himself, to be the only 
m Jer. 11. 20. & 17. 10.  Searcher of the hearts and reins of others. For these and sundry other Reasons, it cometh to pass that Hypocrites, and Castaways do oftentimes go so far as they do in the outward performances of holy duties. 
Now if men may go thus far, and yet be in the state of Damnation, 
9  what hope then (first) of Heaven, for such profane ungodly wretches, 
Inferences thence, 1. Of Terror against Profaneness.  as are so far from having 
n 2 Tim. 3. 5.  the power, as that they have not so much as the least show of godliness? what will become of those that 
o Psal. 1. 1.  sit them down in the chair of Scorners, and despise the good Word of God, and make a Scoff of those men that desire to square their lives by that rule; when some of them that 
p Mar. 6. 20.  hear it gladly, and 
q Matth. 13. 20.  receive it with joy, and are content to be ordered by it in many things, shall yet go to Hell? Certainly, Ahab and Herod, and such cursed miscreants, shall rise up in judgement against these men, and condemn them; and they shall have 
r Matth. 24. 51.  their portion with Hypocrites, shall I say? Alas, woeful is their case, if their portion fall but there! let them take heed lest their portion be not so good as the Hypocrites, and that it be not ten times easier for Ahab and Herod, and the whole crew of such Hypocrites, at the day of Judgement, than for them.  
Secondly, what a stark shame would it be for us, who have received the 
10.  
s Rom. 8. 13.  first fruits of the spirit, not to bring forth the 
t Gal. .5. 22.  fruits of the spirit in 
2. Of Exhortation to abound in the fruits of godliness.  some good abundance, in the frequent, and comfortable, and actual exercises of those habitual graces that are in us, of Faith, Repentance, Love, Reformation, Zeal, and the rest: seeing the counterfeits of these Graces are oftentimes so eminent, even in Hypocrites and Castaways? Shall a piece of rotten wood, or a Glow-worm shine so bright in the dark, and our holy Lamps, fed with Oil from Heaven, burn so dim? Nay, 
u Matth. 5. 16.  let our lights also, as well as theirs, shine before men; yea, and outshine theirs too, that men may see our truly good works, as well as their seeming one's, and glorify our Father which is in Heaven. Although all be not Gold that glistereth, yet pity it is that true Gold should gather rust, and lose the lustre for want of using; when Brass and Copper, and base metals are kept bright with scouring. Let not blèar-eyed Leah have cause to rejoice against beautiful Rachel, or to insult over her barrenness; neither let us who profess ourselves to be 
x Matth. ● 1. 19  Wisdom's Children, suffer ourselves to be outstripped by Nature's Brats, in justifying our Mother; rather let their splendida peccata provoke us to a godly jealousy and emulation, and spur us up to the quickening of those Grace's God hath given us, that the power of godliness in us, may be at least as fruitful in all outward performances, as the show of it is in them. 
11.   
Thirdly, This should teach us caution in our judging of other men's Estates. 
3. Of Admonition to forbear judging.  We are apt to offend both ways: If we see a man overtaken with some gross scandalous sin, as Drunkenness, Adultery, Oppression, or Perjury; but especially if he live long therein, by and by he is a Reprobate with us; or at least he is not yet in the state of Grace. Thus we speak, thus we judge, but we consider not the whilst, how far, and how long, God, in his holy wisdom, may suffer foul temptations to prevail against his chosen ones. On the other side, if we see a man forward in the Duties of Religion, charitably affected to the Poor, just and upright in his dealings with men, stoutly opposing against common corruptions, suffering for the Profession of the Truth; by and by he is a Saint with us; and we stick not sometimes in our Folly, to wish that our Souls might speed as that man's Soul, at a venture. But we consider not the whilst, how far the force of natural Conscience, and common moral Grace (if you will allow me to speak so improperly) may lead a man on-ward unto all outward performances, who was yet never effectually called, nor truly sanctified: And yet, busy Fools that we are, we cannot keep ourselves in our own bounds, but we must be meddling with God's Prerogative, and thrusting ourselves in his Chair, and be judging of our Brethren, whose hearts we are so far from knowing, as that we are scarce well acquainted with our own. But what have we to do either with one or other? what lawful Commission have we at all to judge? or what certain Evidence have we whereby to judge? Infallible Signs we cannot have from any outward things, either of the want, or of the having of Grace, in other men; yet of the two, far more pregnant probabilities of the want, than of the having of Grace; because there may be such an open course held in evil things, as we may justly doubt whether such a course can stand with Grace, or no: whereas there cannot be any course held in good things, outwardly, but such as may stand with Hypocrisy. What are we then to do? even this, to use the Judgement of Probability, hoping with cheerfulness, that there is Grace, where we see comfortable signs of it; and to use the Judgement of Charity, still 
y 1 Cor. 13. 7.  hoping the best (though not without some 
z Judas 23.  fear) that there may be Grace, where we see fearful signs of the want of it. But for the Judgement of Infallibility either pro or con, what sinful man dareth challenge that unto himself, unless it be that 
a 2 Thes. 2. 3.  man of sin, who hath nestled himself higher than into Peter's Chair, into the Throne of God, sitting in the Temple of God, and there determining as God, and with his breath Damning and Sainting whom he listeth? But let him go, and let this be our direction in this point: Think we comfortably, where we see no reason to the contrary; hope we charitably, even where we do see some reason to the contrary: but judge we neither way peremptorily and definitively, whatsoever Probabilities we see either way, sith we know not how far a sanctified believer may fall into the snares of sin, nor how far a graceless Hypocrite may go in the show of Godliness. That is the third Use.  
The last and main Inference is for Self-trial. For if a man may go thus 
12.  far, and yet be an Hypocrite, be a Castaway; it will concern every one 
4. Of Direction for the trial of sincerity.  of us, as we desire to have comfortable, both assurance of present Grace, that we are not Hypocrites, and hope of future Glory, that we are not Castaways; so to be district in making Trial, whether those Graces that seem to be in us, be true, or but counterfeit; and whether the Acts thereof be fruits of sincerity, or but of Hypocrisy. Let us not therefore flatter ourselves, or be too jolly upon it, if we find in ourselves some shows of Godliness, but let us rather labour to find out, whether there be in us the power and life of godliness, or no. For there is a kind of righteousness, such as it is, outward formal righteousness in Scribes, and Pharisees, and Hypocrites; but that will not seruè the turn, 
b Matth. 5. 20.  unless our Righteousness exceed theirs, we shall in no case enter into the Kingdom of Heaven. Beloved, Hypocrisy is spun of a fine thread, and is not easily discernible, without very diligent examination. And things are not to be measured by the outward show, or by the lump and bulk, but by an exacter rule, whether they be true, or no. Dost thou hear the Word of God with joy? dost thou bewail thy sins with tears? dost thou avoid gross sins with care? dost thou oppose against common corruptions with zeal? These are indeed comfortable signs,- but no infallible Evidences of Grace; for what is there in all this, which Ahab, and Saul, and Herod, and judas, and other Hypocrites, either have not, or might not have done? But, if not by these fruits, by what other means than may a man come to know the sanctification of his heart, and the sincerity of these affections? Divines in their Treatises and Writings have set down sundry notes and marks whereby to make this trial; but I would especially commend to your observation two only out of all that variety, which two are indeed as good as a thousand, namely, Integrity and Constancy; for these two are never in the Hypocrite.  
First, for Integrity. The Hypocrite (we heard) might go far in hearing, 
13.  
by the Marks, 1. of integrity.  in believing, in sorrowing, in reforming, in suffering; but his affections herein, (for so much as they spring not from true Faith, and the Conscience of that Obedience he oweth to God, but from other respects) are partial in all those Duties, and carry him so far only as those false grounds, which first gave motion to those affections, lead him, and no farther. He receiveth the Word with joy, so far as it tickleth the ear with choiceness of Phrase, and variety of Elocution; so far as it fitteth with his humour, and keepeth fair and far off from meddling with his bosom sin; but he is not equally delighted with every part, and with every point of God's Word and truth. If the right string be touched, if his sweet darling Sin be stirred, that is harsh to him, he findeth no music in that; rub him where he is galled, and he kicketh at it: 
c Mark 6. 20. 17. 27.  Herod heard john Baptist gladly, and did many things willingly, but when his incestuous marriage was meddled withal, than the 
d Luk. 13. 32.  Fox was uncased, and the Hypocrite appeared in his own colours, and the Baptist lost first his liberty, and then after his head for his labour. And the young man, when Christ told him what he must do to inherit eternal life in the generanl, [
e Matth. 19 17, 20.  Keep the Commandments, etc.] was no doubt, a jolly jocund man [All these have I kept from my youth up:] but when Christ hitteth him home, and presseth upon his particular Corruption, [
f Ibid. ver. 21.  one thing is wanting, etc.] this nipped him in the head, and struck cold to his heart; and (the Text saith) 
g Ibid. 22.  he went away sorrowful. And ever mark it, in some thing or other the Hypocrite bewrayeth himself what he is; if not to the observation of others, yet at least sufficiently for the conviction of his own heart, if he would not be wanting to himself in the due search and trial of his heart. A man's blood riseth when he heareth a stranger swear an Oath, but if the same man can hear his Apprentice lie, equivocate and cozen, and never move at it, let him not be too brag of his zeal; his coldness here discovereth the other to have been but a false fire, and a fruit not of true zeal, but of Hypocrisy. A jesuit maketh scruple of disclosing an intended treason, revealed to him in Confession; but he maketh no bones of laying a Powder-plot, or contriving the Murder of an anointed King. A Pharisee is very precise in 
h Matth. 23. 23.  tything Mint, and Cummin, but balketh justice and Mercy. One straineth at a 
i Ibid. 24.  Gnat, and swalloweth a Camel; making conscience of some petty sins, neglecting greater: Another casteth out a beam, but feeleth not a mote; maketh conscience of some greater sins, neglecteth smaller. Shame of the world, and the cry of people maketh him forbear some sins; an eye had to his own private and secret ends, other some; fear of temporal punishment, or (it may be) eternal, other some; hope of some advantage another way, as in his credit, profit, etc. other some; the terrors of an affrighted Conscience, other some: but if in the mean time there be no care, nor scruple, nor forbearance of other sins, where there appeareth no hindrance from these, or the like respects, all is naught, all is but counterfeit and damnable Hypocrisy. The rule never faileth, 
k Op. imperfect. in Matth. hom. 45.  Quicquid propter Deum fit, aequaliter fit, True obedience, as it disputeth not the command, but obeyeth cheerfully; so neither doth it divide the command, but obeyeth equally. David had wanted one main assurance of the uprightness of his heart, if he had not had an equal and universal 
l Psal. 119. 6.  respect to all God's Commandments. That is the first note of Sincerity, Integrity.  
The other is Constancy, continuance, or lasting. The seeming Graces of 
14.  Hypocrites may be as forward, and impetuous for the time, as the true 
2. Of Constancy.  Graces of the sincere Believer, nay, more forward oftentimes; as in the 
m Matt. 13. 5, 6.  stony ground, the seed sprang up so much the sooner, by how much it had the less depth of earth. But the very same cause that made it put up so soon, made it wither again as soon, even because it wanted deepness of earth. So the Hypocrite, when the fit taketh him, he is all on the spur; there is no way with him, but a new man he will become out of hand, yea that he will; 
n Persius.  Momento turbinis. But he setteth on too violently to hold out long: this reformation ripeneth too fast to be right spiritual fruit. As an Horse that is good at hand, but naught at length, so is the Hypocrite; free and fiery for a spurt, but he jadeth and tireth in a journey: but true Grace all to the contrary; as it ripeneth for the most part by leisure, so it ever 
o Qualitatis verae tenor permanet, falsa non durant. Senec. Epist. 120.  lasteth longer: as Philosophers say of Habits, that as they are gotten hardly, so they are not lost easily. We heard but now, that the Faith, Repentance, Reformation, Obedience, joy Sorrow, Zeal, and other the graces and affections of Hypocrites, had their first motion and issue from false and erroneous grounds; as Shame, Fear, Hope, and such respects. And it thence cometh to pass, that where these respects cease, which gave them motion, the graces themselves can no more stand, than a House can stand, when the foundation is taken from under it. The Boy that goeth to his Book, no longer than his Master holdeth the rod over him; the Master's back once turned, away goeth the Book, and he to play: and right so is it with the Hypocrite. Take away the rod from Pharaoh, and he will be old Pharaoh still. And Ahab, here in this Chapter, thus humbled before God at the voice of his Prophet; this fit once past, we see in the next Chapter regardeth neither God nor Prophet, but through unbelief, 
p 3 King. 22. 27.  disobeyeth God, and imprisoneth the Prophet. Now then, here is a wide difference between the Hypocrite and the godly man: The one doth all by fits, and by starts, and by sudden motions and flashes; whereas the other goeth on fairly and soberly in a settled constant regular course of humiliation and obedience. 
q In Catog. c. de qualit.  Aristotle hath excellently taught us to distinguish between Colours that arise from passion and complexion: The one, he saith, is scarce worth the name of a Quality or Colour, because it scarce giveth denomination to the subject wherein it is. If Socrates be of a pale, or of an high-coloured complexion, to the question, [Qualis est Socrates? What a like man is Socrates?] it may be fitly answered (saith Aristotle) that he is a pale man, or that he is a high-coloured man. But when a man of another Complexion is yet pale for fear, or anger, or red with blushing; we do not use to say, neither can we say properly, that he is a pale man, or a high-coloured man. Accordingly we are to pronounce of those good things that sometimes appear in Hypocrites. We call them indeed Graces, and we do well, (because they seem to be such, and because we, in Charity, are to hope that they be such as they seem▪) but they are in true Judgement nothing less than true Graces; neither should they indeed (if we were able to discern the falseness of them give denomination to those Hypocrites in whom they are found. For why should a man from a sudden and short fit of Repentance, or Zeal, or Charity, or Religion, be called a Penitent, or a Zealous, or a Charitable, or a Religious Man, more than a man for once or twice blushing, an high-coloured man? Then are Graces true, when they are habitual and constant, and equal to themselves. That is the second Note; Constancy.  
I will not trouble you with other Notes, besides these. Do but lay 
15.  
Both joined together for Trial.  these two together, and they will make a perfect good Rule for us to judge our own hearts by, and to make trial of the sincerity of those good things that seem to be in us. Measure them not by the present heat, (for that may be as much, perhaps more, in an Hypocrite, than in a true Believer;) but by their Integrity and Constancy. A man of a cold Complexion hath as much heat in a sharp fit of an Ague, as he that is of a hot Constitution, and in health, and more too; his Blood is more inflamed, and he burneth more. But whether do you think is the more kindly heat, that which cometh from the violence of a Fever, or that which ariseth from the condition of a man's Temper? No man maketh doubt of it, but this is the more kindly, though that may be more sensible and intense. Well then, a man findeth himself hot in his Body, and fain he would know, whether it be calor praeter naturam, or no; whether a kindly and natural heat, or else the Forerunner or Symptom of some Disease. There is no better way to come to that knowledge, than by these two Notes; Universality, and Constancy. First for Universality; Physicians say of Heat and Sweat, and such like things, Universalia salutaria, partialia ex morbo. If a man be hot in one part, and, cold in another, as if the Palms of his Hands burn, and the Soles of his Feet be cold, than all is not right; but if he be of an indifferent equal heat all over, that is held a good sign of Health. Then for Constancy and Lasting; if the Heat come by fits and starts, and Paroxysms, leaping eftsoons and suddenly out of one extreme into another, so as the party one while gloweth as hot as fire, another while is i'll and cold as Ice, and keepeth not at any certain stay, that is an ill sign too; and it is to be feared there is an Ague either bred, or in breeding; but if he continue at some reasonable certainty, and within a good mediocrity of Heat and Cold, it is thought a good sign of Health. As men judge of the state of their Bodies, by the like rule judge thou of the state of thy Soul. First, for Integrity and Universality; is thy Repentance, thy Obedience, thy Zeal, thy Hatred of sin, other Graces in thee Universal? equally bend upon all good, equally set against all evil things? it is a good sign of Grace and Sanctification in the heart: But if thou repentest of one sin, and persistest in another; if thou obeyest one Commandment, and breakest another; if thou art zealous in one Point, and cool in another; if thou hatest, one Vice, and lovest another; flatter not thyself too much; thou hast reason to suspect all is not sound within. Then for Continuance and Lasting: I deny not, but in case of prevailing Temptations, the Godly may have sometimes uncomfortable and fearful Intermissions in the practice of godliness; which yet make him not altogether Graceless: as a man may have sometimes little distempers in his body, through mis-dyet or otherwise, and yet not be heartsick; or greater distempers too sometimes to make him sick, and yet be heart whole. But yet, if for the most part, and in the ordinary constant course of thy life, thou hast the practice of repentance and obedience, other fruits of grace in some good and comfortable measure; it is a good sign of grace and sanctification in the heart. But if thou hast these things only by fits and starts, and sudden moods: and art sometimes violently hot upon them, and other sometimes again, and oftener key could; presume not too much upon shows, but suspect thyself still of hypocrisy and insincerity; and never cease by repentance and prayer, and the constant exercises of other good graces, to physic and diet thy soul, till thou hast by God's goodness put thyself into some reasonable assurance that thou art the true child of God; a sincere believer, and not an hypocrite; as Ahab here, notwithstanding all this his solemn humiliation, was. Here is Ahab an Hypocrite; and yet humbled before the Lord.  
But yet now this humiliation, such as it was, what should work it in 
16  him? That we find declared at vers. 27. [And it came to pass, that when 
The opening of the second Observation.  Ahab heard these words, etc.] There came to him a message from God, by the hand of Eliah; and that was it that humbled him. Alas, what was Eliah to Ahab? a silly plain Prophet to a mighty King? that he durst thus presume to rush boldly and unsent-for into the presence of such a potent Monarch, who had no less power, and withal more colour, to take away his life, than Naboths? and that when he was in the top of his jollity, solacing himself in the new-taken possession of his new-gotten Vine-yard; and there to his face charge him plainly with, and shake him up roundly for, and denounce Gods judgements powerfully against his bloody abominable oppressions? We would think, a Monarch nuzzled up in Idolatry, and accustomed to blood, and hardened in Sin and Obstinacy, should not have brooked that insolency from such a one as Eliah was, but have made his life a ransom for his sauciness. And yet behold, the words of this underling in comparison, how they fall like thunder upon the great guilty Offender, and strike palsy into his knees, and trembling into his joints, and tumble him from the height of his jollity, and roll him in sackcloth and ashes, and cast him into a strong fit of legal humiliation. Seest thou how Ahab is humbled before me?  
And here now cometh in our second Observation: even, the power of God's 
17.  
Observat. II. the power of God's word.  Word over the Consciences of obstinate sinners; powerful to 
r 2 Cor. 10. 4, 5.  Cast down strong holds, and every high thought that exalteth itself against God. That which in Heb. 4. (if I mistake not the true understanding of that place) is spoken of the Essential word of God, the second person in the ever blessed Trinity; is also in an analogy true of the revealed Word of God, the Scriptures of the Prophets and Apostles; that it is 
s Heb. 4. 12.  Quick and powerful, and 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more cutting than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow. 
u Jer. 23. 29.  Is not my word like as a fire, saith the Lord? and like a hammer, that breaketh the rock in pieces? Jer. 23. Like a soft fire; to dissolve and melt the hearts of relenting sinners, and true Converts: but like a strong hammer; to batter and break in pieces the rocky and flinty consciences of obstinate and hardened offenders. Examples hereof if you require, behold, in the stories of the Kings 
x 1 Sam. 15. 24.  Saul whining when Samuel reproveth him; in the books of the Prophets, 
y Jon. 3. 5.  Ninevites drooping, when jonas threateneth them; in the Acts of the 
z Acts 24. 25.  Apostles, Felix trembling, when Paul discourseth before him; in the Martyrologies of the Church Tyrants and bloody Persecutors maskered at the bold concessions of the poor suffering Christians; in this Chapter, proud Ahab mourning when Eliah telleth him his sin, and foretelleth him his punishment. 
18.   
Effects, which might justly seem strange to us; if the Causes were not 
with the causes thereof, 1. in the Instrument;  apparent. One cause, and the Principal is in the instrument, the Word: not from any such strength in itself, for so it is but a dead letter; but because of God's Ordinance in it. For in his hand are the hearts and the tongues and the ears both of Kings and Prophets: and he can easily, when he seeth it good, put the spirit of Zeal and of Power into the heart of the poorest Prophet, and as easily the spirit of fear and of terror into the heart of the greatest King. He chooseth weak Instruments (as here Eliah) and yet furnisheth them with power, to effect great matters: that so the glory might not rest upon the instrument, but redound wholly to him, as to the chief agent that employeth it, 
y 2 Cor. 4. 7.  We have this treasure in earthen Veslels, saith St. Paul, that the excellency of the power may be of God, and not of us, 2 Cor. 4. We say, words are but wind; and indeed the words of the best Minister are no better, as they are breathed out and uttered by sinful mortal man, whose breath is in his nostrils: but yet this wind, as it is breathed in, and inspired by the powerful eternal Spirit of God, is strong enough (by his effectual working with it) not only to shake the top branches, but to rend up the very bottom-root of the tallest Cedar in Lebanon. 
z Psal. 29. 4, 5.  Vox Domini confringens Cedros, Psal. 29. [The voice of the Lord is mighty in operation; the voice of the Lord is a glorious voice: The voice of the Lord breaketh the Cedars; yea the Lord breaketh the Cedars of Lebanon.]  
Another Cause is in the Object; and that is the force of Natural Conscience: 
19  which the most presumptuous sinner can never so stifle, though he endeavour 
2. in the Object;  all he can to do it, but that it will be sometimes snubbing, and stinging, and lashing, and vexing him with ugly representations of his past sins, and terrible suggestions of future vengeance. And then of all other times is the force of it most lively, when the voice of God in his Word awakeneth it after a long dead sleep. Then it riseth, and Sampson-like rouseth up itself, and bestirreth itself lustily, as a Giant refreshed with Wine: and it putteth the disquieted patient to such unsufferable pain, that he runneth up and down like a distracted man, and doth he knoweth not what, and seeketh for ease he knoweth not where. Then he would give all Dives his wealth for 
a Luke 16. 24.  A drop of Water to cool the heat he feeleth; and with 
b Gen. 25. 30, 31.  Esau part with his birthright for any thing, though it were never so little mean that would give him but the least present refreshing, and preserve him from fainting. Then sackcloth and ashes, and fasting, and weeping, and mourning, and renting the garments, and tearing the hair, and knocking the breast, and out-cries to heaven, and all those other things, which he could not abide to hear of in the time of his former security, whilst his conscience lay fast asleep, and at rest, are now in all haste greedily entertained, and all too little: if by any means they can possibly give any ease or assuagement to the present torment he feeleth in his soul.  
A third Cause is oftentimes in the Application of the Instrument to the Object. 
20.  
3. in the fit application of the one to the other.  For although God's Word in the general be Powerful, and the Conscience of itself be of a stirring Nature: yet then ordinarily doth the word of God work most powerfully upon the Consciences of obstinate sinners, when it is throughly and closely applied to some special corruption, whereunto the party cannot plead Not guilty; when the sin and the judgement are both so driven home, that the guilty offender can neither avoid the evidence of the one, nor the fear of the other. A plain instance whereof we have in this present history of King Ahab. When Eliah first came to him in the Vineyard, he was pert enough, [
c Ver. 20. hic▪  Hast thou fond me O mine Enemy?] But by that the Prophet had done with him; told him of the sin, which was notorious, [
d Vers. 19  Hast thou killed and taken possession?] foretold him of the judgement, which was heavy, [
e Vers. 21, etc.  I will bring evil upon thee, and will take away thy Posterity, etc.] the man was not the man: Eliah left him in far other tune than he found him in. The Prophet's words wrought sore upon him, and his Conscience wrought sore within him; both together, wrought him to the humiliation we now speak of: [It came to pass when he heard these words, that he rend his clothes, etc.] If you desire another Instance, turn to Acts 24. 25. where there is a right good one, and full to this purpose. There we read that Felix the Roman Deputy in jury 
f Acts 24. 25▪  trembled, when Paul reasoned of justice and of temperance, and of the judgement to come. What was that thing may we think in St. Paul's reasoning which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last judgement: which is indeed a terrible doctrine, and able (if it be throughly apprehended) to make the stoutest of the sons of men to tremble. But I take it, that is not all. The very thing that made Felix tremble, seemeth rather to be, that Paul's discourse fell upon those special vices, wherein he was notably faulty, and then clapped in close with judgement upon them. For Felix was noted of much cruelty and injustice in the administration of the affairs of jury (howsoever Tertullus, like a smooth Orator, to curry favour with him, and to do Paul a displeasure, did flatteringly 
g Acts 24. ●, etc.  commend his government:) and he was noted also of incontinency, both otherwise, and especially in marrying Drusilla, who was another man's wife. Tacitus speaking of him in the fifth of his History painteth him out thus. 
h Taeit. hist. lib.  Per omnem & libidinem, jus regium servili ingenio exercuit. And for such a man as governed with cruelty and rapine, and lived in unchaste wedlock, to hear one reason powerfully of justice, and of Chastity, (for so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used, properly importeth) and of judgement: it is no wonder if it make him tremble.  
Do thou consider this, and tremble, whosoever thou art, that in thy 
21  thoughts despisest the holy word of God; accounting of it but as of some 
An inference against those that despise the word  humane invention to keep fools in awe withal: and thou also, whosoever thou art that undervaluest this precious treasure, for the meanness or other infirmities of the 
i 2 Cor. 4. 7.  earthen vessel wherein it is conveyed. Tell me, dost thou not herein struggle against the testimony and evidence of thine own heart? Doth not thine own Conscience and Experience tell thee, that this 
k Ephes. 6. 17.  Sword of the Spirit hath a keen edge, and biteth and pierceth where it goeth? Hath it not sometimes galled and rubbed, and lanced, end cut thee to the very bone; and entered even to the dividing asunder of the joints, and of the marrow? Hath it not sometimes (as it were) by subtle and serpentine insinuations strangely wound itself through those many crooked and Labyrinthian turnings that are in thine heart, into the very inmost corner and centre thereof; and there ripped up thy bowels and thy reins, and raked out the filth and corruption that lurked within thee, and set thy secretest thoughts in order before thy face, in such sort as that thou hast been strucken with astonishment and horror at the discovery? Though perhaps it have not yet softened and melted thy stony and obdurate heart; yet didst thou never perceive it hammering about it with sore strokes and knocks, as if it would break and shiver it into a thousand pieces? Doubtless thou hast; and if thou wouldst deny it, thy conscience is able to give thy tongue the lie, and to convince thee to thy face. And if thou hast, why then dost thou not readily acknowledge the voice of God in it; having felt in it that lively power and efficacy, which it is not possible any device of the wit of man should have? Take heed then how thou dost traduce, or despise, or but undervalue that, upon any seeming pretence whatsoever, for which thou hast such a strong witness in thine own heart, from the experience of the unresisted power of it, that it is indeed the word of God, and not the breath of sinful man. Felix trembled at it, Ahab was humbled by it; the one an Atheist, the other an Hypocrite: thou art worse than either Atheist or Hypocrite, if it work not at least as much upon thee. Seest thou how Ahab humbleth himself at the voice of the Prophet?  
From Ahab's Humiliation, and the Occasion thereof; pass we now to consider, 
22.  in the last place, the Success of it. Ahab is humbled at the Prophets 
The success of Ahab's humiliation,  denouncing of judgement against him; and God hence taketh occasion to be so gracious to Ahab, as (though not wholly to remove, yet) to suspend and adjourn the judgement for a time. (Seest thou how Ahab is humbled before me? because he humbleth himself before me, I will not bring the evil in his days, etc.) And here must God's Holiness be brought unto a trial before the Bar of carnal reason, if by any means it can justify itself. God hateth the works of Hypocrites; he loatheth even 
l Osee 6. 6.  sacrifices without mercy; his 
m Esa. 19 16.  soul cannot away with the Oblations and new Moons, and solemn Feasts of men that have their hands full of blood; no not though they make many Prayers, and tender them with behaviour of greatest devotion, stretching out their hands towards heaven, and 
n Psal. 35. 13.  afflicting their souls with fasting, and hanging down their 
o Esa. 58. 5.  heads as Bulrushes, with pensiveness: but even their best sacrifices, and confessions, and Prayers, and humiliations are an 
p Prov. 15. 8.  abomination unto him; so far from appeasing his wrath against other sins, as that they provoke his yet farther displeasure against themselves. Such is the Holiness of our God; and such the purity of his nature; with which holiness and purity how can it stand to accept and reward (as here he seemeth to do) the counterfeit humiliation of such a wretched Hypocrite as now we suppose Ahab to be.  
For the clearing of this difficulty; First, let it be granted (which I take 
23.  to be a certain truth, and for any thing I know never gainsaid by any) 
and how it may consist with the holiness of God.  that Ahab, not only before, and after, but even in the act and at the instant of this humiliation, was an hypocrite. Let it be granted secondly, (which 
1.  is the thing urged in the doubt) that this humiliation of his, being performed 
2.  but in hypocrisy, was not acceptable to God, as a good work, but abominable before him as a foul sin. But yet withal it must be granted thirdly, that, although Ahab did not well in not being humbled with an 
3.  upright heart: yet he had done much worse, if he had not been humbled at all. And that therefore there was, though no true spiritual goodness, yet some outward moral goodness in Ahab's humiliation; at least so far forth, as a thing less evil may in comparison of a worse thing be termed good. And then are we to know fourthly, that it may stand with God's holiness, 
4.  as it doth with his goodness and justice, to reward outward good things with outward good things; and moral and temporary graces with worldly and temporal blessings: as here he rewardeth Ahab's temporary and external humiliation, with an outward temporal favour, viz. the adjourning 
24.  of an outward temporal judgement. 
Observat. III. Concerning the reward of common graces;   
That which hence we would observe, is, That God rewardeth sometimes common graces with common favours, temporary obedience with temporal beneficence. This is proved unto us first, from the general course 
1.  of God's justice; and his promise grounded upon that justice, to reward every man according to his works. To which justice of his, and to which promise of his it is agreeable, as to recompense Spiritual good things, with Eternal, so to recompense 
q Quibus non erat Deus daturus vitam aeternam, si neque hanc eis terrenam gloriam concederet, non redderetur merces bonis artibus eorum, id est, virtutibus, quibus— Aug. 5. de Civ. 15.  Moral good thing with Temporal rewards. 2. From special express warrant of Scripture. In Matth. 6. Christ saith of Hypocrites more than once, that 
r Mat. 6. 2, 5, 10.  they have their reward. As in the doing of their seeming good works, they aim especially at the vain praise and commendation of men: so they have the full reward of those works in the vain praise and commendation of men. Though they have no right unto, nor reason to look for a reward hereafter in heaven: yet they have their reward (such as it is, and all they are like to have) here upon earth. 3. From particular examples of such as have been temporally rewarded for temporal graces. To omit 
s Intelligimus etiam Ethnicos, si quid boni fecerint, non absque mercede Dei judicio praeteriri. Hieron. in Ezek. 29. God even among the Heathens, hath often rewarded moral honesty with outward happiness. W. Ral. hist. of the world, lib. 2. c. 8. sect. 3.  Heathens, as Aristides, Cyrus, etc. 
2.  for justice; Bias, Diogenes, etc. for contempt of the world; Codrus, Regulus, etc. for love of their Country, and zeal to the common good; and sundry others, for other good things: whose moral virtues are herein amply 
3.  rewarded, (if there were nothing else but this) that their names and memories have been preserved in Histories, and renowned throughout the world in all succeeding generations. I say, to omit these Heathens, we have examples in Scripture; of Ahab here, 
t 4 Kings 10, 30. Quid ei profuit, quod pro non. nullâ obedi●ntia, quam de domo Achab omnino delenda cupiditate suae dominationis exhibuit, aliquantam mercedem transitoribus regni temporalis accepit? Aug. contra mend. c. 2.  jehu of the 
u Jon. 3. 10.  Ninevites, of others elsewhere: who for their temporary obedience, zeal, repentance, and the like, were rewarded: partly by temporal blessings upon themselves and their posterity, partly by the removal or adjournal of temporal punishments, which otherwise had speedily overtaken them. Fourthly, from the greater to the less. God sometimes temporally rewardeth the services of such men, as are but bruta instrumenta, brute instruments of his will and providence: such as are employed by him for the bringing about of his most holy and secret purposes, Citra rationem finis, aut eorum quae ad finem, in the doing of such things as they do without the least mixture (in their own purpose and intent) of any respect at all to God or his ends, but merely for the satisfying of their own corrupt lusts, and the achieving of their own private ends. A notable example whereof we have, in Gods dealing with Nabuchadnezzar in Ezek. 29, where the word of the Lord cometh to Ezekiel, saying, 
x Ezek. 29. 18, 19, 20.  Son of man, Nabuchadnezzar King of Babylon caused his Army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his Army for Tyrus, for the service that he had served against it; Therefore thus saith the Lord God; behold, I will give the land of Egypt to Nabuchadnezzar King of Babylon: and he shall take her multitude, and it shall be wages for his Army. I have given him the land of Egypt, for his labour wherewith he served against Tyrus; beccause they wrought for me, saith the Lord God. In which place we see Egypt is given to Nabuchadnezzar, as a reward for the service he did against Tyrus; because therein (though he neither intended any such thing, nor so much as knew it) yet he was the instrument to work God's purpose upon, and against 
4.  Tyrus. And then how much more will God reward temporally the service and obedience of such, as purposely and knowingly endeavour an outward conformity unto the holy will and pleasure of God, though with strong and predominant mixture of their own corrupt appetites and ends therewith?  
Now the Reasons, why God should thus outwardly reward the outward works of Hypocrites, are: First, the manifestation of his own Goodness, that 
25.  
With sundry reasons thereof▪  we might know how willing he is to cherish the least spark of any goodness in any man; be it natural or moral, or whatever other goodness it be: 
1.  that he might thereby encourage us, so to labour the improvement of those good things in us, as to make ourselves capable of greater rewards. Secondly, his justice and equity, in measuring unto sinners and hypocrites exactly according to the measure they meet unto him. They serve him with 
2.  graces, which are not true graces indeed; he rewardeth them with blessings, which are not indeed true blessings. Somewhat they must do to God; and therefore they afford him a little temporary obedience, and there is all the service he shall have from them: Somewhat God will do for them, and in requital alloweth them a little temporary favour, and there is all the reward they must look for from him. Here is Quid pro Quo. They give God the outward work, but without any hearty affection to him. God giveth them the outward benefit, but without any hearty affection to them. For want of which hearty affection on both sides, it cometh to pass, that neither is the outward work truly acceptable to him, nor the outward benefit truly profitable to them. A third reason of Gods thus graciously dealing even with 
3.  Hypocrites, may be assigned, with reference to his own dear Children and chosen; for whose good especially (next under his own glory) all the passages of his divine providence both upon them and others are disposed in such sort as they are: as for whose comfort this manner of proceeding maketh very much and sundry ways; as I shall by and by touch in the Inferences from this Observation; whereunto I now come, because it is time I should draw towards a Conclusion.  
And first; by what hath been already said, a way is opened for the 
26.  
and inferences thence,  clearing of God holiness in these his proceedings. If sometimes he temporally reward Hypocrites; is it not either for their own, or for their works sake 
1.  as if he either accepted their Persons, or approved their Obedience. No, it is but Lex talionis: he dealeth with them, as they deal with him. They do him but eye service, and he giveth them but eye wages. Indeed, God can neither be deceived nor deceive: yet as they would deceive God in their service with such obedience as falleth short of true obedience: so they are deceived in their pay from him, with such blessings as fall short of true blessings. And all this may well stand with Gods both justice and Holiness. 
2.  Secondly, it appeareth from the premises, that Gods thus dealing with wicked and unsanctified men, in thus rewarding their outward good things, giveth no warrant nor strength at all, either to that Popish corrupt doctrine of Meritum congrui, in deserving the first grace by the right use of Naturals; or to that rotten principle and foundation of the whole frame of Pelagianism, [Facienti quod in se est, Deus non potest, non debet, devegare gratiam.] We know, God rewards his own true and spiritual graces, in us, which increase of those graces here, and with glory hereafter: we see God rewardeth even false, and outward, and seeming graces, natural and moral good things, with outward and temporal favours. And all this is most agreeable to his infinite both justice and Mercy; and may stand with the infinite Purity and Holiness of his nature. But this were rather to make God an unjust and unholy God; to bind him to reward the outward and sinful works of Hypocrites, (for the best natural or moral works without grace, are but such) with true saving Grace, and inward sanctification. Other Inferences and uses more might be added: as viz. Thirdly, for 
3.  our Imitation; by God example to take knowledge of; and to commend, and to cherish, even in wicked men, those natural or moral parts that are eminent in them, and whatsoever good things they do in outward actual conformity to the revealed will andlaw of God. And Fourthly, for Exhortation 
4.  to such, as do not yet find any comfortable assurance that their obedience and good works are true sincere; and yet to go on and not to grow weary of well-doing: knowing that their labour is not altogether in vain; in as much as their works (though perhaps done in Hypocrisy,) shall procure them temporal blessings here; and some abatement withal (I add that by the way) of stripes and everlasting punishment hereafter.  
But I pass by all these and the like Uses; and commend but one more 
27.  unto you: and that is it which I named before as one Reason of the point 
especially for comfort to the Godly 1. against the prosperity of the wicked;  observed, viz. the Comfort of God's dear Children and Servants; and that sundry ways. First, here is comfort for them, against a Temptation which often assaulteth them; and that with much violence and danger: arising from the sense and observation of the prosperity and flourishing estate of the wicked in this world. We may see in the Psalms, and elsewhere; how frequently and strongly 
y Psal. 37. and 73.  David, (z) job, and 
a Jer. 12. 1, etc.  jeremy, and other Godly ones were assailed with this temptation. For thy instruction then, and to arm 
x Job 21. 7, etc.  thee against this so common and universal a temptation: if thou shalt see fools on horseback; ungodly ones laden with wealth, with honour, with ease; Hypocrites blessed with the fat of the earth, and the dew of heaven, and abundance of all the comforts of this life: yet be not thou discomforted at it, or disquieted with it, 
b Psal. 37. 1.  Do not fret thyself because of the ungodly, neither be thou envious at evil doers. Thou expectest for thine inward obedience an unproportionable reward in the life to come: do not therefore grudge their outward obedience a proportionable reward in this life. Some good things or other thou mayest think there are in them, for which God bestoweth those outward blessings upon them. But consider withal that as they have their reward here, so they have all their reward here; and whatsoever their present prosperity be, yet the time will come, and that ere long be, when 
c Job 8. 13.  The hope of the hypocrite shall wither, 
d Psal. 37. 38.  The end of the Wicked shall be cut off.  
Again, here is a second Comfort for the godly against temporal afflictions: 
28.  and it ariseth thus. As God's love and favour goeth not always with 
2. Against temporal afflictions;  those temporal benefits he bestoweth: so on the other side, God's wrath and displeasure goeth not always with those temporal afflictions he inflicteth. For as he rewardeth those few good things that are in evil men, with these temporal benefits, for whom yet (in his justice) he reserveth eternal damnation, as the due wages (by that justice) of their graceless impenitency: so he punisheth those remnants of sin that are in Godly men, with these temporal afflictions; for whom yet (in his mercy) he reserveth Eternal salvation, as the due wages (yet by that mercy only) of their Faith, and Repentance, and holy Obedience. As Abraham said to the rich glutton in the Parable, Luke 19 (e) Son remember that thou in thy life-time receivedst 
c Luk. 16. 25.  thy good things, and likewise Lazarus evil things: but now he is comforted and thou art tormented. As if he had said; If thou hadst any thing good in thee, remember thou hast had thy reward in earth already; and now there remaineth for thee nothing, but the full punishment of thine ungodliness there in Hell: But as for Lazarus he hath had the chastisement of his infirmities on earth already; and now remaineth for him nothing, but the full reward of his godliness here in Heaven. Thus the meditation of this Doctrine yieldeth good Comfort against temporal afflictions.  
Here is yet a third Comfort, and that of the three the greatest, unto 
29.  the godly, in the firm assurance of their Eternal reward. It is one of the Reasons 
3. Against doubtings of their eternal reward.  why God temporally rewardeth the unsound obedience of natural, carnal, and unregenerate men, even to give his faithful servants undoubted assurance, that he will in no wise forget their true and sound, and sincere obedience. Doth God reward Ahab's temporary Humiliation? and will he not much more reward thy hearty and unfeigned repentance? Have the Hypocrites 
f Quid dabit eis quos praedestinavit ad vitam, qui haec dedit etiam eyes, quos praedestinavit ad mortem. Aug. 22. de Civit. 24.  their reward? and canst thou doubt of thine? This was the very ground of all that comfort, wherewith the Prodigal son sustained his heart and hope; when he thus discoursed to his own soul: 
g Luk. 15. 17.  If all the hired servants which are in my Father's house have bread enough and to spare; surely, my Father will never be so unmindful of me, who am his Son, though too too unworthy of that name, as to let me perish for hunger. Every temporal blessing bestowed upon the wicked, aught to be of the child of God entertained as a fresh assurance given him of his everlasting reward hereafter, 
h Gen. 25. 5, 6.  Abraham gave gifts to the Sons of his Concubines; and sent them away: but his only son Isaac he kept with him, and gave him all that he had. Right so, God giveth temporal gifts to Hypocrites and Castaways, who are bastards, and not sons; (and not sons of the 
i Gal. 4. 28, 31.  freewoman, not sons of promise, not born after the spirit:) and that is their portion; when they have gotten that, they have gotten all they are like to have: there is no more to be looked for at his hands. But as for the Inheritance; he reserveth that for his dear Children, the godly, who are 
k Gal. 4. 29.  Born after the Spirit, and 
l Gal. 3. 29.  Heirs according to promise: on these he bestoweth all that ever he hath, (
m 1 Cor. 3. 21.  all things are theirs;) for on them he bestoweth 
n Heb. 1. 2.  his Son the heir of all things, in whom are hid all the treasures of all good things, and together 
o Rom. 8. 32.  with whom all other things are conveyed and made over unto them, as accessories and appurtenances of him; and on them he bestoweth Himself, which is 
p 1 Cor. 15. 28.  All in all, 
q Psal. 16. 11.  in whose presence is fullness of joy, and at whose right hand there are pleasures for evermore. To which joy unspeakable and glorious, O thou the Father of mercies, who hast promised it unto us, bring us in the end, for thy dear Son's sake Jesus Christ, who hath purchased it for us, and given into our hearts the earnest of his and thy holy Spirit to seal it unto us. To which blessed Son, and holy Spirit, together with thee, O Father, three persons and one only wise, gracious, Almighty, and eternal Lord God, be ascribed by us and all thy faithful people throughout the world, the whole kingdom, power and glory, for ever and ever.  
Amen, Amen.   

AD POPULUM.  
The Second Sermon.  
At Grantham Linc. Feb. 27. 1620.  3 KINGS 21. 29. — because he humbleth himself before me, I will not bring the evil in his days.— 
I Will not so far either distrust your Memories, or straiten 
1.  myself of Time for the delivery of what I am now purposed to speak; as to make any large Repetition of the Particulars which were observed the last time from the consideration of Ahab's Person and Condition, (who was but an Hypocrite) taken jointly with his present Carriage, together with the Occasion and Success thereof. He was humbled: It was the Voice of God by his Prophet that humbled him. Upon his humbling God adjourneth his Punishment. From all which was noted, first, That there might be even in Hypocrites an Outward formal Humiliation; secondly, the Power and Efficacy of the Word of God able to humble an Oppressing Ahab; thirdly, the boundless Mercy of God, in not suffering the Outward formal Humiliation of an ungodly Hypocrite to pass altogether unrewarded. All this the last time; by occasion of those first Clauses in the Verse, [Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not—] We are now next to consider of the Great Favour, which it pleased God to show to Ahab upon his humiliation; what it was, and wherein it consisted. It was the Removal, (at least for a time; that is, the suspension) of an heavy judgement denounced against Ahab and his house most deservedly for his bloody and execrable oppression; [Because he humbleth himself before me, I will not bring the evil in his days.]  
The Evil which God now promiseth he will not bring [I will not bring 
2.  the evil in his days,] is that which in vers. 21. he had threatened he would bring upon Ahab and upon his house, [
a Vers. 21, etc. hic.  Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel; and will make thy house like the house of Jeroboam the Son of Nebat, and like the house of Baasha the Son of Abijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin.] A great Judgement and an heavy: But the greater the Judgement is, when it is deserved and threatened; the greater the mercy is, if it be afterwards forborn; as some of this was. But whatsoever becometh of the judgement, here we see is Mercy good store. God who is 
b Eph. 2. 4.  rich in mercy, and delighteth to be styled 
c Deus miserationum. Neh. 9 31.  the God of mercies, and the 
d 2 Cor. 1. 3.  Father of mercies, abundantly manifesteth his mercy, in dealing thus graciously with one that deserved it so little. Here is mercy, in but threatening the punishment, when he might have inflicted it; and more mercy in not inflicting the punishment when he had threatened it. Here is mercy first in suspending the punishment, [I will not bring the evil:] and mercy again, in suspending it for so long a time: [I will not bring the evil in his days.] Of these two points we shall entreat at this time: and first and principally, of the former.  
[I will not bring the evil.] It is no new thing to them, that have read 
3.  the sacred Stories with Observation, to see God, when men are humbled at his threatenings, to revoke them, 
e Chrysost. in Gen. hom. 25. & alibi s●pe.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrysostom more than once: this is ever God's manner, when men change their deeds, to change his doom; when they renounce their sins, to recall his sentence: when they repent of the evil they have done against him, to 
f Jon. 3. 10.  Repent of the evil he had said he would do against them. Search the Scriptures, and say if things run not thus, as in the most ordinary course: God commandeth, and Man disobeyeth: Man disobeyeth, and God threateneth: God threateneth, and man repenteth: Man repenteth, and God forbeareth. 
g Gen. 20. 3.  Abimelech, thou art but a dead man, because of the woman which thou hast taken! but Abimelech restoreth the Prophet his Wife untouched, and God spareth him, and he dieth not. Hezekiah, make thy Will, and 
h Esa. 38. 1. 5.  Put thine house in order, for thou shalt die and not live!▪ but Hezekiah turneth to the Wall, and prayeth, and weepeth, and God addeth to his days fifteen years. Nineveh, prepare for desolation; for now but 
i Jor. 3. 4, 10.  forty days and Nineveh shall be destroyed: but Nineveh fasted, and prayed, and repent; and Nineveh stood after more than forty years twice told. Generally, God never yet threatened any punishment upon person or place: but if they repented, he either withheld it, or deferred it, or abated it, or sweetened it to them: for the most part proportionably to the truth and measure of their repentance, but howsoever always so far forth as in his infinite wisdom he hath thought good: some way or other, he ever remitted somewhat of that severity and rigour, wherein he threatened it.  
A course which God hath in some sort bound himself unto, and which he often and openly professeth he will hold. Two remarkable testimonies (among sundry other) shall suffice us to have proposed at this time, for the clear and full evidencing hereof. The one in jer. 18. 7, 8. [At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and pull down, and to destroy; If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.] The other in Ezek. 33. 13, 14. [When I say to the wicked▪ Thou shalt surely die, if he turn from his sin, and do that which is lawful and right; If the wicked restore the pledge, give again that he hath robbed, walk in the statutes of life without committing iniquity; he shall surely live, he shall not die.] And every where in the Prophets, after Denunciations of Judgement follow Exhortations to repentance: which were bootless, if Repentance should not either prevent them or adjourn them, or lessen them.  
You see God both practiseth and professeth this course: neither of 
5.  which can seem strange to us, if we duly consider, either his readiness to show mercy, or the true End of his threatenings. We have partly already touched at the greatness of his mercy. To show compassion, and to forgive, that is the thing wherein he most of all delighteth; and therefore he doth arripere ansam, take all advantage as it were, and lay hold on every occasion to do that: but to punish, and take vengeance, is 
k Esay 28. 21.  opu● alienum, as some expound that in Esay 28. his strange work, his strange act, a thing he taketh no pleasure in. 
l Ezek. 33. 11.  Vivo nolo— in Ezek. 33. As I live, saith the Lord God, I have no pleasure in the death of the wicked, etc. As the Bee laboureth busily all the day long, and seeketh to every flower, and to every weed for Honey; but stingeth not once, unless she be ill provoked: so God bestirreth himself, and his bowels yern within him, to show compassion, 
m Host 6. 4.  [Oh Ephraim what shall I do unto thee? O judah, how shall I entreat thee? 
n Ezek. 18. 31. & 33. 11.  Why will ye die, O ye house of Israel? 
o Jer. 5. 1.  Run to and fro through the streets of jerusalem, and seek if you can find a man, but a man, that I may pardon it.] But vengeance cometh on heavily and unwillingly, and draweth a sigh from him; [
p Esay 1. 24.  He● consolabor! Ah I must, I see there is no remedy, I must ease me of mine adversaries, and be avenged of mine enemies; 
q Matt. 23. 27.  Oh jerusalem, jerusalem, that killest the Prophets— how oft would I, etc. 
r Osee 11. 8.  How shall I give thee up, Ephraim?— my heart is turned within me; my repentings are kindled together.] So is our God 
s Psal. 103. 8.  slow to anger, and loath to strike [
t Ovid. 1. de Pont. 3.  Quique dolet quoties cogitur esse ferox:] but plenteous in mercy, as David describeth him in Psal. 103. Never was a man truly and inwardly humbled, but God in the riches of his special mercy, truly pardoned him: never was man so much as but outwardly humbled, as Ahab here, but God in his common and general mercy, more or less forbore him.  
Secondly, the end of God's threatenings also confirmeth this point. For, doth he threaten evil, think ye, because he is resolved to inflict it? Nothing less: rather, to the contrary, he therefore threateneth it, that we by our repentance may prevent it, and so he may not inflict it? 
u Chrys. in Gen. hom. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. Non praedixit, ut veniat, sed ne veniat. Hieron. in Ezek. 33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. Chrysostom: he foretelleth what he will bring upon us, for this very purpose, that he may not bring it upon us; and warneth before he striketh, to make us careful to avoid the stroke. In the ancient Roman State and Discipline, the manner was, before they made war upon any people, first to send 
x See Dionys. Halicarn. lib. 2. Antiq. Liv. 1. Dec. 1▪ Cic. 1▪ de Offic.  Heralds to proclaim it, (Bellum indicere ne inferrent) to the end, that if they would make their peace by submission, they might prevent the war, nor so only, but be written also in albo amicorum, enroled as their friends and Confederates, So God sendeth his Heralds the Prophets, to threaten vengeance against sinners: not thereby to drive them from hope of Mercy, but to draw them to repentance and humiliation; whereby they may not only turn away the vengeance threatened, but also (if they perform them unfeignedly, and with upright hearts) interest themselves farther in his favour and love. Nor is it to be accounted among the least of God's Mercies, when he might in his just displeasure overwhelm us in the very Act of our sins, as 
y Num. 25. 8.  Zimri and Cosbi were run thorough in the very Act of filthiness; and as 
z 2 Sam. 6. 7.  Uzzah, and 
a Acts 5. 5, 10.  Ananias and Sapphira, and some few others whom God picked out to show exemplary judgement upon, were strucken dead upon the sudden for their transgressions: When God might in justice deal with the same rigour against us all; I say, it is not the least of his Mercies, that he forbeareth and forewarneth, and foretelleth and threateneth us before he punish; that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Gen. hom. 25.  if we will take any warning, he may do better to us than he hath said, and not bring upon us what he hath threatened.  
A Point very useful and comfortable: if it be not derogatory to God's Truth. Let us therefore first clear that, and then proceed to the Uses. If God thus revoke his threatenings, it seemeth he either before meant not what he spoke, when he threatened; or else after when he revoketh, repenteth of what he meant; either of which to imagine, far be it from every Christian heart; since the one maketh God a dissembler, the other a changeling; the one chargeth him with falsehood, the other with lightness. And yet the 
7.  Scriptures sometimes speak of God, as if he 
c Gen. 6. 6. Psal. 95. 10.  grieved for what he did, or 
d Gen. 6. 6. 1 Sam. 15. 11. Jer. 18. 8. Amos 7. 3, 6. Jon. 3. 10.  repent of what he spoke, or altered what he had purposed: and for the most part, such like affections are given him in such places, as endeavour to set forth to the most life his great mercy and kindness to sinful mankind. We all know, we cannot indeed give God any greater glory than the glory of his Mercy: yet must know withal, that God is not so needy of means to work out his own glory, as that he should be forced to redeem the glory of his Mercy, with the forfeiture either of his Truth or Steadfastness. We are therefore to lay this as a firm ground and infallible, that our God is both truly Unchangeable, and unchangeably True, 
e Num. 23. 19 1 Sam. 15. 29.  The strength of Israel is not as man, that he should lie; nor as the son of man, that he should repent: his words are not 
f 2 Cor. 1. 19, 20.  Yea and Nay, neither doth he use lightness. But his words are, Yea and Amen; and himself 
g Heb. 13. 8.  yesterday, and to day, and the same for ever: 
h Mat. 24. 35.  Heaven and Earth may pass away, yea, shall pass away; but not the least 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 5. 18.  tittle of God's Words shall pass away unfulfilled. 
k Psal. 102. 26, 27.  They may wax old as a Garment, and as a Vesture he shall change them, and they shall be changed; but he is the same, and his years fail not: neither do his Purposes fail, nor his Promises fail, nor his threatenings fail, nor any of his Words fail. Let Heaven, and Earth, and Hell, and Angel, and Man, and Devil, and all change: still 
l Mal. 3. 6.  Ego Deus, & non mutor; God he is the Lord of all, and he changeth not.  
As for those Phrases then of Repenting, Grieving, etc. which are spoken 
8.  of God in the Scriptures; that 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Gen. hom. 3. So also Ibid. hom. 15, & 26, & 60. and in Psalm 6. and passim.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof St. Chrysostom so often speaketh, salveth them. God speaketh to us; and therefore speaketh as we use to speak, and frameth his language to our 
n Pro captu nostro, non pro suo statu. Bernard. l. 5. de Confid. ad Eugen.  dulness, and teacheth us by 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Psalm 8.  our own phrases what he would have us learn: as Nurses talk half syllables, and 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lipse out broken language to young children. But what is so spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of God, after the manner of men; must yet be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as befitteth the Majesty and perfection of his Divine Nature. When he repenteth, than we are not so to conceive it, as if God 
q Nunquam primi consilii Deos poenitet. Senec. 6. de benef. 23.  changed his mind, or altered any thing of his everlasting purpose and counsel, either in substance or circumstances: it only 
r Quod dicit (Poenitentiam again) intelligitur metaphoricè dictum; nam homines, quando non implent quid comminati sunt, poenitere videntur. Aquin. 1. quaest. 19 7. ad 2.  importeth, that he now doth not that; which, so far as we could reasonably conjecture by his words, or works, or our deserts, or otherwise, seemed to us to have been his purpose to have done.  
This for the Phrases: but yet the main doubt for the Thing it 
▪ 9  self standeth uncleared. Abimelech and Hezekiah shall die, and yet Abimelech and Hezekiah shall not die; Nineveh shall be destroyed, and yet Nineveh shall not be destroyed; I will bring evil upon Ahab's house, and yet I will not bring it: is not this Yea and Nay? is not this a plain Contradiction? How is there not here a plain change of Gods will? If not for substance; because the things were at length performed, yet at least in circumstance; because they were not performed at those times, and in that manner, as they were threatened and foretold. That wretched Miscreant Vorstius, instead of untying this knot, cutteth it: who, to maintain Pelagian Conclusions from blasphemous Principles, trembleth not to affirm, 
s Vorst de Deo.  In parte aliqua divini decreti sieri aliquam mutationem; that there may be some change made in some part of God's decree. An assertion unbeseeming an ingenuous Pagan; and to be for ever abhorred and held accursed by every soul that professeth itself Christian. Admit this once: and let Man, yea and the Devil too, be true, and only God a liar. Leave we him therefore to the judgement of that great God, whom he hath blasphemed; and seek we better satisfaction. That of Aquinas and the Schoolmen, is true, but subtle: that God doth sometimes 
t Aquin. 1. qu. 19 17.  Velle mutationem, though he doth never Mutare voluntatem; that though he never changeth his will, yet he sometimes willeth a change. That of 
u Cum exterius mutari videtur sententia consilium non mutatur; quia de unaquaque re immutabiliter intus constituitur, quicquid foris mutabiliter agitur. Gregor. in Moral. 10.  Gregory is plainer, and no less true, Mutat Deus sententiam, non consilium; God sometimes changeth the sentence which he hath denounced, but never the Counsel which he hath decreed. Others, otherwise: diversmen conceiving the same answer for substance, in divers and different terms.  
That which is plainest, and giveth fullest satisfaction, and whereinto the answers of Gregory and Aquinas, and the rest, (as many as have spoken with any truth and pertinency to the point) in the last resolution fall; is briefly this. In the whole course of Scripture, God's threatenings (and so his Promises too,) have ever a Condition annexed unto them in 
10.  God's Purpose: which though it be not ever, (indeed but seldom) expressed; yet is it ever included, and so to be understood. All Gods Promises, how absolutely soever expressed, are made sub conditione Obedientiae: and all his threatenings (how absolutely soever expressed) sub conditione Impoenitentiae. And these Conditions, viz. of continuing in Obedience in all Promises; and of continuing in Impenitency, in all threatenings, are to be understood of course; whether they be expressed, or not. This is plain from those two famous places before cited, jer. 18. & Ezek. 33. 
x Jer. 18. 7, 8. See Chrysost. hom. 5. ad pop. Antioch. fusè & pulchrè.  When I say to the wicked▪ Thou shalt surely die; if the wicked turn from his sin, etc. he shall surely live, he shall not die. Where Almighty God plainly teacheth us, that we ought so to conceive of all his threatenings, be they never so peremptorily set down, (as what more peremptory than this, Thou shalt surely die?) as that he may reserve to himself a power of Revocation in case the Parties threatened repent. The Examples make it plain. Abimelech shall die for taking Sarah: understand it; unless he restore her. Forty days, and Nineveh shall be destroyed: understand it with this Reservation; unless they repent. And so of all the rest.  
But why is not that Clause expressed then? may some demand. I answer: 
11.  first, it needeth not; secondly, it booteth not. First, it needeth not. For God having in jerem. 18. and Ezek. 33. and elsewhere, instructed us in the general, that all his threatenings are to be understood with such clauses and conditions, and reservations; it is needless to repeat them in every particular: As amongst Christian men, who acknowledge God's Providence to rule in all things, and to dispose of all Actions and Events; it is needless in every speech de futuro contingenti to express this clause [if God will;] we will go to such or such a place, or do such or such a thing, if God will: because we readily conceive it, as a clause, which either is, or should be understood in every such speech, as Saint 
y Jam. 4. 15.  james requireth. And so in many Promises amongst men, this clause though not expressed, is yet allowed of course, and to common intendment understood, [Rebus sic stantibus; things standing and continuing as now they are▪] so as if a man make a Promise absolutely, without expressing that or any other like clause of Limitation or Exception, if in the interim some such unexpected Accident befall, as maketh that either he cannot or may not do what he had promised; we may not in right reason charge such a man with breach of Promise, if he perform not all he promised: because the foresaid Clause, though not expressed, is yet presumed to have been intended by the promiser. And that God's threatenings, as de jure they ought to be by us when we hear them, so de facto they were understood by him when he made them, with a secret clause of reservation and exception in case of Repentance; appeareth by the usual practice of many upon such threatenings, and the use they made of them. The Ninevites when jonah preached destruction within forty days, without any express clause of Repentance; yet understood it so: else had it been in vain for them to have repent at all, out of an hope of preventing the judgement by their repentance; as their speeches show they did. 
z Jonah 3. 9  For who can tell, say they, if God will turn and repent, and turn away from his fierce anger, that we perish not! The like may be said of Abimelech, Hezekiah, and others: and of Ahab in this place.  
Again as it is sometimes needless, so it is always bootless, to express this 
12.  Clause of Repentance in the threatenings of God. The expressing of it can do little good; secure ones will repent never the sooner for it: But it may do much harm; secure ones may thereby put themselves in fairer hope of forbearance, and so linger their repentance till it be too late. Beloved, it is admirable to observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's gracious courses, which he useth for the calling of men to repentance. In this particularity whereof we now speak, see how his 
a Psal. 85. 10.  Mercy and Truth are met together and do most lovingly embrace each other. Where he spareth in the end, it is most certain he ever meant to spare 
b Deus perseveravit in proposito suo, misereri volens ab initio. Hieron. in Jon. 3.  from the beginning: but that his everlasting purpose is part of his secret counsel, and unrevealed will; which as we cannot learn; so we may not seek to know, till the event declare it. Now to bring this his secret purpose about, he must work those men to repentance, whom he hath thus everlastingly purposed to spare: else his Justice should become unquestionable, in finally sparing the impenitent. Amongst other means to work men to Repentance, this is one, to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. hom. 5. ad pop. Antioch.  threaten them with such Judgements, as their sins have deserved: which threatening the more terrible it is, the more likely it is to be effectual; and the more peremptory▪ it is, the more terrible it is. So then God, to bring those men to Repentance whom he meaneth to spare, in his Word and by his Messengers denounceth against them such judgements as their sins have deserved, and as his justice, without their Repentance, would bring upon them; denounceth them I say absolutely and in a peremptory form, without any express Clause of Reservation or Exception, the more to terrify and affright them, and to cast them down to the deeper acknowledgement of his Justice and their own unworthiness: which are yet to be understood conditionally; and interpreted with reservation and exception of Repentance.  
You have heard Evidence enough to acquit God's Truth; and do by 
13.  this time, I doubt not, perceive how, as in all other things, so in the revoking of his threatenings, God's Mercy and his Truth go hand in hand together. Let us now see what profitable inferences may be raised hence for our use. The sum of all we have said, is but this. God's threatenings are terrible, but yet conditional: and if he spare to execute them, when we are humbled by them; it is a glorious illustration of his Mercy, but without the least impeachment of his Truth. Here is something for the Distressed, something for the Secure, something for All to learn.  
First, for the Distressed, Consider this, and take comfort; all you that 
14.  
d Esa. 61. 3.  mourn in Zion, and groan under the weight of God's heavy displeasure, and the fearful expectation of those bitter Curses and judgements, which he hath threatened against sin. Why do you spend your strength and spirit, in gazing with broad eyes altogether on God's justice or Truth? take them off a little, and refresh them, by fastening them another while upon his Mercy. Consider not only what he threateneth: but consider withal why he threateneth; it is, that you may repent: and withal how he threateneth; it is, unless you repent. He threateneth to cast down indeed: but into Humiliation, not into Despair. He shooteth out his Arrows, even bitter words: but as 
e 1 Sam. 20. 21.  Ionathan's Arrows, for warning, not for destruction. Think not he aimeth so much at thy punishment when he threateneth: alas, if that were the thing he sought, he could lay on load enough 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost, in Gen. hom. 25. Nemo punire desiderans, quod facturus est comminatur. Hier. in Jon. 3.  without words: No, it is thy amendment he aimeth at, and seeketh therein: and therefore holdeth not his tongue, that if thou wilt take it for a warning, he may hold his hand. If the Father do but threaten the Child, when the Rod lieth by him; it is very likely he meaneth not to correct him for that time, but only to make him the more careful to obey, and the more fearful to offend, for the time to come. Canst thou gather hope from the chiding of thy Earthly Father, and wilt thou find no comfort in the chide and threatenings of thy Heavenly Father? whose bowels of tender compassion to usward are so much larger, than any Earthly Parents can be; by how much himself the 
g Heb. 12. 9  Father of spirits is greater than those fathers of our flesh. Yea, but who am I, will some disconsolate soul say, that I should make God's threatenings void? or what my Repentance, that it should cancel the Oracles of Truth, or reverse the Sentence of the eternal Judge? Poor distressed soul, that thus disputest against thine own peace, but seest not the while the unfathomed depth of God's Mercy, and the wonderful dispensations of his Truth. Know that his threatenings are not made void, or of none effect, when thou by thy Repentance stayest the execution of them; yea rather then are they of all other times most effectual: for then do they most of all accomplish their proper End, and the thing for which they were intended, in thy Amendment. Neither let his Truth make thee despair; but remember that the tenor of all his most peremptory threatenings, runneth with an implicit reservation and Conditional Exception of Repentance: which condition if thou on thy part faithfully perform, the Judgement shall be turned away, and yet God's Truth no whit impaired. This for the Distressed.  
Now for the Secure. Moses in Deut. 29. speaketh of a certain 
h Deut. 29. 18, 19  Root 
15.  that beareth Gall and Wormwood; that blesseth itself when God curseth; and standeth unmoved when God threateneth. Here is an Axe for that Root; to hew it in pieces: and unless 
i Matth. 7. 19  it bring forth better fruit, to cleave it out for the fire. If therebe any sprigs or spurns of that Root here; let them also consider what hath been said, and tremble. Consider this I say and tremble, all you that make a mock at God, and at his Word, and imagine that all his threatenings are but Bruta fulmina, empty cracks, and Powder without shot; because sundry of them have fallen to the ground, and not done the hurt they made show of. But know whosoever thou art that thus abusest the Mercy, and despisest the Truth of God; that as his Mercy never did, so his Truth shall never fail. Thou sayest some of his threatenings have done no harm: I say as much too; and his mercy be blessed for it: but what is that to secure thee? If any where God's threatenings did no harm, and wrought no destruction; it was there only where they did good, and wrought Repentance. If they have turned thee from thy sins, as they have done some others; there is hope thou mayest turn them away from thee, as some others have done. But if they have done no good upon thee in working thy Repentance; certainly they hang over thee to do thee harm, and to work thy destruction. God's threatenings are in this respect as all his other words are, sure and steadfast; and such as 
k Esa. 52. 11.  Shall never return void, but accomplish that for which they were sent: if not the one way, then without all doubt the other. If they do not humble thee, they must overwhelm thee; if they work not thy Conversion, they will thy Ruin. As some strong Physic, that either mendeth or endeth the Patient; so are these. And therefore when judgements are denounced; resolve quickly, off or on: Here is all the choice that is left thee; either Repent, or Suffer. There is a generation of men, that (as Moses complaineth) 
l Deut. 29. 19  When they hear the words of God's curse, bless themselves in their hearts, and say they shall have peace, though they walk in the imagination of their own hearts; that (as Saint Paul complaineth) 
m Rom. 2▪ 4.  Despise the riches of his goodness, and forbearance, and long suffering, not taking knowledge that the goodness of God would lead them to repentance; that (as Saint Peter complaineth) 
n 2 Pet. 3. 3, 4.  Walk after their own lusts, and scoffingly just at God's judgements, saying; Where is the promise of his coming? But let such secure and carnal scoffers be assured, that howsoever others speed, they shall never go unpunished: Whatsoever becometh of God's threatenings against others, certainly they shall fall heavy upon them. They that have taught us their conditions, Moses, and Paul, and Peter, have taught us also their punishments. Moses telleth such a one, however others are dealt with, that yet 
n Deut. 29. 20.  the Lord will not spare him; but the anger of the Lord and his jealousy shall smoke against that man, and all the Curses that are written in God's Book, shall light upon him, and the Lord shall blot out his Name from under heaven. St. Paul telleth such men▪ That by despising the riches of his goodness and forbearance, they do but 
o Rom. 2. 5.  treasure up unto themselves wrath against the great day of wrath, and of the revelation of the righteous judgement of God. Saint Peter telleth them▪ howsoever 
(o) 2 Pet. 2. 3.  they not only sleep, but snort in deep security, That yet (p) their judgement of long time sleepeth not, and their damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not so much as slumbreth. Do thou then take heed, whoever thou art, and whatsoever thou dost, that thou abuse not the Mercy of God; and to divorce it from his Truth, is to abuse it. If when God threateneth, thou layest aside his Truth, and presumest on his bare Mercy; when he punisheth, take heed he do not cry quittance with thee, by laying aside his Mercy, and manifesting his bare Truth. God is 
q Psal. 145.8  patient and merciful. Patience will bear much, Mercy forbear much; but being scorned, provoked, and dared, 
r Furor fit laesa saepius patientia.  Patience itself turneth furious, and Mercy itself cruel. It is Mercy that threateneth, it is justice that punisheth. Mercy hath the first turn, and if by Faith and Repentance we lay timely hold of it, we may keep it for ever, and (revenging) justice shall have nothing to do with us. But if, careless and secure, we slip the opportunity, and neglect the time of Mercy; the next turn belongeth to justice, which will render judgement without Mercy, to them that forgot God, and despised his Mercy. That, for the Secure.  
Now, thirdly, and generally, for All. What God hath joined together, 
16.  let no man put asunder. God hath purposely in his threats joined and tempered Mercy and Truth together, that we might take them together, and profit by them together. 
s Auson. Epig. 10.  Dividat haec si quis, faciunt discreta venenum; Antidotum sumet, qui sociata bibet: as he spoke of the two poisons. Either of these single, though not through any malignant quality in themselves, (God forbid we should think so) yet through the corrupt temperature of our Souls, becometh rank and deadly Poison to us. Take Mercy without Truth, as a cold Poison it benumbeth us, and maketh us stupid with careless security. Take Truth without Mercy, as a hot Poison it scaldeth us, and scorcheth us in the flames of restless Despair. Take both together, and mix them well, as hot and cold Poisons, fitly tempered by the skill of the Apothecary, become medicinable, so are God's Mercy and Truth restorative to the Soul. The consideration of his Truth humbleth us; without it, we would be fearless: the consideration of his Mercy supporteth us; without it, we would be hopeless. Truth begetteth Fear and Repentance; Mercy, Faith and Hope: and these two, Faith and Repentance, keep the soul even, and upright, and steady, as the ballast and sail do the ship, that for all the rough waves and weather that encountereth her in the troublesome sea of this World, she miscarrieth not, but arriveth safe and joyful in the Haven where she would be. Faith without Repentance, is not Faith, but Presumption; like a Ship all Sail, and no ballast, that tippeth over with every blast; and Repentance without Faith, is not Repentance, but Despair; like a Ship all ballast, and no Sail, which sinketh with her own weight. What is it then we are to do, to turn away God's Wrath from us, and to escape the judgements he threateneth against us? even this. As in his Comminations he joineth Mercy and Truth together, so are we in our Humiliations to join Faith and Repentance together. His threatenings are true, let us not presume of forbearance; but fear, since he hath threatened, that unless we repent, he will strike us. Yet his threatenings are but conditional, let us not despair of forbearance; but hope, although he hath threatened, that yet if we repent he will spare us. That is the course which the godly, guided by the direction of his holy Spirit, have ever truly and sincerely held, and found it ever comfortable to assure them of sound peace, and reconciliation with God. That is the course which the very Hypocrites, from the suggestion of natural Conscience, have sometimes offered at, as far as Nature (enlightened, but unrenewed) could lead them; and found it effectual to procure them, at the least, some forbearance of threatened Judgements, or abatement of temporal evils, from God.  
Thus have you heard three Uses made of God's mercy in revoking, 
17.  joined with his truth in performing what he threateneth. One, to cheer up the distressed, that he despair not when God threateneth: another, to shake up the secure, that he despise not, when God threateneth: a third, to quicken up all, that they believe and repent, when God threateneth. There is yet another general Use to be made hereof; which, though it be not directly proper to the present Argument, yet I cannot willingly pass without a little touching at it; and that is, to instruct us for the understanding of God's Promises. For contraries (as Promises and threatenings are) being of the like kind and reason either with other, do mutually give and take light either to and from other. God's threatenings are true, and steadfast, his Promises are so too, [
t Tit. 1. 2.  promisit qui non mentitur Deus; which God that cannot lie, hath promised, saith the Apostle in one place; and in another, 
u 2 Cor. 1. 20.  All the Promises of God are Yea and Amen:] and where in a third place he speaketh of 
x Heb. 6. 18.  two immutable things, in which it was impossible for God to lie; his Promise is one of those two. The Promises then of God are true, as his threatenings are. Now look on those threatenings again, which we have already found to be true, but withal, conditional, and such as must be ever understood with a clause of reservation or exception. It is so also in the Promises of God; they are true, but yet conditional, and so they must ever be understood with a conditional clause. The exception there to be understood, is Repentance; and the Condition here, Obedience. What God threateneth to do unto us, absolutely in words, the meaning is, he will do it, unless we repent and amend: and what he promiseth to do for us, absolutely in words, the meaning is, he will do it, if we believe and obey. And for so much as this Clause is to be understood of course in all God's Promises, we may not charge him with breach of Promise, though after he do not really perform that to us, which the letter of his Promise did import, if we break the condition, and obey not.  
Wouldst thou know then, how thou art to entertain God's Promises, 
18.  and with what assurance to expect them? I answer, With a confident and obedient heart. Confident, because he is true, that hath promised; Obedient, because that is the condition under which he hath promised. Here is a curb then for those men's Presumption, who living in sin, and continuing in disobedience, dare yet lay claim to the good Promises of God. If such men ever had any seeming interest in God's Promises; the interest they had, they had but by Contract and Covenant; and that Covenant, whether either of the two it was, Law or Gospel, it was conditional. The Covenant of the Law wholly, and à priori, conditional; 
y Luk. 10. 28.  Hoc fac & vives, Do this and live: and the Covenant of the Gospel too, after a sort, and à posteriori, Conditional; Crede & vives, believe and live. If then they have broken the Conditions of both Covenants, and do neither Believe, nor Do what is required; they have, by their Unbelief and Disobedience, forfeited all that seeming interest they had in those Promises. God's Promises then, though they be the very main supporters of our Christian Faith and Hope, to as many of us, as whose Consciences can witness unto us a sincere desire and endeavour of performing that Obedience we have covenanted; yet are they to be embraced even by such of us, with a reverend fear and trembling at our own unworthiness. But as for the unclean, and filthy, and polluted; those 
z Matth. 6. 6.  Swine and Dogs, that delight in sin and disobedience, and every abomination; they may set their hearts at rest for these matters, they have neither part nor fellowship in any of the sweet Promises of God. Let dirty 
a 2 Pet. 2. 22.  Swine wallow in their own filth, these rich 
b Matth. 6. 6.  Pearls are not for them, they are too precious: let hungry 
c 2 Pet. 2. 22.  Dogs glut themselves with their own vomit, the 
d Matth. 15. 26.  children's bread is not for them, it is too delicious. Let him that will be filthy 
e Rev. 22. 11.  be filthy still: the Promises of God are holy things, and belong to none but those that are holy, and desire to be holy still. For ourselves, in a word; let us hope that a Promise being left us, if with Faith, and Obedience, and Patience, we wait for it, we shall in due time receive it: but withal, 
f Heb. 4. 1.  let us fear, (as the Apostle exhorteth, Heb. 4.) lest a Promise being left us, through disobedience or unbelief, any of us should seem to come short of it.  
Thus much of the former thing proposed; the magnifying of God's 
19  Mercy, and the clearing of his Truth in the revocation and suspension of threatened judgements, by occasion of these words [I will not bring the evil.] There is yet a Circumstance remaining of this general part of my Text, which would not be forgotten; it is the extent of time, for the suspending of the Judgement [I will not bring the evil in his days.] Something I would speak of it too, by your patience; it shall not be much, because the season is sharp, and I have not much sand to spend; I will not bring the evil in his days. The Judgement denounced against Ahab's house, was in the end executed upon it, as appear in the sequel of the story, and especially from those words of jehu (who was himself the Instrument raised up by the Lord, and used for that Execution) in 4 King. 10. [
g 4 King. 10. 10.  Know that there shall fall to the earth nothing of the word of the Lord, which the Lord spoke concerning the house of Ahab; for the Lord hath done that which he spoke by his servant Elijah;] which were enough, (if there were nothing else to be said) to justify God's truth in this one particular. That which Ahab gained by his humiliation, was only the deferring of it for this time; I will not bring the evil in his days. As if God had said, This wretched King hath provoked me, and pulled down a Curse from me upon his house, which it were but just to bring upon him and it without farther delay; yet because he made not a scoff at my Prophet, but took my words something to heart, and was humbled by them, he shall not say, but I will deal mercifully with him, and beyond his merit; as ill as he deserveth it, I will do him this favour, I will not bring the Evil that is determined against his house, in his days.  
The thing I would observe hence, is, That when God hath determined 
20.  a judgement upon any People, Family, or Place, it is his great mercy to us, if he do not let us live to see it. It cannot but be a great grief (I say not now to a religious, but even to any soul) that hath not quite cast off all natural affection, to forethink, and foreknow the future Calamities of his Country and Kindred 
h Herodot. in Polyth. Valer. Max. 9 13.  Xerxes could not forbear weeping, beholding his huge Army that followed him, only to think, that within some few scores of years so many thousands of proper men would be all dead and rotten; and yet that a thing that must needs have happened by the necessity of Nature, if no sad Accident, or common Calamity should hasten the Accomplishment of it. The Declination of a Commonwealth, and the Funeral of a Kingdom, foreseen in the general corruption of manners, and Decay of Discipline, (the most certain Symptoms of a tottering State) have fetched Tears from the Eyes, and Blood from the Hearts of heathen Men zealously affected to their Country: How much more grief than must it needs be to them that acknowledge the true God, not only to foreknow the extraordinary Plagues, and Miseries, and Calamities which shall befall their Posterity? but also to fore-read in them God's fierce wrath, and heavy displeasure, and bitter vengeance, against their own sins, and the sins of their Posterity? Our blessed Saviour, though himself without Sin, and so no way accessary to the procuring of the evils that should ensue, could not yet but 
i Luke 19 41.  weep over the City of jerusalem, when he beheld the present security, and the future ruin thereof.  
A Grief it is then to know these things shall happen; but some Happiness 
21.  withal, and to be acknowledged as a great Favour from God, to be assured that we shall never see them. It is no small Mercy in him, it is no small Comfort to us, if either he take us away before his Judgements come, or keep his Judgements away till we be gone. When God had told Abraham, in Gen. 15. that his 
k Gen. 15. 13, 15.  Seed should be a Stranger in a Land that was not theirs, meaning Egypt, where they should be kept under, and afflicted 400 years, lest the good Patriarch should have been swallowed up with grief at it, he comforteth him, as with a Promise of a glorious deliverance at the last, so with a Promise also of Prosperity to his own person, and for his own time, [But thou shalt go to thy Fathers in peace, and shalt be buried in a good old age, vers. 15.] In Esay. 39 when Hezekiah heard from the mouth of the Prophet Isaiah, that all the 
l Esay. 39 6, 8.  treasures in the Lord's house should be carried into Babylon, and that his Sons, whom he should beget, should be taken away, and made Eunuches in the Palace of the King of Babylon; he submitted himself (as it became him to do) to the sentence of God, and comforted himself with this, that yet there should be Peace and Truth in his days, vers. 8. In 4 Kings 22. when Huldah had prophesied of the 
m 4 Kings 22. 16, 20.  evil that God would bring upon the City of jerusalem, and the whole Land of judah; in the Name of the Lord she pronounceth this as a Courtesy from the Lord unto good King josiah, [Because they Heart was tender, and thou hast humbled thyself— Behold therefore I will gather thee unto thy Fathers, and thou shalt be gathered unto thy Grave in Peace, and thine eyes shall not see all the evil, which I will bring upon this place,] verse last.  
Indeed every man should have, and every good man hath an honest care 
22.  of Posterity, would rejoice to see things settled well for them, would grieve to see things likely to go ill with them. That common speech which was so frequent with 
n Dio. lib. 57  Tiberius, was monstrous, and not 
o Illa vox scelerata atque inhumana. Cic. 3. de finib. Vox magna & detestabilis. Senec. 2. de Clement. 2.  savouring of common humanity, 
p Everso juvat orbe mori. Dictum Ruffini apud Claudian.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When I am gone, let Heaven and Earth be jumbled again into their old Chaos; but he that mended it, with 
q Nero apud Sueton. in Nerone, cap. 38.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yea, (saith he) whilst I live; seemeth to have renounced all that was man in him. Aristotle hath taught us better what reason taught him, that 
r Arist. 1. Ethic. 11.  res posterorum pertinent ad defunctos, the good or evil of those that come after us, doth more than nothing concern us, when we are dead and gone. This is true: but yet 
s Terent. Andr. 4. 1.  proximus egomet mi, though it were the speech of a Shark in the Comedy, will bear a good Construction. Every man is 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nearest to himself, and that Charity which looketh abroad, and seeketh not only her own, yet beginneth at home, and seeketh first her own. Whence it is, that a godly man, as he hath just cause to grieve for Posterities sake, if they must feel God's Judgements, so he hath good cause to rejoice for his own sake, if he shall escape them; and he is no less to take knowledge of God's Mercy in sparing him, than of his justice in striking them.  
This Point is useful many ways: I will touch but some of them, and 
23.  that very briefly. First, here is one Comfort, among many other, against the bitterness of temporal Death. If God cut thee off in the midst of thy days, and best of thy strength; if Death turn thee pale, before Age have turned thee grey; if the flower be plucked off, before it begin to wither; grudge not at thy Lot therein, but meet God's Messenger cheerfully, and embrace him thankfully; it may be, God hath some great work in hand, from which he meaneth to save thee. It may be, he sendeth death to thee, as he sent his 
u Gen. 19 16, 17.  Angel to Lot, to pluck thee out of the midst of a froward and crooked generation, and so to snatch thee away, left a worse thing than death should happen unto thee. Cast not therefore a lodning eye back upon Sodom, neither desire to linger in the plain, (it is but a valley of tears, and misery,) but upto the mountain from whence cometh thy salvation, lest some evil overtake thee. Possibly, that which thou thinkest an untimely death, may be to thee a double advantage; a great advantage in ushering thee so early into God's glorious presence, and some advantage too, in plucking thee so seasonably from God's imminent judgements. It is a favour to be 
x Non meherculè quenquam audio hoc anno ereptum, qui mihi non à Diis immortalibus ereptus ex his miseriis, & ex iniquissimâ conditione vitae videretur. Cic. 5. Epist. 16. Fuit hoc luctuosum suis, acerbum patriae, grave ●onis omnibus; sed two tamen Rempubls. casus secuti sunt, ut mihi non erepta L. Crasso à Diis immortalibus, vita, sed donata mors esse videretur. Non vidit flagrantem, etc. Id. 3. de Orat. Fortunatus illius [Hortensii] exitus, qui ea non vidit cum fierent, quae praevidit futura— sed illum videtur felicitas ipsius quâ semper▪ est usus, ab iis miseriis quae consecutae sunt, morte vindicasse, Id. in Bruto.  taken away betimes, when evil is determined upon those that are left.  
Secondly, here is a Warning for us, to take Consideration of the 
24.  loss of good or useful Men; and to fear, when they are going from us, that some evil is coming towards us. The Prophet complaineth of the too great and general neglect hereof in histime; [
y Esay. 57 1.  The righteous perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come, Esa. 57] When God sendeth his 
z Gen. 19, 16.  Angel to pluck out his righteous Lots, what may Sodom expect but fire and brimstone to be reigned down upon them? When he plucketh up the fairest and choicest flowers in his garden, and croppeth off the tops of the goodliest Poppies; who can think other, than that he meaneth to lay his Garden waste, and to turn it into a wild Wilderness? when he undermineth the main Pillars of the House, taketh away the very Props and Butteresses of Church and Common-weal; sweepeth away religious Princes, wise Senators, zealous Magistrates, painful Ministers, men of eminent Ranks, Gifts, or Example: Who can be secure, that either Church or Common-weal shall 
a Periturae ●rbis, aut malorum imminentium, vel futurae labis, hoc primum indicium est, si decidant veri consultores— Ambros. de Cain & Abel, c. 3.  stand up long, and not totter at least, if not fall? God in Mercy taketh such away from the evil to come: we in wisdom should look for evil to come, when God taketh such away.  
Thirdly, here is Instruction for Worldlings, to make much of those 
25.  few godly ones that live among them; for they are the very Pawns of their Peace, and the Pledges of their security. Think not, ye filthy Sodomites, it is for your own sakes, that ye have been spared so long; know to whom you are beholden: This Fellow 
b Gen. 19 9  that came in to sojourn among you, this Stranger, this Lot, whom you so hate, and malign, and disquiet, he it is that hath bailed you hitherto, and given you Protection. Despise not God's Patience and Long▪ suffering, ye profane ones; neither bless yourselves in your ungodly ways, neither say, We prosper, though we walk in the Lusts of our Hearts: This and thus we have done, and nothing have been done to us, God holdeth his hand, and holdeth his Tongue at us; surely 
c Psal. 50. 21.  he is such a one as ourselves. Learn; O ye Despisers, that if God thus forbear you, it is not at all for your own sakes, or because he careth not to punish evil doers; no, he hath a little remnant, a little 
d Luke 12. 13.  flock, a little handful of his own among you; a 
e Rev. 3. 4.  few names that have given themselves unto him, and call upon him daily for mercy upon the Land, and that 
f Ezek. 9 4.  weep and mourn in secret, and upon their beds, for your Abominations, whom you hate, and despise, and persecute, and defame, and account as the very Scum of the People, and the refuse and offscouring of all things, to whom yet you owe your Preservation. Surely if it were not for some godly jehoshaphat or other, whose 
g 4 King. 3. 14.  Presence God regardeth among you; if it were not for some zealous Moses or other, that 
h Psal. 106. 23.  standeth in the gap for you, God's wrath had entered in upon you long ere this, as a mighty breach of water, and as an overflowing deluge overwhelmed you; and you had been swept away as with the 
i Esay. 14. 23.  Besom of Destruction, and devoured as stubble before the fire. It is 
k Job 22. 30.  the innocent that delivereth the Land, and reprieveth it from Destruction, when the Sentence of Desolation is pronounced against it; and it is delivered by the pureness of his hands. O the goodness of our God that would have spared the five Cities of the Salt-Sea, if among so many thousands of beastly and filthy Persons there had been found but 
l Gen. 18. 32.  Ten righteous ones, and that was for each City, but two Persons; nay, that would have pardoned jerusalem, if in all the 
m J●r. 5. 1.  Streets and broad places thereof, replenished with a World of Idolaters, and Swearers, and Adulterers, and Oppressors, there had been found but one single man, that executed judgement, and sought the truth from his heart. But, Oh the madness of the men of this foolish World withal! who seek to do them most Mischief of all others, who of all others seek to do them most good; thirsting most after their Destruction, who are the chiefest Instruments of their preservation. O foolish and mad World! if thou hast but wit enough, yet, yet, to hug and to make much of that little flock, the hostages of thy Peace, and the earnest of thy tranquillity if thou wouldst but 
n Luke 19 42.  know, even thou, at least in this thy day, the things that belong unto thy peace! Thou art yet happy, that God hath a remnant in thee; and if thou knewest how to make use of this happiness, at least in this thy day, by honouring their persons, by procuring their safety and welfare, by following their examples, by praying for their continuance, thou mightest be still, and more, and ever happy. But if these things, that belong unto thy peace, be now hidden from thine eyes; if these men, that prolong thy peace, and prorogue thy destruction, be now despised in thy heart, in this day of thy peace, God is just, thou knowest not how soon they may be taken from thee; and though he do not bring the evil upon thee in their days, when they are gone, thou knowest not how soon Vengeance may overtake thee, and 
o Psal. 50. 22.  then shall he tear thee in pieces, and there shall be none left to deliver thee.  
I have now done. Beseech we God the Father of mercies, for his dear 
26.  Son Jesus Christ his sake, to shed his Holy Spirit into our hearts, that by his good Blessing upon us, that which hath been presently delivered agreeably to his holy Truth and Word, may take root downwards in our hearts, and bring forth fruit upwards in our lives and conversations; and so to assist us ever with his Grace, that we may with humble confidence lay hold on his Mercies, with cheerful reverence tremble at his judgements, by unfeigned Repentance turn from us what he hath threatened, and by unwearied Obedience assure unto us what he hath promised. To which Holy Father, Son, and Spirit, three Persons▪ and, etc.   

AD POPULUM.  
The Third Sermon.  
At Grantham Linc. jun. 19 1621.  3 KINGS 21. 29. — I will not bring the evil in his days: but in his sons days will I bring the evil upon his house. 
I Come now this third time to entreat of this Scripture, 
1.  and (by God's help) to finish it. Of the Three parts whereof, heretofore propounded, viz. 1. Ahab's Humiliation; 2. The suspension of his judgement for his time; 3. And the Devolution of ●t upon jehoram: the two former having been already handled; the last only now remaineth to be considered of. In the prosecution whereof; as heretofore we have cleared GOD's Holiness and Truth: so we shall be now occasioned to clear his justice from such imputations, as might seem to lie upon it from this Act. And that in three respects▪ accordingly as Iehoram, who standeth here punishable for Ahab's sin, may be considered in a threefold reference to Ahab: that is to say, either relate, as the son of Ahab; or disparate, as another man from Ahab; or comparate, 
a 4▪ Kin. 3. 2.  as a man not altogether so bad as Ahab. Now what 
b Quisquam est hominum, qui fuisse illum (Jovem) De●m credat, tam injustum, tam impium, nec mortalium saltem constituta servantem; apud quis ne●●● haberetur m●●●●n, alterum pro altero pl●●ti, & aliena delicta aliorum cervi●ibu● vindi●●●●? Ar●ob. co●●●. Gene. ●●●. 7.  Justice first to punish the Son for the Father? or indeed secondly, any one man fo● another? but most of all thirdly, the less Offender for the greater?  
It is not a matter of so much difficulty, as at the first appearance it seemeth, 
2.  to clear these doubts; if all things thereto appertaining be duly and distinctly considered. The greatest trouble will be, (the things being of more variety than hardness) to sort them in such manner as that we may therein proceed orderly and without confusion. Evermore, we know, Certainties must rule Uncertainties; and clear truths doubtful; it will be therefore expedient for us, for the better guiding of our Judgements, first, to lay down some Certainties, and then afterwards by them to measure out fit Resolutions to the Doubts; and then lastly from the premises to raise some few instructions for our use.  
The first Certainty then; and a main one, is this. Howsoever things 
3.  appear to us, yet God neither is, nor can be unjust; as not in any other thing, so neither in his punishments. 
c Rom. 3. 5, 6.  Is God unrighteous, that taketh vengeance: God forbid: for then how shall God judge the world? 
d Gen. 18. 25.  shall not the judge of all the earth do right? Indeed the Reasons of his justice oftentimes may be, oftentimes are unknown to us: but they never are, they never can be unrighteous in him. If in a deep point of Law, a learned discreet judge should upon sufficient grounds give sentence, flat contrary to what an ordinary by slander would think reason (as many times it falleth out;) it is not for the grieved party to complain of injustice done him: he should rather impute what is done, to want of skill in himself, than of Conscience in the Judge. Right so, if in many things Gods Proceedings hold not proportion with those characters of Justice and Equity, which our weak and carnal reason would express; we must thence infer our own ignorance, not his injustice. And that so much the rather; because those matters of Law are such as fall within the comprehension of ordinary Reason; whereas the ways of God are far removed out of our sight, and advanced above our reach; and besides, an Earthly judge is subject to misprision, misinformation, partiality, corruption, and sundry infirmities that may vitiate his Proceedings; whereas no such thing can possibly fall upon the Divine Nature. David hath taught us in the Psalm, that 
e Psal. 36. 6.  The righteousness of God is as the great Mountains, and his judgements as the great Deep. A great Mountain is easy to be seen; a man that will but open his Eyes cannot overlook it: but who can see into the bottom of the Sea, or find out what is done in the depths thereof? Whatsoever we do then; let us beware we measure not 
f Esay 55. 8, 9  his ways by our ways; nor his works by our works: howsoever they seem to swerve from the Rules of our ways and works; yet still 
g Psal. 14. 5.  The Lord is righteous in all his ways, and holy in all his works. Though we cannot fathom the deeps of his judgements, (for 
h Joh. 4. 11.  The Well is deep, and we have not wherewithal to draw;) yet let the assurance of the righteousness of all his proceedings stand firm and manifest as the mountains, which can neither be removed nor hid, but stand fast rooted for evermore. This we must rest upon as a certain Truth; howsoever, whomsoever, whensoever, God punisheth, he is never unjust.  
The second Certainty. To speak of Punishments properly; No temporal 
4.  Evil is simply, and de toto genere a punishment. By temporal Evils, I understand all the penal Evils of this life, that do or may befall us from our bodily Conception, to our bodily Death's inclusiuè; hunger, cold, nakedness, sicknesses, infirmities, discontents, reproaches, poverty, imprisonments, losses, crosses, distresses, death, and the rest; in a word, all that 
i Eccles. 1. 13.  Sore travel, which God hath given to the sons of man, to be exercised therewith, and that 
e Syrac. 40. ●.  Heavy Yoke which is upon the Sons of Adam, from the day that they go out of their Mother's Womb, till the day that they return to the Mother of all things. I say none of all these are properly and de toto genere to be accounted punishments. For to make a thing simply and properly, and formally, a punishment, there are required these Three Conditions: 1. That it be painful, and grievous to suffer. 2. That it be inflicted for some fault. 3. That it be involuntary, and against the sufferers will. That which hath but the first of these three conditions, may be called after a sort (and truly too) Malum poenae, a kind of punishment. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and properly, that Evil only is a punishment, wherein the whole three conditions concur. Now these Temporal Evils, though they have the two first conditions: all of them being grievous to suffer; all of them being inflicted for sin: yet in the third condition they fail, because they are not involuntary simply, and perpetually, and de suo genere involuntary; (to omit also a kind of failing in the second condition; not but that they are ever inflicted for some sin deserving them; but for that, there are withal other Ends, and Reasons, for which they are inflicted, and whereunto they are intended, besides and above the punishment of the Offence.) It may not be gainsaid indeed, but these things are involuntary sometimes in the particular, and especially to some men, even the least of them: but simply and universally such they are not; since by other some men, the greatest of them are willingly and cheerfully, not only suffered, but desired. Not but that they are grievous to the best. (It must needs be some grief, as to the Merchant, to see his rich lading cast overboard, and to the Patient to have an old festered sore searched and singed; so to the Christian, to have Gods correcting hand lie heavy upon him in some Temporal Affliction: The Apostle telleth us plainly, 
a Heb. 12. 11.  No Affliction for the present is joyous, but grievous.) But involuntary it is no more in him, than those other things are in them. As therefore the Merchant, though it pity his heart to see so much wealth irrecoverably lost, yet getteth the best help, and useth the best speed he can to empty the Vessel of them, for the saving of his life; and as the Patient, though 
b Est planè quasi saevitia medicina de scalpelli. Non tamen secari id●irco malum, quia dolores utiles affert— u●ulans ille, & gemens & mugiens inter manus medici postmodum easdem mercede cumulabit. Tert. in Scorp. cap. 5.  he smart when the wound is dressed, yet thanketh and fee the Surgeon for his pains, in hope of future ease: so the Christian, though these temporal evils somewhat trouble him, yet he is willing to them, and he is cheerful under them, and he acknowledgeth God's goodness in them, and returneth him thanks for them; because he knoweth they are sent for his future good, and that they will at the last 
c Heb. 12. 11.  yield him the peaceable fruit of Righteousness, when he shall have been sufficiently exercised thereby. See 
d Acts 5. 41.  Peter and john rejoicing, when they suffered for the Name of Jesus, and S. Paul so far from fearing, that he 
e Phil. 1. 23.  longed after his dissolution; and the blessed Martyrs running to a faggot as to a feast. Verily Gods children see great good in these things, which others account evils: and therefore they take them not as bare punishments sent to afflict them; but as glorious trials to exercise them, as gracious corrections to humble them, as precious receipts to purge and recover, and restore, and strengthen them.  
So that it is not any of the temporal evils of this life; but much rather 
5.  the everlasting pains of Hell, wherein the just reward and punishment of sin properly and especially consisteth. 
f Rom. 6. 23.  The wages of sin is death: the proper wages of sin, eternal death. For so the Antithesis in that place giveth it to be understood, viz. of such a Death as is opposed to Eternal Life, and that is Eternal Death; [The wages of sin is death: but the gift of God is Eternal Life,] Rom. 6. By the distribution of those Eternal Punishments then, we are rather to judge of God's Righteousness, in recompensing sinners; than by the dispensation of these temporal evils. It was a stumbling block to the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marnioreo tumulo Licinus jacet; at Cato parvo: Pompeius nullo. Credimus esse Deos? Varro. See Plat. de leg. Cic. 3. de Nat. dear. Senec. de provide. Aug. 3. de lib. arb. 2. Menand. apud Stob. Serm. 104.  Heathen, to see good men oppressed, and Vice prosper: it made them doubt; some, whether there were a God, or no? others nothing better, whether a Providence or no? But what marvel if they stumbled, who had no right knowledge either of God, or of his Providence; when job, and David, and other the dear Children of God have been much puzzled with it? David confesseth in Psal. 73. that 
h Psal. 73. 23.  His feet had well nigh slipped, when he saw the prosperity of the wicked: and certainly down he had been, had he not happily stepped 
i Ibid. 17.  into the Sanctuary of God, and there understood the end of these men. Temporal evils, though they be sometimes punishments of sin; yet they are not ever sent as punishments, (because sometimes they have other Ends and Uses, and are ordinabilia in melius;) and secondly, they are never the only punishments of sins; because there are greater and more lasting punishments reserved for sinners after this life, of which there is no other use or end but to punish, since they are not ordinabilia in melius. If we will make these temporal evils the measure, whereby to judge of the justice of God, we cannot secure ourselves from erring dangerously: Gods purposes in the dispensation of these unto particular men being unsearchable. But those everlasting punishments are they, wherein God's justice shall be manifested to every eye, in due time, at that last day, which is therefore called by Saint Paul, Rom. 2. 
a Rom. 2. 5.  The day of wrath, and of the revelation of the righteous judgement of God. Implying, that howsoever God is just in all his Judgements and acts of providence, even upon earth; yet the Counsels and Purposes of God in these things, are often secret, and past finding out: but at the last great day, when 
b Ibid. 6.  He shall render to every man according to his works his everlasting recompense; then his vengeance shall manifest his wrath, and the righteousness of his judgement shall be revealed to every eye in the condign punishment of unreconciled sinners. This is the Second Certainty; Temporal evils are not always, nor simply, nor properly the punishments for sin.  
If any man shall be yet unsatisfied, and desire to have God's justice somewhat 
6.  farther cleared, even in the disposing of these temporal things: although it be neither safe, nor possible for us, to search far into particulars, yet some general satisfaction we may have from a third Certainty; and that is this. Every evil of pain, whatsoever it be, or howsoever considered, which is brought upon any man, is brought upon him evermore for sin; yea, and that also for his own personal sin. Every branch of this assertion would be well marked. I say first, [Every evil of pain, whatsoever it be,] whether natural defects and infirmities in soul or body, or outward afflictions in goods, friends, or good name; whether inward distresses of an afflicted, or terrors of an affrighted Conscience; whether temporal or eternal Death; whether evils of this life, or after it: or whatsoever other evil it be, that is any way grievous to any man; every such evil is for sin.  
I say, secondly, every evil of pain, howsoever considered: whether formally, 
7.  and sub ratione poenae, as the proper effect of God's vengeance and wrath against 
1.  sin; or as a fatherly correction & chastisement, to nurture us from some 
2.  past sin; or as a medicinal preservative, to strengthen us against some future sin; 
3.  or as a clogging chain to keep under & disable us from some outward work 
4.  of sin; or as a fit matter and object whereon to exercise our Christian graces 
5.  of faith, charity, patience, humility, and the rest; or as an occasion given and 
6.  taken by Almighty God, for the greater manifestation of the glory of his Wisdom, and Power, and Goodness in the removal of it: or as an act of Exemplary justice, for the Admonition and Terror of others; or for whatsoever other end, purpose, or respect it be inflicted.  
I say thirdly, Every such evil of pain, is brought upon us for sin. There 
8.  may be other Ends, there may be other Occasions, there may be other Uses of such Evils: but still the Original Cause of them all, is sin, [
a Psal. 39 11.  When thou with rebukes dost chasten man for sin.] It was not for any 
b John 9 2, 3.  extraordinary notorious sins, either of the blind man himself, or of his Parents, above other men, that he was born blind. Our Savious Christ acquitteth them of that, john 9 in answer to his Disciples, who were but too forward (as God knoweth most men are) to judge the worst. Our Saviour's Answer there, never intended other, but that still the true Cause deserving that blindness was his, and his parent's sin: but his purpose was to instruct his Disciples, that that infirmity was not laid upon him rather than upon another man, merely for that reason, because he (or his Parents) had deserved it more than other men; but for some farther Ends, which God had in it in his secret and everlasting purpose; and namely this among the rest, That the works of God might be manifest in him, and the Godhead of the Son made glorious in his miraculous Cure. As in Nature, the intention of the 
c See Arist. 2. phys. c. 8, & 9  End doth not overthrow, but rather suppose the Necessity of the Matter: so is it in the works of God, and the dispensations of his wonderful Providence. It is from God's Mercy, ordering them to those Ends he hath purposed; that his punishments are good: but it is withal from our sins, deserving them as the Cause, that they are just. Even as the Rain that falleth upon the Earth, whether it moisten it kindly, and make it fruitful, or whether it choke and slocken and drown it, yet still had its beginning from the Vapours, which the Earth itself sent up. All those Evils, which fall so daily and thick upon us from Heaven (whether to warn us, or to plague us) are but Arrows which ourselves first shot up against Heaven, and now drop down again with doubled force upon our heads. Omnis poena propter culpam: all evils of pain, are for the evils of sin.  
I say fourthly, All such evils are for our own sins. The Scriptures are 
9  plain. 
d 1 Pet. 1. 17.  God judgeth every man according to his own works, 
e Gal. 6. 5.  Every man shall bear his own burden, etc. God hath enjoined it as a Law for Magistrates, (wherein they have also his Example to lead them; that not 
f Deut. 24. 16.  the fathers for the children, nor the children for the fathers, but every man should be put to death for his own sin, Deut. 24. If Israel take up a Proverb of their own heads, [
g Ezek. 18. 2, etc.  The fathers have eaten sour grapes, and the children's teeth are set on edge;] they do it without 
Jer. 31. 29.  cause, and they are checked for it. The soul that sinneth, it shall die: and if any man eat sour grapes, his own teeth (and not another's for him) shall be set on èdge thereby. For indeed, how can it be otherwise? or who can reasonably think, that our most gracious God, who is so ready to take from us the guilt of our own, should yet lay upon us the guilt of other men's sins? The only exception to be made in this kind, is that alone satisfactory Punishment of our blessed Lord and Saviour Jesus Christ: not at all for his own sins, (far be the impiety from us so to imagine; for 
a 1 Pet. 2. 22.  He did no sin, neither was there any guilt found in his mouth:) but for ours. 
b Psal. 69. 4. Non rapui & exsolvebam: non peccavi & poenas d●bam. Aug. Ibid.  He paid that which he never took; it was for our transgressions that he was wounded, and the chastisement of our Peace was laid upon him. Yet even those meritorious sufferings of his may be said (in a qualified sense) to have been for his own sins: (although in my judgement, it be far better to abstain from such like speeches, as are of ill and suspicious sound, though they may be in some sort defended.) But how for his own sins? his own by Commission! by no means: (God forbid any man should teach: any man should conceive so; the least thought of this were Blasphemy:) but his own by 
c Esay. 53. 5.  Imputation. Not that he had sinned, and so deserved punishment: but that he had 
d Delictorum susceptor, non commissor. Aug. in Psalm 68  taken upon him our sins, which deserved that punishment. As he that undertaketh for another man's debt, maketh it his own, and standeth Chargeable with it, as if it were his own personal debt: so Christ, becoming surety for our sins, made them 
e Delicta nostra sua delicta fecit, ut justitiam suam nostram justitiam faceret. Aug. exp. 2. in Psalm 21.  his own, and so was punishable for them, as if they had been his own personal sins; 
f 1 Pet. 2. 24.  Who his own self bore our sins in his own body upon the tree, 1 Pet. 2. That he was punished for us, who himself deserved no punishment; it was, because 
g 2 Cor. 5. 21.  He was made sin for us, who himself knew no sin. So that I say, in some sense the assertion may be defended universally, and without exception, but yet I desire rather it might be thus; Christ's only excepted, all the Pains and Evils of men are brought upon them for their own sins.  
These three Points then are certain: and it is needful they should be 
10.  well understood and remembered; because nothing can be objected against God's justice, in the punishing of sin, which may not easily be removed, if we have recourse to some one or other of these Three Certainties, and rightly apply them. All the Three Doubts proposed in the beginning, have one and the same Resolution: answer one; and answer all. Ahab here sinneth by Oppression: and yet the evil must light, though not all of it (for some part of it fell, and was performed upon Ahab himself,) yet the main of it upon his Son jehoram. [I will not bring the evil in his days. But in his Sons days will I bring the evil upon his house.] It is not Iehorams case alone: it is a thing that often hath, and daily doth befall many others. In Gen. 9 when Noah's ungracious Son Ham had discovered his Father's nakedness: the old man (no doubt, by God's special inspiration) layeth the Curse, not upon Ham himself, but upon his son Canaan. 
a Gen. 9 25.  [Cursed be Canaan, etc.] And God ratified the Curse, by rooting out the posterity of Canaan, first out of the pleasant Land, wherein they were seated; and then afterwards from the face of the whole Earth. Ieroboam's 
b 3 Kings 15. 29, 30.  Idolatry cut off his Posterity from the Kingdom; and the 
c 1 Sam. 2. 33-36.  wickedness of Eli his Sons, theirs, from the Priesthood of Israel. Gehazi with the bribe he took, purchased a 
d 4 Kings 5. 27.  Leprosy in Fee simple to him and his heirs for ever. The jews, for stoning the Prophets of God, but most of all for Crucifying the Son of God, brought bloodguiltiness, not only upon themselves, but upon their Children also, [
e Matth. 27. 25.  His Blood be upon us, and upon our Children.] The wrath of God therefore coming upon them 
f 1 Thes. 2. 16.  to the utmost, and the curse of God abiding upon their Posterity even unto this day: wherein they still remain, (and God knoweth how long they shall) a base and despised people, scattered almost every where, and every where hated. Instances might be endless, both in private Persons and Families, and in whole Kingdoms and Countries. But it is a needless labour to multiply instances in so confessed a point: especially God Almighty having thus far declared himself and his pleasure herein in the Second Commandment of the Law; that he will not spare in his 
g Exod. 20. 5.  jealousy sometimes to visit the sins of the Fathers upon the Children, unto the third and fourth Generation.  
There is no question then the facto, but so it is; the sins of the Fathers 
11.  are visited upon the Children: but de jure, with what right and equity it is so, it is (as Saint Chrysostom speaketh) 
h Chrysost. in Gen. hom. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a question famous, and much debated. The Considerations, which I find given in for the resolution of this question, by those that have purposely handled it, are very many. But multitude breedeth confusion: and and therefore I 
i August. qu. 42. in Deutr. Theophylact. in Joh. 9 Perer. 14. in Gen. Disp. 4. Aquin. 1, 2. qu. 87. 8. Sasb. quodlib. 3.  propose no more but two only, unto which so many of the rest as are material may be reduced; and those two grounded upon the certainties already declared. The former concerneth the Nature of those Punishments which are inflicted upon the Children for the Father's sins; the latter, the Condition of those Children, upon whom such punishments are inflicted:  
As to the first, The punishments which God bringeth usually upon the 
12.  Children for the Father's sins, are only temporal and outward punishments. Some have been plagued with infectious diseases, as 
k 4 Kin. 5. 27.  Gehazi's posterity; and 
l 2 Sam. 3. 29.  Ioab's also, if that curse which David pronounced against him took effect, as it is like it did. Some have come to untimely and uncomfortable ends: as David's children, 
m 2 Sam. 13. 29.  Ammon, and 
n 2 Sam. 18. 15.  Absalon; and the 
o Num. 16. 27, 33.  little ones of David, and Abiram, and others. Some have had losses, and reproaches, and manifold other distresses and afflictions in sundry kinds, too long to rehearse. And all these temporal judgements, their father's sins might bring upon them: even as the Faith, and Virtues, and other graces of the Fathers, do sometimes convey temporal blessings to their posterity. So jerusalem was saved in the Siege by Senacherib, for 
p Esa. 37. 35.  David's sake, many years after his death, Esay 37. 35. And the succession of the Crown of Israel continued in the line of 
q 4 Kin. 10. 30.  jehu for four descents; for the zeal that he showed against the worshippers of Baal, and the house of Ahab. So then men may far the better, and so they may far the worse too; for the Virtues, or Vices of their Ancestors. Outwardly, and Temporally they may: but Spiritually and Eternally they cannot. For as never yet any man went to Heaven for his Father's goodness; so neither to Hell for his Father's wickedness.  
If it be objected; that for any people or person to suffer a 
r Amos 8. 11.  famine 
13.  of the Word of God, to be deprived of the use and benefit of the sacred and saving Ordinances of God, to be left in utter darkness without the least glimpse of the glorious light of the Gospel of God, without which (ordinarily) there can be no knowledge of Christ, nor means of Faith, nor possibility of Salvation; to be thus visited, is more than a temporal punishment: and yet this kind of Spiritual judgement doth sometimes light upon a Nation or People, for the Unbelief, and Unthankfulness, and Impenitency, and Contempt of their Progenitors, whilst they had the light: and that therefore the Children for their Parents, and Posterity for their Ancestry are punished not only with Temporal, but even with Spiritual judgements also. If any shall thus object, one of these Two Answers may satisfy them, First, if it should be granted, the want of the Gospel to be properly a Spiritual Judgement; yet it would not follow that one man were punished spiritually for the fault of another. For betwixt private persons, and public societies there is this difference: that in private persons, every succession maketh a change; so that when the Father dieth, and the Son cometh after him, there is not now the same person that was before, but another: but in Cities, and Countries, and Kingdoms, and all public societies, succession maketh no change; so that when 
s Eccles. 1. 4. Vide responsionem Alfeni J. C. l. 76. ff. de Judiciis.  One generation passeth, and another cometh after it, there is not another City, or Nation, or People than there was before, but the same. If then the people of the same land should in this generation, be visited with any such spiritual judgement, as is the removal of their Candlestick, and the want of the Gospel, for the sins and impieties of their Ancestors in some former generations: yet this ought no more to be accounted the punishment of one for another; than it ought to be accounted the punishing of one for another, to punish a man in his Old Age, for the sins of his Youth. For as the body of a man, though the primitive moisture be continually spending and wasting therein, and that decay be still repaired by a daily supply of new and alimental moisture, is yet truly the same body; and as a River fed with a living Spring, though the water that is in the channel be continually running out, and other water freshly succeeding in the place and room thereof, is truly the same River: so a Nation or People, though one generation is ever passing away, and another coming on, is yet truly the same Nation or People, after an hundred, or a thousand years, which it was before.  
Again secondly; The want of the Gospel, is not properly a spiritual but 
14.  rather a temporal punishment. We call it indeed sometimes a spiritual judgement, as we do the free use of it a spiritual blessing: because the Gospel was written for, and revealed unto the Church, by the Spirit of God; and also because it is the Holy Ordinance of God, and the proper instrument whereby (ordinarily) the spiritual life of Faith and of Grace is conveyed into our souls. But yet properly and primarily, those only are 
t Ephes. 1. 3.  Spiritual Blessings, which are immediately wrought in the soul by the Spirit of God, and by the same Spirit cherished and preserved in the heart of the receiver for his good, and are proper and peculiar to those that are born again of the Spirit: and all those, on the contrary, which may be subject to decay, or are common to the reprobate with the Elect, or may turn to the hurt of the receiver, are to be esteemed temporal blessings, and not spiritual. And such a blessing is the outward partaking of the Word and Ordinances of God: the want thereof therefore consequently is to be esteemed a temporal judgement, rather than spiritual. So that, notwithstanding this instance, still the former consideration holdeth good: that God sometimes visiteth the sins of the fathers upon the children with outward and temporal, but never with spiritual and eternal punishments.  
Now, if there could no more be said to this doubt, but only this; it 
15.  were sufficient to clear God's Justice: since we have been already instructed, that these temporal judgements are not always properly and formally the punishments of sin. For as outward blessings are indeed no true blessings properly; because wicked men have their portion in them as well as the godly, and they may turn (and often do) to the greater hurt of the soul, and so become rather Punishments than Blessings: so to the contrary, outward punishments are no true punishments properly; because the Godly have their share in them as deep as the Wicked, and they may turn (and often do) to the greater good of the soul, and so become rather Blessings than Punishments.  
If it be yet said; But why then doth God threaten them as Punishments, 
16.  if they be not so? I answer, First; because they seem to be punishments, 
1.  and are by most men so accounted for their grievousness, though they be not properly such in themselves. Secondly, for the common event; because 
2.  ut plurimum, and for the most part they prove punishments to the sufferer, in case he be not bettered, as well as grieved by them. Thirdly; 
3.  because they are indeed a kind of punishment, though not then deserved, but formerly. Fourthly, and most to the present purpose; because 
4.  not seldom the 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Gen. hom. 20. Filii bona valetudo, felicitas; patrimonium, pertinent ad patreni felicior futurus, si salvum habuerit, filium infelic ior si amiserit. Sen. 5. de Benef. 19 Nihil interest in se quis veritus fuerit, an in liberis, cum pro affectu parentes magis in liberis terreantur. lib. 8. sect. haec quae ff. 4. 2. Quod metus causa.  Father himself is punished in them, who through tenderness of affection taketh very much to heart, the Evils that happen to his Child, sometimes more than if they had happened to himself. See David 
x 2 Sam. 18. 33.  weeping and pulling for his traitorous Son Absolom, when he was gone, more 
y 2 Sam. 19 5, 6.  affectionately than we find he did for the hazards of his own person, and of the whole State of Israel, whilst he lived. For if it be a punishment to a man to sustain losses in his Cattle, or Goods, or Lands, or Friends, or any other thing he hath; how much more▪ then in his Children, of whom he maketh more account than of all the rest, (as being not only an Image, but even a 
z Naturâ pater & filius eadem esse personae pene intelligitur. lib. ult. Cod. 626. de Impub. Pars quodammodo corporis ejus, l. 22. Cod. 11. 47. de Agaric. & Cens.  part of himself; and for whose sakes especially it is, that he maketh so much account of the rest?) The Egyptians were plagued, not only in the blasting of their Corn, the murrain of their cattle, the unwholesomeness of their Waters, the annoyance of Vermin, and such like; but also and much▪ more in the death of their 
a Exod. 11. 5, 6.  firstborn, that was their last and greatest Plague. The news of his children slain with the fall of an house, did put job (though not quite out of Patience, yet) more 
b Then job arose, etc.  to the trial of his patience, than the loss of all his substance besides; though of many thousands of Oxen, and Asses, and Sheep, and Camels. Now if no man charge God with Injustice, if when a man sinneth, he punish him in his body, or goods, or good name, or in other things; why should it be suspected of Injustice, when he sinneth, to punish him in his Children? at least there, where the evil of the children seen or fore-seen redoundeth to the grief and affliction of the Father? And so was David's Murder and Adultery justly punished in the loss of his incestuous Son Amnon, and of his murderous Son Absalon. Upon which ground, some think that clause [
c Exod. 20. 5.  unto the third and fourth generation] to have been added in the Second Commandment, respectively to the ordinary ages of Men, who oftentimes live to see their Children to the third, and sometimes to the fourth Generation, but very seldom farther; implying, as they think, that God usually punisheth the sins of the Fathers upon the Children within such a compass of time, as they may in likelihood see it, and grieve at it; and than whatever evil it be, it is rather inflicted as a punishment to them, than to their Children. This in part satisfieth the doubt, That the Punishments which God layeth upon the Children for the Father's sins, are only temporal punishments, and consequently by our second ground, not properly punishments.  
But yet for so much as these temporal evils (be it properly, be it improperly) are still a kind of Punishment; and we have been already taught from the third ground, that all evils of punishment, whether proper, or improper, are brought upon men evermore, and only for their own personal Sins: the doubt is not yet wholly removed, unless we admit of a second Consideration; and that concerneth the Condition of those Children, upon 
17.  whom such punishments are inflicted for their father's Sins.  
And first; It is considerable, that Children most times tread in their Father's 
18.  steps, and continue in their sins, and so draw upon themselves their punishments. And this they do especially by a threefold Conveyance of sin from their Parents; viz. Nature, Example, and Education. First, Nature; and this is seen especially in those sins that are more sensual than other, and do, after a sort, symbolise with the predominant humour in the body. It is plain from experience, that some sins (especially the Proneness and Inclination unto them) do follow some Complexions and Constitutions of body, more than others; and arise from them. As Ambition, Rage, Rashness, and turbulent intermeddling in other men's affairs from Choler; Wantonness, and licentious mirth, from Blood; Drunkenness and Laziness, from Phlegm; Envy, Sullenness, and implacable thirst of Revenge, from Melancholy. And these kind of sins (to note that by the way) do oftentimes prove our master sins, such as Divines usually call our bosom, and darling, and beloved sins (peccatum in deliciis) because 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. theophra. Charact. 19  naturally we have a stronger proneness and inclination to these than to other sins. And therefore we ought to pray against, and to strive against these sins, and to avoid the occasions of them, especially and above all other sins. And if it shall please God so to strengthen us with his grace, and enable us by his Spirit, as to have in some good measure subdued these sins in us, and denied ourselves in them: it is to be comfortably hoped, that we have wrought the main and the Masterpiece of our Mortification. But to return where I was; as Colour, and Favour, and Proportion of hair, and face, and lineament, and as diseases and infirmities of the Body, so commonly the habilities, and dispositions, and tempers of the mind and affections become hereditary, and (as we say) 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. apud Stob. Ser. 88  run in a blood. Naturae sequitur semina quisque suae. An evil bird hatcheth an evil egg; and one 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egdor. Ibid.  Viper will breed a generation of Vipers.  
Secondly, we are (God knoweth) but too apish, apt to be led much by 
19  examples, more by the worst, most by the nearest.— 
g Juvenal. Satyr. 14.  Velocius & citius nos corrumpunt vitiorum exempla domestica. Young ones will do, as they see the old ones do before them; and they will on, non quâ eundum, sed quâ itur; not as their father biddeth them, but as he leadeth them. 
h Juven. ibid.  Si nociva senem juvat alea.— If 
i— probum patrem esse opportet, qui gnatum suum probiorem, quam ipsus fuit, postulat. Plaut. in Pseud.  the father be given to swearing, or gaming, or scoffing, or whoring, or riot, or contention, or excess in drink, or any thing else that naught is, let him counsel and advise his son as often and as earnestly as he can, he shall find one cursed example (without the singular mercy and grace of God) to do more hurt upon him, than a thousand wholesome admonitions will do good. 
k Juvenal. ubi supra.  Fugienda patrum vestigia duount, Et monstrata diu veteris trahit orbita culpae.  
A third means of conveying vices from parents to children, is Education: 
20.  when Parents train and bring up their Children in those sinful Courses wherein themselves have lived and delighted: So covetous worldlings are ever destilling into the ears of their Children precepts of parsimony and good Husbandry, reading them lectures of thrift, and inculcating principles of getting and saving. 
l Juvenal. Sat. 14.  Sunt quaedam vitiorum elementa; his protinus illos imbuet, & coget minimas ediscere sordes. Idle wand'ring Beggars train up their Children in a Trade of begging, and lying, and oursing, and filching, and all idleness and abominable filthiness. And idolatrous Parents, how 
21.  careful they are to nuzzle up their Posterity in Superstition and Idolatry; I would our professed Popelings, and half-baked Protestants, did not let us see but too often. Wretched and accursed is our supine carelessness, if these men's wicked diligence, (whose first care for the fruit of their bodies, is to poison their souls, by sacrificing their sons and daughters to Idols) shall rise up in judgement against us, and condemn our foul neglect, in not seasoning the tender years of our Children with such religious, godly, and virtuous 
m Eph. 6. 4.  Informations, as they are capable of.  
However it be, whether by Nature, Example, or Education, one, or more, or all of these; certain it is, that most times sins 
n— reddit ad aut hores genus, stirpemque primam degener sanguis refert. Senec. in Hippol. Act. 3.  pass along from the father to the son, and so downward by a kind of lineal descent from predecessors to posterity; and that for the most part with 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Odies. ●.— & qui omnia deterius tuaper vestigia peccet. Juven. Satyr. 14.  advantage and increase: whole families being tainted with the special vices of their stock. john Baptist speaketh of 
p Matth. 3. 7.  a generation of vipers; and if we should but observe the conditions of some families in a long line of succession, might we not espy here and there, even whole generations of Drunkards, and generations of Swearers, and generations of Idolaters, and generations of Worldlings, and generations of seditious, and of envious, and of riotous, and of haughty, and of unclean Persons, and of Sinners in other kinds? This ungodly King Ahab; see how all that come of him, taste of him, and have some spice and relish of his evil manners. Of his son Ahaziah, that next succeeded him in the Kingdom of Israel, the Text saith in the next Chapter, that 
q 3 King. 22. 25.▪  He walked in the way of his father, and in the way of his mother. And another Ahaziah King of judah, the Grandchild of jehosaphat, by the father's side, and of Ahab by the mothers, drew infection from the mother, and so trod in the steps rather of this his wicked Grandfather Ahab, than of his good Grandfather jehosaphat; and of him therefore the Scripture saith remarkably in 4 Kings 8. 
r 4 King. 8. 27.  He walked in the way of the house of Ahab, and did evil in the sight of the Lord, as did the house of Ahab, for he was the Son-in-law of the house of Ahab. Little doth any man think, what hurt he may do unto, and what plague he may bring upon his Posterity, by joining himself or them in too strict a bond of nearness, with an ill, or an Idolatrous House or Stock. Here, we see, is Ahab's House taxed, and not his person only; even the whole Family, and Brood, and Kin of them, branch and root. And that jehoram also, who is the son here spoken of, and meant in my Text, did 
s 4 King. 3. 2.  patrissare too as well as the rest of the kindred, and take after the father, (though not in that height of impiety, and Idolatry, as his father) is plain from the sequel of the Story. And so doing, and partaking of the evils of Sin with his father; why might not he also in justice partake of the Evils of Punishment with his Father?  
Secondly, the sins of the fathers are visited upon the children sometimes, 
22.  as possessors of something which their Fathers left them, with God's curse cleaving unto it. As in the Law, not only he that had an 
t See Levit. 15. 2. 11.  issue of uncleanness, made them unclean that touched him, but even the Saddle or Stool he sat upon, the Clothes he wore, the Bed whereon he lay, any Vessel of earth or wood that he did but touch, was enough to bring legal pollution and uncleanness upon any other person that should but touch them: So not only our Father's Sins, if we touch them by imitation, but even their 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.  Lands, and Goods, and Houses, and other things that were theirs, are sufficient to derive God's Curse upon us, if we do but hold them in possession. What is gotten by any evil, and unjust, and unwarrantable means, is in God's sight and estimation no better than stolen. Now stolen Goods, we know, though they have passed through never so many hands before, 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1 Cor. hom. 15.  that man is answerable, in whose Hands they are found, and in whose Custody and Possession they are. God hateth not Sin only, but the very Monuments of Sin too: and his Curse fasteneth, not only upon the Agent, but upon the brute and dead Materials too. And where theft, or oppression, or Perjury, or Sacrilege, have laid the foundation, and reared the house, there the 
y Zach. 5. 4.  Curse of God creepeth in between the walls and ceiling, and lurketh close within the stones and the timber, and as a fretting moth or canker, insensibly gnaweth asunder the pins and the joints of the building, till it have unframed it, and resolved it into a ruinous heap: for which mischief there is no remedy, no preservation from it, but one; and that is, free and speedy restitution: For any thing we know, what Ahab the Father got without justice, jehoram the Son held without scruple. We do not find that ever he made restitution of Naboth's vineyard to the right heir, and it is like enough he did not; and then between him and his Father there was but this difference; the Father was the thief, and he the receiver; which two the Law severeth not either in guilt or punishment, but wrappeth them equally in the same guilt, and in the same punishment— 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocylid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ And who knoweth whether the very holding of that vineyard might not bring upon him the curse of his father's oppression? It is plain that 
a 4 King. 6. 25, 26.  vineyard was the place where the heaviest part of that Curse overtook him.  
But that which is the upshot of all, and untieth all the knots both of this and of all other doubts that can be made against God's justice, in punishing 
23.  one for another, ariseth from a third consideration; which is this: That the children are punished for the father's sins, or indefinitely any one man for the sins of any other man; it ought to be imputed to those sins of the Fathers or others, not as to the causes properly deserving them, but only as occasioning those punishments. It pleaseth God to take occasion from the sins of the fathers, or of some others, to bring upon their children, or those that otherwise belong unto them in some kind of relation, those evils which by their own corruptions and sins they have justly deserved. This distinction of the Cause and Occasion, if well heeded, both fully acquitteth God's justice, and abundantly reconcileth the seeming Contradictions of Scripture, in this Argument; and therefore it will be worth the while a little to open it.  
There is a kind of Cause de numero efficientium, which the learned, for 
24.  distinctions sake, call the Impulsive Cause; and it is such a cause as 
b Quae principalem efficientem impellit ad efficiendum. Kekerm. 1. Syst. Log. 10.  moveth and induceth the principal Agent to do that which it doth. For example; a Schoolmaster correcteth a Boy with a rod for neglecting his Book: Of this correction here are three dictinct causes, all in the rank of Efficients; viz. the Master, the Rod, and the Boys neglect; but each hath its proper causality in a different kind and manner from other. The Master is the Cause, as the principal Agent that doth it; the Rod is the Cause, as the Instrument wherewith he doth it; and the Boy's neglect, the impulsive Cause for which he doth it. Semblably, in this judgement which befell jehoram, the principal efficient Cause and Agent, was God, (as he is in all other punishments and judgements; 
c Amos 3. 6.  Shall there be evil in the city, and the Lord hath not done it? Amos 3.) and here he taketh it to himself, [I will bring the evil upon his house.] The Instrumental Cause under God, was 
d 4 King. 9  jehu, whom God raised up, and endued with zeal and power for the execution of that vengeance which he had determined against Ahab and against his house, as appear in 4 Kings 9 and 10. But now, what the true proper Impulsive Cause should be, for which he was so punished, and which moved God at that time, and in that sort to punish him; that is the point wherein consisteth the chiefest difficulty in this matter, and into which therefore we are now to inquire, viz. Whether that were rather his own sin, or his Father Ahab's sin?  
Whether we answer for this or for that, we say but the truth in both, 
25.  for both sayings are true: [God punished him for his own] and [God punished him for his father's sin.] The difference only this: His own sins were the impulsive cause that deserved the punishment; his father's sin the impulsive cause that occasioned it; and so indeed upon the point, and respectively to the justice of God, rather his own sins were the cause of it, than his fathers: both because justice doth especially look at the desert; and also because that which deserveth the punishment is more effectually, and primarily, and properly the impulsive cause of punishing, than that which only occasioneth it. The terms whereby Artists express these two different kinds of impulsive causes (borrowed from Galen and the Physicians) of 
e Sceva Keckerm. 1. Syst. log. 10. called by Brulif. Causa dispositiva, & excitativa. Apud Altenst. in dict. causa.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, would be excellent, and full of satisfaction, if they were of easy understanding. But for that they are not so, especially to such as are not acquainted with the terms and learning of the Schools, I forbear to use them; and rather than to take the shortest cut over hedge and ditch, choose to lead you an easier and plainer way, though it's something about, and that by a familiar Example.  
A man hath lived for some good space in reasonable state of health, yet 
26.  by gross feeding, and through continuance of time, his Body the whilst hath contracted many vicious, noisome, and malignant humours. It happeneth he had occasion to ride abroad in bad weather, taketh wet on his feet or neck, getteth cold with it, cometh home, findeth himself not well, falleth a shaking first, and anon after into a dangerous and lasting Fever. Here is a Fever, and here are two different causes of it, an antecedent cause within, the abundance of noisome and crude humours, (that is 
f Interiores dispositiones quae irritantur ab externis causis. Melancthon. Causa dispositiva. Brulifer.  Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and the evident cause ab extra, his riding in the wet, and taking cold upon it, (and that is Galen's 
g Causa externa irritatrix. Melancth. Causa excitativa. Brulifer.  causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Let us go on a little, and compare these causes. The Physician is sent for, the sick man's friends they stand about him, and in cometh the Physician among them, and enquireth of him and them how he got his Fever. They presently give him such Information as they can, (and the Information is both true, and sufficient, so far as it reacheth: they tell him the one cause, the occasional cause, the outward evident cause;) [Alas, Sir, he road such a journey, such a time, got wet on his feet, and took cold upon it, and that hath brought him to all this:] That is all they are able to say to it; for other cause they know none. But by and by, after some surview of the state of the body, he is able to inform them in the other cause, the inward and original cause; whereof they were as ignorant before, as he was of that other outward one; and he telleth them, The cause of the Malady is superfluity of crude and noisome humours, rankness of blood, abundance of melancholy, tough phlegm, or some other like thing within. Now if it be demanded, Which of these two is rather the cause of his sickness? The truth is, that inward antecedent cause within, is the very cause thereof; although perhaps it had not bred a Fever at that time, if that other outward occasion had not been. For by that inward hidden cause the body was prepared for an Ague, only there wanted some outward fit accident to stir and provoke the humours within, and to set them on working. And the Party's body being so prepared, might have fallen into the same sickness, by some other accident as well as that; as, overheating himself with exercise, immoderate watching, some distemper or surfeit in diet, or the like. But neither that, nor any of these, nor any other such accident could have cast him into such a fit, if the humours had not been ripe, and the body thereby prepared to entertain such a disease. So as the bad humours within may rather be said to be the true cause, and that cold-taking but the occasion of the Ague, the disease itself issuing from the hidden cause within; and the outward accident being the cause, not so much of the disease itself, why the Ague should take him, as why it should take him at that time, rather than at another; and hold him in that part, or in that manner, rather than in another.  
From this example we may see in some proportion, how our own sins, 
27.  and other men's, concur as joint impulsive Causes of those Punishments, which God bringeth upon us. Our own sins they are the true 
h Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interna, antecedens, dispositiva.  hidden antecedent causes, which deserve the punishments; our Father's sins, or our Governors' sins, or our Neighbour's sins, or whatsoever other man's sins, that are visited upon us, are only the 
i Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, externa, irritatriae, excitativa.  outward evident▪ causes (or rather occasions) why we should be punished at this time, and in this thing, and in this manner, and in this measure, and with these circumstances. And as in the former Example, the Patient's friends considered one cause, and the Physician another; they, the evident and outward; he, the inward and antecedent cause; so respectively to God's justice our own sins only are the causes of our punishments; but in respect of his Providence and Wisdom, our Father's sins also, or other men's. For justice looketh upon the desert only; and so the punishments are ever, and only from our own personal sins, as we learned from our third Certainty; but it is Providence that ordereth the occasions, and the seasons, and the other circumstances of God's punishments.  
Hence may we learn to reconcile those places of Scripture, which seem 
28.  to cross one another in this Argument. In Ezekiel and jeremiah it is said, that 
k Jer. 31. 30: and Ezek. 18. 20.  every man shall be punished for his own sins, and that the children shall not bear the iniquity of the fathers: and yet the same jeremiah complaineth as if it were otherwise, (Lam. 5.) 
l Lam. 5. 7.  Our fathers have sinned, and are not: and we have born their iniquities. Yea God himself proclaimeth otherwise, I am 
m Exod. 20. 5.  a jealous God, visiting the sins of the Fathers upon the Children— Nor only doth he visit the sins of the Fathers upon the Children, but he visiteth also the sins of Princes upon their Subjects; as 
n 2 Sam. 24. 17.  David's people were wasted for his Sin in numbering them: yea, and he visiteth sometimes the sins even of ordinary private men, upon public societies; [
o Josh. 22. 20.  Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell upon all the Congregation of Israel, and that man perished not alone in his iniquity?] Now how can all this stand together?  
Yes very well: even as well as in the act of punishing, God's justice and 
29.  his Wisdom can stand together. Mark then wheresoever the Scripture ascribeth one man's Punishment to another man's Sin, it pointeth us to God's Wisdom and Providence; who for good and just ends maketh choice of these occasions, rather than other sometimes, to inflict those punishments upon men, which their own sins have otherwise abundantly deserved. On the contrary, wheresoever the Scripture giveth all punishments unto the personal Sins of the Sufferer, it pointeth us to God's justice, which looketh still to the desert, and doth not upon any occasion whatsoever inflict punishments, but where there are personal Sins to deserve them; so that every man that is punished in any kind, or upon any occasion, may join with David in that confession of his, Psal. 51. 
p Psal. 51. 4.  Against thee have I sinned, and done evil in thy sight: that thou mightest be justified in thy sayings, and clear when thou judgest.  
Say then, an unconscionable great one, by cruel oppression, wring, as 
30.  Ahab did here, his poorer neighbours Vineyard from him, or by countenanced sacrilege geld a Bishopric of a fair Lordship or Manor; and when he hath done, his prodigal Heir run one end of it away in matches, drown another end of it in Taverns and Tap-houses, melt away the rest in Lust, and beastly sensuality: who doth not here see, both God's justice in turning him out of that which was so foully abused by his own Sins, and his Providence withal, in fastening the Curse upon that portion, which was so unjustly gotten by his father's sins? Every man is ready to say, It was never like to prosper, it was so ill gotten; and so acknowledge the Covetous father's sin, as occasioning it; and yet every man can say withal, It was never likely to continue long, it was so vainly lavished out; and so acknowledge the prodigal Son's sin, as sufficiently deserving it.  
Thus have we heard the main doubt solved. The sum of all is this: 
31.  God punisheth the Son for the Father's sin, but with temporal punishments, not eternal; and with those, perhaps so as to redound to the Father's punishment in the Son: perhaps, because the Son treadeth in his father's steps; perhaps, because he possesseth that from his father, to which God's curse adhereth; perhaps, for other reasons best known to God himself, wherewith he hath not thought meet to acquaint us: but whatever the occasion be, or the ends, evermore for the Sons own personal Sins, abundantly deserving them.  
And the same resolution is to be given to the other two doubts proposed 
32.  in the beginning; to that, Why God should punish any one man for another? and to the third, Why God should punish the lesser offender for the greater? In which, and all other doubts of like kind, it is enough, for the clearing of God's justice, to consider, that when God doth so, they are, first, only temporal punishments which he so inflicteth; and those, secondly, no more than what the sufferer by his own Sins hath most rightfully deserved. All those other considerations, as that the Prince and People are but one Body, and so each may feel the smart of others sins and stripes: That oftentimes we have given way to other men's sins, when we might have stopped them, or consent, when we should have withstood them; or silent allowance, when we should have checked them; or, perhaps furtherance, when we should rather have hindered them: That the punishments brought upon us for our fathers, or other men's sins, may turn to our great spiritual advantage, in the humbling of our Souls, the subduing of our Corruptions, the increasing of our Care, the exercising of our Graces; That where all have deserved the punishment, it is left to the discretion of the judge, whom he will pick out, the Father or the Son, the Governor or the Subject, the Ringleader or the Follower, the Greater or the Lesser Offender, to show exemplary justice upon, as he shall see expedient. I say, all these, and other like Considerations many, though they are to be admitted as true, and observed as useful, yet they are such as belong rather to God's Providence and his Wisdom, than to his justice.. If therefore thou knowest not the very particular reason, why God should punish thee in this or that manner, or upon this or that occasion, let it suffice thee, that the Counsels and purposes of God are secret; and thou art not to inquire with sorupolous curiosity into the dispensation and courses of his Providence, farther than it hath pleased him either to reveal it in his Word, or by his manifest Works to discover it unto thee. But whatsoever thou dost, never make question of his justice.. Begin first to make inquiry into thine own self, and if after impartial search, thou there findest not corruption enough to deserve all-out as much as God hath laid upon thee, then complain of Injustice, but not before. And so much for the Doubts.  
Let us now from the premises raise some instructions for our use. First, 
33.  Parents we think have reason to be careful (and so they have) for their children, and to desire and labour, as much as in them lieth, their well-doing. Here is a fair course then for you that are parents, and have children to care for, do you that which is good, and honest, and right, and they are like to far the better for it. wouldst thou then, Brother, leave thy lands, and thy estate to thy Child, entire and free from Encumbrances? It is an honest care, but here is the way; 
q Juvenal. Satyr. 14.  Abstineas igitur damnandis; Leave them free from the 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr.  guilt of thy sins, which are able to cumber them beyond any statute or mortgage. If not the bond of God's Law, if not the care of thine own Soul, if not the fear of Hell, if not the inward checks of thine own Conscience: 
s Juvenal. Sat. 14.  At peccaturo obstet tibi filius infans; at the least, let the good of thy poor sweet infants restrain thee from doing that sin, which might pull down from heaven a plague upon them and theirs. Go to then, do not applaud thyself in thy witty villainies, when thou hast circumvented and prospered; when Ahab-like thou hast 
t Ver. 19 hic.  killed and taken possession, when thou hast larded thy leaner Revenues with fat collops, sacrilegiously cut out of the sides or flanks of the Church, and hast nailed all these with all the appurtenances, by Fines, and Vouchers, and Entails, as firm as Law can make them, to thy child, and his child, and his child's child for ever. After all this stir, cast up thy bills, and see what a goodly bargain thou hast made: thou hast damned thyself to undo thy Child; thou hast brought a curse upon thine own Soul, to purchase that for thy Child, which will bring a curse both upon it and him. When thy Indentures were drawn, and thy learned Council feed to peruse the Instrument, and with exact severity to ponder with thee every clause and syllable therein; could none of you spy a flaw in that clause [with all and singular th' appurtenances,] neither observe, that thereby thou didst settle upon thy Posterity, together with thy Estate, the wrath, and vengeance, and curse of God, which is one of those appurtenances? Hadst thou not a faithful Counsellor within thine own Breast, if thou wouldst but have conferred and advised with him plainly and undissemblingly, that could have told thee, thou hadst, by thy Oppression and Injustice, ipso facto, cut off the entail from thy Issue, even long before thou hadst made it? But if thou wouldst leave to thy posterity a firm, and secure, and durable estate, do this rather; purchase for them by thy charitable works, the prayers: and blessings of the poor; settle upon them the fruits of a religious, sober, and honest education; bequeath them the legacy of thy good example, in all virtuous and godly living; and that portion thou leavest them besides, of earthly things, be it much or little, be sure it be 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Eph. hom. 2.  well-gotten; otherwise never look it 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pausan. in Corinthiacis. V. Juvenal. Sat. 13.  should prosper with them. 
y 1 Cor. 5. 6.  A little leaven leaveneth the whole lump, and sowereth it; and a little ill gotten, like a Gangreen, spreadeth through the whole estate; and worse than Aqua fortis, or the poisoned 
z— ardeo; Quantum nec ●tro delibutus Hercules Nessi cruore. Horat. Epod. 17. See Sophocl. in Trachin.  shirt that Dejanira gave Hercules, cleaveth unto it, and feedeth upon it, and by little and little gnaweth, and fretteth, and consumeth it to nothing. And surely, God's justice hath wonderfully manifested itself unto the World in this kind, sometimes even to the public astonishment and admiration of all men; that men of ancient Families, and great Estates, well left by their Ancestors, and free from Debts, Legacies, or other Encumbrances, not notedly guilty of any expenceful sin or vanity, but wary, and husbandly, and careful to thrive in the World; not kept under with any great burden of needy friends, or charge of Children; not much hindered by any extraordinary losses, ●or casualties of fire, thiefs, suretyship, or suits; that such men, I say, should yet sink and decay, and run behind hand in the World, and their Estates crumble and moulder away, and come to nothing, and no man knoweth how. No question but they have sins enough of their own to deserve all this, and ten times more than all this: but yet withal, who knoweth, but that it might, nay who knoweth not that sometimes it doth, (so legible now and then are Gods judgements) come upon them for the greediness, and avarice, and oppression, and sacrilege, and injustice of their not long foregoing Ancestors? You that are parents, take heed of these sins. It may be, for, some other reasons known best to himself, God suffereth you to go on your own time, and suspendeth the judgements, your sins have deserved, for a space, as here he did Ahab's upon his humiliation: but be assured, sooner or later, vengeance will overtake you or yours for it. You have 
a Hab. 2. ●.  Coveted an evil covetousness to your house: and there hangeth a judgement over your house for it, as rain in the clouds; which, perhaps in your sons, perhaps in your grand-childs' days, sometime or other, will come dashing down upon it, and overwhelm it. Think not the vision is for many descents to come,— De malè quaesitis vix gaudet tertius haeres: seldom doth the 
b Exod. 20. 5.  third, scarce ever the fourth generation pass, before God visit the sins of the Fathers upon the Children; if he do not in the very next generation. [In his sons days will I bring the evil upon his house.]  
Secondly, if not only our own, but our Father's sins too may be, shall be 
34.  visited upon us: how concerneth it us, as to repent for our own, so to lament also the sins of our forefathers; and in our confessions and supplications to God, sometimes to remember them, that he may forget them, and to set them before his face, that he may cast them behind his back? We have a good precedent for it in our public Litany; Remember not Lord our offences, nor the offences of our forefathers! A good, and a profitable and a needful prayer it is: and those men have not done well nor justly that have cavilled at it. (O that men would be wise according to sobriety, and allow but just interpretations to things advisedly established; rather than busy themselves nodum in scirpo, to pick needless quarrels where they should not: What unity would it bring to brethren, what peace to the Church, what joy to all good and wise men!) As to this particular, God requireth of the Israelites in Leu. 26. that they should 
c Leu. 26. 39 40.  confess their iniquity, and the iniquity of their Fathers. 
d Psal. 106. 6.  David did so, and 
e Jer. 3. 15.  jeremy did so, and 
f Dan. 9 5.  Daniel did so: in Psal. 106. in jerem, 3. in Dan. 9 And if David thought it a fit curse to pronounce against judas, and such as he was, in Psal. 109. [
g Psal. 109 14.  Let the wickedness of his fathers be had in remembrance in the sight of the Lord, and let not the sin of his mother be done away:] why may we not, nay how ought we not, to pray for the removal of this very curse from us, as well as of any other curses? The present age is rise of many enormous crying sins, which call loud for a judgement upon the land: and if God should bring upon us a right heavy one, whereat all ears should tingle; could we say other, but that it were most just, even for the sins of this present generation? But if unto our own, so many, so great, God should also add the sins of our forefathers; the bloodshed, and tyranny, and grievous unnatural butcheries in the long times of the Civil wars, and the universal Idolatries and superstitions covering the whole land, in the longer and darker times of Popery: and if, as he sometimes threatened to bring upon the jews of 
h Matth. 23. 35, 36.  that one generation, all the righteous blood that ever was shed upon the earth, from the blood of the righteous Abel, unto the blood of Zacharias the son of Barachias; so he should bring the sins of our Ancestors for many generations passed upon this generation of ours: who could be able to abide it? Now, when the security of the times give us but too much cause to fear it, and regions begin to look white towards the harvest: is it not time for us, with all humiliation of Soul and Body to cast down ourselves; and with all contention of voice and spirit to lift up our prayers? and to say; Remember not Lord our offences, nor the offences of our forefathers; neither take thou vengeance of our sins: Spare us good Lord, spare the people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever. Spare us good Lord,  
Thirdly, Since not only our father's sins and our own; but our Neighbour's 
35.  sins too, (aliquid malum propter vicinum malum) but especially the sins of Princes and Governors, (— 
i Hora●. 1. Epist. 2.  delirant reges, plectuntur Achivi) may bring judgements upon us, and enwrap us in their punishments: it should teach every one of us, to seek his own private in the common and public good; and to endeavour, if but for our own security from punishment, to awaken others from their security in sin. How should we send up 
k 1 Tim. 2. 1, 2.  Supplications, and prayers, and intercessions for Kings, and for all that are in authority; that God would incline their hearts unto righteous courses, and open their ears to wholesome counsels, and strengthen their hands to just actions? when but a sinful oversight in one of them, may prove the overthrow of many thousands of us: as David but by once numbering his people in the pride of his heart, lessened their number at one clap 
l 2 Sam. 24. 15.  threescore and ten thousand. If 
m Jos. 7. 8, 10, 15.  Israel turn their backs upon their enemies; up joshua, and make search for the troubler of Israel, ferret out the thief, and do execution upon him: one Achan, if but suffered, is able to undo the whole host of Israel; what mischief might he do if countenanced, if allowed? The hour I see hath overtaken me, and I must end. To wrap up all in a word then, and conclude: Thou that hast power over others; suffer no sin in them by base connivance, but punish it: thou that hast charge of others; suffer no sin in them by dull silence, but rebuke it: thou that hast any interest in, or dealing with others; suffer no sin upon them, by easy allowance, but distaste it: thou that hast nothing else; yet by thy charitable prayers for them, and by constant example to them, stop the course of sin in others, further the growth of grace in others, labour by all means (as much as in thee lieth) to draw others unto God; lest their sins draw God's judgements upon themselves and thee. This that thou mayest do, and that I may do, and that every one of us, that feareth God and wisheth well to the Israel of God, may do, faithfully and discreetly in our several stations and callings: let us all humbly beseech the Lord, the God of all grace and wisdom, for his Son jesus sake, by his holy Spirit to enable us. To which blessed Trinity, one only Wise, Immortal, Invisible, Almighty, most gracious and most glorious Lord and God, be ascribed by every one of us, the kingdom, the power and the glory, both now and for ever.    

AD POPULUM.  

The Fourth Sermon.  
In St. Paul's Church London, Nou. 4. 1621.  1 COR. VII. 24. Brethren, let every man wherein he is called, therein abide with God. 
IF flesh and blood be suffered to make the Gloss, it is 
1.  able to corrupt a right good Text. It easily turneth the doctrine of God's grace into 
a Judas 4.  wantonness: and as easily the doctrine of Christian liberty into licentiousness. These Corinthians, being yet but 
b 1 Cor. 3. 1, 3, 4.  Carnal; for the point of Liberty consulted (it seemeth) but too much with this cursed Gloss. Which taught them to interpret their Calling to the Christian Faith, as an Exemption from the duties of all other callings: as if their spiritual freedom in Christ had canceled ipso facto all former obligations, whether of Nature or Civility. The Husband would put away his Wife, the Servant disrespect his Master, every other man break the bonds of relation to every other man: and all under this pretence, and upon this ground, that Christ hath made them free. In this passage of the Chapter, the Apostle occasionally correcteth this error: principally indeed as the present Argument led him, in the particular of Marriage; but with a farther and more universal extent to all outward states and conditions of life. The sum of his Doctrine this. He that is yoked with a wife, must not put her away, but count her worthy of all love; he that is bound to a Master, must not despise him, but count him worthy of all honour; every other man that is tied in any relation to any other man, must not neglect him, but count him worthy of all good offices and civil respects suitable to his place and person: though She or He, or that other, be Infidels and Unbelievers. The Christian Calling doth not at all prejudice, much less overthrow, it rather establisheth and strengtheneth those interests, that arise from natural relations, or from voluntary contracts (either domestical or civil) betwixt Man and Man. The general rule to this effect he conceiveth in the form of an Exhortation; that every man (notwithstanding his calling unto liberty in Christ) abide in that station wherein God hath placed him, contain himself within the bounds thereof, and cheerfully and contentedly undergo the duties▪ that belong thereto, vers. 17. As God hath distributed to every man, as the Lord hath called every one, so let him walk.] And lest this Exhortation, (as it fareth with most other, especially such as come in but upon 
c Ex incidenti dat documentum generale. Lyran. ad ver. 17.  the by, as this doth,) should be slenderly regarded: the more fully to 
d Quod, ut plenè commendet, reiterate. Ambros. in 1 Cor. 7. 37.  commend it to their consideration and practice, he repeateth it once again verse 20. [Let every man abide in the same calling, wherein he is called.] And now again once more; in the words of this verse; concluding therewith the whole discourse into which he had digressed, [Brethren, let every man, wherein he is called, therein abide with God.]  
From which words, I desire it may be no prejudice to my present discourse, if I take occasion to entreat at this time of a very needful argument; viz. concerning the Necessity, Choice, and Use of particular callings. 
2.  Which whilst I do, if any shall blame me for shaking hands with my Text: let such know, First, that it will not be very charitably done, to pass a hard censure upon another's labour; no nor yet very providently for their own good, to slight a profitable truth for some little seeming impertinency, Secondly, that the points proposed are indeed not impertinent: the last of them (which supposeth also the other two) being the very substance of this Exhortation: and all of them such as may without much violence be drawn from the very words themselves, at leastwise if we may be allowed the liberty (which is but reasonable) to take in also the other two verses, the 17. and the 20. in sense, and for substance, all one with this: as anon in the several handle of them in part will appear. But howsoever, Thirdly, (which Saint Bernard deemed a sufficient Apology for himself in a case of like nature, 
e Noverint— me non tam intendisse exponere evangelium, quam ex Evangelio sumere occasionem loquendi, quod loqui delectabat. Bernard. super Missus est.  Noverint me non tam intendisse, etc.) let them know, that, in my choice of this Scripture, my purpose was not so much to bind myself to the strict exposition of the Apostolical Text, as to take occasion therefrom to deliver what I desired to speak, and judged expedient for you to hear; concerning, 1. the Necessity, 2. the Choice, and 3. the Use of particular Callings.  
Points, if ever need to be taught and known; certainly, in these days most. Wherein some habituated in idleness, will not betake themselves to any Calling: like a heavy jade, that is good at bit, and 
3.  nought else. These would be sound spurred up, and whipped on end, 
1.  Othersome, through weakness, do not make good choice of a fit Calling: 
2.  like a young unbroken thing that hath metal, and is free, but is ever wrying the wrong way. These would be fairly checked, turned into the right way, and guided with a steady and skilful hand. A third 
3.  sort (and I think the greatest) through unsetledness, or discontentedness or other untoward humour, walk not soberly, and uprightly, and orderly in their Calling: like an unruly Colt, that will over hedge and ditch; no ground will hold him, no fence turn him. These would be well fettered and side-hanckled for leaping. The first sort are to be taught the Necessity of a Calling; the second, to be directed for the Choice of their Calling; the third, to be bounded and limited in the Exercise of their Calling. Of which three, in their order: and of the First; first, the Necessity of a Calling.  
The Scriptures speak of two kinds of Vocations or Callings: the one, 
4.  ad Foedus; the other, ad Munus. The usual known terms are; the General, and the Particular Calling. Vocatio ad Foedus, or the General Calling, is that wherewith God calleth us, either outwardly in the ministry of his Word, or inwardly by the efficacy of his Spirit, or jointly by both, to the faith and obedience of the Gospel, and to the embracing of the Covenant of grace and of mercy and salvation by Jesus Christ. Which is therefore termed the General Calling, (not for that it is of larger extent than the other, but) because the thing whereunto we are thus called, is one and the same, and common to all that are called. The same duties, and the same promises, and every way the same conditions. Here is no difference in regard of Persons: but 
f Eph. 4. 4, 5.  One Lord, one Faith, one Baptism, one Body, and one Spirit; even as we are all called in one hope of our Calling: That's the General Calling. Vocatio ad Munus. Our Particular Calling, is that wherewith GOD enableth us, and directeth us, and putteth us on to some special course and condition of life, wherein to employ ourselves, and to exercise the gifts he hath bestowed upon us, to his glory, and the benefit of ourselves, and others. And it is therefore termed a Particular Calling: not as if it concerned not all in general; (for we shall prove the contrary anon;) but because the thing whereunto men are thus called, is not one and the same to all, but differenced with much variety according to the quality of particular persons, 
g Ver. 7. hic▪  Alius sic, alius verò sic: [Every man hath his proper gift of God; one man on this manner, another on that.] Here is 
h Ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some called to be Magistrates, some Ministers, some Merchants, some Artificers, some one thing, some another, as to their particular Callings. But as to the General Calling, there is 
i Judas 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the common Salvation: all called to the same State of being the servants and children of God; all called to the performance of the same duties of servants, and to the expectation of the same inheritance of children; all called to be Christians. Of both which Callings, the General and Particular, there is not (I take it) any where in Scripture mention made so expressly and together, as in this passage of our Apostle; especially at the 20. verse. [Let every man abide in the same calling wherein he is called.] Where, besides the matter, the Apostles elegancy is observable in using the same word in 
k Antanaclasis. Piscat. hic.  both significations: the Noun signifying the Particular, and the Verb the General Calling. Let every one abide in the same calling wherein he was called; bearing sense, as if the Apostle had said, Let every man abide in the same Particular Calling, wherein he stood at the time of his General Calling. And the same, and no other, is the meaning of the words of my Text.  
Whence it appeareth, that the Calling my Text implieth, and wherein every man is here exhorted to abide, is to be understood of the Particular, and not of the General Calling. And of this Particular Calling it is we now intent to speak. And that in the more Proper and restrained signification of it, as it importeth some settled course of life with reference to business, office, and employment: accordingly as we say, a man is called to be a Minister, called to be a Lawyer, called to be a Tradesman; and the like. Although I cannot be ignorant, that our Apostle (as the stream, of his argument carried him) here taketh the word in a much wider extent; as including not only such special courses of life as refer to employment, but even all outward personal states and conditions of men whatsoever, whether they have such reference, or no: as we may say, a man is called to Marriage, or to single life, called to riches or poverty, and the like.  
But, omitting this larger signification, we will hold ourselves either 
6.  only or principally to the former: and by Calling understand A special settled course of life, wherein mainly to employ a man's gifts and time, for his own and the common good. The Necessity whereof whilst we mention, you are to imagine, not an absolute and positive, but a conditional and suppositive necessity. Not as if no man could be without one de facto, (daily experience in these dissolute times manifesteth the contrary:) but because de jure no man should be without one. This kind of Calling is indeed necessary for all men: But how? Not as a necessary thing, ratione termini, so as the want thereof would be an absolute impossibility: but, virtute praecepti, as a necessary duty, the neglect whereof would be a grievous and sinful enormity. He that will do that which he ought, and is in conscience bound to do; must of necessity live in some calling or other. That is it we mean by the necessity of a Calling. And this Necessity we are now to prove.  
And that First, from the Obedience we owe to every of God's Ordinances; 
7.  and the account we must render for every of God's Gifts. Amongst those Ordinances this is one, and one of the first; that 
l Gen. 3. 19  in the sweat of our faces every man of us should eat our bread, Gen. 3. The force of which precept, let none think to avoid by a quirk: that forsooth it was laid upon Adam after his transgression, rather as a Curse, which he must endure; than as a Duty, which he should perform. For first; as some of God's Curses, (such is his Goodness) are promises as well as curses; as is that of the 
m Gen. 3. 15.  Enmity between the Woman's seed and the Serpents: so some of God's Curses (such is his justice) are Precepts as well as Curses; as is that of the 
n Gen. 3. 16. Ephes. 5. 22. Col. 5. 18. 1 Tim. 2. 11, etc.  Woman's subjection to the Man. This of eating our bread in the sweat of our face, is all the three: it is a Curse; it is a Promise; it is a Precept. It is a Curse; in that God will not suffer the earth to afford us bread, without our sweat. It is a Promise; in that God assureth us, we shall have bread for our sweat. And it is a Precept too; in that God enjoineth us, if we will have bread, to sweat for it. Secondly, although it may not be gainsaid, but that that injunction to Adam was given as a Curse; yet the substance of the Injunction was not the thing wherein the Curse did formally consist. Herein was the Curse: that whereas before the fall, the task which God appointed man was with 
o Non erat laboris afflictio, sed exhilaratio voluntatis August. in 8. de Gen. ad lit. 8.— Non labore servili, sed honesta animi voluptate. Ibid. c. 9  pleasure of body, and content of mind, without sweat of brow or brain; now after the Fall he was to toil and forecast for his living, with 
p Sore travel, Eccles. 1. 13. Great travel and a heavy yoke. Syrac. 40, 1.  care of mind, and travel of body, with 
q Eccl. 12. 12.  weariness of flesh, 
r Eccl. 1. 14, 17.  and vexation of spirit. But as for the substance of the Injunction, which is, that every man should have somewhat to do, wherein to bestow himself, and his time, and his gifts, and whereby to earn his bread: in this it appeareth not to have been a Curse, but a Precept of divine institution; that Adam, in the time and state of innocency, before he had deserved a Curse, was yet enjoined his Task, 
s Gen. 2. 15.  To dress and to keep the garden. And as Adam lived himself, so he bred up his children. His two first born, though heirs apparent of all the world, had yet their peculiar employments; the one in 
t Gen. 4. 2.  tillage, the other in pasturage. And as many since, as have walked orderly, have observed God's Ordinance herein; 
u Eph. 4. 28.  Working with their hands the thing that is good in some kind or other▪ those that have set themselves in no such good way, our Apostle elsewhere justly blaming as 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Thes. 3. 6, 11.  inordinate, or disorderly walkers. And how can such disorderly ones hope to find approvance in the sight of our God, who is a God of Order? He commandeth us to live in a Calling: and woe to us, if we neglect it.  
But say there were no such express Command for it: the very distribution 
8.  of God's gifts were enough to lay upon us this necessity. Where God bestoweth, he bindeth: and to whom any thing is 
x Luk. 12. 48.  given, of him something shall be required. The inference is stronger, than most are aware of; from the Ability to the Duty, from the Gift to the Work, from the Fitting to the Calling. Observe how this Apostle knitteth them together at the 17. Verse. [
y Ver. 17. hic.  as God hath distributed to every man, as the Lord hath called every one, so let him walk.] God hath distributed to every man some proper gift, or other: and therefore every man must glorify God in some peculiar Calling or other. And in Eph. 4. having alleged that of the Psalm, He 
z Psal. 68 18.  gave gifts unto men; immediately he inferreth, 
a Eph. 4. 8, etc.  He gave some Apostles, some Prophets, etc. as giving us to understand, that for no other end God did bestow upon some Apostolical, upon others Prophetical, upon others gifts in other kinds; but that men should employ them, some in the Apostolical, some in the Prophetical, some in Offices and Callings of other kinds. And if we confess that 
b Deus & Natura nihil faciunt frustra.  Nature doth not, we may not think the God of Nature doth bestow abilities, whereof he intendeth no use: for that were to bestow them 
c Frustra est potentia, quae non perducitur in actum.  in vain. Sith than he bestoweth gifts and graces upon every man, some or other, and none in vain; let every man take heed, that he receive them not in vain: let every man beware of 
d Luk. 19 20.  napkening up the talon, which was delivered him to trade withal: Let all, As 
e 1 Pet. 4. 10.  every one hath received the gift, even so minister the same one to another, as good Stewards of the manifold graces of God. The manifestation of the Spirit being given to every man 
f 1 Cor. 12. 7.  to profit withal; he that liveth unprofitably with it, and without a Calling, abuseth the intent of the giver, and must answer for his abuse.  
Secondly, the necessity of a Calling, is great in regard of a man's self: 
9  and that more ways than one. For man being by nature active, so as he cannot be long, but he must be doing: he that hath no honest vocation to busy himself in, that hath nothing of his own to do, must needs from doing nothing, proceed to doing naught. That saying of Cato was subscribed by the wiser Heathens as an Oracle, 
g Catonis oraculum, quo nihil verius. Colum. 11. de re rust. 1.  Nihil agendo malè agere disces. 
h Syrac. 33. 28.  Idleness teacheth much evil, saith the wise son of Syrac: nay all kind of evil, as some copies have it. It hath an ear open to every extravagant motion; it giveth entertainment to a thousand sinful fancies; it exposeth the soul to all the assaults of her Ghostly enemies: and whereas the Devils greatest business is, to tempt other men; the idle man's only business is to tempt the Devil. Experience of all Histories and times showeth us, what advantages the Devil hath won upon godly and industrious men otherwise, (as upon David in the matter of Uriah, and many others) only by watching the opportunity of their idle hours, and plying them with suggestions of noisome lusts, at such times, as they had given themselves but some little intermission more than ordinary, from their ordinary employments. How will he not then lead captive at his pleasure those, whose whole lives are nothing else but a long vacation; and their whole care nothing but to make up a 
i Nos numerus sumus & fruges consumere nati. Horat. 1. Epist. 2.  number, and to waste the good creatures of God? There is no readier sanctuary for thee then, good Christian, when the Devil pursueth thee, than to betake thyself at once to prayer, and to the 
k— res age, tutus eris. Ovid. de remed.  works of thy Calling: fly thither, and thou art safe, as in a Castle. Non licet is a very good, and proper, and direct answer, when the Devil would tempt thee to sin; It is evil, and I may not do it: but yet Non vacat is the stronger answer, and surer; I am busy, and I cannot do it. That giveth him scope to reply; and it is not safe to hold argument with the Devil upon any terms: he is a cunning Sophister, and thou mayest be circumvented by a subtlety before thou art aware. But this stubborn and blunt answer cutteth off all reply; and disheartneth the Tempter for that time. It was Saint Hierom's advice to his friend; 
l Hieron. ad Rusticum. Tom. 1. Ep. 4.  Semper boni aliquid operis facito, ut Diabolus te semper inveniat occupatum; Be always doing something, that the Devil may never find thee at leisure. There is no Cross, no Holy water, no Exorcism so powerful to drive away and to conjure down the Fiend, as Employment is, and faithful labour in some honest Calling.  
Thirdly, Life must be preserved, Families maintained, the poor relieved: 
10.  this cannot be done without Bread, for that is the 
m Leu. 26. 26.  staff of life; and Bread cannot be gotten, or not honestly, but in a lawful vocation or Calling, Which whoever neglecteth, is in very deed no better, than a very 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocylides. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Eph. Hom. 2.  thief: the Bread he eateth he cannot call his own. 
o 2 Thess. 3. 11, 12.  We hear. saith St. Paul, writing to the Thessalonians, that there are some among you that walk inordinately, and work not at all, but are busy bodies: Them therefore that are such, we command and exhort by our Lord jesus Christ, that they work with quietness, and eat their own bread. As if it were not their own bread, if not gotten with the work of their own hands, and in the sweat of their own faces. And again, writing to the Ephesians, 
p Eph. 4. 28.  Let him that stole, steal no more: but rather let him labour, etc. If he will not steal, he must labour; and if he do not labour, he doth steal: steal from himself, steal from his family, steal from the poor.  
He stealeth from himself, and so is a kind of Felo de se. Spend he must: 
11.  and if there be no gettings to repair what is spent, the stock will shrink and waste, and 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  beggary will be the end. God hath ordained Labour as a proper means whereby to obtain the good things of this life: without which, as there is no promise, so ordinarily there is no performance of those blessings of plenty and sufficiency. God hath a bountiful hand; 
r Psal. 145. 16.  He openeth it, and filleth all things living with plenteousness: but unless we have a diligent hand, wherewith to receive it, we may starve. 
s Qui vitat molam, vit●t sarinam. Adag.  No Mill, we say, no Meal. And he that by the sloth of his hand disfurnisheth himself of the means of getting, he is as near of kin to a waster as may be; (that they may call 
t Prov. 18. 9  Brothers:) and it is but just, if Gods curse light upon him, and that he hath; and bring him to want, yea to nothing.  
He stealeth also from his Family, which should eat the fruit of his labours. 
13.  The painful housewife; see in what a happy case her husband is, and her children, and her servants, and all that belong to her. They 
u Prov. 31. vers. 15, 21, 27, 28.  are not afraid of hunger, or cold, or any such thing: they are well fed, and well clad, and carefully looked unto. Her husband praiseth her, and her servants, and her children, when they have kneeled down, and asked her blessing, arise up, and call her blessed, Prov. 31. But the idle man, that for want of a course to live in, impoverisheth himself, and his family, whom he is bound to maintain; is a burden to his friends, an eyesore to his kindred; the shame of his name, the ruin of his house, and the bane of his posterity. He bequeatheth misery to his offspring instead of plenty: they that should far the better for him, are undone by him; and he that should give his children Gods blessing and his, pulleth upon himself God's curse and theirs. 
x 1 Tim. 5. 8.  If any provide not for his own, and specially for those of his own house, he hath denied the Faith, and is in that respect even worse than an Infidel, 1 Tim. 5. 8. The very Infidels take themselves bound to this care: Let not him that professeth the faith of Christ, by his supine carelessness this way, justify the Infidel, and deny the Faith.  
He stealeth also (which is the basest Theft of all) from the poor: in 
13.  robbing them of that relief, which he should minister unto them out of his honest gettings; the overplus whereof is their proper revenue. The good housewife, of whom we heard something already out of the 31st of the Proverbs, 
y Prov. 31. 13.  Seeketh wool and flax, 
z Vers. 19  Layeth her hands to the spindle, and her hands hold the distaff. But cui bono, and to what end, and for whose sake, all this? Not only for herself, 
a Vers. 22.  To make her cover of Tapestry, though that also; nor yet only for her household, 
b Vers. 21.  To clothe them in scarlet, though that also: but withal that she might have somewhat in her hands 
c Vers. 20.  To reach out to the poor and needy; like another Dorcas, to make 
d Acts 9 39  coats and garments for them, that 
e Job 51. 20.  their loins might bless her. So every man should be painful and careful, to get some of the things of this Earth by his faithful labour: not as a foolish Worldling, to make a Mammon of it; but as a wise Steward to 
f Luk. 16. 9  make him Friends with it. So 
g Rom. 22. 13.  Distributing it to the necessities of the poor Saints, that it may redound also upon the by, to his own advantage: whilst sowing to them temporal things, the comfort of his Alms, he reapeth in recompense of it, their spiritual things, the benefit of their Prayers. Saint Paul exhorteth the Ephesians by word of mouth, (and it was the very close of his solemn farewell, when he took his last leave of them, and should see their face no more;) that 
h Acts 20. 34, 35.  By their labour they ought to support the weak, and minister to the necessities of others; remembering the words of the Lord jesus, how he said, It is more blessed to give than 
14.  to receive. And after his departure, he thought it needful for him to put them in mind of the same duty once again by letter; 
i Eph. 4. 28.  Let him that stole steal no more, but rather let him labour, working with his hands the thing that is good, that he may have to give to him that needeth. Lay all this that I have now last said together: and say if you know a verier Thief than the Idle person? that stealeth from himself, and so is a foolish Thief; stealeth from his Family and friends, and so is an unnatural Thief; stealeth from the poor, and so is a base Thief.  
Fourthly, and lastly: a Calling is necessary in regard of the Public. God hath made us 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1 Pol. 2.  sociable creatures; contrived us into Policies and Societies and Commonwealths; made us 
l Membra sumus corporis magni, Senec. Epist. 93.  fellow members of one body, and 
m Rom. 12. 5.  every one another's members. As therefore we are not 
n Non nobis solum nati samus; sed partim patria, partim parentibus, etc. Cic. ex Plat. Epist. 9 In commune nati sumus. Senec. Ep. 95.  born, so neither must we live, to and for ourselves alone: but our Parents, and Friends, and Acquaintance, nay every man of us hath a kind of right and interest in every other man of us, and our 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 8. Pol. 1.  Country and the Commonwealth in us all. And as in the artificial body of a Clock one Wheel moveth another, and each part giveth and receiveth help to and from other; and as in the natural body of a Man, consisting of many members, all the members 
p Rom. 12. 4.  Have not the same Office, (for that would make a confusion) yet there is no member in the body so mean or small, but hath its proper faculty, function and use whereby it becometh useful to the whole Body, and helpful to its fellow-members in the body: so should it be in the Civil Body of the State, and in the Mystical Body of the Church. Every man should confer aliquid in publicum, put to his helping hand to advance the common good, employ himself some way or other, in such sort, as he may be 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 8. Pol. 1.  serviceable to the whole body, and profitable to his fellow▪ members in the body. For which reason, the ancient renowned Commonwealths were so careful to ordain, that no man should live but in some Profession; and take district Examination who did otherwise; and to punish them, some with fasting, some with infamy, some with banishment, yea and some with death. The care of the Indians, Egyptians, Athenians, and other herein, 
r See Valer. Max. 2. 6. Patric. 1. de Rep. 8. Cassan. 11. Catal. glor. consid. 1.  Historians relate, and I omit. It were to be wished that Christian Commonwealths would take some greater care, if but from their example, to rid themselves of such unnecessary burdens as are good for nothing but to devour the fruits of the Land; and either force these 
s— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Polit. 8.  drones to take pains for their living, or else thrust them out of the Hives for their Idleness.  
Which course if it were taken; what would become of many thousands 
15.  in the World, quibus anima pro sale, who like Swine live in such sensual and unprofitable sort, as we might well doubt whether they had any living souls in their bodies at all or no, were it not barely for this one argument, That their bodies are a degree sweeter than Carrion? I mean all such of what rank and condition soever they be, as, for want of a Calling, misspend their precious time, bury their Master's talon, waste Gods good Creatures, and wear away themselves in idleness, without doing good to themselves, to their friends, to humane society. Infinite is the number of such 
t— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. 6.  unprofitable burdens of the Earth: but there are amongst other, three sorts of them especially, whereof the World ringeth, and such as a man that hath to speak of this argument can scarce balk without some guilt of unfaithfulness. It 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. in Theaet.  is no matter how you rank them; for there is never a better of the three. And therefore take them hand over head, as they come they are Monks, Gallants, and Rogues.  
First, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
u Tit. 2. 12.  Evil Beasts, slow-bellies; stall-fed Monks 
16.  and Friars: who live mewed up in their Cells and Cloisters; like Boars in a Frank, pining themselves into Lard, and beating down their bodies till their girdles crack. I quarrel not the first Institution and Original of these kind of men: which was then excusably good, the condition of those times considered: and might yet be tolerably followed even in these times, if those gross Superstitions and foul Abuses, which in process of time have adhered, and are by long and universal custom grown almost essential thereunto, could be fairly removed. But 
x Incredibile dictu est, quantum à majoribus suis degeneraverint. Polyd. Virgil. Hist. Angl. lib. 6.  Monkery was not then that thing, which now it is. There was not then that Opinion of Sanctity and Perfection in the Choice; that imposition of unlawful, unnatural, and (to some men) impossible Vows, in the Entrance; that clog of ridiculous Habits and Ceremonies, and regular irregular Observances, in the Use; that heavy Note of Apostasy upon such as altered their course, in the loose: all which now there are. Those by their fastings, and watchings, and devotions, and charity, and learning, and industry, and temperance, and unaffected austerity and strictness of life, won from many of the ancient Fathers (as appeared in their writings) ample and large testimonies of their virtue and piety, and that most deservedly: although their willingness (out of a zealous desire to excite others to the imitation of their virtues) to set forth their praises in the highest Panegyric strains they could, drew from their pens now and then such Hyperbolical excesses in modo loquendi, as gave occasion to those Superstitions in after-ages, which they then never dreamt of. But such were those Monks of old: so good, so godly. Whereas these 
y V. Erasm▪ in Adag. Monacho indoctior. Nic. de Clemang. 3. de corrupto Eccl. statu, c. 21— 23. Camden. in Brit. p. 766. Fr. Mod. in l. de ordin. Eccles. Polyd. Virg. 7. de invent. 4. Alu. Pelag. 2. de planct. Eccl. 2. 73. 83, etc. Palingen. in Leo. Virg. Sagittat etc.  of latter times, by their affected absurd habits, and gestures, and Rules; by their gross and dull ignorance; by their insufferable pride, though pretending humility; and their more than Pharisaical overlooking of others, by their insatiable Avarice, and palpable Arts of getting into their hands the fattest of the Earth, and that under colour of▪ Religion, and pretences of Poverty; by their sensual wallowing in all ease, and idleness, and fullness of bread, and (the fruits of these) in abominable and prodigious filthiness and luxury: became as Proverbs and as bywords in the mouths and pens of men of all sorts. No sober Writer almost of any note, even in those darker times, but noted and bewailed the corrupt Estate of the Church and Clergy in that behalf: for by this time, you must know, these drones had thrust themselves against all reason and common sense, into the rank of Churchmen, and shrouded themselves under the Title of the Clergy. Divers godly and learned men 
z Richard Armachanus, Gul. de S. Amore, Nic▪ de Clemangis, Rob. Abbas Molismensis, etc.  wrote against the Abuses, desired a Reformation, laboured to have Monkery reduced, if not to the first Institution, (there seemed to be little hope of that, things were so far out of course) yet at leastwise to some tolerable expression of it. The Poets wanted no sport the while; who made themselves bitterly merry with descanting upon the lean skulls, and the 
a O Monachi, vestri stomachi sunt amphora Bacchi, etc.  fat paunches of these lazy gutlings: there was flesh-hold enough for the rhyming Satirists, and the Wits of those times, whereon to fasten the sorest and the strongest teeth they had.  
Not to insist upon other Differences; that which concerneth the point 
17.  we have in hand, argueth a manifest and wide declination in these kind of men from their primitive purity. The ancient 
b V. de Aegyptiorum Monachis Chrysost. in Mat. hom. 8.  Monks lived upon the labour of their hands: and thereby not only maintained themselves, (which they might do with a very little in that course of Abstinence and Austerity wherein they lived) but relieved many others, and did many pious and charitable Works out of that they had earned with their fingers. And when about S. Augustine's, and S. Hierom's times, Monks began to relish Ease, and under pretence of Reading and Prayer to leave off working, and to live upon the sweat of other men's brows; both those good Fathers misliked it: Saint Hierome to 
c Aegyptiorum monasteria hunc ordinem tenent, ut nullum absque operis labore suscipiant. Hier. Tom. 2. Epist. 4.  Rusticus alleging the laudable Custom of the Monasteries in Egypt, which admitted none to be Monks but with express condition of labour; and Saint Augustine in a just 
d Tom. 3. libro de opere Monachorum.  Treatise opposing it not without some bitterness, rebuking them as contumacious and peevishly 
e Qui autem se dicunt vacare lectioni, nun illic inveniunt quod praecipit Apostolus? Quae est ista ergo perversitas lectioni nolle obtemperare, dum vult ei vacare, &, ut quod bonum est diutius legatur, id eo facere nolle quod legitur? c. 17. ib.  perverse, who reading in the Scriptures, that he that will not labour, shall not eat, do ye resist the Apostles Admonition, and under pretence that they may have leisure to read, refuse to obey what they do read. But Ease is 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. in Hipp. coron.  pleasing to flesh and blood; and will not be easily wrung from those that have any while given themselves to it, especially when it can pretend the face and colour of Religion. So that for all this the humour still increased and spread; till at the length there grew whole Orders of disorderly Mendicants begging runagate Friars: who by their Affected poverty, diverting the Charity of well-minded people from those that were truly poor, enriched themselves with the spoils of the poor, and under colour of long prayers, made a prey not now (as those craving Pharisees of old, whose simplicity they pity) of 
g Matt. 23. 14.  Widow's houses, but of goodly Lordships, and whole Countries before them. It is well known in this our Land, how both Church and Commonwealth groaned under the burden of these heavy Lubbers: the Commonwealth, whilst they became Lords of very little less (by their computation who have traveled in the search) than the one half of the Temporalties of the Kingdom; and the Church, whilst they engrossed into their hands the fruits of most of the best Benefices in the Realm; allowing scarce so much as the Chaff towards the maintenance of those that 
h 1 Cor. 9 9  trod out the Corn. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent and jehu-like reformation of a mighty King: and the land by that means well-purged of those overspreading Locusts. There is nothing of them now remaineth, but the Rubbish of their Nests, and the stink of their Memory; unless it be the sting of their devilish Sacrilege in robbing the Church by damnable Impropriations.  
But let them go. The next we meet withal are those, with whose either 
18.  Birth, or Breeding, or Estate it sorteth not (as they think) to be tied to labour in any Vocation. It is the sin of many of the Gentry, whom God hath furnished with means and abilities to do much good; to 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epitaph. Timocreontis, apud Athen. Dipnos. 5.  spend their whole days and lives, in an unprofitable course of doing either nothing, or as good as nothing, or worse than nothing. I cannot be so either stupid, as not to apprehend; or rigorous, as not to allow a difference in the manner of employment, and in other circumstances thereto belonging, between those that are nobly or generously born and bred, and those of the meaner and ordinary rank. Manual, and Servile, and Mechanic Trades and Arts, are for men of a lower condition. But yet no man is born, no man should be bred unto idleness. There are generous, and ingenuous, and liberal Employments, sortable to the greatest Births and Educations. For some man whom God hath blessed with power and authority in his Country; with fair Livings and large Revenues; with a numerous Family of Servants, Retainers and Tenants, and the like: it may be a sufficient Calling, and enough to take up his whole time, even to keep Hospitality, and to order and overlook his Family, and to dispose of his Lands and Rents, and to make Peace, and preserve Love and Neighbourhood among them that live near or under him. He that doth but this as he ought to do, or is otherwise 
k Non otiosè vivit, qui qualitercunque utiliter. 2. 2. qu. 187. 5. ad 2.  industrious for the common good; must be acknowledged a worthy member of the Common wealth: and his course of life, a Calling (although perhaps not so toilsome, yet) in suo genere, as necessary and profitable, as that of the Husbandman, Merchant, Lawyer, Minister; or any other.  
But for our (mere or parcel) Gallant, who live in no settled course of 
19  life, but spend half the day in sleeping, half the night in gaming, and the rest of their time in other Pleasures and Vanities, to as little purpose as they can devise; as if they were born for nothing else but to eat and drink, and snort and sport; who are spruce and trim as the Lilies 
l Mat. 6. 29.  (Solomon in all his royalty was not clothed like one of these:) yet they neither sow, nor reap, nor carry into the Barn; they neither labour nor spin, nor do any thing else for the good of humane society: let them know, there is not the poorest contemptible creature, that crieth Oysters and Kitchinstuff in the streets, but deserveth his Bread better than they; and his course of life is of better esteem with God and every sober wise man, than theirs. A horse that is neither good for the Way, nor the Cart, nor the Race, nor the Wars, nor any other Service; let him be of never so good a 
m Nempe volu●rem. Sic laudamus equum. Nobilis hic, quocunque venit de gramine— Sed venale pecus Corythae, posteritas & Hirpini, si rara jugo victoria sedit, Nil ibi majorum respectus, gratia nulla Umbrarum, dominos preciis mutare jubentur Exiguis. Juvenal. Satyr. 8.  Breed, never so well marked and shaped; yet he is but a jade: his Master setteth no store by him, thinketh his meat ill bestowed on him; every man will say, better knock him on the head than keep him; his Skin, though not much worth, is yet better worth than the whole Beast besides.  
Consider this, you that are of Noble or Generous Birth. Look unto the Rock, whence you were hewn; and to the pit, whence you were digged. 
20.  Search your Pedigrees; collect the scattered Monuments and Histories of your Ancestors: and observe by what steps your worthy Progenitors raised their houses to the height of Gentry, or Nobility. Scarce shall you find a man of them, that gave any accession, or brought any noted Eminency to his house; but either serving in the Camp, or sweeting at the Bar, or waiting at the Court, or adventuring on the Seas, or trucking in his Shop, or some other way 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.  industriously bestirring himself in some settled Calling, and Course of life. You usurp their Arms, if you inherit not their Virtues: and those 
o Effigies quò Tot bellatorum, si luditur alea pernox Ante Numantinos? Juven. Sat. 8.  Ensigns of Honour and Gentry which they by industry achieved, sit no otherwise upon your shoulders, than as rich trappings upon Asses backs; which serve but to render the poor Beast more ridiculous. If you by brutish sensuality, and spending your time in swinish luxury, slain the colours, and embase the metals of those badges of your Gentry and Nobility, which you claim by descent: think, when we worship or honour you, we do but 
p Narium cujusdam, Atlanta vocamus; Aethiopem Cygnum. Juven. Ibid.  flout you; and know, the 
q— Honours, Quos illis damus, & dedimus, quibus omnia debes. Juven. Ibid.  Titles we in courtesy give you, we bestow upon their Memories whose degenerate Offspring you are, and whose Arms you unworthily bear; and they do no 
r Quis enim generosum dixerit hunc, qui Indignus genere? Ibid.  more belong to you, than the reverence the good man did to Isis, belonged to the Ass that carried her Image.  
The third sort of those that live unprofitably and without a Calling, are our idle sturdy Rogues, and vagrant towns-end Beggars: the very scabs, and filth, and vermin of the Commonwealth. I mean such as have health, 
21.  and strength, and limbs, and are in some measure able to work and take pains for their living; yet rather choose to wander abroad the Country, and to spend their days in a most base and ungodly course of life: and which is yet more lamentable, by I know not what connivance, contrary to all Conscience, Equity, and Law are suffered. All Christian Commonwealths should be the 
s Gal. 6. 16.  Israel's of God; and in his Israel, God as he promised there should be some always 
t Mat 26. 11.  poor, on whom to exercise Charity; so he ordained there should be 
u As some understand that in Deut. 15. 4.  no beggar, to make a trade and profession of begging. Plato, than whom never any laid down a more exact Idea of an happy Commonwealth, alloweth not any 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. de legib. 11.  beggar therein: alleging, that where such were tolerated▪ it was impossible but the State must abound with 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. de Rep. l. 8.  pilfering and whoring, and all kind of base Villainy. The Civil Laws have flat Constitutions against them, in the titles 
z Cod. Justin. lib. 11. Tit. 25. & Cod. Theo. 14. Tit. 11.  de Mendicantibus non invalidis. But I think never Kingdom had more wholesome Laws in both kinds, I mean both for the competent relief of the orderly poor, and for sharp restraint of disorderly Vagabonds; than those provisions which in many of our own Memories have been made in this land. But 
a Horat. l. 3▪ Carm. 24.  Quid leges sine moribus—? Those Laws are now no Laws for want of due Execution: But Beggars are Beggars still, for want of due Correction. 
b Tacit. lib. 1. Hist.  Et vetabitur semper, & retinebitur; the saying is truer of Rogues and Gypsies in England, than ever it was of Mathematicians in Rome. You to whose care the preservation of the justice, and thereby also of the Peace of the Land is committed, as you tender the Peace and justice of the Land, as you tender your own quiet and the safety of your Neighbours; as you tender the weal of your Country, and the honour of God: breath fresh life into the languishing Laws by severe Execution; be rather cruel to these Vipers than to the State. So shall you free us from the Plague, and yourselves from the Gild, and them from the Opportunities of infinite sinful abominations.  
But we are unreasonable to press you thus far, or to seek to you or any 
22.  others for justice in this matter; having power enough in our own hands to do ourselves justice upon these men, if we would but use it. Even by making a straight Covenant with our Eoers, not to heed them; and with our Eyes, not to pity them; and with our Hands, not to relieve them. Say I this altogether of myself? or saith not the Apostle even the same? 
c 2 Thes. 3. 10.  He that will not labour, let him not eat: relieve him not. But hath not Christ required us to feed the hungry, and to clothe the naked, and to be free and charitable to the poor? Nothing surer: God forbid any man should preach against Charity and Almesdeeds. But remember, that ●s God approveth not 
d 1 Cor. 13. 3.  Alms or any other work, if without Charity; so nor Charity itself, if without Discretion. 
e Tim. 1. 5, 3.  Honour Widows, saith Saint Paul, But those that are Widows indeed: so relieve the poor, but relieve those that are poor indeed. Not every one that asketh; not every one that wanteth; nay more, not every one that is poor, is poor indeed: and he that in his indiscreet and misguided charity should give to every one that asketh, or wanteth, or is poor, Meat, or Clothing, or Alms; would soon make himself more hungry, and naked, and poor, than he that is most hungry, or naked, or poor. The poor, whom Christ commendeth to thee as a fit Object for thy Charity, the poor indeed; are those that want not only the things they ask, but want also means to get without ask. A man that is blind, or Aged, and past his work; a man that is sick, or weak, or lame, and cannot work; a man that desireth it, and seeketh it, and cannot get work; a man that hath a greater Charge upon him than his honest pains can maintain; such a man as one of these, he is poor indeed. Let thine Ears be open, and thine Eyes open, and thy Bowels open, and thy Hands open to such a one: it is a charitable deed, and a 
f Phil. 4. 18.  Sacrifice of sweet smelling, 
g Heb. 13. 16.  With such sacrifices God is well pleased: Forget not thou to offer such sacrifices upon every good opportunity, and be well assured God will not forget in due time to reward thee. But for a lusty, able, upright man (as they style him in their own dialect) that had rather beg, or steal, or both, than dig: he is no more to be relieved as a poor man, than a woman that hath poisoned her husband is to be honoured as a Widow. Such a woman is a Widow, for she hath no more an husband than any other Widow hath: but such a woman is not 
h 1 Tim. 5. Compare ver. 3. with v. 5. and 16.  a Widow indeed, as St. Paul would be understood; not such a Widow as he would have honoured: it is Alms to hang up such a Widow rather than to honour her. And I dare say, he that helpeth one of these sturdy Beggars to the stocks, and the whip, and the house of Correction, not only deserveth better of the Commonwealth▪ but doth a work of greater Charity in the sight of God, than he that helpeth him with Meat, and Money, and Lodging. For he that doth this, corrupteth his Charity by a double Error. First, he maintaineth, and so encourageth the other in idleness; who, if none would relieve him, would be glad to do any work rather than starve. And Secondly, he disableth his Charity, by mis-placing it; and unawares robbeth the poor, whilst he thinketh he relieveth them. As he that giveth any honour to an Idol, robbeth the true God, to whom alone all religious honour is due: so he that giveth any Alms to an idle Beggar, 
i Pars sacrilegii est, rem pauperum dare non pauperibus. Hieron. ad Pammach. Epist. 26.  robbeth the truly poor, to whom properly all the fruits of our Alms are due. And so it cometh to pass oftentimes (as Saint Ambrose sometimes complained) that the 
k Neque transcribatur vita pauperum in spolia fraudulentorum. Ambros. 2. Offic. 16.  maintenance of the poor is made the spoil of the loiterer.  
But I forget myself, and you, and the time; whilst I give way to my just indignation against these base Excrements of the Commonwealth. You have seen the Necessity of a Calling; without it, we despise God's Ordinance, 
23.  and smother his Gifts; we expose ourselves to sinful temptations; we deprive ourselves, our families, and the poor of due maintenance; we withdraw our bounden service from the Commonwealth. It is not the pretence of Devotion, that can exempt the lazy Monk; nor of Birth, the riotous Gallant; nor of Want, the able Beggar; nor of any other thing, any other man, from this common Necessity. And that is the sum of our first point, viz. the Necessity of a Calling. Proceed we now to the second, the Choice of a Calling.  
A point indeed (I must confess) not directly intended in the words of 
24.  my Text: yet being after a sort, employed therein (for the Apostles wish, that every particular man would abide in his own proper station, and particular Calling, cannot but imply that there is a difference and choice of such Callings;) and being withal a matter of such great consequence to be taught and known; I thought it would be more expedient for the present discharge of my duty in this place, to take it in, (though with some hazard of the imputation of Impertinency to myself) than by passing it over, to defraud them (and it is likely there are many such here present) whom it may concern in point of Conscience of such instructions, as may give them profitable directions in a business so material. Concerning which, it behoveth every man the rather to have an especial care, because much of a man's comfort and content in this life dependeth thereupon: it being scarce possible that that man's life should be 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socratis dictum, apud Stob. serm.  comfortable to him, or he go on with any cheerfulness in his course, that liveth in a Calling, for which neither he is fit, nor the Calling fit for him. Neither will the consideration hereof be useful only for such, as are yet free to choose; but even for those also, who have already made their choice. For since the very same Rules which are to direct us in the Choice of our Calling, are to help us also for the Trial of our Callings; it can be no loss to the best of us all, to give heed to those Rules: thereby either to rectify our Choice; or to quicken our alacrity in what we have chosen, by warranting our courses to our own souls, and silencing many unnecessary Scruples, which are wont frequently to arise concerning this matter, in the Consciences of men.  
And first, we are to lay this as a firm ground, that that is every man's 
25.  Proper and right Calling, whereunto God calleth him. For he is the Author, as of our General, so of our Particular Callings too: [As the Lord hath called every one, Vers. 20.] When therefore we speak of the Choice of a Calling, you are not so to understand it, as if it were left free for us ever, to make our Choice where, and as we list. The Choice that is left to us, is nothing but a conscionable Enquiry which way God calleth us, and a conscionable Care to take that way. So that if it shall once appear, that God calleth us this way or that way, there is 
m— mortalia quaerunt Consilium; certus jussa capesse Dei. Auson. Theodosio.  no more place for choice; all that we have to do, is to obey.— 
n Auson. ib.  Obsequium sufficit esse meum. The Inquiries we are to make ordinarily, are (as you shall hear anon) what lawfulness there is in the thing, what Abilities there are in us, what Warrant we have from without. But all these must cease, when God once expresseth himself, and calleth us with an audible Voice. No more enquiry 
1.  then into the thing, how lawful it is. If God bid Peter 
o Acts 10. 13, etc.  kill and eat, and send him to preach unto the Gentiles; there is no answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not so Lord; nor alleging the uncleanness of the meat, or the unlawfulness of going into the way of the Gentiles: Injusta justa habenda— what God will have clean, he 
p Ib. Vers. 28.  must not account common. His very Call to any thing, maketh it lawful. No more enquiry into ourselves, how able 
2.  we are. If God call 
q Exod. 4. 10, etc.  Moses, one of a slow speech, and not eloquent, from the sheepfold, to plead for his people before a Tyrant; or 
f Judg. 6. 14, 15.  Gideon, a mean stripling, of a small Family and Tribe, from the threshing floor, to deliver Israel out of the hands of their Oppressors; or 
g Jer. 1. 6, etc.  jeremy, a very child, and one that could not speak, from his Cottage in Anathoth, to set him over Nations and Kingdoms, to root out and to plant; or 
h Amos 7. 13, 14, 15.  Amos a plain Country-fruit-gatherer, from the Herd in Tekoah, to prophesy at Bethel, and in the King's Court: it is a fruitless and unseasonable modesty to allege unsufficiency or unworthiness. 
i Auson. ubi supra.  juvat idem Qui jubet. Where he setteth on work he giveth strength to go through with it. His very calling of any man maketh him able. No more enquiry into outward means, what warrant we have. If God 
k Rom. 1. 1.  call Paul to be an Apostle, and 
l Acts 9 15.  to bear his Name before the Gentiles, and Kings, and the Children of Israel; it is needless to 
m Gal. 1. 16, 17.  confer with flesh and blood, or to seek confirmation at jerusalem from them which were Apostles before him, by the imposition of their hands. God's work in him supplieth abundantly the want of those solemnities; and Paul is as good an Apostle as the best of them, although he be 
n Ibid. vers. 1.  an Apostle, not of men, neither by man. God's calling any man to any Office, sealeth his Warrant. 
o Auson. ubi supra.  Non tutum renuisse Deo. Away with all excuses and pretences, and delays: when God calleth, submit thy will, subdue thy reason, answer his Call, as Samuel was taught to do, 
p 1 Sam. 3. 9, 10.  Speak Lord, for thy servant heareth.  
If it were expedient for us, that God should still deal with us as he did 
26.  long with the jewish, and a while with the Infant Christian Church, by immediate inspirations; and call us either by secret Enthusiasms, or sensible Insinuations (as he did many of them) into the way wherein he would have us walk: the Rule for our Choice would be easy; or rather there would need no Rule at all (because indeed there would be left no Choice at all;) but this only, even to get up and be doing, to put ourselves speedily into that way whereunto he did point us. But since the wisdom of God hath thought it better for us, to take counsel from his written word, which he hath left us for our ordinary direction in this and all other difficulties; rather than to depend upon immediate and extraordinary inspirations: it will be very profitable for us to draw thence some few Rules, whereby to make reasonable judgements concerning any course of life, whether that it be, whereunto God hath called us, or no. The Rules, as I have partly intimated already, may be reduced to Three Heads: according as the Inquiries we are to make in this business, are of Three sorts. For they either concern the course itself; or else ourselves, that should use it; or else Thirdly, those that have Right and Power over us in it. If there be a fail in any of these; as if either the course itself be not lawful, or we not competently fit for it, or our Superiors will not allow of us, or it: we may well think, God hath not called us thither. God is just; and will not call any 
1.  man to that, which is not honest and good: God is All-sufficient; and will 
2.  not call any man to that, which is above the proportion of his strength: God is wonderful in his providence, and will not call any man to that, whereto 
3.  he will not open him a fair and orderly passage. Somewhat by your patience of each of these.  
And first, of the Course we intent. Wherein let these be our Inquiries: 
27.  First, whether the thing be simply and in itself lawful, or no: Secondly, 
1.  whether it be lawful so as to be made a Calling, or no: Thirdly, whether 
2.  it will be profitable, or rather hurtful to the Commonwealth. Now observe 
3.  the Rules. The first Rule this, Adventure not on any course without good assurance that it be in itself lawful. The ground of this Rule is plain and evident. For it cannot be, that God, who hateth, and forbiddeth, and punisheth every sin in every man, should call any man to the practice of any sin. 
d Eph. 4. 28.  Let him that stole, steal no more, saith St. Paul; But rather let him labour with his hands, the thing that is good, Ephes. 4. If it be not something that is good; it is good for him to hold his hands off: let him be sure, God never called him to labour in that: and he were as good hold to his old trade, and steal still, as labour with his hand the thing that is not good. If 
e Acts 19 25.— 27.  Diana of Ephesus be an Idol, Demetrius his occupation must down: he must make no more silver shrines for Diana, though by that craft he have his wealth. Tertullian excellently enlargeth himself in this argument in his 
f Praesertim cap. 5.— 8.  Book De Idololatria; strongly disapproving their practice, who being Christians, yet got their living by making Statues and Images, and other ornaments to sell to Heathen Idolaters. Offenders against this Rule, are not only such as live by Stealing, and Robbing, and Piracy, and Purse-cutting, and Witchcraft, and other such like ungodly practices as are made capital even by the Laws of Men, and punishable by death: but all such also, as maintain themselves by, or get their living in any course, absolutely condemned by the Law of God, howsoever they may find amongst men either express allowance as Whores, and Bawds do in the holy Mother Church of Rome; or at least some kind of toleration by connivance, as Charmers, and Fortune-tellers, and Wizards, do amongst us. Which sort of people it is scarce credible how generally and miserably our common Ignorants are besotted with the opinion of their skill, and how pitifully they are gulled by their damnable impostures, through their own foolish credulity These superstitions helped to root out the 
g Deut. 18. 10,— 12.  Amorites out of the land of Canaan: and it may pass among Saul's best Acts, that he rooted out these 
h 1 Sam. 28. 9  Superstitions out of the land of Israel: And great pity it is, that such as make a trade of these superstitions are not by some severe provisions rooted out of this, and every other Christian Land. Let this first Rule be remembered of us in every choice and trial of our Callings; No unlawful thing, can be a lawful calling.  
No, nor yet every lawful thing neither. For many things may be lawful 
28.  in the private use, which yet may not lawfully be made a Calling, or trade of life. Who can reasonably deny the lawfulness of many disports and recreations, as Bowling, or Shooting, or even Cards and Dice? And yet who can 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 8. Pol. 3.  reasonably think it to be a commendable Calling, for any man to be a professed Bowler, or Archer, or Gamester, and nothing else? Therefore take a second Rule; Make not a Calling of that, which was not made to be a Calling. If you shall ask, How you shall know a thing to be such? I answer generally, all such things as are of this nature, as are indifferent for men of all sorts and Callings to use with due caution and circumstances; and more especially matters of delight, and recreations are such. And the reasons are good. The 
k Hic vers. 17.  ground of particular Callings is some 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 7.  particular gift of God, according to the differences that are to be found in particular men in regard either of the soul or of the body, or of outward things: whereas such things as these, whereof we now speak, become of lawful and commendable use, not so much from any special ability received from God, which should be exercised therein, as from the common necessity of our weak nature, which is to be refreshed thereby. And the end also, for which God permitteth us these things, is not to employ our strength and time in them; but to give us some 
m Uti quidem illis licet: sed sicut somno, & quietibus cateris, tum cum gravibus seriisque rebus satisfecerimus. Cic. 1. Offic.  refreshing, when we are wearied with former labour, and so to fit us for fresh and future employment. The works of our Callings, they are as our Meats and Drinks; these of Delight, as Sauces, or as 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 8. Polit. 3.  Physic, and as Sauces or Physic they are to be used and not otherwise. As absurd then as it would be for a man to accustom himself to no other diet but slabber-sauces, and Drugs: so absurd a thing it is for a man to have no other Calling, but Dicing, and Carding, and Gaming. Amongst offenders against this Rule, that I reckon not jugglers, and Fiddlers, and Tumblers, and Bearwards, and Rope-dancers, and Rhymers, and the rest of that Rabble; they may thank the baseness of their condition, rather than the lawfulness of their Course. I strike rather, at those that are both eminent and pernicious; especially those Bawds of unthriftiness and almost every other Vice; (for where Unthriftiness is, there is almost every other Vice,) I mean those parcel-Gallants that have nothing to live on but their Wits, and no other use of their Wits, but to destil a kind of maintenance from juicy heirs, and flush novices by play. I would our Pantomimes also and Stage-players would examine themselves and their Callings by this Rule. If they should have been tried by the Bench of Fathers and Councils of old, or would have put it to most voices among later Divines both Popish and Reformed; they had been utterly cast and condemned by the first Rule, and not have been reprieved till now; most holding, not the Calling only, but the very Practice and Thing itself unlawful and damnable. For my own part, I dare not at all say the Practice is, neither will I now say the Calling is, unlawful: only let them that make a calling of it, consider themselves and their calling well, and examine whether God hath bestowed upon them some gifts, which they might have employed a better way; and what inducements they have, and of what weight those inducements are, to give their consciences security, that they have done well, in embracing this as their calling. And when they have done thus, freely and faithfully, as in the sight of God: if their own hearts condemn them not, neither do I: in the mean time, I would but be their Remembrancer of thus much only, that there are some things lawful to do, which are not lawful to live by; some things lawful as Delights, which are not lawful as callings. And so much for that second Rule.  
There is yet a third Rule behind, and that is this. Resolve not upon that 
29.  course for thy calling, what pretences soever, or what reasons thou mayest have for the lawfulness of it otherwise, which is rather hurtful than profitable for the Commonwealth. The 
o See before Sect. 14.  Public good is one of those main respects which enforce the necessity of a calling: the same respect than must of necessity enforce such a calling, as may at least stand with the Public good. 
p 1 Cor. 12. 7.  The manifestation of the Spirit is given to every man (saith our Apostle after at the twelfth Chapter) to profit withal. Yea, perhaps to profit himself withal. If it were but so, yet that were enough to infer more: sith the 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenophon. de Venatione.  private good is included in the public, tanquam trigonum in tetragono. But the Apostle meant to speak home; and therefore he made choice of a word that will not admit that gloss of private profit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That very word impliedly preferreth the 
r Sanis hominibus publica privatis potiora sunt. Sen. 1. de Clem. 4.  public good before the private; and scarcealloweth the private, other than as it is interwoven in the public. Now things in themselves lawful, and at some times useful, may in regard of the End, or of the matter, or by some accident otherwise, happen at some other times to be hurtful to the Commonwealth: and hereof such due consideration would be had in the choice and exercise of our Callings, as ever to have one eye upon the Common good, and not wholly to look after our own private gain. Offenders against this Rule, are most of our Engrossers, and Forestallers, and sundry kinds of Hucksters and Regraters: as also those that export money, corn, or other needful commodities out of the Land in times of want or scarceness, or bring in unnecessary commodities when there is plenty at home: and all those that project new devices, and unjust Monopolies, to fill their own Coffers; perhaps not without pretention of some small benefit to the Commonwealth, but certainly not without sensible and grievous pressures of those that are a great part of the Commonwealth.  
Thus have we delivered three Rules, concerning the Quality of a right 
30.  Calling: and pointed out some special offenders against each of them. And now methinks I see the Usurer hugging himself, and clapping his sides, that he hath come off so fairly: surely his Calling is absolute good, whereon none of these Rules could fasten. But it is indeed with the Usurer in this case, as with the Drunkard. If the Drunkard should ask me against which of the ten Commandments he offended; I confess I could not readily give him a direct punctual answer: Not that he sinneth not against any; but because he sinneth against so many of them, that it is hard to say against which most. He sinneth against the sixth Commandment, by distempering his body; he sinneth against the seventh, by enflaming his lust; he sinneth against the eighth, by making waste of the good Creatures of God. Right so is it with our Usurer in this case: He would pose me, that should ask me the Question, which of these three Rules fetcheth in the Usurer and his Calling, Verily I cannot well tell which most; I think every one of the three may: howsoever, among the three I am sure I have him. If Usury be simply unlawful (as most of the learned have concluded) then the first Rule hath him. I 
1.  should be very tender to condemn any thing as simply unlawful, which any even imaginary conjuncture of Circumstances would render lawful; and would choose rather by an over-liberal Charity to 
s 1 Pet. 4. 8.  cover a multitude of sins, (if I may abuse the Apostles phrase to that sense) than by a too superstitious restraint make one. Yet the Texts of Scripture are so express, and the grounds of Reason, brought by learned men, seem so strong against all Usury; that I have much ado to find so much charity in myself, as to absolve any kind of Usury, (properly so called) with what cautions or circumstances soever qualified, from being a sin. But I will suspect mine own and the common judgement herein, and admit for this once (dat● non concesso,) that Usury be in some case lawful, and so our Usurer escape the first Rule; which yet cannot be, till his teeth be knocked out for biting: But you must knock out his brains too, before he escape our second Rule: 
2.  I dare say, the most learned Usurer that liveth (and they say some learned ones are Usurers) will never be able to prove, that Usury if it be at all lawful, is so lawful, as 
t Artem nequitiae delegerunt, unde vitam transigant: & inde se volunt pascere, unde offendant eum, à quo omnes pascuntur. August. in Psal. 129.  to be made a Calling. Here all his Doctors and his Proctors, and his Advocates leave him. For, can it possibly enter into any reasonable man's head to think, that a man should be born for nothing else, but to tell out money, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in some honest and fruitful employment. But what do I speak of the judgement of reasonable men in so plain a matter; wherein I dare appeal to the conscience, even of the Usurer himself; and it had need be a very plain matter, that a man would refer to the conscience of an Usurer. No honest man need be 
u Pervagatissimus ille versus, qui vetat artem pudere proloqui, quam factites. Cic. in Orator.  ashamed of an honest Calling: if then the Usurers Calling be such, what need he care who knoweth, or why should he shame with it? If that be his trade, why doth he not in his Bills and Bonds and Noverints, make it known to all men by those presents that he is an Usurer, rather than write himself Gentleman, or Yeoman, or by some other stile? But say yet our Usurer should escape, at least in the judgement of his own hardened conscience, from both these Rules, as from the sword of jehu and Hazael: there is yet a third Rule, like the sword of Elisha, to strike him stone-dead, and he shall never be able to escape that. Let him show wherein his Calling is profitable to humane society. He keepeth no Hospitality: if he have but a barred chest, and a strong lock to keep his God and his Scriptures (his Mammon and his Parchments in it) he hath houseroom enough. He fleeceth many; but clotheth none. He biteth and devoureth; but eateth all his morsels alone: He giveth not so much as a crumb, no not to his dearest Broker or Scrivener; only, where he biteth, he alloweth them to scratch what they can for themselves. The King, the Church, the poor, are all wronged by him, and so are all that live near him: in every common charge, he slippeth the collar, and leaveth the burden upon those that are less able. It were not possible, Usurers should be so bitterly inveighed against by sober Heathen Writers; so severely censured by the Civil, and Canon Laws; so uniformly condemned by godly Fathers and Councils; so universally 
x Jer. 15. 10.  hated by all men of all sorts, and in all Ages and Countries; as Histories and experience manifest they ever have been and are: if their Practice and calling had been any way profitable, and not indeed every way hurtful and incommodious both to private men and public societies. If any thing can make a calling unlawful; certainly the Usurers Calling cannot be lawful.  
Our first care past, which concerneth the Calling itself; our next care 
32.  in our choice must be, to inquire into Ourselves, what Calling is most fit for us, and we for it. Wherein our Enquiry must rest especially upon three things; our Inclination, our Gifts, and our Education. Concerning which, let this be the first rule: Where these three concur upon one and the same Calling, our consciences may rest assured that that Calling is fit for us: and we ought, so far as it lieth in our power, to resolve to follow that. This Rule, if well observed, is of singular use, for the settling of their consciences, who are scrupulous and doubtful concerning their inward Calling to any office or employment. Divines teach it commonly, and that truly, that every man should have an inward Calling from God, for his particular course of life: and this in the Calling of the Ministry is by so much more requisite, than in most other Callings, by how much the business of it is more weighty than theirs, as of things more immediately belonging unto GOD. Whence it is, that in our Church none are admitted into Holy Orders, until they have personally and expressly made profession before the Bishop, that they find themselves 
y Book of Ordering, etc.  inwardly called and moved thereunto. But because, what that inward Calling is, and how it should be discerned, is a thing not so distinctly declared and understood, generally, as it should be: it often falleth out, that men are distressed in Conscience with doubts and scruples in this case, whilst they desire to be assured of their inward Calling, and know not how. We are to know therefore, that to this inward Calling there is not of necessity required any inward, secret, sensible testimony of God's blessed sanctifying Spirit to a man's soul, (for then an unsanctified man could not be rightly called;) neither yet any strong working of the Spirit of illumination, (for then a mere heathen man could not be rightly called) both which consequents are false. For 
z 1 Sam. 10. 24.  Saul and 
a Joh. 6. 70.  judas were called; the one to the Kingdom, the other to the Apostleship; of whom it is certain the one was not, and it is not likely the other was, endued with the holy Spirit of Sanctification. And many Heathen men have been called to several employments, wherein they have also laboured with much profit to their own and succeeding times; who in all probability never had any other inward motion, than what might arise from some or all of these three things now specified, viz. the Inclination of their nature, their personal Abilities, and the care of Education. If it shall please GOD to afford any of us, any farther gracious assurance than these can give us, by some extraordinary work of his Spirit within us; we are to embrace it with joy and thankfulness, as a special favour: but we are not to suspend our resolutions for the choice of a course, in expectation of that extraordinary assurance; since we may receive comfortable satisfaction to our souls without it, by these ordinary means, now mentioned. For, Who 
1.  need be scrupulous, where all these concur? Thy Parents have from thy childhood destinated thee to some special course, (admit the Ministry; and been at the care and charge to breed thee up in learning, to make thee in some measure fit for it: when thou art grown to some maturity 
2.  of years and discretion, thou findest in thyself a kind of desire to be doing something that way in thy private study by way of trial: and withal 
3.  some measure of knowledge, discretion, and utterance (though perhaps not in such an eminent degree as thou couldst wish, yet) in such a competency, as thou mayst reasonably persuade thyself thou mightest thereby be able (with his blessing) to do some good to God's people, and not be altogether unprofitable in the Ministry. In this so happy concurrence of Propension, Abilities, and Education; make no farther enquiry, doubt not of thine inward calling: Tender thyself to those, that have the power of Admission for thy outward calling; which once obtained, thou art certainly in thine own proper Course. Up and be doing; for the Lord hath called thee, and (no doubt) the Lord will be with thee.  
But say, these three do not concur; as oftentimes they do not. A man 
33.  may be destinated by his friends, and accordingly bred, out of some covetous, or ambitious, or other corrupt respect, to some Calling; wherefrom he may be altogether averse, and whereto altogether unfit; as we see some Parents, that have the donations or Advocations of Church Livings in their hands, must needs have some of their Children (and for the most part they set by the most untoward and misshapen chip of the whole block to make timber for the Pulpit; but some of their children they will have) thrust into the Ministry, though they have neither a head nor a heart for it. Again, a man may have a good sufficiency in him for a Calling, and yet out of a slothful desire of ease and liberty, if it seem painful or austere; or an ambitious desire of eminency and reputation, if it seem base and contemptible; or some other secret corruption, cannot set his mind that way; as Solomon saith, there may be 
b Pro. 17. 11.  A price in the hand of a fool to buy wisdom, and yet the fool have no heart to it. And divers other occurrents there may be, and are, to hinder this happy conjuncture of Nature, Skill, and Education. Now in such Cases, as these, where our Education bendeth us one way, our Inclination swayeth us another way, and it may be our Gifts and Abilities lead us a third; in this distraction, what are we to do? which way to take? what Calling to pitch upon? In point of Conscience, there can no more General Rules be given, to meet with all Cases, and regulate all difficulties, than in point of Law, there can be general resolutions given to set an end to all suits, or provisions made to prevent all inconveniences. Particulars are infinite, and various: but Rules are not, must not, cannot be so. He whose case it is, if he be not able to direct himself, should do well to take advice of his learned Counsel. This we can readily do in matters of Law for the quieting of our Estates: why should we not do it at least as readily in matter of Conscience, for the quieting of our souls? But yet for some light, at least in the generality; what if thou shouldest proceed thus?  
First, have an eye to thy Education: and if it be possible to bring the rest 
34.  that way, do so rather than forsake it. For besides that it would be some grief to thy Parents, (to whom thou shouldest be a comfort) to have cast away so much charge as they have been at, for thy education; and some dishonour to them withal, (whom thou art bound by the law of God and Nature to 
c Exod. 20. 12.  honour,) to have their judgements so much slighted, and their choice so little regarded by their child: the very consideration of so much precious time, as has been spent in fitting thee to that course, which would be almost 
d Haud aequum fa●it, qui quod didicit, id dediscit. Plaut. in Amphitr.  all lost upon thy change, should prevail with thee to try all possible means rather than forego it. It were a thing indeed much to be wished, that Parents, and Friends, and Guardians, and all those other whatsoever, that have the Education of young ones committed unto them all greedy desires to make their children great, all base penurious niggardness in saving their own purses, all fond cherishing of their children in their humours, all doting opinion of their forwardness, and wit and towardliness, all other corrupt partial affections whatsoever, laid aside; would 
e Inque eo vel maxime probavi— Apollonium, qui cum mercede docer●t, tamen non patiebatur eos, quos judicabat non posse oratores evadere, operam apud sese perdere, dimittebatque & ad quamcumque artem putabat esse aptum, ad eam impellere, atque hortari solebat, Cic. 1. de Orat.  out of the observation of their natural propensions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses; as wherein they were likeliest to go on with cheerfulness and profit. This indeed were to be wished: but this is not always done. If it have not been so done to thee; the fault is theirs, that should have done it, and not thine: and thou art not able now to remedy that which is past and gone. But as for thee, and for the future; if thy Parents have not done their part, yet do not thou forget thy duty: if they have done one fault in making a bad choice; do not thou add another, in making a worse change: disparage not their judgements by misliking, neither gainsay their Wills by forsaking their choice, upon every small incongruity with thine own judgement or Will. If thine Inclination draw thee another way; labour throughly to subdue thy nature therein: Suspect thine own corruption: Think this backwardness proceedeth not from true judgement in thee, but issueth rather from the root of some carnal affection: Consider, thy years are green, 
f juvenile vi●ium est, regere non posse impetum. Senec. in Troad.  affections strong, judgement unsettled: Hope that this backwardness will grow off, as years and stayedness grow on: Pray and endeavour that thou mayst daily more and more wean thy affections from thine own bent, and take liking to that course, whereunto thou hast been so long in framing. Thus possibly thou mayst in time make that cheerful and delightful unto thee, which now is grievous and irksome. And as for thy insufficiency, if that dishearten thee (which is indeed a main rub,) do thus. Impute thy former nonproficiency to thine own sloth and negligence: Think, if after so long time spent in this course, thou hast attained to no greater perfection in it; how long it would be ere thou shouldst come to a tolerable mediocrity in another: Resolve, not to lose all that precious time forepast by beginning the world anew; but rather save as much of it, as is redeemable, by adding to thy diligence: Suspect that it cometh from thy pride, that thou canst not content thyself with a Calling, wherein thou mayst not be excellent; and imagine, that God, of purpose to humble thee, might divert thy education to another, for which thou art less apt: Observe, what 
g Nihil est quod non expugnet pertinax opera, & intenta ac diligens cura. Senec.— Labour omnia vincit Improbus. Virgil. 1. Georg. Praelitius est contra rerum naturam, & quidem victor abiit, malignitatem ejus perri●acissim●●ob●re superan●o. de Domest. Val Max. 8▪ 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heli●dor. l. 3. Ae●●●●. Hist.  strange things past belief, and such as have seemed insuperable, have been conquered and subdued by the obstinacy and improbity of unwearied labour, and of assiduity: Doubt not, but by God's blessing upon thy faithful industry, to attain in time, if not to (such perfection as thou desirest, and mightest perhaps have attained in some other course, if thou hadst been bred up to it; yet) to such a competent sufficiency, as may render thy endeavours acceptable to God, comfortable to thyself, and serviceable to community. If by these and the like considerations, and the use of other good means, thou canst bring thy affections to some indifferent liking of, and thy abilities to some indifferent mediocrity for, that course which Education hath opened unto thee, thou hast no more to do There's thy Course, that's thy Calling, that's the work whereunto God hath appointed thee.  
But if after long striving, and pains, and trial, thou canst neither bring 
35.  thy mind to it, nor do any good upon it, having faithfully desired and endeavoured it, so that thou must needs leave the course of thy Education, or (which is another case) if thy Education have left thee free, (as many Parents, God knoweth, are but too careless that way;) then Secondly, thou art in the next place to consider of thy Gifts and Abilities; and to take direction from them, rather than from thine inclination. And this Rule I take to be very sound: not only from the Apostles intimation, vers. 17. (
h Vers. 17. hic.  As God hath distributed to every man, as the Lord hath called every one) where he seemeth to make the Choice of men's Callings, to depend much upon the distribution of God's Gifts: but withal, for two good Reasons. One is, because our Gifts and Abilities, whether of body or mind, being in the brain or hand, are at a better certainty, than our Propensions and Inclinations are, which are seated in the Heart. The heart is 
i Jer. 17. 9  deceitful above all things: and there are so many rotten corruptions in it, that it is a very hard thing for a man to discern his own Inclinations and Propensions, whether they spring from a sound, or from a corrupt root. Whereas in the discerning of our Gifts and Abilities; we are less subject to gross Errors and mistake: I mean for the truth and reality of them; howsoever we are apt to over-value them for the 
k Fereplus nobis videmur posse quam possumus. Senec. de tranquil. c. 4.  measure and degree. Now it is meet in the choice of our Callings, we should follow the surer guide: and therefore rather be led by our 
l Metiri se quemque suo modulo ac pede verum est. Horat. 1. Ep. 7.  Gifts, than by our Inclinations. The other Reason is; because our Inclinations cannot so well produce Abilities, as these can draw on them. We say indeed, there is nothing hard to a willing mind: and in some sense, it is true. Not as if a willing mind could make us do more than we are able. A man can do no more, than he can do, be he never so willing: but decause a willing mind will make us exerere vires, stir up ourselves to do as much as we are able, which we use not to do in those things we go unwillingly about. Willingness then may quicken the strength we have: but it doth not put any new strength into us. But Abilities can produce Inclinations de novo; and make them where they find them not. As we see, every other natural thing is inclinable to the exercise of those natural faculties, that are in it: so certainly would every man have strongest inclination to those things, whereto he hath strongest abilities, if wicked and untoward affections did not often corrupt our inclinations, and hinder them from moving their own proper and natural way. It is best then to begin the choice of our Callings from our Abilities, which will fetch on inclinations; and not from our Inclinations, which without Abilities will not serve the turn.  
Concerning which gifts or abilities; what they are, and how to make 
36.  true judgement of them, and how to frame the choice of our Callings from them: to speak punctually and fully would require a large discourse, I can but touch at some few points therein, such as are of daily use; and proceed. First, by gifts and abilities we are to understand not only those 
1.  of the Mind; Judgement, Wit, Invention, Memory, Fancy, Eloquence, etc. and those of the Body; Health, Strength, Beauty, Activity, etc. but also those which are without; Birth, Wealth, Honour, Authority, Reputation, Kindred Alliance, etc. generally any thing, that may be of use or advantage unto us for any employment. Secondly, as our abilities on 
2.  the one side, so on the other side, all our wants and defects, which might disable us more or less for any employment, are to be duly weighed and considered of, and the one laid against the other; that we may know how to make, as near as we can, a just estimate of our strength and sufficiency. Thirdly, it is a safer way to undervalue, than to overprize ourselves, lest 
3.  ignorantly confident, we affect a Calling above our strength; which were to fly with waxen wings, and to owe the world a laughter. Be we sure of this: If God have not gifted us for it, he hath not called us to it. Fourthly, in the judging of our Abilities, we should have a regard to 
4.  the outward circumstances of times and places, and the rest. Those gifts, which would have made a sufficient Priest, in the beginning of the Reformation, in that dearth of learning and penury of the Gospel, now the times are full of knowledge and learning, would be all little enough for a Parish-Clerk. Fifthly, something, would be yielded to the judgements of 
5.  other men concerning our Abilities. It is either secret pride, or base faintness of heart, or dull sloth, or some other thing, and not true modesty in us: if being excellently gifted for some weighty employment in every other man's judgement, we yet withdraw ourselves from it, with pretensions of unsufficiency. Sixthly and lastly; let us resolve on that course, caeteris 
6.  paribus; not only for which we are competently fit, but for which we are absolutely fittest. A good Actor it may be could very sufficiently act any part in the play; represent the Majesty of a King, or the humour of a Swaggerer, or the pranks of a Bedlam, or any thing: but yet if he be notedly excellent at some part rather than another, he would not willingly be put from that to act another. Ergo Histrio hoc videbit in scenâ, quod non videbit sapiens in vitâ? Shame we to let these men be wiser in their generations, than we in ours. And thus much for Abilities.  
There is yet a doubt remaineth concerning a man's Inclination. In case 
37.  we have examined our gifts, and find them in a good measure of competency for such or such a course; and yet remain still averse from it, and cannot by any possible means work over our affections to any tolerable liking of it: in such a case what is to be done, or how shall we judge what Calling is fittest for us to take? whether that whereto our Abilities lead us, or that whereto our Inclinations draw us. As I conceive it, in such a case, we are to hold this order. First, if our Inclinations cannot be won over to that course, for which our abilities lie fittest; we are to take a second surview of our Abilities, to see if they be confidently fit for that whereto our inclination swayeth us: and if upon due and partial examination we find they are, we may then 
m Recte facit, animo quando obsequitur suo. Quod omnes homines facere oportet, dum ●d modo fiat bono. Plaut. in Amphitr.  follow the sway of our inclinations. The reason is this. A man's inclination cannot be forced. If it can be fairly won over, well and good: but violence it cannot endure at any hand. And therefore if we cannot make it yield to us in reason, there is no remedy, we must in wisdom yield to it, (provided ever it be honest:) or else all is lost. What ever our sufficiencies be; things will not fadge that are undertaken 
n Male respondent coacta ingenia; reductante naturâ, irritus labor est. Senec, de tranquil. ●. 9  without an heart: there is no good to be done against the hair.  
But then, secondly, if upon search we find ourselves altogether unsufficient 
38.  and unfit for that Calling, whereunto our Inclination is strongly and violently carried, we are to oppose that Inclination with a greater violence, and to set upon some other Calling, for which we are in some medioerity gifted, speedily and resolvedly, and leave the success to Almighty God. The Reason this: It being certain that God never calleth any man but to that, for which he hath in some competent measure enabled him: we are to hold that for a pernicious and unnatural Inclination at the least, if not rather for a wicked and Diabolical Suggestion, which so stiffly exciteth us to a Function, whereto we may be assured God never called us.  
But yet, thirdly, (and I would commend it unto you as a principal good 
39  Rule, and the fairest outlet of all other from amid these difficulties,) we should do well to deal with▪ these mutinous and distracting Thoughts within us, as wise Statists do when they have to deal with men divided in Opinions, and Factions, and Ends. How is that? They use to bethink themselves of a middle course, to reduce all the several Opinions to a kind of Temper, so as no side be satisfied fully in the proposals they have tendered, and yet every side in part; as we commonly hold those to be the 
o Apud arbitrum neque nihil, neque tantum quantum postulavimus consequemur. Quis unquam ab arbitris quantum petit, tantum abstulit? Cic. pro Rosc. Com.  justest Arbitrators, and to make the best, and the fairest end of differences between the parties for whom they arbitrate, that by pleasing neither, please both. So here, if our Educations, Abilities, and Inclinations look several ways, and the Inclination be peremptory and stiff, and will not condescend to either of the other two, it will be a point of good wisdom in us, if we can bethink ourselves of some such meet temper, as may in part give satisfaction to our Inclinations▪ and yet not leave our Gifts and Educations wholly unsatisfied. And that is easily done by proposing the full latitude of our Educations and Abilities, as the utmost bounds of our choice, and then leaving it to our Inclinations to determine our particular choice within those bounds. For no man's Education or Gifts run so Mathematically, and by the Line, to that point whereto they direct him, but that there is a kind of latitude in them; and that for the most part (by reason of the great variety and 
p Nulla ars non alterius artis, aut mater, aut propinqua est. Tert. de Idol. cap. 8.  affinity of Offices and Employments) very large and spacious. One Instance shall serve both to exemplify and illustrate this Rule. A man designed by his Parents to the Ministry, and for that end brought up in the University, studieth there Philosophy, History, and the Arts, and the Tongues, and furnisheth himself with general knowledge, which may enable him, as for the Work of the Ministry, so for the exercise of any other Profession, that hath to do with Learning; so as not only the Calling of the Ministry, but that of the Lawyer too, and of the Physician, and of the Tutor and Schoolmaster, and sundry other besides these, do come within the latitude of his Education and Abilities. Certainly if his Mind would stand thereunto, no Course would be so proper for such a man, as that which he was intended for of the Ministry. But he proveth obstinately averse from it, and cannot be drawn by any Persuasion of Friends, or Reason to embrace it. It is not meet to force his Inclination quite against the bent of it; and yet it is pity his Abilities and Education should be cast away. This middle course therefore is to be held, even to leave it free for him, to make his choice of Law, or Physic, or Teaching, or any other Profession that belongeth to a Scholar, and cometh within his Latitude, which of them soever he shall find himself to have the strongest Inclination and Propension unto. And the like course we are to hold in other cases of like nature; by which means, our Inclinations, which cannot be driven to the Centre, may yet be drawn within the Circumference of our Educations and Abilities. He that observeth these Rules I have hitherto delivered, with due respect to his Education, Abilities, and Inclination, and dealeth therein faithfully and unpartially, and in the fear of God, may rest secure in his Conscience of his Inward Calling.  
But there must be an Outward Calling too; else yet, all is not right. 
40.  The general Rule, [
q 1 Cor. 14. o.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Letoy allthings be done honestly, and in order, enforceth it. There are some Callings which conscionably discharged, require great pains and care; but yet the Profits will come in, whether the Duties be conscionably performed, or no. Our Calling of the Ministry is such, and such are all those Offices, as have annexed unto them a certain standing Revenue, or annual Fee. Now into such Callings as these, every unworthy fellow that wanteth maintenance, and loveth ease, would be intruding (as we of the Clergy find it but too true,) and there would be no order kept herein, if there were not left in some others a power to keep back unsufficient men. There are again divers callings necessary for the public, which yet bring in either no profits at all, (if not rather a charge) or at least profits unproportionable to the pains and dangers men must undergo in them, such as are the Callings of justice of Peace, the High-Sheriff of a County, a Constable, Churchwarden, Soldier, etc. Now from these Callings, men of sufficiency, to avoid trouble and charge, would withdraw themselves; and so the King and Country should be served either not at all, or by unworthy ones. Here likewise would be no order, if there were not left in some others a power to impose those Offices upon sufficient men. It may be, those in whom either Power resideth, may sometimes, yea often abuse it, (for they are but men) keeping back sufficient men, and admitting unsufficient, into callings of the former; sparing sufficient men, and imposing upon unsufficient, offices of the latter kind. This is not well: but yet what wise man knoweth not, that there could not be avoided a necessity of general inconveniencies, if there should not be left a possibility of particular mischiefs? And therefore it is needful there should be this power of admitting and refusing, of sparing and imposing, in Church and Commonwealth, though it may happen to be thus mischievously abused, rather than for want of this power, a multitude of unsufferable inconveniencies (as needs there must) should ensue. And from this power must every man have his warrant for his outward Calling to any Office or Employment in Church or Commonwealth.  
Now then to frame a case to either of these two sorts of Callings. A man 
41.  desireth a lawful Calling, suppose the Ministry; not only his Inclination bendeth him, but his Education also leadeth him, and his Gifts encourage him that way: hitherto all things concur to seal unto his Conscience GOD's calling him to this Function. But for so much as he hath not (as it is not fit any man should have) power to give himself either 
r See Heb. 5.  Orders to be a Priest, or Institution into a Pastoral Charge; he must, for his admission into that holy Function, depend upon those to whom the power of admitting or refusing in either kind is committed. He may tender himself and his Gifts, to examination, and modestly crave admission; which once obtained, he hath no more to do; his Calling is warranted, and his choice at an end. But if that be peremptorily denied him (whether reasonably or no, it now mattereth not,) he is to rest himself content a while, to employ himself at his Study, or in some other good course for the time, and to wait God's leisure and a farther opportunity. And if after some reasonable expectation, upon further tender with modest importunity he cannot yet hope to prevail; he must begin to resolve of another Course, submit himself to Authority and Order, acknowledge God's Providence in it, possess his soul in patience, and think, that for some secret corruption in himself or for some other just cause, God is pleased that he should not, or not yet enter into that Calling.  
On the other side, a Gentleman liveth in his Country in good credit and 
42.  account, known to be a sufficient man both for Estate and Understanding, thought every way fit to do the King and his Country service in the Commission of the Peace; yet himself, either out of a desire to live at ease, and avoid trouble, or because he thinketh he hath as much business of his own as he can well turn him to, without charging himself with the cares of the public; or possibly out of a privy conscientiousness to himself of some defect, (as, it may be, an Irresolution in judgement, or in 
s See Syrac. 7. 6.  Courage, or too great a propension to foolish pity,) or for some other reason which appeareth to him just, thinketh not that a fit Calling for him, and rather desireth to be spared. But for so much as it is not fit a man should be altogether his own Judge (especially in things that concern the Public) he must herein depend upon those to whom the power of sparing or imposing in this kind is committed. He may excuse himself by his other many occasions, allege his own wants and insufficiences, and what he can else for himself, and modestly crave to be spared. But if he cannot by fair and honest suit get off, he must submit himself to Authority and Order, yield somewhat to the judgement of others, think that God hath his secret work in it, and rest upon the warrant of his outward Calling.  
The outward Calling then, is not a thing of a small moment, or to be 
43.  lightly regarded. Sometimes (as in the case last proposed) it may have the chief and the casting voice; but where it hath least, it hath always a Negative in every regular choice of any Calling or Course of life. And it is this outward Calling, which (I say not principally but) even alone must rule every ordinary Christian in the judging of other men's Callings. We cannot see their hearts, we know not how God might move them, we are not able to judge of their inward Callings. If we see them too neglectful of the duties of their Calling; if we find their Gifts hold very short and unequal proportion with the weight of their Calling, or the like, we have but little comfortable assurance to make us confident that all is right within. But yet (unless it be such as are in place of Authority and Office, to examine men's sufficiences, and accordingly to allow or disallow them) what hath any of us to do to judge the heart, or the Conscience, or the inward Calling of our Brother? So long as he hath the warrant of an orderly outward Calling, we must take him for such as he goeth for, and leave the trial of his heart to God, and to his own heart. And of this second general point, the choice of a Calling, thus far.  
Remaineth now the third and last point proposed; The Use of a Man's 
44.  calling. Let him 
t Ver. 17. hic.  walk in it, vers. 17. Let him 
u Ver. 20.  abide in it, ver. 20. Let him abide therein with God, here in my Text. At this I aimed most in my choice of this Text; and yet of this I must say least. Preachers ofttimes do with their proposals, as Parents sometimes do with their Children: though they love the later as well, yet the first go away with the largest portions. But I do not well to trifle out that little sand I have left, in Apologies, let us rather on to the matter, and see what Duties our Apostle here requireth of us, under these Phrases of abiding in our Callings, and abiding therein with God.  
It may seem he would have us stick to a Course; and when we are in a 
45.  Calling, not to forsake it, nor change it, no not for a better, no not upon any terms. Perhaps some have taken it so; but certainly the Apostle never meant it so. For taking the word [Calling] in that extent wherein he treateth of it in this Chapter; if that were his meaning he should consequently teach, that no single man might marry, nor any Servant become free, which are apparently contrary, both unto common Reason, and unto the very purpose of the Chapter. But taking the word as we have hitherto specially intended it, and spoken of it, for some settled Station and Course of Life, whereby a man is to maintain himself, or wherein to do profitable service to human Society, or both; is it yet lawful for a man to change it, or is he bound to abide in it perpetually without any possibility or liberty to alter his course upon any terms? I answer: it is lawful to change it, so it be done with due caution. It is lawful first, in subordinate Callings. 
1.  For where a man cannot warrantably climb unto an higher, but by the steps of an inferior Calling, there must needs be supposed a lawfulness of relinquishing the inferior. How should we do for Generals for the Wars, if Colonels, and Lieutenants, and Captains, and common Soldiers might not relinquish their charges? and how for Bishops in the Church, if beneficed-men and College-Governours were clenched and riveted to their Cures, like a Nail in a sure place, not to be removed? Nay, we should have no Priests in the Church of England (since a Priest must be a Deacon first) if a Deacon might not leave his Station, and become a Priest. But St. Paul saith, 
u 1 Tim. 3. 13.  They that have used the Office of a Deacon well, purchase to themselves a good degree; and so in lower Callings it is, that men should give proof of their worthiness for higher. It is lawful, secondly, yea necessary, when 
2.  the very Calling itself, though in itself good and useful, doth yet by some accident become unlawful or unuseful. As when some Manufacture is prohibited by the State, or when some more exact device of later Invention hath made the old unprofitable. It is lawful, thirdly, when a man by 
3.  some accident becometh unable for the duties of his Calling; as by Age, Blindness, maim, decay of Estate, and sundry other impediments which daily occur. It is lawful, fourthly, where there is a want of sufficient men, or 
4.  not a sufficient number of them in some Callings, for the necessities of the State and Country, in such cases Authority may interpose, and cull out men from other Callings, such as are fit, and may be spared, to serve in those. Not to branch out too many particulars, it is lawful generally, where either 
5.  absolute Necessity enforceth it, or lawful Authority enjoineth it, or a concurrence of weighty Circumstances faithfully, and soberly, and discreetly laid together, seemeth to require it.  
But than it must be done with due Cautions. As first, not out of a Desultory 
46.  lightness. Some men are ever 
x Nullam mentem animi habeo; ubi sum, ibi non sum, ubi non sum, ibi est animus. Plaut. in Cistel.  restless, as if they had Windmills in 
1.  their heads, every new crotchet putteth them into a new Course. But these rowling-stones carry their curse with them, they seldom gather moss; and who prove many Conclusions, it is a wonder, if their last Conclusion prove not Beggary: If thou art well, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud. Stob. Serm.  keep thyself well, lest thinking to meet with better, thou find worse. Nor, secondly, out of the greediness of a covetous or ambitious lust. Profit and Credit are things respectively amongst 
2.  other things to be considered both in the choice and change, but not principally, and above all other things; certainly not wholly, and without, or against all other things. Thirdly, nor out of sullenness, or a discontentedness at thy present Condition. Content groweth from the mind, not from the condition; and therefore change of the Calling, the mind unchanged, 
3.  will either not afford content, or not long. Thy new broom that now sweepeth clean all discontents from thee, will soon grow stubbed, and seave as much filth behind to annoy thee as the old one thou flungest away. Either learn with St. Paul, in whatsoever state 
z Phil. 4. 11.  thou art to be therewithal content; or never hope to find content in whatsoever state thou shalt be. Much less, fourthly, out of an evil eye against thy neighbour that liveth by 
4.  thee. There is not a base sin than envy, nor a fouler mark of envy, than to forsake thine own trading, to justle thy neighbour out of his. Nor, fifthly, 
5.  out of degenerous false-heartedness. That man would soon dare to be evil, that dare not long to be good. And he that flincheth from his Calling, at the first frown, who can say he will not flinch from his conscience at the next? In an upright course, fear not the face of man, neither 
a Eccl. 10. 4.  leave thy place, though the spirit of a Ruler rise up against thee. Patience will conjure down again that spirit in time, only, if thou keep thyself within thy circle. But, sixthly, be sure thou change not, if thy Calling be of that nature, that it 
6.  may not be changed. Some degrees of Magistracy seem to be of that nature, and therefore some have noted it rather as an act of Impotency in Charles the fifth, than a fruit either of Humility, or Wisdom, or Devotion, that he resigned his Crown, to betake himself to a Cloister. But our Calling of the Ministry is certainly such: There may be a change of the station, or degree in the Ministry, upon good cause and with due circumstances, but yet still so as that the main Calling itself remain unchanged. This Calling hath in it something that is sacred, and singular, and different from other Callings. As therefore things once dedicated and hallowed to religious services, were no more to return to common uses; (for that were to profane them ipso facto, and to make them unclean;) so persons once set apart for the holy work of the Ministry, (
b Acts 13. 2. whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1. 1●.  separate me Paul and Barnabas) and invested into their calling with solemn collation of 
c Joh. 20. 22.  the holy Ghost in a special manner; if any more they return to be of that lump from which they are separated; they do, as it were, puff the blessed breath of Christ back into his own face, and renounce their part in the Holy Ghost. Bethink thyself well therefore beforehand, and consider what thou art in doing, when thou beginnest to reach forth thine hand towards this spiritual Blow; know, when it is once there, it may not be pulled back again, no not for a Dictatorship. That man can be no less than disorderly at the least, that forsaketh his orders. You see I do but point at things as I go, which would require further enlarging, because I desire to have done.  
This then, that we should persevere in our Callings until death, and not 
47.  leave or change them upon any consideration whatsoever, is not the thing our Apostle meaneth by abiding in our Callings. The word importeth divers other Christian Duties, concerning the use of our Callings: I will but touch at them, and conclude. The first is contentedness; that we neither repine at the meanness of our own, nor envy at the eminence of another's Calling. 
d Ver. 21. hic.  Art thou called, being a servant? care not for it, saith this Apostle, but a little before my Text. All men cannot have rich, or easy, or honourable Callings: the necessity of the whole requireth that some should drudge in base and meaner offices. 
e 1 Cor. 12. 17.  If all the body were eye, where were the hearing? And if there were none to grind at the Mill, there would soon be none to sit upon the Throne. Solomon's Temple had not been reared to this hour, if there had not been 
f 3 King. 5. 15.  burden-bearers and labourers, as well as curious workers in stone, and brass, and gold. There should be no shame in that, whereof there can be no want; nay 
g 1 Cor. 12. 22.  much more those members of the body, which seem to be more feeble, are necessary. Grudge not then at thine own lot, for not the meanest Calling, but hath a promise of God's blessing; neither envy another's lot; for not the greatest Calling, but is attended with worldly vexations. Wheresoever thy calling is, therein abide; be content with it.  
The second is Faithfulness, and Industry, and Diligence▪ What is here 
48.  called, abiding in it, is at v. 17. called 
h Ver. 17. hic.  walking in it; and in Rom. 12. waiting on it, 
i Rom. 12. 7.  Let him that hath an office, wait on his office.) 
k 1 Cor. 4. 2.  It is required in stewards that a man be found faithful: and every man in his Calling, is 
l 1 Pet. 4. 10.  a Steward. He that professeth a Calling, and doth nothing in it, doth no more abide in it, than he that leaveth it, or he that never had it. Spartam quam nactus es, orna; whatsoever Calling thou hast undertaken, therein abide; be painful in it.  
The third is Sobriety, that we keep ourselves within the proper bounds 
49.  and limits of our Callings. For how doth he abide in his Calling, that is ever and anon flying out of it, and starting beyond it? like an extravagant soldier, that is always breaking rank. 
m 2 Sam. 6. 6.  Uzza had better have ventured the falling, than the fingering of the Ark, though it tottered. It is never well, when the 
n Ne suitor ultra crepidam. vid. Plin. 35. Nat. Hist. 10.  Cobbler looketh above the Ankle, nor when Laymen teach us what, and how we should teach them. The Pope should have done well, to have thrown away his keys, (as they say one of them once did) before he had taken the sword into his hands; and Midwives well, to 
o Matth. 28. 29.  go teach all Nations, before they baptise them in the Name of the Father, and of the Son, and of the Holy Ghost. Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crowns, and Women of Sacraments. As for thee, whatsoever thy Calling be, therein abide, keep within the bounds of it.  
But yet abide with God. The clause was not added for nothing; it teacheth 
50.  thee also some duties. First, so to demean thyself in thy particular calling, as that thou do nothing but what may stand with thy general calling. Magistrate, or Minister, or Lawyer, or Merchant, or Artificer, or whatsoever other thou art, remember thou art withal a Christian. Pretend not the 
p jam illa objici solita vox, Non habeo aliud quo vivam. Tertul. de Idol. cap. 5. v. ibid. cap. 12. pulchre.  necessities of thy particular Calling to any breach of the least of those Laws of God, which must rule thy general Calling. God is the author of both Callings, of thy general Calling, and of thy particular Calling too. Do not think he hath called thee to service in the one, and to liberty in the other, to justice in the one, and to Cozenage in the other; to Simplicity in the one, and to Dissimulation in the other; to Holiness in the one, and to Profaneness in the other; in a word, to an entire and universal Obedience in the one, and to any kind or degree of Disobedience in the other.  
It teacheth thee, secondly, not to ingulf thyself so wholly into the business 
51.  of thy particular Calling, as to abridge thyself of convenient opportunities so the exercise of those religious duties, which thou art bound to perform by virtue of thy general calling, as Prayer, Confession, Thanksgiving, Meditation, etc. God alloweth thee to serve thyself, but he commandeth thee to serve him too. Be not thou so all for thyself, as to forget him; but as thou art ready to embrace that liberty which he hath given thee to serve thyself, so make a conscience to perform those duties which he hath required of thee for his service. Work and spare not, but yet pray too, or else work not. Prayer is the means to procure a blessing upon thy labours from his hands, who never faileth to serve them that never fail to serve him. Did ever any man 
q Job 1. 9  serve God for nought? A man cannot have so comfortable assurance, that he shall prosper in the affairs he taketh in hand, by any other means, as by making God the Alpha and Omega of his endeavours, by beginning them in his name, & directing them to his Glory. Neither is this a point of duty only, in regard of God's command, or a point of wisdom only, to make our labours successful; but it is a point of justice too, as due by way of Restitution. We make bold with his day, and dispense with some of that time which he hath sanctified unto his service, for our own necessities; it is equal we should allow him at least as much of ours, as we borrow of his, though it be for our necessities, or lawful Comforts. But if we rob him of some of his time (as too often we do) employing it in our own businesses, without the warrant of a just necessity, we are to know that it is theft, yea, theft in the highest degree, sacrilege; and that therefore we are bound, at least, as far as petty Thiefs were in the Law, to a 
r Exod. 22▪ 1. 2 Sam. 12. 6.  fourfold restitution. Abide in thy Calling, by doing thine own part, and labouring faithfully; but yet so, as God's part be not forgotten in serving him daily.  
It teacheth thee, thirdly, to watch over the special sins of thy particular 
52.  Calling. Sins, I mean not that cleave necessarily to the Calling, for then the very Calling itself should be unlawful; but sins, unto the temptations whereof the condition of thy Calling layeth thee open, more than it doth unto other sins, or more than some other Callings would do unto the same sins; and wherewith, whilst thou art stirring about the businesses of thy Calling, thou mayest be soon overtaken, if thou dost not heedfully watch over thyself and them. The Magistrates sins, Partiality and Injustice; the Ministers sins, Sloth and Flattery; the Lawyer's sins, Maintenance and Collusion; the Merchant's sins, Lying and Deceitfulness; the Courtier's sins, Ambition and Dissimulation; the great Man's sins, Pride and Oppression; the Gentleman's sins, Riot and Prodigality; the Officers sins, Bribery and Extortion; the Countryman's sins, Envy and Discontentedness; the Servants sins, Tale-bearing and Purloining. In every State and Condition of life, there is a kind of opportunity to some special sin, wherein, if our watchfulness be not the greater, mainly to oppose it, and keep it out, we cannot abide therein with God.  
All that I have done all this while in my passage over this Scripture, is but this. I have proved the necessity of having a Calling; laid down Directions for the choice and trial of our Callings; and showed, what is required of us in the use of our Callings for the abiding therein with God. And having thus dispatched my Message, it is now time I should spare both your ears, and my own sides. God grant that every one of us may remember so much of what hath been taught, as is needful for each of us, and faithfully apply it unto our own Souls and Consciences, and make a profitable and seasonable use of it in the whole course of our lives, even for Jesus Christ his sake, his blessed Son, and our alone Saviour. To whom, etc.   

AD POPULUM.  
The Fifth Sermon.  
At St. Paul's Cross London, Nou. 21. 1624.  1 Tim. IV. 4. For every Creature of God is good: and nothing to be refused, if it be received with Thanksgiving. 
OF that great and Universal Apostasy, which should be in the 
1.  Church through the tyranny and fraud of Antichrist; there are elsewhere in the Scriptures more full, scarce any where more plain Predictions, than in this, passage of St. Paul, whereof my Text is a part. The Quality of the Doctrines foretold Vers. 1. contrary to the Faith, Erroneous, Devilish; [
a Verse 1.  Now the Spirit speaketh expressly, that in the latter times some shall depart from the Faith, giving heed to seducing Spirits, and doctrines of Devils.] The Quality of the Doctors, foretold, verse 2. Liars, Hypocritical, Unconscionable; [
b Vers. 2.  Speaking lies in Hypocrisy, having their consciences seared with a hot Iron.] But lest these generalities should seem not sufficiently distinctive; each side charging other (as commonly it happeneth where differences are about Religion) with Apostasy and Error, and Falsehood, and Hypocrisy: the Apostle thought it needful to point out those Antichristian Doctors more distinctly, by specifying some particulars of their devilish Doctrines. For which purpose he giveth instance in 
c Vers. 3.  two of their Doctrines, whereof he maketh choice, not as being simply the worst of all the rest, (though bad enough) but as being more easily discernible than most of the rest; viz. a Prohibition of Marriage, and an injunction of Abstinence from certain meats. Which particulars, being so agreeable to the present Tenets of the Romish Synagogue, do give even of themselves alone, a strong suspicion, that there is the seat of Antichrist. But joined unto the other Prophecies of 
d 2 Thes. 2. 3. etc.  St. Paul, and 
e Apoc. 13. 11, etc.  St. john, in other places, make it so unquestionable; that they who will needs be so unreasonably charitable, as to think the Pope is not Antichrist, may at the least wonder, (as 
f Moulins accomplishment in the Preface.  one saith well) by what strange chance it fell out, that these Apostles should draw the picture of Antichrist in every point and limb, so just like the Pope, and yet never think of him.  
The words of the Text, are the ground of a Confutation; indeed properly 
2.  and directly of the later of these two Errors only, concerning Abstinence from certain meats: but yet so, as it strongly overthroweth the other too, concerning Marriage; and in truth generally, all other superstitious Precepts or Prohibitions of like Nature. Marriage being the holy Ordinance of God, as Meats are the good Creatures of God: and neither Marriage, nor Meats, nor any other Creature or Ordinance, being to be refused as upon tye of Conscience; provided ever, they be received with such thankfulness, and such other requisite conditions, as become Christian men. For every Creature of God is good; and nothing to be refused, if it be received with thanksgiving.  
Which words give us occasion to consider of Three points, which according 
3.  to the number and order of the several clauses in this Verse are these. First, the 
1.  Quality of God's Creatures, as they come from him, and are given to us: [Every Creature of God is good.] Secondly, the Use of God's Creatures, consisting 
2.  in their lawfulness unto us, and our liberty unto them: [And nothing to be refused.] Thirdly, a Condition necessary on our parts, lest the Creatures otherwise 
3.  good and lawful, should become unto us evil and hurtful; and that is Thankfulness: [If it be received with Thanksgiving.] The two first set out the bounty of God towards us; who hath made a world of Creatures, and all good, and hath not envied us the use of any of them: and the third, containeth our duty unto God in regard thereof; viz. to return unto him, for the free use of all his good Creatures, the tribute of our Thanks. Of these three points it is my purpose, by God's grace, and with your patience, to speak in such manner, as shall be most for our edification; in such measure as the usual hours will allow; and in such Order as the Text giveth them: and first of the first, from the first clause thereof; Every Creature of God is good.  
By Creature understand, not only such as are appointed for nourishment: but 
4.  even all kind of created Being's; the 
a ●n. 1. 1.  Heaven and the Earth, and 
b ●●od. 20. 11.  all things therein contained 
c ●l. 1. 16.  visible and invisible, with all their several Properties and Accidents. Of all and each of these the Apostles assertion is true; Every Creature of God is good. He concludeth all kinds of meats to be good; because they are the Creatures of God: which argument were not good, if every Creature were not good. And by goodness understand, not only that goodness ad intra, whereby every thing is simply and metaphysically good, in regard of the nature, perfection, and being thereof: but that goodness, ad extra, too, whereby every thing is in the kind, and in some measure endowed with an ability to do some good without and beyond itself. You may call them an 
d Scalig. ●. 307. sect.  absolute, and a Relative goodness. And every creature hath both of these. There being in the meanest and basest of God's Creatures, not only an Absolute Goodness, whereby it is perfect in its proper kind, Quà Ens, as it hath a being and existence; but also a Relative Goodness too; and that twofold. One, respecting God the Creator: whose glory, more or less, it serveth to show forth, Quà Creatura, as it is the Work of his hands. Another, respecting its 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●. in Prot. ● Menon.  Fellow-Creatures: to some of whom it is some way or other serviceable, Quà pars Mundi, as it is a part of the whole; but especially, serviceable unto Man, for whose service (next under the glory of God) the whole was Created. The sum is, Every Creature which God hath made is good. Good, absolutely and in itself, as a Thing: Good, in that it setteth forth the glory of him that made it, as a Creature: Good, as a part of the World, for the service it doth to man, and other Creatures.  
Hereof we need neither further, nor other testimony, than Gods own approbation 
5.  registered in the story of the Creation, Gen. 1. Where we may see God's allowance stamped, both upon the several Creatures of each several day, that they were 
f n. 1. 4, 12, 21, 25.  good: and also upon the whole frame of the Creatures, when the work was finished; that behold they were 
g Ibid. v. 21.  Exceeding good. Et nusquam in toto corpore menda fuit. In this goodly Systeme and fabric of Nature that which is beyond all, is, the Harmony and conjuncture of the parts, exceeding in goodness, beauty and perfection: yet so, as no one part is superfluous or unprofitable; or, if considered singly and by itself, destitute of its proper goodness and usefulness. As in the Natural Body of a man; not the least member, or string, or sinew, but hath his proper office and comeliness in the body: and as in the Artificial Body of a Clock or other Engine of motion, not the least wheel, or pin, or notch, but hath his proper work and use in the Engine. God hath given to every thing he hath made, that 
h Wisd. 11. 20.  number, weight and measure of perfection and goodness, which he saw fittest for it unto those ends for which he made it. Every Creature of God is good.  
A truth so evident; that even those among the Heathen Philosophers, who 
6.  either denied or doubted of the World's Creation, did yet, by making 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1. Ethic. 6.  Ens and Bonum, terms convertible, acknowledge the goodness of every Creature. It were a shame then for us, who 
k Heb. 11. 3.  Through faith understand that the worlds were framed by the word of God; if our assent unto this truth should not be by so much firmer than theirs, by how much our evidence for it is stronger than theirs. They perceived the thing; we the ground also: they saw it was so; we, why it is so. Even because it is the work of God; A God full of goodness; a God who is nothing but goodness; a God 
l Pars naturae eorum est esse bònos. (De Diis.) Senec.  essentially and infinitely good, yea, very Goodness itself. As is the Workman, such is his 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plate in Timaeo.  workmanship.  
Not for degree, (that is here impossible;) but for the truth of the Quality: nor alike good with him, but like to him in being good. In every Creature there are certain tracts and footsteps, as of God's Essence, whereby it hath its Being: so of his Goodness too, whereby it also is good. The 
m See Aug. passim in scriptis contr. Manichaeos'.  Manichees saw the strength of this Inference: Who, though they were so injurious unto the Creatures, as to repute some of them evil; yet durst not be so absurd, as to charge the true God to be the cause of those they so reputed. Common reason taught them, that from the good God could not proceed any evil thing: no more than Darkness could from the light of the Sun, or Cold from the heat of the fire. And therefore, so to defend their Error, as to avoid this absurdity, they were forced to maintain another absurdity (indeed a greater, though it seemed to them the less of the two) viz. to say there were two Gods, a good God, the Author of all good things; and an evil God, the Author of all evil things. If then we acknowledge that there is but 
n 1 Cor. 8. 6.  one God, and that one God good; (and we do all so acknowledge:) unless we will be more absurd than those most absurd Heretics, we must withal acknowledge all the Creatures of that one and good God to be also good. He is so the causer of all that is good; for 
o Jam. 1. 17.  Every good gift, and every perfect giving, descendeth from above from the Father of lights: as that he is the causer only of what is good: (for with him is no variableness neither shadow of turning, saith St. james.) As the Sun, who is Pater luminum, the fountain and Father of lights (whereunto St. james in that passage doth apparently allude) giveth light to the Moon, and Stars, and all the lights of Heaven, and causeth light wheresoever he shineth, but no where causeth darkness: so God the Father, & fountain of all goodness, so communicateth goodness to every thing he produceth, as that he 
p Errat, si quis putet illos (Deos) nocere velle, qui non possunt Sen. Epist. 95. Nec dant malum, nec habent. Ibid.  cannot produce any thing at all, but that which is good: Every Creature of God than is good.  
Which being so; certainly then, first (to raise some Inferences from the Premises for our farther instruction and use) certainly I say; Sin and Death, and such things as are evil, and not good, are not of Gods making, they are none of his Creatures: for all his Creatures are good. 
q Jam. 1. 13.  Let no man therefore say, when he is tempted, and overcome of sin, I am tempted of God: neither let any 
7.  man say, when he hath done evil, It was God's doing. God indeed preserveth the Man, actuateth the Power, and ordereth the Action to the glory of his Mercy or justice: but he hath no hand at all in the sinful defect and obliquity of a wicked action. There is a natural (or rather transcendental) Goodness, Bonit as Entis, as they call it, in every Action, even in that whereto the greatest sin adhereth: and that 
b Mali author non est, qui omnium quae sunt author est: quia in quantum sunt, in tantum bona sunt. Aug. 83. Quaest 21.  Goodness is from God, as that Action is his Creature. But the Evil that cleaveth unto it, is wholly from the default of the Person that committeth it; and not at all from God. And as for the Evils of Pain also; neither are they of Gods making. 
c Wisd. 13. 16.  Deus mortem non fecit, saith the Author of the Book of Wisdom, God made not death, neither doth he take pleasure in the destruction of the living: but wicked men by their words, and works, have brought it upon themselves: Perditio tua ex te Israel, Hosea 13. 
d Host 13. 9  O Israel, thy destruction is from thyself: that is, both thy sin, whereby thou destroyest thyself, and thy Misery whereby thou art destroyed, is only and wholly from thyself. Certainly, God is not the cause of any Evil, either of Sin or Punishment. Conceive it thus: not the Cause of it (formally, and) so far forth as it is Evil. For otherwise, we must know, that (materially considered) all Evils of Punishment are from God: for 
e Amos 3. 6.  Shall there be evil in the City, and the Lord hath not done it? Amos 3. 6. In Evils of sin, there is no other, but only that Natural or Transcendental goodness (whereof we spoke) in the Action: which goodness though it be from God, yet because the Action is morally bad, God is not said to do it: But in Evils of Punishment, there is, over and besides that Natural Goodness, whereby they exist, a kind of Moral Goodness, (as we may call it, after a sort; improperly, and by way of reduction) as they are Instruments of the justice of God: and whatsoever may be referred to justice, may so far forth be called good: and for that very goodness, God may be said in some sort to be the Author of these evils of Punishment, though not also of those other evils of Sin. In both, we must distinguish the Good from the Evil: and ascribe all the Good, wheresoever it be, (Transcendental, Natural, Moral, or if there be any other) to God alone; but by no means any of the Evil. We are unthankful, if we impute any good, but to him: and we are unjust, if we impute to him any thing but good.  
Secondly, from the goodness of the least Creature, guess we at the 
f Wisd. 13. 1, etc.  excellent 
8.  goodness of the great Creator. 
g A. Gell. 1. Noct. Attic. 1.  Ex pede Herculem. God hath imprinted, as before I said, some steps and footings of his goodness in the Creatures: from which we must take the best scantling, we are capable of, of those admirable and inexpressible and unconceivable perfections that are in him. There is no beholding of the body of this Sun, who dwelleth in such a 
a 1 Tim. 6. 16.  a Glorious light as none can attain unto; that glory would dazzle with blindness the sharpest and most Eagly eye that should dare to fix itself upon it, with any steadfastness: enough it is for us, from those 
b Tanta haec formarum variet as in rebus conditis, quid nisi quidam sunt radii Deitatis? demonstrantes quidem quòd verè sit à quo sunt; non tamen quid sit, prorsus definientes. Bern. Ser. 31. in Cant.  rays and glimmering beams which he hath scattered upon the Creatures, to gather how infinitely he exceedeth them in brightness and glory. 
c Bern. ibid.  De ipso vides, sed non ipsum: We see his, but not Him. His Creatures, they are our best, indeed our only instructers. For though his revealed Word teach us, that we should never have learned from the Creatures without it: yet, (fitted to our capacity) it teacheth no otherwise, than by resemblances taken from the Creatures. 
d Rom. 1. 19, 20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Paul calleth it, Rom. 1. the whole Latitude of that, which may be known of God, is manifest in the Creatures: and the invisible things of God not to be understood but by things that are made. St. Basil therefore calleth the world 
e Basil.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very School where the knowledge of God is to be learned: And there is a double way of teaching, a twofold method of training us up into that knowledge in that school: that is to say, 
f Aquin. 1. qu. 12. 12.  Per viam Negationis, and per viam Eminentiae, First 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dama●●. 1. de fid. Orthod. 4  Viâ Negationis: look whatsoever thou findest in the Creature, which savoureth of defect or imperfection; and know, God is not such. Are they limited? subject to change, composition, decay, & c? Remove these from God; and learn that he is infinite, simple; unchangeable, eternal. Then Viâ Eminentiae: look whatsoever perfection there is in the Creature in any degree; and know that the same, but (infinitely and incomparably) more eminently, is in God. Is there Wisdom, or Knowledge, or Power, or Beauty, or Greatness, or Goodness, in any kind, or in any measure in any of the Creatures? Affirm the same, but without measure, of God●● and learn that he is infinitely wiser, and skilfuller, and stronger, and fairer, and greater, and better. In every good thing, so differently excellent above and beyond the Creatures; as that, though yet they be good, yet compared with him, they deserve not the name of good, 
h Mar. 10. 18.  There is none good but one, that is God, Mar. 10. None good, as he: simply, and absolutely, and essentially, and of himself such. The creatures that they are good, they have it from him; and their goodness dependeth upon him: and they are good but in part, and insome measure, and in their own kinds. Whensoever therefore we find any good from, or observe any goodness in any of the Creatures: let us not bury our meditations there, but raise them by those stairs (as it were) of the Creatures, to contemplate the great Goodness of him their Creator. We are unhappy truants; if in this so richly furnished School of God's good Creatures; we have not learned from them at the least so much knowledge of him and his goodness, as to admire and love, and depend upon it and him. Look upon the workmanship, and accordingly judge of the Workman: Every Creature of God is good: surely then the Creator must needs excel in goodness.  
Thirdly, there is in men, amongst other cursed fruits of self-love, an aptness 
9  to measure things, 
a Non ex sui natura, sed ex suo commodo, vel incommodo. Aug. 12. de Civit. 4.  not by the level of exact truth, but by the model of their own apprehensions. Who is there that cannot fault another's work? The 
b Plin. 35. Nat. Hist. 10.  Cobbler could espy something amiss in Apelles his masterpiece; because the Picture was not drawn just according to his fancy. If a thousand of us hear a Sermon, scarce one of that thousand, but he must show some of that little wit he hath in disliking something or other: There the Preacher was too elaborate, here too loose: that point he might have enlarged, contracted this; he might have been plainer there, showed more learning here; that observation was obvious, that exposition enforced, that proof impertinent, that illustration common, that exhortation needless, that reproof unseasonable: one misliketh his Text, another his Method, a third his Style, a fourth his Voice, a fifth his Memory; every one something. A fault more pardonable, if our censures stayed at the works of men, like ourselves; and 
c Lucian in Hermotimo.  Momus-like, we did not quarrel the works of God also, and charge many of his good Creatures, either with manifest ill, or at leastwise with unprofitableness. 
d See Sirac, 39 16, 17, etc.  Why was this made? Or why thus? What good doth this, or what use of that? It had perhaps been better, if this or that had never been; or if they had been otherwise. Thus we sometimes say or think. To 
e Ne tanti artificis opus in aliquo reprehendere vanitate humanae temeritatis audeamus. Aug. 12. de Civit. 4.  rectify this corruption, remember this first clause of my Text, Every Creature of God is good. Perhaps thou seest not, what good there is in some of the Creatures? Like enough so: but yet consider, there may be much good which thou seest not. Say, it giveth thee no nourishment: Possibly it may do thee 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. 2. de fid. Orthod. 12.  service in some other kind. Say, it never yet did that: yet it may do hereafter. Later times 
g Quam multa animalia hoc primum cognovimus saeculo? & quidem multa venientis avi populus ignota nobis, sciet. Senec, 7. Nat. qu. 31.  have found out much good use of many Creatures, whereof former ages were ignorant: and why may not aftertimes find good in those things which do us none? Say, it never did, nor ever shall do service to man, (although who can tell that?) yet who knoweth but it hath done, or may do service to some other Creature, that doth service to man? Say, not that neither: yet this good thou mayest reap even from such Creatures, as seem to afford none; to take 
h 〈…〉 tur qui 〈…〉 n assu 〈…〉 s & re 〈…〉 is, ad 〈…〉 dinem; 〈…〉 dam to 〈…〉 is, ad pa 〈…〉 m; qui 〈…〉 n ordi 〈…〉, ad justi 〈…〉 quibus 〈…〉 onside 〈…〉, ad all 〈…〉 eritatis 〈…〉 ntum.  knowledge of thine own ignorance, and to humble thy self thereby, who art so far from comprehending the essence, that thou canst not comprehend the very works of God. The most unprofitable Creatures profit us, at least this way: 
a 〈◊〉 3. quaest.  Visu, si non usu, as Bernard speaketh; if not to use them, yet to see in them as in a glass God's wisdom, and our own ignorance. And so they do us good; if not 
b 〈…〉. Serm. 5. 〈…〉 t.  cedendo in cibum, if not exhibendo ministerium, in feeding and serving us; yet exercendo ingenium, as the same Bernard speaketh; in exercising our wits, and giving us a sight of our ignorance.  
But yet those Creatures, which are apparently hurtful to us; as Serpents, and Wild beasts, and sundry poisonous plants; but above all, the Devils, and cursed Angels: May we not say, they are ill, and justly both blame and hate them? Even these also are good, as they are the Creatures of God, and the workmanship of his hands. It is only through sin that they are evil either to us, as the rest; or in themselves, as the Devils. These (now wicked) Angels were 
10.  glorious Creatures at the first: by their own voluntary transgression it is, that they are now the worst, and the basest. And as for all the other Creatures of God, made to do us service; they were at first, and still are good in themselves: if there cleaveth to them any evil, whereby they become hurtful to us, that is by accident; and we have to thank none but ourselves for that. For who, or what could have harmed us, if we had been followers of that which was good? It was 
c 〈…〉. 8. 20.  not of their own accord, but through our sinfulness, that the Creatures became subject unto vanity, and capable either to do, or to suffer ill. They had been still harmless, if we had been still faultless: it was our 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈…〉 oft. in 〈…〉 om. 25.  sin, that at once forfeited both our innocency, and theirs. If then we see any ill in them, or find any ill by them; let us not lay the blame, or wreak our hatred upon them: let us rather bestow our blame and hatred where it is most due; the blame upon ourselves, the hatred upon our sins. If Balaam had done justly, he should have spared the 
e 〈…〉. 22. 27,  Ass, and have corrected himself: but the false Prophet doth the fault, and the poor beast must bear both blame and strokes. When we suffer, we curse; or at the easiest, blame the Creatures: this weather, that flood, such a storm, hath blasted our fruits, sanded our grounds, shipwrecked our wares, and undone us. When alas, these have neither heart nor strength against us, but what ourselves put into them by our sins. Every sense of evil therefore in or from the Creatures, should work in us a sense of our disobedience unto God; should increase in us a detestation of the sins we have committed against God; should teach us by condemning ourselves, to acquit the good Creatures of God: which as they are good in themselves, so should they have been ever and only good unto us, if we had been true to ourselves, and continued good and faithful servants unto God. They are all good: do not thou accuse any of them, and say they are evil: do not thou abuse any of them, and make them evil.  
Hitherto of the first Point, the goodness of the Creatures, [Every Creature of 
11.  God is good.] Followeth the second, which is their Use: consisting in their lawfulness unto us, and our; liberty unto them; every Creature of God is good, and nothing to be refused. [Nothing.] That is, most agreeable to the argument of the former verse, nothing fit for food: but more generally, (and so I rather think the Apostle intendeth) no Creature of God, whereof we may have use or service in any kind whatsoever. Nothing, which may yield us any comfortable content for the support of this life, in point of health, ease, profit, delight, or otherwise (with due sobriety, and other requisite conditions) nothing is to be refused. By which Refusal, the Apostle meaneth not a bare forbearance of the things; (for, that we both may, and in many cases ought, so to refuse some of the Creatures, shall anon appear:) but the thing he forbiddeth, is, the forbearance of the Creature, as upon immediate tye of Conscience; viz. either out of a superstitious opinion of the unlawfulness of any creature, for some supposed natural or legal uncleanness in it; or out of a like superstitious opinion of some extraordinary perfection, or operative and effectual holiness in such refusal. The Point is this. All the Creatures of God are lawful for us to use: so as it is against Christian liberty, either to charge the use of them with sin, or to place holiness in the abstaining from them. 
12.   
Our Apostle often teacheth this Point. In Rom. 14. at vers. 20. [
a Rom. 14. 20.  All things are pure:] and at vers. 14. there he delivereth it as a certain truth, and upon knowledge, [
b Ibid. 14.  I know, and am persuaded by the Lord jesus, that there is nothing unclean of itself,] and therefore he imputeth it as an error and weakness in judgement, to them that refused some kind of meats out of a superstitious opinion, or but timorous fear of their unlawfulness, at vers. 2. [
c Ibid. 2.  One believeth he may eat all things: another, who is weak, eateth herbs:] And in 1 Cor. 10. [
d 1 Cor. 10. 25.  Whatsoever is sold in the Shambles, that eat, ask no question for Conscience sake:] and anon vers. 27. [
e Ibid. 27.  If an unbeliever bid you to a feast, and you be disposed to go; Whatsoever is set before you, eat, ask no question for Conscience sake.] And, to the end we might know the liberty he there giveth to extend to all other Creatures, as well as meats; he pronounceth of them all universally at vers. 23. [
f Ibid. 23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things are lawful for me.] And so he doth in Tit. 1. 15. universally too; [
g Tit. 1. 15.  Omnia munda mundis, To the pure all things are pure.] From all which Testimonies we may conclude, there is no unlawfulness or impurity in any of the Creatures, but that we may with security of conscience, freely use them without sin. If we use them doubtingly against Conscience, or indiscreetly against Charity, or otherwise inordinately against Sobriety; they become indeed in such cases sinful unto us: But that is through our default, not theirs, who sinfully abuse that, which we might lawfully use. And that abuse of ours, neither 
a Rom. 14. 14.  defileth the things themselves; nor ought to 
b 1 Cor. 10. 29, 30.  prejudice the liberty of another, that may use them well.  
And as there is no sin in the use: so neither is there any Religion or perfection 
13.  to be placed in the refusal of any of God's Creatures. Rather on the contrary, to abstain from any of them, out of a conceit of any such perfection or holiness, is itself a sinful superstition. Our Apostle ranketh it with Idolatrous 
c Col. 2. 16.  Angel worship, and condemneth it as sinful and superstitious, Col. 2. from Verse 16. to the end of the Chapter. The subjecting of ourselves to those and such like ordinances, Touch not, Taste not, Handle not, though it may have a show of Wisdom in Will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein Christ hath set us free, and reviving of those rudiments of the world, from which we are dead with Christ. Every Creature of God is good; and nothing to be refused, out of a superstitious either fear of unlawfulness, or opinion of holiness.  
Now the Ground of this our Right or Liberty unto the Creatures is double: 
14.  the one, God's Ordinance at the first Creation; the other, Christ's purchase in the work of Redemption. At the Creation, God made all things for man's use, as he did man for his own service; and as he reserved to himself his absolute Sovereignty over Man; so he gave unto man a kind of limited 
d Gen. 1. 29.  Sovereignty over the Creatures in Gen. 1. 
e Psal. 8. 6.— quòd nos in hoc pulcherrimo domicilio voluerunt (Dii) secundas sortiri, quòd terrenis praefecerunt. Sen. 2. de ben. 16.  He hath put all things in subjection under our feet, saith David, Psal. 8. Which Dominion over the Creatures was one special branch of that glorious 
f Gen. .1. 17.  Image of God in us, after which we were created: and therefore was not, nor could be absolutely 
g Bonis naturae mala adventitia dum non succedunt, sed accedunt, non exterminant, conturbant, non deturbant. Bern. in Cant. Serm. 82.  lost by sin; but only decayed and defaced, and impaired; as the other branches of that Image were. So that albeit man by sin lost a great part of his Sovereignty, (
h 〈…〉 òst. in m. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as speaketh St. chrysostom, especially so far as concerneth the execution of it; many of the Creatures being now rebellious and noisome unto Man, and unanswering his commands and expectations: yet the Right still remaineth even in corrupt nature; and there are still to be found some tracings and Characters, as in man of superiority, so in them of subjection. But those 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dam. 〈…〉 d. Or 〈…〉.  dim, and confused, and scare legible: as in old Marbles, and Coins, and outworn Inscriptions, we have much ado to find out what some of the Letters were.  
But if by sin we had lost all that first title we had to the Creature wholly and utterly: yet as God hath been pleased graciously to deal with us, we are 
5.  fully as well as before. God the Father hath granted us, and God the Son hath acquired us, and God the Holy Ghost hath sealed us a new Patent. By it, whatsoever Defect is, or can be supposed to be, in our old Evidence, is supplied; and by virtue of it, we may make fresh challenge, and renew our claim unto the Creatures. The blessed Son of God 
a 1. 20.  Having made peace through the blood of his Cross, hath reconciled us to his Father; and therein also reconciled the Creatures both to us and him: reconciling by him (saith our Apostle, Col. 1. 20.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things (not mwn only) unto himself. For God having given us his Son 
b 〈…〉. 1. 2.  the Heir of all things; hath he not 
c 1. 8. 32.  with him given us all things else? Hath he not permitted us the free use of his Creatures in as ample Right as ever? 
d 〈…〉. 8. 36.  If the Son have made us free, we are free indeed. And as verily as Christ is Gods, so verily (if we be Christ's) all things are ours. This Apostle setteth down the whole series and form of this spiritual Hierarchy, (if I may so speak) this subjection and subordination of the Creatures to Man, of Man to Christ, of Christ to God, 1 Cor. 3. 
e 〈…〉 r. 3. 22,  All are yours, and ye are Christ's, and Christ is Gods.  
Strengthened with this double title, what should hinder us from possession? 
16.  Why may we not freely use that liberty, which was once given us by God, and again restored us by jesus Christ? Why should we not 
f 〈…〉. 5. 1.  stand fast in, and contend earnestly for the maintenance of that liberty, wherewith Christ hath set us free: by rejecting all fancies, opinions, and Doctrines, that any way trench upon this our Christian Prerogative; or seek either to shorten, or to corrupt, our freedom unto, and power over the Creatures? First, if any shall oppose the legal Prohibitions of the Old Testament; whereby some Creatures were 
g v. 11.  forbidden the jews, pronounced by God himself unclean, and decreed unlawful: it should not trouble us. For, whatever the principal reasons were, for which those prohibitions were then made unto them (as there be divers reasons given thereof by Divines both ancient and modern;) certain it is, they now concern not us. The Church, during her nonage and pupillage, (though she were 
h 〈…〉 al. 4. 1, 2.  Heir of all, and had right to all; yet was to be held under Tutors and Governors, and to be trained up under the Law of Ceremonies as 
i 〈…〉 al. 3. 24, 25.  under a School master, during the appointed time. But, 
k 〈…〉 al. 4. 4.  When the fullness of the time appointed was come, her wardship expired, and livery sued out (as it were) by the coming and suffering of Christ in the flesh: the Church was then to enter upon her full Royalties, and no more to be burdened with those 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 4. 9  beggarly rudiments of legal observances. The 
m 〈…〉 ol. 2. 14.  hand-writing of Ordinances was then blotted out; and the muddy 
n 〈…〉 ph. 2. 14.  partition wall broken down; and the legal impurity of the Creatures scoured off by the 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Da 〈…〉 s. 4 de fid. thod. 4.  blood of Christ. They have little to do then, but withal much to answer; who, by seeking to bring in judaism again into the Christian Church, either in whole or in part, do thereby, as much as lieth in them, (though perhaps unawares to themselves, yet indeed and in truth) 
p ial. 5. 2, 4,  evacuate the Cross of Christ. In that 
b Acts 10. 11, 15.  large sheet of the Creatures, which reacheth from Heaven to the Earth, whatsoever we find, we may freely kill and eat, and use every other way to our comforts without scruple. God having cleansed all, we are not to call or esteem any thing common or unclean; God having created all good, we are to 
2.  refuse nothing. If any shall oppose, secondly, the seeming morality of some of these prohibitions, as being given 
c Gen. 9 4.  before the law of Ceremonies, pressed from 
d Leu. 17. 11, 14.  Moral Reasons, and confirmed by 
e Acts 15. 20, 29.  Apostolical Constitution since; upon which ground some would impose upon the Christian Church this, as a perpetual yoke, to abstain from blood: Or, thirdly, the Profanation which some 
3.  Creatures have contracted by being used in the exercise of idolatrous Worship, whereby they become Anathema, and are to be held as execrable things, as 
f Josh. 7. 1.  Achan's wedge was, and the 
g 2 King. 18. 4.  Brazen Serpent which Hezekiah stamped to powder; upon which ground also, some others have inferred an utter unlawfulness to use any thing in the Church, which was abused in Popery, by calling them Rags and Relics of Idolatry, neither this nor that aught to trouble us. For although neither my aim, (which lieth another way) nor the time will permit me now to give a just and full satisfying answer to the several Instances and their grounds; yet the very words and weight of my Text, do give us a clear resolution in the general, and sufficient to rest our Consciences, and our judgements, and Practice upon; that, notwithstanding all pretensions of reason to the contrary, yet these things, for so much as they are still good, ought not to be refused. For the Apostle hath here laid a sure foundation, and impregnable, in that he groundeth the use upon the power; and from the Goodness of the Creature inferreth the lawfulness of it. [Every Creature of God is good, and nothing to be refused.] He concludeth, it is therefore not to be refused, because it is good. So that look whatsoever Goodness there is in any Creature, that is, whatsoever natural power it hath, which either immediately and of itself is, or may, by the improvement of human Art and Industry, be taught to be of any use unto man, for necessity, nourishment, service, lawful delight or otherwise; the Creature wherein such goodness or power is to be found, may not be refused as upon tie of Conscience, but that power and goodness it hath, may lawfully be employed to those uses for which it is meet in regard thereof. Ever provided, we be careful to observe all those requisite conditions, which must guide our Consciences, and regulate our Practice, in the use of all lawful and indifferent things. They that teach otherwise, lay burdens upon their own Consciences, which they need not, and upon the Consciences of their Brethren which they should not; and are injurious to that liberty which the blessed Son of God hath purchased for his Church, and which the blessed Spirit of God hath asserted in my Text.  
Injurious, in the second place, to this branch of our Christian liberty, is the 
17.  Church of Rome, whom St. Paul in this passage hath branded with an indelible note of infamy; inasmuch as those very Doctrines, wherein he giveth instance, as in Doctrines of Devils, are the received Tenets and Conclusions of that Church. Not to insist on other prejudices done to Christian liberty, by the intolerable usurpation of 
a 2 Thes. 2. 3.  the man of sin, who exerciseth a spiritual Tyranny over men's Consciences, as opposite to Evangelical liberty, as Antichrist is to Christ; let us but a little see how she hath fulfilled St. Paul's Prediction, in teaching lying and devilish Doctrines, and that with seared Consciences and in Hypocrisy, in the two specialties mentioned in the next former Verse, viz. forbidding to marry, and commanding to abstain from Meats.  
Marriage, the holy Ordinance of God, instituted in the 
b Gen. 2. 18.  place and estate of 
18.  Innocency, honoured by 
c Joh. 2. 2.  Christ's presence at Cana in Galilee; the Seedplot of the Church, and the 
d 1 Cor. 7. 2.  sole allowed remedy against Incontinency and burning lusts, by the Apostle commended as 
e Heb. 13. 4.  honourable in all men, and commanded in case of 
f 1 Cor. 7. 9  ustion to all men, is yet by this 
g Rev. 17. 13.  purple strumpet forbidden, and that sub mortali, to Bishops, Priests, Deacons, Sub deacons', Monks, Friars, Nuns; in a word, to the whole Clergy (as they extend that title) both Secular and Regular. Wherein, besides the Devilishness of the Doctrine in contrarying the Ordinance of God, and in denying men, subject to sinful lusts, the lawful remedy, and so casting them upon a necessity of sinning; see if they do not teach this lie with seared Consciences? For with what Conscience can they make the same thing a Sacrament in the Lay, and 
h Bellarm. de Monach. cap. 34.  Sacrilege in the Clergy? With what Conscience permit Stews, and forbid Marriage? With what Conscience allege Scriptures for the single life of Priests, and yet confess it to be an 
i Aquin. 2. 2. qu. 88 2. Bellar. de Cler. cap. 18. Becan. 1. man. Controv. 13. ca 11.  Ordinance only of Ecclesiastical, and not of Divine right? With what Conscience confess Fornication to be against the Law of God, and Priests Marriage only against the Law of holy Church, and yet make Marriage in a Priest a 
k Coster. ●●●●id. cap. ●●. ●●●●●.  far fouler sin than Fornication or Incest? With what Conscience exact a vow of Continency from Clerks, by those Canons which 
l ●●●. ●●. qu. ●●●▪ ●●. c. 12. ●●. 1. ca Dilectissimis.  defend their open Incontinency? With what Conscience forbid lawful Marriages to some, and yet by dispensation allow unlawful Marriages to others?  
And is not the like also done in the other particular concerning Meats? The Laws of that Church forbidding some 
m Benedictines and Carthusians.  Orders of men, some kinds of 
19  Meats perpetually, and all men some Meats upon certain days; and that not for civil Respects, but with opinion of satisfaction, yea, merit, yea, and Supererogation too. In which also, besides the Devilishness of the Doctrine, in corrupting the profitable and religious exercise of fasting, and turning it into a superstitious observation of Days and Meats; judge if they do not teach this Lie also, as the former, with seared Consciences. For, with what Conscience can they allow an ordinary Confessor to absolve for Murder, Adultery, Perjury, and such petty crimes, but reserve the great sin of eating flesh upon a Friday or Ember-day, to the censure of a Penitentiary, as being a matter beyond the power of an ordinary Priest to grant absolution for? With what Conscience make the tasting of the coarsest flesh a breach of the Lent-fast, and surfeiting upon the delicatest Fishes and Confections, none? With what Conscience forbid they such and such meats, for the taming of the flesh, when they allow those that are far more nutritive of the flesh, and incentive of fleshly Lusts? With what Conscience enjoin such abstinence for a penance, and then presently release it again for a Penny? Indeed the Gloss upon the 
a Dist. 84. ca Presbyter.  Canon, that doth so, hath a right worthy and a right wholesome note: Note, saith the 
b Gloss. Ibid.  Gloss, That he who giveth a Penny to redeem his Fast, though he give money for a speritual thing, yet he doth not commit Simony, because the Contract is made with God. If these men had not seared up their Consciences, would they not, think you, feel some check at the broaching of such ridiculous and inconsistent stuff, as floweth from these two heads of Devilish Doctrines, of forbidding to marry, and commanding to abstain from Meats?  
I deny not, but the Bawds of that strumpet, the Doctors of that Church, 
20.  have their colourable pretences wherewith to blanche over these errors, else the Lies would be palpable, and they should not otherwise fill up the measure of their Apostasy, according to the Apostles Prophecy, in teaching these Lies in Hypocrisy. But the colours, though never so artificially tempered, and never so handsomely laid on, are yet so thin, that a steady eye, not bleared with prejudice, may discern the Lie through them, for all the Hypocrisy; as might easily be shown, if my intended course led me that way, and did not rather direct me to matter of more profitable and universal use. Having therefore done with them, it were good for us, in the third place, (that we might know our own freehold with better certainty, and keep ourselves within our due bounds;) to inquire a little what is the just extent of our Christian liberty unto the Creatures, and what restraints it may admit. A point very needful to be known for the resolution of many doubts in Conscience, and for the cutting off of many questions and disputes in the Church, which are of very noisome consequence, for want of right information herein. I have other matter also to entreat of, and therefore since I may not allow this Enquiry so large a Discourse, as it well deserveth, I shall desire you to take into your Christian Consideration these Positions following.  
The first, Our Christian liberty extendeth to all the Creatures of God. This 
21.  ariseth clearly from what hath been already delivered; and the testimonies of Scripture for it are express. 
a Rom. 14. 20.  All things are pure; 
b 1 Cor. 10. 23.  All things are lawful; 
c 1 Cor. 3. 22.  All are yours: elsewhere, and here, nothing to be refused.  
The second Position. Our Christian Liberty equally respecteth the using, and the not using of any of God's Creatures. There is no Creature but a Christian man, by virtue of his Liberty, as he may use it upon just occasion, so he may 
22.  also upon just cause refuse it. 
d 1 Cor. 6. 12.  All things are lawful for me, saith St. Paul, but I will not be brought under the power of any thing. Where he established this Liberty in both the parts of it; Liberty to use the Creatures, or else they had not all been lawful for him; and yet Liberty not to use them, or else he had been under the power of some of them. Whence it followeth, that all the Creatures of God stand in the nature of things indifferent; that is, such as may indifferently be either used or not used, according as the rules of godly discretion, circumstances duly considered, shall direct.  
The third Position. Our Christian Liberty for the using or not using of the 
23.  Creature, may without prejudice admit of some restraint in the outward practice of it. Ab illicitis semper, quandoque & à licitis; I think it is St. Gregory's: A Christian must never do unlawful, nor yet always lawful things. St. Paul had liberty to eat flesh, and he used that liberty, and ate flesh; yet he knew there might be some cases wherein to abridge himself of the use of that liberty so far, as 
e 1 Cor. ●. 13.  not to eat flesh whilst the world standeth. But what those Restraints are, and how far they may be admitted without prejudice done to that liberty, that we may the better understand, let us go on to▪  
The fourth Position. Sobriety may and aught to restrain us in the outward practice 
24.  of our Christian liberty. For our Diet, all Fish, and Flesh, and Fowl, and Fruits, and Spices, are lawful for us, as well as Bread and Herbs; but may we therefore with thriftless prodigality and exquisite riot fare deliciously and sumptuously every day, under pretence of Christian liberty? Likewise for our Apparel, all stuffs and colours, the richest Silks, and Furs, and Dies, are as lawful for us, as Cloth, and Leather, and Sheeps-russet; Christian liberty extendeth as well to one as another. But do we think that liberty will excuse our pride, and vanity, and excess, if we tuffle it out in Silks and Scarlets, or otherwise in stuff, colour, or fashion unsuitably to our Years, Sex, Calling, Estate, or Condition? In all other things of like nature; in our Buildings, in our Furniture, in our Retinues, in our Disports, in our Recreations, in our Society, in our Marriages, in other things, we ought as well to consider, what in Christian Sobriety is meet for us to do, as what in Christian liberty may be done. Scarce is there any one thing, wherein the Devil putteth slurs upon us more frequently, yea, and more dangerously too (because unsuspected) than in this very thing, in making us take the uttermost of our freedom in the use of indifferent things. It therefore concerneth us so much the more to keep a sober watch over ourselves and souls, in the use of God's good Creatures, lest otherwise under the fair title and habit of Christian Liberty, we yield ourselves over to a carnal Licentiousness.  
The fifth Position. As Sobriety, so Charity also may, and aught to restrain 
25.  us in the outward exercise of our Christian Liberty. Charity, I say, both to ourselves and others. First, to ourselves: for regular Charity beginneth there. If we are to 
a Matth. 5. 29, 30.  cut off our right hand, and to pluck out the right eye, and to cast them both from us, when they offend us, much more than ought we to deny ourselves the use of such outward lawful things, as by experience we have found, or have otherwise cause to suspect to be hurtful either to our bodies, or souls. So a man may, and should refrain from meats, which may endanger his bodily health; but how much more than from every thing, that may endanger the health of his soul? If thou findest thyself inflamed with lust, by dancing; if enraged with choler, by game; if tempted to Covetousness, Pride, Uncleanness, Superstition, Cruelty, and sin, by reason of any of the Creatures, it is better for thee to make a Covenant with thine eyes, and ears, and hands, and senses (so far as thy Condition and Calling will warrant thee) not to have any thing to do with such things, than by gratifying them therein, cast both thyself and them into hell. Better by our voluntary abstinence to depart with some of our liberty unto the Creatures, than by our voluntary transgression forfeit all, and become the Devil's Captives. 
26.   
But Charity, though it begin at home, yet it will abroad; and not resting at ourselves, reacheth to our Brethren also; of whom we are to have a due regard in our use of the Creatures. An Argument wherein St. Paul often enlargeth himself, as in Rom. 14. and 1 Cor. 8. the whole Chapters throughout, and in a great part of 1 Cor. 10. The resolution every where is, That 
b 1 Cor. 14. 26.  all things be done to edification; that things lawful become 
c 1 Cor. 10. 23.  inexpedient, when they offend, rather than edify; that though 
d Rom. 14. 20.  all things indeed are pure, yet it is evil for that man which useth them with offence; that albeit flesh and wine, and other things be lawful, yet 
e Ibid. vers. 21.  it is good neither to eat flesh, nor to drink wine, nor to do any thing whereby a man's brother stumbleth, or is offended, or is made weak. Hitherto appertaineth that great and difficult common place of Scandal, so much debated and disputed of by Divines. The Questions and Cases are manisold, not now to be rehearsed, much less resolved, in particular: But the Position is plain in the general, that in case of Scandal, for our weak brother's sake, we may, and sometimes aught to abridge ourselves of some part of our lawful Liberty.  
Besides these two, Sobriety and Charity, there is yet one restraint more, 
27.  which ariseth from the Duty we owe to our Superiors, and from the bond of civil Obedience, which if it had been by all men as freely admitted, as there is just cause it should, how happy had it been for the peace of this Church? Concerning it, let this be our sixth Position; The determination of Superiors may, and aught to restrain us in the outward exercise of our Christian Liberty. We must 
a 1 Pet. 2. 13, 15, 16.  submit ourselves to every ordinance of man, saith St. Peter, 1 Pet. 2. 13. and it is necessary we should do so; for so is the Will of God, Vers. 15. Neither is it against christian Liberty if we do so, for we are still as free as before; rather if we do not so, we abuse our liberty for a cloak of maliciousness, as it followeth there, vers. 16. And St. Paul telleth us, we 
b Rom. 13. 5.  must needs be subject, not only for fear, because the Magistrate 
c Ibid. ver. 4.  carrieth not the Sword in vain, but also for conscience sake, because 
d Ibid. ver. 1.  the powers thus are, are ordained of God. This duty so fully pressed, and so uniformly by these two grand Apostles, is most apparent in private Societies. In a family, the Master, or Pater-familias, who is a kind of petty Monarch there, hath authority to prescribe to his Children and Servants in the use of those indifferent things, whereto yet they, as Christians, have as much Liberty as he. The Servant, though he be 
e 1 Cor. 7▪ 22.  the Lord's freeman, yet is limited in his diet, lodging, livery, and many other things by his Master; and he is to submit himself to his Master's appointment in these things, though perhaps in his private affection he had rather his Master had appointed otherwise; and perhaps withal, in his private judgement, doth verily think it fitter his Master should appoint otherwise. If any man, under colour of christian Liberty, shall 
f 1 Tim. 6. 3, 5.  teach otherwise, and exempt Servants from the obedience of their Masters in such things, St. Paul in a holy indignation inveigheth against such a man, not without some bitterness, in the last Chapter in this Epistle, as one that is proud, and knoweth nothing, as he should do, but doteth about questions and strife of Words, etc. Vers. 3, 5.  
Now look what power the Master hath over his Servants for the ordering of 
28.  his family; no doubt the same at the least, if not much more, hath the supreme Magistrate over his Subjects, for the peaceable ordering of the Commonwealth, the Magistrate being Pater patriae, as the Master is Pater-familias. Whosoever then shall interpret the determinations of Magistrates in the use of the Creatures, to be contrary to the liberty of a Christian; or under that colour shall exempt inferiors from their obedience to such determinations, he must blame St. Paul; nay, he must blame the Holy Ghost, and not us, if he hear from us, that he is proud and knoweth nothing, and doteth about unprofitable Questions, Surely, but that experience showeth us it hath been so, and the Scriptures have fore told us that 
g 1 Cor. 11. 19  it should be so, that there should be differences, and sidings, and partake in the Church; a man would wonder how it should ever sink into the hearts and heads of sober understanding men, to deny either the power in Superiors to ordain, or the necessity in Inferiors to obey Laws and Constitutions so restraining us in the use of the Creatures.  
Neither let any man cherish his ignorance herein, by conceiting, as if there 
29.  were some difference to be made between Civil and Ecclesiastical Things, and Laws, and Persons in this behalf. The truth is, our liberty is equal in both; the power of Superiors for restraint equal in both, and the necessity of obedience in Inferiors equal in both. No man hath yet been able to show, nor I think ever shall be, a real and substantial difference indeed, between them to make an inequality. But that still, as civil Magistrates have sometimes, for just politic respects, prohibited some Trades, and Manufactures, and Commodities, and enjoined othersome, and done well in both; so Church-governors may, upon good considerations, (say it be but for Order and Uniformities-sake,) prescribe the Times, Places, Vestments, Gestures, and other ceremonial Circumstances to be used in Ecclesiastical Offices and Assemblies: As the Apostles in the first Council holden at jerusalem, in Acts 15. laid upon the Churches of the Gentiles for a time, a 
h Acts 15. 28, 29.  restraint from the eating of Blood, and things sacrificed to Idols, and strangled.  
Thus we see our christian Liberty unto the Creatures, may without prejudice 
30.  admit of some restraints in the outward exercise of it; and namely, from the three respects of Christian Sobriety, of Christian Charity, and of Christian Duty and Obedience. But now in the comparing of these together, when there seemeth to be a repugnancy between one and another of them, there may be some difficulty; and the greatest difficulty, and which hath bred most trouble, is, in comparing the cases of scandal and disobedience together, when there seemeth to be a repugnancy between Charity and Duty. As for example: Suppose in a thing which simply and in itself we may lawfully, according to the Liberty we have in Christ, either use or forbear; Charity seemeth to lay restraint upon us one way, our weak brother expecting we should forbear, and Duty a quite contrary way, Authority requiring the use, in such a case what are we to do? It is against Charity to offend a brother; and it is against Duty to disobey a Superior; and yet something must be done, either we must use, or not use; forbear, or not forbear. For the untying of this knot, (which, if we will but lay things rightly together, hath not in it so much hardness as it seemeth to have;) let this be our seventh Position. In the use of the Creatures, and all indifferent things, we ought to bear a greater regard to our public Governors, than to our private Brethren, and be more careful to obey them, than to satisfy these, if the same course will not in some mediocrity satisfy both. Alas! that our brethren who are contrary-minded, would but with the spirit of sobriety admit common reason to be Umpire in this case: Alas! that they would but consider, what a world of Contradictions would follow upon the contrary opinion, and what a world of Confusions upon the contrary practice. Say what can be said in the behalf of a Brother; all the same, and more may be said for a Governor: For a Governor is a Brother too, and something more; and Duty is Charity too, and something more. If then I may not offend my Brother, then certainly not my Governor; because he is my Brother too, being a man, and a Christian, as well as the other is. And the same Charity that bindeth me to satisfy another Brother, equally bindeth me to satisfy this. So that, if we go no farther, but even to the common bond of Charity, and relation of Brotherhood, that maketh them equal at the least, and therefore no reason, why I should satisfy one that is but a private Brother, rather than the public Magistrate, who (that public respect set aside) is my Brother also. When the Scales hang thus even, shall not the accession of 
a Si tantopere cavenda sunt scandala parvulorum, quanto amplius praelatorum. Bern. de precept. & disp.  Magistracy to common Brotherhood in him, and of Duty to common Charity in me, be enough to cast it clear for the Magistrate? Shall a Servant in a Family, rather than offend his fellow-servant, disobey his Master? And is not a double scandal against Charity and Duty both (for Duty implieth Charity) greater than a single scandal against Charity alone? If private men will be offended at our Obedience to public Governors, we can but be sorry for it: We 
b Prudenter advertat qui hoc cogitat, scandalum scandalo non bene emendari. Qualis emendatio erit, si ut aliis scandalum tollas, alios scandalizas? Bern. de Precept. & disp.  may not redeem their offence by our disobedience. He that taketh offence where none is given, sustaineth a double person, and must answer for it, both as the giver and the taker. If offence be taken at us, there is no woe to us for it, if it do not come by us; 
c Mat. 18. 7.  Woe to the man by whom the offence cometh: and it doth not come by us, if we do but what is our duty to do. The Rule is certain and equitable; the respect of private scandal ceaseth, where lawful Authority determineth our liberty; and that restraint which proceedeth from special Duty, is of superior reason to that which proceedeth but from common charity.  
Three Moderators then of our christian liberty to the Creatures we are to allow 
31.  of, Sobriety, Charity, and Duty; unto every of which a just regard ought to be had. Neither need we fear, if we suffer Sobriety on one side, and Charity on another, and Duty on a third, thus to abridge us in the use of our christian liberty; that by little and little it may be at length so pared away among them, that there may be little or nothing lest of it. To remove this suspicion, let this be our eighth and last Position. No respect whatsoever can, or aught to diminish the inward freedom of the Conscience to any of the Creatures. And this inward freedom is it, wherein especially consisteth our Christian Liberty to the Creature. This freedom we are all bound to maintain to the utmost of our powers, and not to suffer ourselves to be made 
a 1 Cor. 7. 23.  the servants of men, (otherwise than in 
b Gal. 5. 13.  serving one another by love,) but to 
c Gal. 5. 1.  stand fast in the liberty wherein Christ hath set us free. Now this liberty consisteth in a certain resolution of Judgement, and a certain persuasion of Conscience arising thence, that all the creatures of God are in themselves lawful, and free for us either to use or refuse, as we shall see it expedient for us; and that neither the use, nor the forbearance of them, doth of itself either commend or discommend us unto God, or any way either please him as a part of his Worship, or offend him as a transgression of his Law. 
d Rom. 14. 17.  The Kingdom of God is not meat and drink, saith St. Paul; 
e 1 Cor. 8. 8.  Neither if we eat, are we the better; neither the worse, if we do not eat; nor on the contrary. Now here is the Wickedness, and the Usurpation of the Highpriest of Rome, that he challengeth to himself a spiritual Power over the Consciences of men, which is the greatest tyranny that ever was, or can be exercised in the world, laying impurity upon the things he forbiddeth, and annexing operative holiness, and power both satisfactory and meritorious, to the things he enjoineth. Which Usurpation, whosoever hateth not in him with a perfect hatred, is justly unworthy of, and shamefully unthankful for that liberty and freedom, which the blessed Son of God hath purchased for▪ his Church.  
But this inward freedom once established in our hearts, and our Consciences 
32.  fully persuaded thereof, let us thenceforth make no scruple to admit of such just restraints in the outward exercise of it, as Christian Sobriety, Charity, and Duty shall require. For we must know, that the Liberty of a Christian is not in eating, and drinking, and doing what and when, and where and how he list; but in being assured, that it is all one before God, (in the things themselves barely considered) whether he eat or not eat, wear or not wear, do or not do, this or that; and that therefore, as he may upon just cause eat, and wear, and do, so he may upon just cause also refuse to eat, or wear, or do this thing or that. Indeed otherwise, if we well consider it, it were but the empty name of liberty, without the thing: for how is it liberty, if a man be determinately bound the one way, and tied ad alteram partem contradictionis precisely, and not left indifferent and equal to either? If then the regards of Sobriety, Charity, or Duty, do not require a forbearance, thou knowest every creature of God is good, and nothing to be refused; thou hast thy liberty therefore, and mayest, according to that liberty, freely use that Creature. But if any of those former respects require thou shouldst forbear, thou knowest that the Creature still is good, and as not to be refused, so not to be imposed: thou hast thy liberty therefore here, as before, and oughtest, according to that liberty, freely to abstain from that Creature. Both in using and refusing, the Conscience is still free; and as well the use as the refusal, and as well the refusal as the use, do equally and alike belong to the true liberty of a Christian.  
We have seen now, what liberty God hath allowed us, and therein we may 
33.  see also his great goodness and bounty towards us, in making such a world of Creatures, and all of them good; [Every Creature of God is good] and not envying us the free use of any of those good Creatures; [Nothing to be refused.] But where is our Duty answerable to this Bounty? Where is our thankfulness proportionable to such receipts? Let us not rejoice too much in the Creatures goodness, nor glory too much in our freedom thereunto, unless there be in us, withal, a due care, and Conscience to perform the Condition, which God requireth in lieu thereof; neither can their goodness do us good, nor our freedom exempt us from evil. And that condition is, the Duty of Thanksgiving, expressed in the last clause of the verse, [if it be received with thanksgiving.] Forget this Proviso, and we undo all again, that we have hitherto done, and destroy all that we have already established concerning both the goodness of the Creature, and our liberty in the use thereof; for without thanksgiving, neither can we partake their goodness, nor use our own liberty with comfort. Of this therefore in the next place, wherein the weight of the Duty considered, together with our Backwardness thereunto, if I shall spend the remainder of my time and meditations, I hope my labour (by the blessing of God, and your prayers) shall not be unprofitable, and my purpose therein shall find, if not allowance in your judgements, at least in your Charity, Excuse. To speak of which Duty of Thanksgiving in the full extent, and by way of common place, were to enter into a spacious field, indeed a very sea of matter without bottom. For mine own ease therefore and yours, I shall confine myself to that branch of it, which is most immediately pertinent to my Text, viz. That tribute of Thanks which we owe unto God for the free use of his good Creatures, forbearing to meddle with the other branches thereof, otherwise than as they fall within the reach of this, by way either of Proportion or Inference.  
And first, we are to know, that by Thanksgiving in my Text, is not meant 
34.  only that subsequent act, whereby we render unto God praise and thanks for the Creature, after we have received it, and enjoyed the benefit of it, which yet is most properly Thanksgiving, but we are to extend the word farther, even to those precedent acts of Prayer and Benediction, whereby we beseech God to give his blessing to the Creature, and to sanctify the use of it to us. For what in this verse is called Thanksgiving, is in the next verse comprehended under the name of 
a Vers. 5. hic.  Prayer. And we shall accordingly find in the Scriptures elsewhere, the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one whereof signifieth properly Blessing, the other Thanksgiving, used oftentimes promiscuously the one for the other. The Blessing which our blessed Saviour Jesus Christ used at the Consecration of the sacramental bread, 
b Luke 22. 17, 19  St. Luke and 
c 1 Cor. 11. 24.  St. Paul express by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
d Matth. 26. 27.  St. Matthew and 
e Mark 14. 22, 23.  St. Mark, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Prayer of Blessing used before the eating of common Bread, is by 
f Matth. 15. 36.  every of the four Evangelists in some places described by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And by three of them in othersome places, 
g Matth. 14. 19 Mark 6. 14. Luke 9 16.  by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the name 
h See Casaub. exercit. 16. in Baron. sect. 33.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes found in the Writings of the Ancients, for the Sacrament of the Lord's Supper; the more usual name whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the holy Eucharist. And we in our ordinary manner of speech, call as well the Blessing before meat, as the Thanksgiving 
Mark 8. 6. Joh. 6. 11. Acts 27. 35.  after, by the common name of Grace, or saying of Grace. Both these then together, Grace before meat, and Grace after meat, a Sacrifice of Prayer before we use any of the good Creatures of God, and a Sacrifice of Praise after we have used them; the Blessing wherewith we bless the Creature in the Name of God, and the Blessing wherewith we bless the Name of God for the Creature: both these, I say, together, is the just extent of that Thanksgiving, whereof my Text speaketh, and we are now to entreat.  
Concerning Meats and Drinks, unto which our Apostle hath special reference 
35.  in this whole passage, this duty of Thanksgiving hath been ever held so congruous to the partaking thereof, that long and ancient custom hath established it in the common practice of Christians, not only with inward Thankfulness of heart to recount and acknowledge God's goodness to them therein, but also outwardly to express the same in a vocal solemn form of Blessing or Thanksgiving, that which we call Grace, or saying of Grace. Which very Phrases, whether or no they have ground, (as to me it seemeth they have) from those words of our Apostle, 1 Cor. 10. 
i 1 Cor. 10. 30.  For if I by Grace be a partaker, why am I evil spoken of, for that for which I give thanks?) I say, howsoever it be with the Phrase, sure we are, the thing itself hath sufficient ground from the examples of Christ, and of his holy Apostles; from whom the custom of giving Thanks at meals seemeth to have been derived throughout all succeeding Ages, even to us. Of Christ himself we read often, and in every of the Evangelists, that he blessed and gave thanks in the name of himself and the People, before meat; in the 14, and 15, of 
k Matth. 14. 19 & 15. 36.  Matthew, in 6, and 8. of 
l Mark 6. 41. & 8. 6.  Mark, in 9 of 
m Luk. 9 16.  Luke, and in 6. of 
n Joh. 6. 8.  john. And in Matth. 26. that after meat also, when Supper was ended, he and his Disciples 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 26. 30.  sang an Hymn before they departed the room. And St. Luke relateth of St. Paul, Acts 27. when he and his company in the Ship, who were well toward three hundred persons, were to refresh themselves with food after a long Fast, that he took bread, and first 
b Acts 27. 35.  gave thanks to God in the presence of them all, and then after broke it, and began to eat: yea, St. Paul himself so speaketh of it, Rom. 14. as of the known practice of the Church among Christians of all sorts, Weak and Strong. He that was strong in the Faith, and knew the liberty he had in Christ to eat indifferently of all kinds of Meats, flesh as well as herbs; did eat of all indifferently, and gave God thanks for all. The weak Christian too, who made scruple of some kinds of flesh or other Meats, and contented himself with herbs, and such like things, yet gave God thanks for his herbs, and for whatsoever else he durst eat. 
c Rom. 14. 6.  He that eateth, eateth to the Lord, (saith he there, at vers. 6.) for he giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks too. Notwithstanding they differed in their judgements and opinions, and consequently in their practice, concerning the lawful or unlawful use of some meats: yet they consented most sweetly, and agreed both in their judgement and practice, in the performance of this religious service of Thanksgiving.  
So then giving of thanks for our meats and drinks before and after meals, in 
36.  an outward and audible form, is an ancient, a commendable, an Apostolical, a Christian practice: ordinarily requisite as an outward Testimony of the inward thankfulness of the heart; and therefore not to be omitted ordinarily, neither but in some few cases. There being the like necessity of this duty, in regard of inward thankfulness, as there is of vocal prayer, in regard of inward Devotion; and of outward Confession, in regard of inward belief: and look what Exceptions those other outward duties may admit▪ the very same mutandis mutatis, and in their proportion, are to be admitted here. But not only meats and drinks but every other good Creaturè also of God, whereof we may have use, aught to be received with a due measure of thankfulness. And if in these things also, so often as in good discretion it may seem expedient for the advancing of God's glory, the benefiting of his Church, or the quickening of our own Devotion, we shall make some outward and sensible expression of the thankfulness of our hearts for them: we shall therein do an acceptable service unto God, and comfortable to our own souls. For, for this cause God instituted of old, among his own people, divers solemn feasts and sacrifices, together with the sanctifying of the first fruits, and of the first born, and divers other ordinances of that nature: as, on the other side to be fit remembrancers unto them of their duty of thankfulness: so to be as well good testimonies, and fit expressions of their performance of that duty.  
But if not always the outward manifestation thereof: yet God ever expecteth 
37.  at least the true and inward thankfulness of the heart, for the use of his good Creatures. 
a Col. 3. 17.  Whatsoever you do in word or deed, do all in the name of the Lord jesus, giving thanks unto God and the Father by him, Col. 3. 
b Phil. 4. 6.  Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, Phil. 4. 
c Psal. 103. 1, 2.  Bless the Lord, O my soul (saith David in Psal. 103.) and all that is within me, praise his holy name: Praise the Lord, O my soul, and forget not all his benefits. Forget not all his benefits: as much as to say, by an ordinary Hebraism, forget not any of all his benefits. He summoneth all that is in him, to bless God for all he hath from him: he thought it was necessary for him, not to receive any of the good Creatures of God, without Thanksgiving. Which necessity of Thanksgiving will yet more appear, if we consider it, either as an act of justice, or an act of Religion: as it is indeed and truly both.  
It is first, an Act of justice.. The very Law of Nature, which containeth 
38.  the first seeds and principles of justice, bindeth every man that receiveth a benefit, to a thankful Acknowledgement of it first, and then withal (Ability and Opportunity supposed) to some kind of Retribution. The best Philosophers therefore make Gratitude 
d Cic. 2. the invent. 13. & 36.  a branch of the Law of Nature; and so account of it as of a thing, than which there is 
e Quid tam contra officium, quam non reddere quod acceperis? Ambros. 1. Offi. 31. Nullum officium referenda gratia magis necessarium est. Cic. 1. de Offic.  not any Office of Virtue more necessary: as nor any thing on the contrary more detestable, than Ingratitude. You cannot lay a 
f Erunt homicidae, tyranni, fures, adulteri, raptores, sacrilegi, pr●ditores: infra ista omnia ingratus est. Senec. 1. de benef. 10.  fouler imputation upon a man, nor by any accusations in the World render him more odious to the opinions of all men; than by charging him with unthankfulness. Ingratum dicas, omnia dixeris: do but say, He is an unthankful wretch; you need say no more, you can say no worse, by any mortal creature. Verily, every benefit carrieth with it the force of an Obligation; and we all confess it: if we receive but some small kindness from another, we can readily and complementally protest ourselves much bound to him for it. Indeed when we say so; we often speak it but of course, and think it not: but yet when we do so, we speak more truth than we are aware of. For, if it be in truth a kindness in him, we are in truth and equity bound to him thereby. The common saying is not without ground, Qui beneficium accipit, libertatem vendidit. Some men therefore refuse kindnesses and courtesies at other men's hands; because forsooth they will not be beholden to them. Which though it be a perverse and unjust course, and indeed a high degree of unthankfulness, (for there is unthankfulness, as well in 
g Non solum is gratus debet esse, qui accepit beneficium; veram etiam is, cui potestas accipiendi fuit. Cic. de Provinc. Consul. Tàm teneor dono quam si demittar onustus. Hor. 1. Ep. 7.  not accepting a kind offer, as in not requiting a good turn;) and therefore also a high degree of folly, (for it is a foolish thing for a man, out of the bare fear of unthankfulness one way, to become wilful, unthankful another;) though, I say, it be a fond and perverse course in them: yet it argueth withal in them a strong apprehension of the Equity of that principle of Nature and justice, which bindeth men that receive benefits ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a necessity of requital and retribution. Truth it is, to God our Heavenly, Father first, and then to our Earthly 
a Sirac. 7. 28.  Parents, none of us can reddere paria: none is able to make a full requital to to either of them; especially not to God. But that freeth us not from the debt of thankfulness, as not to our Parents, so neither to God: it rather bindeth us the faster thereunto. The same Law of Nature, which teacheth us to requite a good turn to the utmost, where there is wherewithal to do it, and withal a fair opportunity offered; teacheth us, where there wanteth either ability or opportunity, to endeavour by the best convenient means we can to testify at least the thankfulness of our hearts, and our unfeigned desires of requital. Which 
b In beneficio reddendo, plus animus, quam census operatur: magisque praeponderat benevolentia, quam possibilitas referendi muneris. Ambros. 1. Offic. 32.  desire and endeavour if every ingenuous man, and our earthly Parents, do accept of, where they find it, as of the deed itself: can we doubt of 
c Ut▪ desint vires, tamen est laudanda voluntas: Hac ego contentos aguror ess● D●●s. Ovid. de Pont.  God's acceptation of our unfeigned desire herein, though infinitely and without all proportion short of a just requital and retribution? David knew right well, that when a man hath done all he can, he is but an 
d Luk. 17. 10.  unprofitable servant, and 
e Job 22. 2.  cannot be profitable unto God, as he that is wise may be profitable to himself and his neighbours; and that 
f Psal. 16. 2, 3. Nulla ex nobis utilitas Deo speranda est. Senec. 1. de benef. cap 3. Nec ille collato eget, nec nos ei quicquam conferre possumus. Ibid. cap. 9  his goodness, though it might be pleasurable to the Saints that are on the earth, yet it could not extend unto the Lord. All this he knew: and yet knowing withal that God accepteth the will for the deed, and the desire for the performance; he doubted not to raise up his Language to that key, in Psal. 116. Quid retribuam? What requital shall I make? What shall I render unto the Lord, for all his benefits towards me? I will take the Cup of Salvation, and call upon the Name of the Lord. This thankful heart he knew God valued, as a Sacrifice: nay, 
g Psal. 116. 12, 13.  preferred before Sacrifices. For having rejected them at Vers. 8. [
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I will not reprove thee for thy Sacrifices, etc.] He exacteth this at Vers. 14. of Psal, 50.] Offer unto God thanksgiving, etc.] God respecteth not so much the Calves out of our stalls, or the fruits from off our grounds: as these 
i Psal 50. 8, 14.  Vitulos labiorum, these calves of our lips, as the Prophet; and these 
k Host 14. 2.  Fructus labiorum, these fruits of our lips, as the Apostle calleth them, [
l Heb. 13. 15.  Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name, Heb. 13.] More than this, in his Mercy he will not desire: less than this, in all Reason we cannot give. Thankfulness is an Act of justice: we are unjust, if we receive his good Creatures, and not return him thanks for them.  
It is not only an Act of justice: it is an Act of Religion too, and a branch of 
39  that service whereby we do God worship and honour. 
a Psal. 50. 23.  Whoso offereth praise, he honoureth me, Psal. 50. ver. last. Now look what honour we give unto God, it all redoundeth to ourselves at the last with plentiful advantage, [
b 1 Sam. 2. 30.  Them that honour me, I will honour, 1 Sam. 2.] Here then is the fruit of this religious act of Thanksgiving; that it sanctifieth unto us the use of the good Creatures of God, which is the very reason S. Paul giveth of this present speech in the next Verse. Every Creature of God is good, saith he here, and nothing to be refused, if it be received with Thanksgiving: for, saith he there, 
c Ver. 5. hic●  it is sanctified by the Word of God, and Prayer. Understand not by the Word of God there, his written Word, or the Scriptures, as some yet give the sense, not without violence to the words, though the thing they say be true: but more both naturally to the construction of the Words, and pertinently to the drift and scope of our Apostle therein, understand rather the Word of his eternal Counsel and decree, and of his power and providence, whereby he ordereth and commandeth his Creatures in their several kinds, to afford us such service and comforts, as he hath thought good. Which sanctifying of the Creatures by the Word of God's decree and providence, implieth two things: the one, respecting the Creatures, that they do their kindly Office to us; the other, respecting us, that we reap holy comfort from them. For the plainer understanding of both which, instance shall be given in the Creatures appointed for our nourishment: and what shall be said of them we may conceive of, and apply unto every other Creature in the proper kind thereof.  
First then, the Creatures appointed for food, are sanctified by the word of God; 
40.  when together with the Creatures he giveth his blessing, to go along with it: by his powerful word, Commanding it, and by that Command enabling it to feed us. Which is the true meaning of that speech in Deut. 8. alleged by our Saviour against the Tempter, [
d Deut. 8. 3. Mat. 4. 4.  Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.] Alas, what is Bread to nourish us without his word: Unless he say the word, and command the Bread to do it, there is no more sap or strength in Bread, than in stones. The power and nutritive virtue which the Bread hath, it hath from his decree; because the word is already gone out of his mouth, that 
e Psal. 104. 15.  bread should strengthen man's heart. As in the first Creation, when the Creatures were produced in actu primo, had their beings given them, and natural powers and faculties bestowed on them, all that was done by the word of Gods powerful decree, [
f Psal. 33. 9  He spoke the word, and they were made; he commanded, and they were created.] So in all their operations in actu secundo, when they do at any time exercise those natural faculties and do those Offices for which they were created; all this is still done by the same powerful word and decree of God, [
g Heb. 1. 3.  He upholdeth all things by the word of his power. As we read of bread, so we often read in the Scriptures of 
a Leu. 26. 26. Psal. 105. 16. Ezek. 4. 16. Firmamentum panis. Vulg.  the staff of bread: God sometimes threateneth he will break the staff of bread. What is that? Bread indeed is the staff of our strength; it is the very stay and prop of our lives: if God break this staff, and deny us bread, we are gone. But that is not all, bread is our staff: but what is the staff of Bread? Verily, the Word of God, blessing our Bread, and commanding it to feed us, is the staff of this staff: sustaining that virtue in the bread, whereby it sustaineth us. If God break this staff of bread, if he withdraw his blessing from the bread, if by his countermand he inhibit or restrain the Virtue of the Bread; we are as far to seek with bread, as without it. If sanctified with God's word of blessing; a little pulse 
b Dan. 1. 12, 15.  and water, hard and homely fare shall feed Daniel as fresh, and fat, and fair, as the King's dainties shall his Companions: a 
c 3 King. 19 6, 8.  Cake and a cruse of water shall suffice Elijah nourishment enough to walk in the strength thereof forty days and nights: a few 
d Joh. 6. 9, 12.  barley loaves and small fishes shall multiply to the satisfying of many thousands, eat while they will. But if God's Word and Blessing be wanting; 
e Gen. 41. 20, 21.  the Lean Kine may eat up the Fat, and be as thin, and hollow, and ill-liking as before: and we may, as the Prophet Haggai speaketh, 
f Hag. 1. 6.  eat much, and not have enough, drink our fills, and not be filled.  
This first degree of the Creatures Sanctification by the Word of God, is a 
41.  common and ordinary blessing upon the Creatures; whereof, as of the 
g Matt. 5. 45.  light and dew of Heaven, the wicked partake as well as the godly, and the thankless as the thankful. But there is a second degree also, beyond this; which is proper and peculiar to the Godly. And that is, when God not only by the word of his Power bestoweth a blessing upon the Creature: but also causeth the Echo of that word to sound in our hearts by the voice of his holy Spirit, and giveth us a sensible taste of his goodness to us therein: filling our hearts not only 
h Acts 14. 17.  with that joy and gladness, which ariseth from the experience of the Effect, viz. the refreshing of our natural strength, but also joy and gladness more spiritual and sublime than that, arising from the contemplation of the prime cause, viz. the favour of God towards us in the face of his Son: that which David calleth the 
i Psal. 4. 6.  light of his countenunce. For as it is the kind welcome at a friends Table, that maketh the cheer good, rather than the quaintness or variety of the dishes, 
k Ovid. Metamorph. 8.  Super omnia vultus accessere boni; so that 
l Prov. 15. 17.  a dinner of green herbs with love and kindness, is better entertainment than a stalled Ox with bad looks; so the light of God's favourable countenance, shining upon us through these things, is it, which 
m Psal. 4. 6, 7.  putteth more true gladness into our hearts, than doth the Corn, and the Wine, and the Oil themselves, or any other outward thing that we do or can partake. Now this sanctified, and holy, and comfortable use of the Creatures, ariseth also from the Word of God's decree; even as the former degree did, but not from the same decree. That former issued from the decree of common Providence; and so belonged unto all, as that Providence is common to all. But this latter degree proceedeth from that special Word of God's decree, whereby for the merits of Christ Jesus, 
a 1 Cor. 15. 45.  the second Adam, he removeth from the Creature that 
b Gen. 3. 17.  curse wherein it was wrapped through the sin of the first Adam. And in this the wicked have no portion; as being out of Christ: so as they cannot partake of God's Creatures, with any solid or sound comfort; and so the Creatures remain (in this degree) unsanctified unto them. For this reason, the Scriptures style the 
c Heb. 12. 23.  Faithful Primogenitos, the firstborn; as to whom belongeth 
d Deut. 21. 17.  a double portion: and 
e Rom. 4. 13.  Haeredes Mundi, heirs of the World; as if none but they had any good right thereunto. And S. Paul deriveth our Title to the Creatures, from God, but by Christ; [
f 1 Cor. 3. 22, 23.  All things are yours, and you are Christ's, and Christ is Gods:] As if these things were none of theirs, who are none of Christ's. And in the Verse before my Text, he saith of meats, that 
g Ver. 3 hic.  God hath created them to be received with thanksgiving of them which believe, and know the truth; as if those that wanted Faith and Saving Knowledge, did but usurp the Bread they eat. And indeed it is certain the wicked have not right to the Creatures of God, in such ample sort, as the Godly have. A kind of Right they have, and we may not deny it them: given them by God's unchangeable ordinance at the creation: which being a branch of that part of God's Image in man, which was of natural, and not of supernatural grace, might be, and was foully defaced by sin: but was not, neither could be wholly lost, as hath been 
h See before, sect. 14.  already in part declared. A Right than they have: but such a right, as, reaching barely to the use, cannot afford unto the user true comfort, or sound peace of Conscience, in such use of the Creatures. For, though nothing be in, and of itself unclean; for, Every Creature of God is good: yet to them that are unclean, ex accidenti every Creature is unclean and polluted, because it is not thus sanctified unto them by the Word of God. And the very true cause of all this, is the impurity of their hearts, by reason of unbelief. The Holy Ghost expressly assigneth this cause, 
i Tit. 1. 15.  To the pure all things are pure: but to them that are defiled and unbelieving is nothing pure: but even their mind and conscience is defiled. As a 
k Sincerum est nisi vas, quodcunque infundis acescit. Hor. 1. Epist. 2.  nasty vessel soureth all that is put into it: so a Conscience not 
l Fide purificans corda. Acts 15. 9  purified by Faith, casteth pollution upon the best of God's Creatures.  
But what is all this to the Text, may some say: or what to the Point: What is all this to the Duty of Thanksgiving? Much every manner of way; or else blame S. Paul of impertinency; whose discourse should be incoherent and unjointed, if what I have now last said were beside the Text. For since the Sanctification of the Creature to our use, dependeth upon the powerful and good Word of God, blessing it unto us: that Duty must needs be necessary to a sanctified use of the Creature, without which we can have no fair assurance unto our Consciences, that that Word of Blessing is proceeded out of the mouth of God. And such is this Duty of Thanksgiving: appointed by God, as the ordinary means, and proper instrument, to procure that Word of Blessing from him. When we have performed this sincerely and faithfully; our hearts may then with a most cheerful, but yet humble confidence, say Amen, so be it: in full assurance that God will join his Fiat to ours; Crown our Amen with his: and to our So be it of Faith and Hope, add his of Power and Command: blessing his Creatures unto us, when we bless him for them; and sanctifying their use to our comfort, when we magnify his goodness for the receipt. You see therefore how, as unseparable and undivided companions, the Apostle joineth these two together: the one, as the Cause, the other, as the Means of the Creatures sanctification; [it is sanctified by the Word of God, and Prayer:] By the Word of God's powerful decree, as the sole efficient, and sufficient Cause: and by the Prayer of Thanksgiving (for such Prayer he meaneth, as either hath Thanksgiving joined with it, or else is a part of Thanksgiving, or Thanksgiving a part of it:) by Prayer I say and Thanksgiving, as the proper Means to obtain it. This is the blessed effect of Thanksgiving, as it is an Act of Religion. And thus you have heard two grand Reasons, concluding the necessity of Thanksgiving unto God, in the receiving and using of his good Creatures. The one, considering it as an Act of justice: because it is in the only acceptable discharge of that obligation of debt, wherein we stand bound unto God for the free use of so many good Creatures. The other, considering it is an Act of Religion: because it is the most proper and convenient Means to procure from the mouth of God a word of Blessing, to sanctify the Creatures to the uses of our lives, and to the comfort of our Consciences. This Thanksgiving being an Act both of Justice and Religion: whensoever we either receive or use any good Creature of God without this, we are unjust in the Receipt, and in the Use Profane. It is now high time we should from the Premises infer something for our farther use and edification.  
And the first Inference may be, shall I say for Trial; or may I not rather say 
43.  for Conviction? Since we shall learn thereby, not so much to examine our Thankfulness, how true it is; as to discover our Unthankfulness, how foul it is. And how should that discovery cast us down to a deep condemnation of ourselves for so much both Unjustice and Profaneness, when we shall find ourselves guilty of so many failings in the performance of such a necessary Duty both of justice and Religion? But we cannot abide to hear on this ear: We unthankful to God? Far be that from us: we scarce ever speak of any thing we have, or have done, or suffered; but we send this Clause after it, I thank God for it. And how are we unthankful, seeing we do thus? It is a true saying, which one saith; Thanking of God, is a thing all men do, and yet none do as they should. It is often in udo, but seldom in imo: it swimmeth often upon the tip of our tongues, but seldom sinketh into the bottom of our hearts. I thank God for it, is, as many use it, rather a 
a Usu quodam magis quam▪ sensu, vel affectu, personare in ore multorum gratiarum actionem advertere est. Bern. in Cant. Ser. 13.  Byword, than a Thanksgiving: so far from being an acceptable service to God, and a magnifying of his Name; that it is rather itself a grievous sin, and a taking of his holy Name in vain. But if we will consider duly and aright, not so much how near we draw unto God with our lips, as how far our hearts are from him when we say so: we shall see what small reason we have, upon such a slender lip-labour to think ourselves discharged either of the bond of thankfulness, or from the sin of unthankfulness. Quid verba audiam, fact a cum videam? Though we say, I thank God, a thousand and a thousand times over; yet if in our Deeds we bewray foul unthankfulness unto him, it is but Protestatio contraria facto: and we do thereby but make ourselves the greater and deeper liars.  
Every sin is spacious and diffused, and spreadeth into a number of branches: 
44.  this of ingratitude not lest. Yet we will do our best to reduce all that multitude to some few principal branches. There are required unto true Thankfulness Three things; Recognition, Estimation, Retribution. He that hath received a benefit from another, he ought first, faithfully to acknowledge it; secondly to value it worthily; thirdly, to endeavour really to requite it. And whoso faileth in any of these, is (so far as he faileth) unthankful more or less. And do not some of us fail in all; and do not all of us fail in some of these? For our more assured, whether Examination, or Conviction; let us a little consider how we have and do behave ourselves in each of the three respects; in every of which, we will instance but in two kinds; and so we shall have six degrees of Ingratitude: still holding ourselves as close as we can to the present point, concerning our Thankfulness or Unthankfulness, as it respecteth the use we have of, and the benefit we have from the good Creatures of God.  
And first, we fail in our Recognition, and in the due acknowledgement of 
45.  God's blessings. And therein first, and let that be the first degree of our unthankfulness; in letting so many blessings of his slip by us, without any regard, or so much as notice taken of them: Whereas Knowledge must ever go before Acknowledgement, and Apprehension before Confession. There is a twofold Confession to be made unto God: the 
b Confessio gemina est: aut Peccati, aut Laudis. Aug. exp. 2. in Ps. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Psal. 93.  one of our sins; the other, of his goodness. That belongeth to Repentance; this to Thankfulness. Both of them consist in an Acknowledgement: and in both, the acknowledgement is most faithful, when it is most punctual: and in both, we come to make default, for want of taking such particular information, as we ought, and might. In our Repentance we content ourselves commonly with a general Confession of our sins; or at the most, possibly sometimes make acknowledgement of some one or a few grosser falls, which gall our Consciences, or which the World crieth shame of: and if we do that, we think we have made an excellent Confession. So in our Thanksgivings, ordinarily we content ourselves with a general acknowledgement of God's goodness and mercies to us; or sometimes possibly recount some one or a few notable and 
a Beneficia quaedam magnitudo non patitur excidere: sed numero plura, & temporibus diversa es●luunt. Senec. 3. de benef. 5.  eminent favours, such as most affect us, or whereof the World taketh notice: and this is all we do. But we do indeed in both these, deal unfaithfully with God, and with our own souls. If we desire to show ourselves truly penitent, we should take knowledge (so far as possibly we could) of all our sins, small and great (at least the several species and kinds of them, for the Individuals are infinite:) and bring them all before God in the Confession of Repentance. And if we desired to show ourselves truly thankful; we should take notice (so far as possibly we could, and in the species at least) of all God's blessings, small and great: and bring them all before him in the Confession of praise. We should even 
b Joh. 6. 12.  Colligere fragmenta, gather up the very broken meats, and let nothing be lost, those 
c Colligere fragmenta, né pereant, id est, nec minima beneficia oblivisci. Bernard. in Cant. serm. 51.  small petty blessings, as we account them, and as we think, scarce worth the Observation. Did we so: how many baskets full might be taken up, which we daily suffer to fall to the ground, and be lost? Like Swine under the Oaks, we grouze up the Acorns, and snouk about for more, and eat them too, and when we have done, lie routing, and thrusting our Noses in the Earth for more: but never lift up so much as half an eye, to the Tree that shed them. Every crumb we put in our mouths, every drop wherewith we cool our tongues, the very Air we continually breath in and out through our throats and nostrils, a thousand other such things whereof the very commonness taketh away the Observation, we receive from his fullness: and many of these are renewed every morning, and some of these are renewed every minute: And yet how seldom do we so much as take notice of many of these things? How justly might that complaint which God maketh against the unthankful Israelites, be taken up against us? 
d Isa. 1. 3.  The Ox knoweth his Owner, and the Ass his Master's Crib: but Israel doth not know, my people doth not consider.  
The second degree of our Unthankfulness to God, and that also for want 
46.  of faithful Acknowledgement, is, in ascribing the good things he hath given us to our own deserts, or endeavours, or to any other thing or Creature, either in part, or in whole, but only to him. Such things indeed we have, and we know it too, (perhaps but too well) but we bestirred ourselves for them, we beat our brains for them, we got them out of the fire, and sweat for them; we may thank our good friends, or we may thank our good selves for them. Thus do we 
a Hab. 1. 16.  Sacrifice unto our own nets, and burn incense to our drag, as if by them our portion were fat, and our meat plenteous. And as 
b Luke 13. 1.  Pilate mingled the blood of the Galileans with their own Sacrifices; so into these spiritual 
c Psal. 50. 14.  Sacrifices of Thanksgiving, which we offer unto God, we infuse a quantity of our own swink and sweat, of our own wit and forecast, of our own power and friends, still some one thing or other of our own; and so rob God, if not of all, yet of so much of his honour. This kind of unthankfulness God both foresaw and forbade in his own people, Deut. 8. warning them to take heed, vers. 17. jest when they abounded in all plenty and prosperity, 
d Deut. 8. 14, 17.  They should forget the Lord, and say in their hearts, My power, and the might of my hand hath gotten me this wealth. The very saying or thinking of this was a forgetting of God. 
e Ibid. 18.  But (saith Moses there) Thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, etc. The whole Chapter is none other but a warn-word against unthankfulness. All 
f Est superbia, & delictum maximum, uti datis tanquam innatis; & in acceptis beneficiis gloriam usurpare benficii. Bernard. de dilig. Deo.  glorying in ourselves, all vain boasting of the gifts of God, or bearing ourselves high upon any of his blessings is a kind of smothering of the receipt: and argueth in us a kind of lothness to make a free acknowledgement of the Giver's bounty; and so is tainted with a spice of unthankfulness in this degree. 
g 1 Cor. 4. 7.  If thou didst receive it; why dost thou glory, as if thou hadst not received it? Saith my Apostle elsewhere. He that glorieth in that, for which he even giveth thanks; doth by that glorying, as much as he dareth, reverse his Thanks. The Pharisee, who 
h Luke 18. 11.  thanked God he was not like other men; did even then, and by those very thanks, but bewray his own wretched unthankfulness.  
Besides a faithful Recognition, in freely acknowledging the benefit received; 
47.  there is required unto thankfulness a just Estimation of the benefit, in valuing it, as it deserveth? Wherein we make default, if either we value it not at all, or undervalue it. The third Degree then of our Ingratitude unto God, is the Forgetfulness of his benefits. When we so easily 
i Apparet illum non s●pe de reddendo cogitâsse, cut obrepsit oblivio. Sen. 3. de benef. 1. Perveniunt eò quò, ut ego existimo, pessimus quisque & ingratissimus pervenit; ut obliviscantur. Ib. 5.  forget them, it is a sign we set nought by them. Every man readily remembreth those things, he maketh any reckoning of: in so much that although old age be naturally forgetful, yet 
k Nec verò quenquam senum audivi oblitum, quo loco thesaurum obruisset: Omnia quae curart meminerunt: vadimonia constituta, qui sibi, quibus ipsi debeant. Cic. de Senect.  Tully saith, He never knew any man so old, as to forget where he had hid his gold, or to whom he had lent his moneys. In Deut. 8. Moses warneth the people (as you heard) to 
a Deut. 8. 14.  beware, lest being full, they should forget the Lord that had fed them; and David stirreth up his soul in Psal. 103. to 
b Psal. 103. 2.  bless the Lord, and not to forget any of his benefits. We all condemn Pharoah's Butler of unthankfulness to joseph, (and so we may well do; for he afterwards 
c Gen. 41. 9  condemned himself for it:) in that having received comfort from joseph, when they were fellow-prisoners, he yet 
d Gen. 40. 23.  forgot him when he was in place where, and had power and opportunity to requite him. How inexcusable are we that so condemn him? seeing wherein we judge him, we condemn ourselves as much, and much more: for we do the same things, and much worse. He forgot joseph, who was but a man like himself: we forget God. He had received but one good turn; we many. It is like he had none about him to put him in mind of joseph; for as for joseph himself, we know he lay by it, and could have no access: we have God himself daily rubbing up our Memories, both by his Word and Ministers, and also by new and fresh benefits. He, as soon as a fair occasion presented itself, confessed his fault, and remembered joseph; thereby showing his former forgetfulness to have proceeded rather from Negligence than Wilfulness: we after so many fresh Remembrances and blessed Opportunities; still continue in a kind of wilful and confirmed Resolution, still to forget. Well may we forget these private and smaller blessings; when we begin to grow but too forgetful of those great and public Deliverances God hath wrought for us. Two great Deliverances, in the memory of many of us, hath God in his singular mercy wrought for us of this Land: such as I think, take both together, no Christian Age or Land can parallel; One formerly, from a foreign Invasion abroad; another since that, from an Hellish Conspiracy at home: both such, as we would all have thought, when they were done, should never have been forgotten. And yet, as if this were Terra Oblivionis, the Land where all things are forgotten, how doth the memory of them fade away, and they by little and little grow into forgetfulness! We have lived to see Eighty eight almost quite forgotten, and buried in a perpetual Amnesty, (God be blessed, who hath graciously prevented, what we feared herein!) God grant that we, nor ours ever live to see November's fifth forgotten, or the solemnity of that day silenced.  
A fourth Degree of unthankfulness is, in undervaluing Gods blessings, and 
48.  lessening the worth of them. A fault whereof the murmuring Israelites were often guilty: who although they were brought into a 
e Exod. 3. 8, 17.  good Land, flowing with milk and honey, and abounding in all good things both for necessity and delight; yet as it is in 
f Psal. 106. 24.  Psal. 106. They thought scorn of that pleasant Land: and were ever and anon, and upon every light occasion repining against God and against Moses, always receiving good things from God, and yet always discontent at something or other. And where is there a man among us that can wash his hands in innocency, and discharge himself altogether from the guilt of unthank fullness in this kind? Where is there a man so constantly and equally content with his portion, that he hath not sometimes or other either grudged at the leanness of his own, or envied at the fatness of another's lot? We deal with our God herein, as Hiram hid with Solomon. Solomon gave him Twenty Cities in the Land of Galilee: but because the Country was low and deep (and so in all likelihood the more fertile for that) 
a 1 Kings 29. 11, 13.  they pleased him not; and he said to Solomon, what Cities are these thou hast given me? and he called them Cabul; that is to say, dirty. So we are witty to cavil and to quarrel at God's gifts, if they be not in every respect such, as we, in our vain hopes or fancies, have ideated unto ourselves. This is dirty, that barren; this too solitary, that too populous; this ill-wooded, that ill-watered, a third ill-aired, a fourth ill-neighboured. This 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas 16.  grudging and repining at our portions, and faulting of God's gifts, so frequent among us, argueth but too much the unthankfulness of our hearts.  
The last thing required unto Thankfulness (after a faithful Acknowledgement 
49.  of the receipt, and a just Valuation of the thing received) is Retribution and Requital. And that must be real, if it be possible; but at the least it must be votal in the Desire and Endeavour. And herein also (as in both the former) there may be a double fail; if, having received a benefit, we requite it either not at all, or ill. Not to have any care at all of Requital, is the fifth degree of Unthankfulness. To a Requital (as you 
c See before Sect. 38.  heard) justice bindeth us, either to the party himself that did us the good turn, if it may be, and be either expedient or needful, or at the least, to his. David retained such a grateful memory of Ionathan's true Friendship and constant Affection to him, that after he was dead and gone, he harkened after some of his friends, that he might requite Ionathan's love by some kindness to them. [
d 2 Sam. 9 1.  Is there yet any left of the house of ●●●ul, that I may show him kindness for Jonathan's sake?] And surely he were a very unthankful wretch, that having been beholden to the Father, as much as his life and livelihood is worth, would suffer the Son of so well deserving a Father to perish for want of his help, and would not strain himself a little, even beyond his power (if need were) to succour him. Indeed to God, as we heard, we can render nothing that is worthy the name of Requital, we must not so much as think of that. But yet somewhat we must do, to express the true and unfeigned thankfulness of our hearts, which though it be nothing less, yet it pleaseth him for Christ's sake to interpret as a Requital. And that to him and his; to him by seeking his glory, to His, by the fruits of our Christian Charity. We adventure our states and lives, to maintain the honour and safety of our Kings in their just wars, from whom perhaps we never received particular favour or benefit, other than the common benefit and protection of Subjects. And are we not then foully ingrateful to God, to whose Goodness we owe all that we have or are; if, for the advancement of his glory, and the maintenance of his truth, we make dainty to spend the best, and most precious things we have, yea, though it be the dearest heartblood in our bodies? But how much more ungrateful, if we think much, for his sake to forgo Liberty, Lands, Livings, Houses, Goods, Offices, Honours, or any of these smaller and inferior things? Can there be greater unthankfulness, than to grudge him a small, who hath given us all? In these, yet peaceable times of our Church and State (God be thanked) we are not much put to it; but who knoweth how soon a heavy day of trial may come, (we all know it cannot come sooner, or heavier than our sins have deserved;) wherein woe, woe to our unthankfulness, if we do not freely and cheerfully render unto God of those things he hath give us, whatsoever he shall require of us. But yet even in these peaceable times there want not opportunities, whereon to exercise our Thankfulness, and to manifest our desires of requital, though not to him, yet to his. To his Servants and Children in their Afflictions; to his poor distressed members in their manifold necessities. These opportunities we never did, we never shall want, according to our Saviour's Prediction, (or rather Promise) 
a Matth. 26. 11.  Pauperes semper habebitis; The Poor you shall always have with you, as my Deputy-receivers; but me (in person) ye shall not have always. And what we do, or not do, to 
b Matth. 25. 50.  these, whom he thus constituted his Deputies, he taketh it as done or not done unto himself. If when God hath given us Prosperity, we suffer these to be distressed, and comfort them not, or victuals, to perish, and feed them not; or clothing, to starve, and cover them not; or power, to be oppressed, and rescue them not; or ability in any kind, to want it, and relieve them not: Let us make what shows we will, let us make what profession we will of our Thankfulness to God, what we deny to these we deny to him; and as we deal with these, if his case were theirs (as he is pleased to make their case his) we would so deal with him. And what is to be unthankful, if this be not?  
And yet behold, unthankfulness, more and greater than this; unthankfulness 
50.  in the sixth, and last, and highest, and worst degree. We requite him evil for good. In that other we were unjust, not to requite him at all; but injurious also in this, to requite him with ill. It sticketh upon King joash as a brand of infamy for ever, that he slew 
c 2 Chron. 24. 22, 23.  Zachary the Son of jehoiada the Highpriest, who had been true and faithful to him both in the getting of the Kingdom, and in the Administration of it, recorded to all Posterity, 2 Chron. 24. Thus joash the King remembered not the kindness which jehoiada the Father had done him, but slew his Son; and when he died, he said, The Lord look upon it, and require it. And it was not long before the Lord did indeed look upon it, and require it; the very next verse beginneth to lay down the vengeance that God brought upon him for it. And yet compared ●●th ours, joash his ingratitude was nothing. jehoiada was bound as a Subject to assist the right Heir, God is not bound to us, he is a Debtor to none. joash had right to the Crown before jehoiada set it on his head: we have no right at all to the Creature, but by God's gift. joash, though he dealt not well with the Son, yet he evermore esteemed the Father so long as he lived, and was advised by him in the Affairs of his Kingdom; we rebel even against God himself, and cast all his Counsels behind our backs. joash slew the Son, but he was a mortal man, and his Subject, and he had given him (at least as he apprehended it) some affront and provocation; we by our sins and disobedience crucify the Son of God, 
d Sym. Nic●n.  The Lord and giver of life, by whom, and in whom, and from whom we enjoy all good Blessings, and of whom we are not able to say that ever he dealt unkindly with us, or gave us the least provocation. But as Israel (whom God calleth 
e Deut. 32. 15.  jesurun, and compareth to an Heifer fed in large and fruitful Pastures) going always at full bit, grew fat and wanton, and kicked with the heel; so we, the more plentifully God hath heaped his blessings upon us, the more wantonly have we followed the swinge of our own hearts, and the more contemptuously spurned at his holy Commandments. It was a grievous Bill of complaint, which the Prophet in the name of God preferred against Israel, in Hosea 2. That his 
f Host 2. 8.  Corn, and Wine, and Oil, and the Silver, and Gold which he had given them, they employed in the Service of Baal an abominable Idol. If when God giveth us Wit, Wealth, Power, Authority, Health, Strength, Liberty, every other good thing; in stead of using these things to his glory, and the comfortable relief of his Servants, we abuse them, some or all, to the service of those Idols which we have erected to ourselves in our hearts; to the maintenance of our Pride and Pomp, making Lucifer our God; of our Pelf and Profits, making Mammon our God; of our swinish pleasures and sensuality, making our 
g Phil. 3. 9  Belly our God: Are we not as deep in the Bill as those Israelites were? As unjust as they? As profane as they? As unthankful every way as they? Flatter we not ourselves: Obedience to God's Commandments, and a sober and charitable use of his Creatures, is the best, and surest evidence of our Thankfulness to God, and the fairest requital we can make for them. If we withdraw our obedience, and fall into open rebellion against God; if we abuse them, in making them either the occasions or instruments of sin to the dishonour of God, and damage of his Servants; we repay him ill and unworthily for the good we have received, and are guilty of Unthankfulness in this foulest and highest degree.  
Now we have seen what we are, let us say the worst we can by unthankful 
51.  ones; call them Wretches, Caitiffs, Churls, any thing; load them with infamies, disgraces, contumelies; charge them with Injustice, Profaneness, Atheism; condemn them, and with them the vice itself, Unthankfulness, to the pit of Hell: do all this, and more, and spare not; and as David did at Nathan's Parable, when we hear any case or example of ingratitude in any of the former degrees, whether really done, or but in a Parable, pronounce sentence upon the guilty, 
a 1 Sam. 12. 5.  The man that hath done this thing shall surely die. But withal let us remember, when we have so done, that our hearts instantly prompt us what Nathan told David, 
b Ibid. 7.  Thou art the man. We, we are the men, we are these unthankful ones; unthankful to God, first, in passing by so many of his blessings without taking any consideration of them; unthankful, secondly, in ascribing his Blessings wholly or partly to ourselves, or any other but him; unthankful, thirdly, in valuing his Blessings so lightly, as to forget them; unthankful, fourthly, in diminishing the worth of his Blessings, and repining at our portion therein; unthankful, fifthly, in not rendering to him and his, according to the good he hath done for us; but sixthly, and most of all, unthankful in requiting him evil for good, and hatred for his good will. Dealing thus with him, let us not now marvel, if he begin to deal something strangely, and otherwise than he was wont with us. If he deny us his Creatures, when we want them; if he take them from us when we have them; if he withhold his blessing from them, that it shall not attend them; if we find small comfort in them, when we use them, if they be unanswering our expectations, when we have been at some pains and cost with them; if, as the Prophet speaketh, 
c Hagg. 1. 6.  We sow much and bring in little, we eat and have not enough, we drink and are not filled, we cloth us and we are not warm, and the wages we earn we put into a bag with holes: if any of these things befall us, let us cease to wonder thereat; ourselves are the causers of all our woe. It is our great unthankfulness that blasteth all our endeavours, that leaveneth with sourness whatsoever is sweet, and turneth into poison whatsoever is wholesome in the good Creatures of God. It is the 
d Ver. 5. hîc.  Word of God, and Prayer, that sanctifieth them to our use; and they are then good when they are received with thanksgiving. So long as we continue unthankful, we are vain if we look for any sanctification in them, if we expect any good from them.  
I have now done with my first Inference, for Trial, or rather Conviction: 
52.  I add a second of Exhortation. The duty itself being so necessary as we have heard; Necessary, as an Act of justice for the receipt of the Creature; and necessary as an Act of Religion for the sanctifying of the Creature: how should our hearts be inflamed with an holy desire, and all our powers quickened up to a faithful endeavour, conscionably to perform this so necessary a duty? One would think, that very necessity, together with the consciousness of our former unthankfulness, should in all reason be enough to work in us that both desire and endeavour. In all reason it should so; but we are unreasonable, and much ado there is to persuade us to any thing that is good, even when we are persuaded. Wherefore to enforce the exhortation more effectually, I must have leave to press the performance of this duty upon our Consciences, with some farther Inducements, and important Considerations.  
Consider, first, the excellency of the Duty. There are but three heads, 
53.  whereto we refer all that is called good; jucundum, Utile, Honestum; Pleasure, Profit, and Honesty. There is nothing desirable and lovely, but in one or other of these three respects. Each of these singly we account good, but that excellently good, wherein they all concur. We love things that will give us delight, sometimes when there is neither profit, nor credit in them; we love things that will bring us profit, though possibly neither delightful greatly, nor seemly; and we love things that we think will do us honesty, oftentimes without regard either of Pleasure or Profit. How should we then be affected to this duty of giving thanks, and singing Praises unto our GOD, wherein all those do jointly concur, and that also in an excellent measure? David hath wrapped them all together in one verse in the beginning of Psal. 147. 
a Psal. 147. 1.  Praise ye the Lord, for it is good; yea, it is a pleasant thing, and praise is comely. It is good, it will bring you profit; it is pleasant, it will afford you delight; and it is comely, it will do you honesty; and what can heart wish more? Again, many good virtues and graces of God in us shall expire together with us, which though they be eternal in their fruit and reward, yet are not so as to their proper Acts; which after this life shall cease, because there shall be neither need, nor use of them then, 
b 1 Cor. 13. 8.  Whether there be Prophecies, they shall fail; or whether there be tongues, they shall cease; or whether there be knowledge, it shall vanish away. There shall be no use of taming the flesh by Fasting, or of supplying the want either of others by Alms, or of ourselves by Prayer. Nay, even Faith and Hope themselves shall have an end; for we shall not then need to believe, when we shall see; nor to expect, when we shall enjoy. But giving of Thanks, and Praise, and Honour, and Glory unto God, shall remain in the Kingdom of Heaven, and of Glory. It is now the continual blessed 
c Rev. 4. 8, 11. & 7. 11, 12.  exercise of the glorious Angels and Saints in Heaven, and it shall be ours when we shall be translated thither. O that we would learn often to practise here, what we hope shall be our eternal exercise there! Oh, that we would accustom ourselves, being 
d Eph. 5. 18, 20.  filled in the Spirit, to speak to ourselves in Psalms, and Hymns, and spiritual Songs, singing and making Melody in our hearts to the Lord, giving thanks always for all things unto God and the Father, in the Name of our Lord jesus Christ, as speaketh our Apostle, Ephes. 5.  
Consider, secondly, the multitude, and variety, and continuance of God's 
54.  Blessings, and let that provoke thy Thankfulness. If thou hadst received but one or a few benefits, yet thanks were due even for those few, or for that one, more than thou art able to return. But what canst thou allege, or how excuse thy unthankfulness, when his mercies are renewed every morning, nay, every 
e Omni momento me tibi obligas, dum omni momento mihi tua magna beneficia praestas. Aug. Solil. cap. 18. Tot munera, quae sine intermissione diebus ac noctibus (Dii) fundunt. Senec. 4. de bene●. 3.  moment? when he is ever 
f Psal. 145. 16.  opening his hand, and pouring out his blessings, and 
g Psal. 68 29.  loading, and even overwhelming thee with his Benefits, as if he did vie with thee, and would have thee see how easily he can overcome thy evil with his goodness, and infinitely outstrip thine infinite ingratitude with his more infinite munificence? His Angels are about thee, though thou knowest it not; from a thousand unknown dangers he delivereth thee, which thou suspectedest not: he still continueth his goodness unto thee, and repreiveth thy destruction, though thou deservedst it not. What should I say more? thy very life and being thou owest to him▪ 
h Acts 17. 28.  In whom we all live, and move, and have our being: thence resolve with holy David, to sing praise unto the Lord, 
i Psal. 104. 33.  as long as thou livest; and to sing praise unto thy God, whilst thou hast thy being. Many and continual receipts should provoke many and continual Thanks.  
Consider, thirdly, thy future necessities. If thou wert sure of that thou hast, that thou and it should continue together for ever, and never part; and that thou couldst make pretty shift to live upon the Old stock hereafter, and never stand in need to him for more, there might be so much less need to 
55.  take care for giving thanks for what is past. But it is not so with any of us; of what we have, we are but Tenants at Courtesy, and we stand continually upon our good behaviour, whether we should hold of him any longer, or no; and much of our future happiness standeth upon our present thankfulness. And with what face can we crave to have more (and yet more we must have, or we cannot subsist) if we be not thankful for what we have? 
g Bern. Serm. 77.  Peremptoria res est ingratitudo, saith St. Bernard, it cutteth off all kindness. 
h August. Soliloq. c. 18.  Ventus urens & exsiccans, like that 
i Exod. 14. 21. Gratiarum cessat decursus, ubi recursus non fuerit Bern. Serm. 50.  strong East-wind, which in a night dried up the Red Sea; it holdeth off the streams of God's bounty from flowing, and drieth up those Channels whereby his mercies were wont to be conveyed unto us. Certainly this is one special cause why God so often saith us Nay, and sendeth us away empty when we ask, even because we are so little thankful to him for former receipts. The 
k Eccl. 1. 7. Su● reddantur origini fluentae gratiae, ut uberius fluant. Bern. Ser. 89.  rivers return all their waters to the Sea, from whence they had them; and they gain this by the return, that the Sea feedeth them again, and so by a continual fresh supply, preserveth them in perpetual being and motion. If they should 
l Alioquin, nisi ad fontem redeant, exsiccantur. Pern. Ibid.  withhold that tribute, the Sea would not long suffice them nourishment. So we by giving, receive; and by true paying the old debt, get credit to run upon a new score, and provoke future blessings, by our thankfulness for former; as the earth by sending up vapours back to Heaven from the dew she hath received thence, filleth the bottles of Heaven with new moisture, to be poured down upon her again in due season, in kindly and plentiful showers. By our Prayers and Thanksgivings we erect a Ladder, like that which 
m Gen▪ 28. 12.  jacob saw, whereon the Angels ascended and descended, we preserve a mutual intercourse betwixt Heaven and Earth, and we maintain a kind of continual trading, as it were, betwixt God and us. The Commodities are brought us in, they are God's blessings; for these we traffic by our Prayers and Thanksgivings. Let us therefore deal squarely, as wise and honest Merchants should do. Let us keep touch, and pay; it is as much as our credit is worth. Let us not think to have Commodities still brought us in, and we send none out, 
n Horat. ●. Ep. 1.  Omnia te adversum spectantia, this dealing cannot hold long: rather let us think, that the quicker, and speedier, and more returns we make, our gains will be the greater; and that 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Gen. hom. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. hom. 25.  the oftener we pray and praise God for his blessings, the more we secure unto ourselves both the continuance, and the increase of them.  
Consider, fourthly, thy misery, if thou shouldst want those things which God 
56.  hath given thee. (a) Carendo magis quam fruendo. Fool's will not know 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tum denique homines nostra intelligimus bona, quum quae in potestate habuimus, ea amisimus. Plaut. in captiv. 1, 2.  that true worth of things but by wanting, which wiser men had rather learn by having them. Yet this is the common Folly of us all; we will not prise God's blessings as we should, till he for our unthankfulness, take them from us, and teach us to value them better before we have them again. We repine at God's great blessings, we grudge at his gentle Corrections, judging these too heavy, those too light. We think our very Peace a burden, and complain of plenty, as some would do of scarcity; and undervalue the blessed Liberty we have of treading in his Courts, and partaking his holy Ordinances; and all this, because by his great goodness we have so long enjoyed them; and this is our guise in every other thing proportionably. Did we but feel a while the miseries of our Neighbour-countries, who want the Blessings which we thus slight; or could we but forethink what our misery should be, if we (as they) had our Throats ever before the Sword, or were wasted with extreme Famines and Pestilences, or lived either in thick darkness, without the Gospel, or under cruel Persecution for it. Did we thus, though our hearts were as hard and cold as stones, it could not be but those thoughts would soften them, and inflame them to magnify and bless the holy name of God for our long and present peace, for that measure of plenty whatever it be which we yet have, and for the still continued liberty of his glorious Gospel and sincere Worship among us. God grant, that from our wretched unthankfulness, he take not just occasion, by taking these great blessings from us, to teach us at once both how to use them better, and how to value them better.  
Consider, fifthly, thy Importunity with God, when thou wantest any thing, 
57  and according to that, proportion thy thanks when thou hast it. I remember what 
a Bern. l. 4. de consid. ad Eugen.  Bernard writeth of the Pope's Servants and Courtiers in his time: Importuni ut accipiant, inquieti donec acceperint, ubi acceperint, ingrati. When Suitors come to the Pope's Court with their businesses, the Courtiers and Officers lie in the wind for them, greedily offering their service, and never quiet with them till they have got something; but by that they have got the money, they have forgot the man; and having first served their own turn, they then leave the business to go which way it will. Not much unlike is our dealing with God. When we 
b Multos videmus usque hodiè satis importunè petentes, quod sibi deesse cognovevint, sed paucos admodum novimus, qui dignas super acceptis beneficiis gratias agere videantur. Bern. Serm. de diversis 27.  would have something, some outward blessing conferred, or some outward calamity removed, (for thankless devotions seldom look farther than after these outward things;) we are, as St. chrysostom speaketh, 
c Chrysost. in Psal. 137.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very eager and earnest with God, we must have no Nay; we wrestle with him, and that stou●ly, as if we would out-wrestle 
d Gen. 32. 25, 26.  jacob for a blessing, and we will not let him go till we have obtained it. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith chrysostom there: When our turn is served, and we have what we would have, by and by all our devotion is at an end, we never think of thanks. All the ten Lepers begged hard of Christ for a cleansing; the Text saith, 
e Luke 17. 13, 17.  They lift up their voices, they were all loud enough whilst they were Suitors: Sed ubi novem? There returned not to give God thanks for their cleansing, of the whole ten, any more than barely one single man. It is our case just. When we want any of the good Creatures of God for our necessities, we 
f Psal. 81. 10.  open our mouths wide, till he 
g Psal. 145. 16.  open his hand, and fill them with plenteousness; but after, as if the filling of our Mouths were the stopping of our Throats, so are we speechless and heartless. Shame we to be so clamorous, when we crave from him; and so dumb 
58.  when we should give him thanks.  
Consider, lastly, how freely God hath given thee, what he hath given thee. 
h Bern. in Psal. Qui habitat. Serm. 14.  Dupliciter gratis, saith Bernard, sine merito, sine labour. Freely both ways; freely without thy desert, and freely without so much as thy pains. Freely, first, without thy desert. jacob, a man as well deserving as thou, yet confessed himself, 
i Gen. 32. 10.  Not worthy of the least of all God's Mercies. And St. Paul cutteth off all challenge of desert, by that Interrogatory, 
k Rom. 11. 35.  Who hath first given him, and it shall be recompensed him? As who should say, No man can challenge God, as if he owed him aught. If he have made himself a Debtor to us by his Promise, (and indeed he hath so made himself a debtor to us) yet that is still gratis, and for nothing; because the Promise itself was free without either 
l Nulla Deo dandi beneficii causa est. Sen. 4. de benef. 3. Ego rebar spontaneas esse numinum benignitates ultroque ab his fluere inexpectata benevolentiae munera. Arnob. cont. Gent. l. 3. Deus nulli debet aliquid, qui omnia gratuito praestat. Et si quisquam dicet, ab illo aliquid deberi merit is suis, certe ut esset non ei debebatur; non enim erat, cui deberetur. Aug. 3. de lib. arb. 16.  Debt in him, or Desert in us. Nay more, God hath been good to us, not only when we had not deserved it▪ but (which still more magnifieth his bounty, and bindeth us the stronger to be thankful,) when we had deserved the quite contrary. And how is it possible we should forget such his unspeakable kindness, in giving us much good, when we had done none, nay, in giving us much good, when we had done much ill? And as he gave it sine merito, so sine labour too; the Creature being freely bestowed on us, as on the one side not by way of reward for any desert of ours, so neither on the other side by way of wages for any labour of ours. To show that God giveth not his Blessings for our labour merely, he sometimes giveth them not, where they are laboured for; and again he giveth them sometimes where they are not laboured for. If in the ordinary dispensation of his Providence, he bestowed them upon them that labour, as Solomon saith, 
e Prov. 12. 24. & 13. 4.  The diligent hand maketh rich; and seldom otherwise, for 
f 2 Thes. 3. 10.  He that will not labour, it is fit he should not eat;) yet that labour is to be accounted but as the means, not as a sufficient cause thereof. And if we dig to the root, we shall still find it was gratis; for even that power to labour was the gift of God, 
g Deut. 8. 18.  It is God that giveth thee power to get wealth. Yea in this sense, 
h See before Serm. 3. ad Cler. Sect. 18.  nature itself is grace, because given gratis and freely, without any labour, preparation, disposition, desert, or any thing at all in us.  
All these considerations, the excellency of the Duty, the continuance of 
59  God's Blessings, our future necessity, our Misery in wanting, our Importunity in craving, his free Liberality in bestowing, should quicken us to a more conscionable performance of this so necessary, so just, so religious a Duty. And thus having seen our Unthankfulness discovered in six points, and heard many Considerations to provoke us to thankfulness, it may be we have seen enough in that to make us hate the fault, and we would fain amend it; and it may be we have heard enough in this to make us affect the Duty, and we would fain practise it, may some say, but we are yet to learn how. The Duty being hard, and our backwardness great, what good course might be taken, effectually to reform this our so great backwardness, and to perform▪ that so hard a Duty? And so you see, my second Inference for Exhortation breedeth a third, and that is for direction; which for satisfaction of those men that pretend willingness, but plead ignorance, I should also prosecute, if I had so much time to spare: wherein should be discovered, what be the principal causes of our so great Unthankfulness; which taken away, the effect will instantly, and of itself cease. Now those Causes are especially, as I conceive, these five, viz. 1. Pride, and Self-love; 2. Envy, and Discontentment; 3. Riotousness, and Epicurism; 4. Worldly Carefulness, and immoderate Desires; 5. Carnal Security, and foreslowing the time. Now then, besides the application of that which hath already been spoken in the former Discoveries and Motives, (for every Discovery of a fault doth virtually contain some means for the correcting of it; and every true Motive to a duty, doth virtually contain some helps unto the practice of it:) besides these, I say, I know not how to prescribe any better remedies against unthankfulness, or helps unto thankfulness, than faithfully to strive for the casting out of those sins, and the subduing of those Corruptions in us, which cause the one, and hinder the other. But because the time, and my strength are near spent, I am content to ease both myself and you, by cutting off so much of my provision, as concerneth this Inference for Direction, and desire you that it may suffice for the present, but thus to have pointed at these Impediments, and once more to name them. They are Pride, Envy, Epicurism, Carefulness, Security.  I place Pride where it would be, the foremost, because it is of all other 
60.  
i Maximè facit ingratos nimius sui suspectus, & insitum mortalitati vitium se suaque mirandi. Sen. 2. de benef. 26.  the Impediment of Thankfulness. Certainly there is no one thing in the World, so much as Pride, that maketh men unthankful. He that would be truly thankful, must have his eyes upon both; the one eye upon the Gift, and the other upon the Giver; and this the proud man never hath. Either through 
k Caecus amor sui. Hor. 1. Carm. od. 18.  self-love he is stark blind, and seeth neither; or else through Partiality, he winketh on one eye, and will not look at both. Sometimes he seeth the Gift, but too much, and boasteth of it; but then he forgetteth the Giver, he 
l 1 Cor. 4. 7.  boasteth as if he had not received it Sometimes again he over-looketh the Gift, as not good enough for him, and so repineth at the Giver, as if he had not given him according to his worth. Either he undervalueth the Gift, or else he overvalueth himself; as if he were himself the Giver, or at least the Deserver; and is in both unthankful. To remove this impediment, whoever desireth to be thankful, let him humble himself, nay, empty himself, nay, deny himself, and all his desert; confess himself with jacob, 
a Gen. 32. 10.  less than the least of God's mercies, and condemn his own heart of much sinful 
b Sacrilegus invasor gloriae tuae. Bern. in Can. Serm. 13.  sacrilege, if it dare but think the least thought tending to rob God of the least part of his honour. 
61.  
Envy followeth Pride; the 
c Superbiae prima sob●les inanis gloria— mox invidiam gignet. Greg. 31. Mor. 31.  daughter the Mother, a second 
d Non potest quisquam & invidere, & gratias agere. Sen. 3. de benef. 3.  great Impediment of thankfulness. The fault is, That men, not content only to look upon their own things and the present, but 
e Vehemens, & importunum malum in● idia, quae nos inquietat, dum comparat. H●c mihi prastitit, sed illi plus, sed illi maturiùs. Sen. 2. de benef. 28.  comparing these with the things of other men, or times, instead of giving thanks for what they have, 
f Illis non tam jucundum est, multos post se videre, quam grave aliquem ante se. Sen. Ep. 73.  repine that others have more or better; or for what they now have, complain, that it is not with them as it hath been. These thoughts are enemies to the tranquillity of the mind, breeding many discontents, and much unthankfulness; whilst our 
g Matth. 20. 15.  eyes are evil, because God is good to others, or hath been so to us. To remove this impediment, whoever desireth to be truly thankful, let him look upon 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil. anim. Nulli ad aliena respicienti, sua placent. Sen. 3. de ira 30.  his own things, and not on the things of other men; and therein consider, not so much what he wanteth, and fain would have, as what he hath, and could not well want. Let him think, that what God hath given him, came from his free bounty, he owed it not; and what he hath denied him, he withholdeth it either in his justice for his former sins, or in his Mercy for his farther good, that God giveth to no man all the desire of his heart in these outwardly things, to teach him not to look for absolute contentment in this life, lest of all in these things. If he will needs look upon other men's things, let him compare himself rather 
i Quodque aliena capella gerat distentius aber, tabescat, neque se majo●i pauperiorum turb. e comparet? Hor. 1. Ser. Sat. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plu. ubi supra.  with them that have less, than those that have more; and therein withal consider, not so much what 
k Nec ea intuemur, quae nos aliis praeposuere, sed ea sola ●●uae ser●●na praecedentium ostentat. Sen. 3. de benef. 3.  himself wanteth which some others have, as what he hath which many others want. If a few that enjoy God's Blessings in these outward things in a greater measure than he, be an eyesore to him, let those many others, that have a scanter Portion, make him acknowledge that God hath dealt liberally and bountifully with him. We should do well to understand that saying of Christ, not barely as a Prediction, but as a kind of Promise too (as I have partly intimated 
l See Sect. 49.  before) The 
m Matth. 26. 11.  poor you shall always have with you; and to think that every Beggar that seeketh to us, is sent of God, to be as well a Glass wherein to represent God's bounty to us, as an Object whereon for us to exercise ours. And as for former times, let us not so much think how much better we have been, as how well we are; that we are not so well now, impute it to our former unthankfulness, and fear, unless we be more thankful for what we have, it will be yet and every day worse and worse with us. Counsel very needful for us in these declining times, which are not (God knoweth, and we all know) as the times we have seen; the leprous humour of Popery secretly stealing in upon us, and as a Leprosy spreading apace under the skin; and penury and poverty, as an ulcerous sore, openly breaking out in the very face of the Land. Should we murmur at this, or repiningly complain that it is not with us, as it hath been; God forbid, that is the way to have it yet, and yet worse: Rather let us humble ourselves for our former Unthankfulness, whereby we have provoked God to withdraw himself in some measure from us, and bless him for his great mercy, who yet continueth his goodness in a comfortable and gracious measure unto us, not withstanding our so great unworthiness and unthankfulness. Thousands of our Brethren in the world, as good as ourselves, how glad would they be, how thankful to God, how would they rejoice and sing, if they enjoyed but a small part of that peace and prosperity in outward things, and of that liberty of treading in God's Courts, and partaking of his Ordinances, which we make so little account of, because it is not every way as we have known it heretofore?  
The third Impediment of Thankfulness, is Riot and Epicurism: that which 
62.  the Prophet reckoneth in the Catalogue of Sodom's sins, 
a Ezek. 16. 49.  Fullness of Bread, and abundance of Idleness. This is both a Cause and a Sign of much unthankfulness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fullness, and Forgetfulness; they are not more near in the sound of the words, than they are in the sequel of the things: 
b Deut. 8. 10, 11.  When thou hast eaten, and art full, Then beware lest thou forget the Lord thy God, Deut. 8. It much argueth, that we make small account of the good Creatures of God, if we will not so much as take a little pains to get them: but much more, if lavishly and like prodigal fools we make waste and havoc of them. He that hath received some Token from a dear Friend, though perhaps of little value in itself, and of less use to him: yet if he retain any grateful memory of his friend, he will 
c Quod non me movet aestimatione: Verùm est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mei sodalis, Catul.  value it the more, and set greater store by it, and be the more careful to preserve it, for his Friend's sake: but if he should make it away-causelesly, and the rather, because it came so easily, (as the Ding-thrift's Proverb is, Lightly come, lightly go;) every man would interpret it as an evidence of his unfriendly and unthankful heart. But Riot is not only a Sign; it is also a Cause, of unthankfulness: in as much as it maketh us value the good things of God, at too low a rate. For we usually value the worth of things, proportionably to their use; judging them more or less good, according to the good they do us, be it more or less. And how then can the Prodigal, or Riotous Epicure, that consumeth the good Creatures of God in so short a space, and to so little purpose; set a just price upon them, seeing he reapeth so little good from them? A pound, that would do a Poor man, that taketh pains for his living, a great deal of good, maintain him and his Family for some weeks together; perhaps put him into fresh trading, set him upon his legs, and make him a man for ever: what good doth it to a prodigal Gallant, that will set scores and hundreds of them flying at one Afternoons sitting in a Gaminghouse? Shall any man make me believe, he valueth these good gifts of God as he should do, and as every truly thankful Christian man would desire to do; that in the powdering and perfuming of an Excrement that never grew from his own scalp, in the furnishing of a Table for the pomp and luxury of a few hours, in making up a rich Suit to case a rotten Carcase in, in the pursuit of any other lustful vanity or delight, expendeth beyond the proportion of his revenue or condition, and the exigence of just occasions? To remedy this, whoever would be truly thankful, let him live in some honest Vocation, and therein bestow himself faithfully and painfully, bind himself to sober, discreet, and moderate use of God's Creatures; remember, that Christ would not have the very broken meats lost; think, that if for every word idly spoken, then by the same proportion for every penny idly spent, we shall be accountable to God at the day of Judgement.  
Immoderate Care, and Solicitude for outward things is another 
a Non patitur aviditas quenquam esse gratum. Senec. 2. de benef. 27. Nullum habet malum cupiditas majus, quam quod est ingrata. Id. Epist. 73.  impediment of Thankfulness. Under which Title I comprehend Covetousness especially, but not only: Ambition also, and Voluptuousness, and every other Vice, that consisteth in a desire and expectation of something 
b Novis semper cupiditatibus occupati, non quid habeamus, sed quid petamus, inspicimus. Quid domi est, vile est. Sequitur autem, ut ubi quid acceperis, leve nov●rum cupidit●s fecerit, author quoque eorum non sit in pretio.— Ideoque caduca memoria est, futuro imminentium, Id. 3. de benef. 3.  for the future. Which desire and expectation, if inordinate, must needs in the end determine in unthankfulness. For the very true Reason, why we desire things inordinately, is, because we promise to ourselves more comfort and content from them, than they are able to give us; this being ever our Error, when we have any thing in chase, to sever the Good which we hope from it from the Inconveniencies that go therewith, and▪ looking only upon that, never so much as to think of these. But having obtained the thing we desired, we find the one as well as the other, and then the Inconveniences we never thought of before, 
a Nihil ●què adept ●●, & concupiscentibus gratum. Plin.  abateth much of the weight and the price we formerly set thereupon, and taketh off so much from the estimation we had of the good: whereby it cometh to pass, that by how much we overvalued it in the pursuit, by so much we undervalue it in the possession. And so▪ instead of giving thanks to God for the Good we have received, we complain of the Inconveniences that adhere thereunto: and so much underprize it, as it falleth short of our expectation; and look how far we do underprize it, so far are we unthankful for it. To remove this Impediment: whoever would be thankful, let him moderate his desires after these outward things; forecast as well the inconveniences that follow them, as the Commodities they bring with them; lay the one against the other, and prepare as well to digest the one, as to enjoy the other.  
The last Impediment of Thankfulness, is Carnal Security joined ever with 
64.  Delays and Procrastinations. When we receive any thing from God, we know we should give him Thanks for it, and it may be we think of doing such a thing: but we think withal, another day will serve the turn, and so we put it off for the present, and so forwards from time to time; till in the end we have quite forgotten both his benefit, and our own Duty, and never perform any thing at all. My Text doth after a sort meet with this corruption: for here the Apostle saith, the Creature should be received with thanksgiving; as if the thanks should go with the receipt, the 
b Qui gratus futurus est, statim dum accipit, de reddendo cogitat. Sen. 2. de benef. 25.  receipt and the thanks both together. To remove this Impediment: consider, how in every thing Delays are hurtful and dangerous: how our Affections are best and hottest at the first, and do in process of time insensibly deaden, and at last die, if we do not take the opportunity, and strike (as we say) whilst the Iron is hot; how that, if pretensions of other businesses or occasions may serve the turn to put off the tendering of our devotions, and rendering of our thanks to God, the Devil will be sure to suggest enough of these pretensions into our heads, and to prompt us continually with such Allegations, that we shall seldom or never be at leisure to serve God, and to give him thanks.  
Let us remember these five impediments, and beware of them; Pride, Envy, 
65.  Epicurism, Worldly Carefulness, and Delay. All which are best remedied by their contraries. Good helps therefore unto thankfulness are, 1. Humility, and Self denial; 2. Contentedness, and Selfsufficiency; 3. Painfulness, and Sobriety; 4. The Moderation of our desires after earthly things; 5. Speed and Maturity. And so much for this third Inference of Direction. I should also have desired, if the time would have permitted, although my Text speaketh of our Thanksgiving unto God precisely as it respecteth the Creature; yet to have improved it a little farther by a fourth Inference: that if we be thus bound to give God thanks for these outward blessings, how much more ought we then to abound in all thankfulness unto him for his manifold 
a Eph. 1. 3.  Spiritual blessings in heavenly things in Christ; for Grace and Election, for Mercy and Redemption, for Faith and Justification, for Obedience and Sanctification, for Hope and Glorification. If we ought to pray for, and to give thanks for our 
b Matth 6. 11.  daily bread, which nourisheth but our bodies, and then 
c Matth. 15. 17.  is cast into the draught, and both it and our bodies perish: how much more for that 
d Joh. 6. 51.  Bread of life, which came down from heaven, and feedeth our Souls unto eternal life, and neither they nor it can perish: If we must say for that, Give us this day our daily bread: shall we not much more say for this 
e Joh. 6. 34.]  Lord evermore give us this bread? But I have done. Beseech we now Almighty God to guide us all with such holy discretion and wisdom, in the free use of his good Creatures; that keeping ourselves within the due bounds of Sobriety, Charity, and civil Duty, we may in all things glorify God: and above all things, and 
f Ep. 5. 20▪  for all things give thanks always unto God and the Father in the Name of our Lord jesus Christ. To which our Lord Jesus Christ, the blessed Son of God, together with the Father, and the Holy Spirit, three Persons, and one only wise, gracious, and everlasting God, be ascribed (as is most due) by us and his whole Church, all the Kingdom, the Power, and the Glory, both now and for evermore.  
Amen, Amen.   

AD POPULUM.  
The Sixth Sermon.  
At St. Paul's Cross London, April 15. 1627..  Gen. XX. 6. And God said unto him in a dream; Yea, I know that thou didst this in the integrity of thine heart: For I also withheld thee from sinning against me; therefore suffered I thee not to touch her. 
FOR our more profitable understanding of which words, it 
1.  is needful we should have in remembrance the whole story of this present Chapter; of which story these words are a part. And thus it was. Abraham cometh with Sarah his Wife, and their Family, as a Stranger, to sojourn among the Philistines in Gerar: covenanteth with her beforehand, thinking thereby to provide for his own safety, because she was beautiful, that they should not be to know that they were any more than Brother and Sister. Abimelech, King of the place, heareth of their coming, and of her beauty; sendeth for them both; enquireth whence, and who they were; heareth no more from them, but that she was his Sister; dismisseth him; taketh her into his house. Hereupon God plagueth him and his House with a strange Visitation; threateneth him also with Death; giveth him to understand, that all this was for taking another Man's Wife. He answereth for himself. God replieth. The Answer is in the two next former Verses. The Reply in this, and the next following Verse.  
His Answer is by way of Apology: he pleadeth first Ignorance; and then, and 
2.  thence, his Innocence, [
a Verse 4, 5▪  And he said, Lord wilt thou slay also a righteous Nation? Said not he unto me, She is my Sister? And she, even she herself said, He is my Brother: in the integrity of my heart, and innocency of my hands, have I done this.] That is his Plea. Now God replieth: of which Reply, letting pass the remainder in the next Verse, which concerneth the time to come, so much of it as is contained in this Verse, hath reference to what was already done and passed; and it meeteth right with Abimelech's Answer. Something he had done; and something he had not done: he had indeed 
b Vers. 2.  taken Sarah into his House, but he had 
c Vers. 4.  not yet come near her. For that which he had done, in taking her; he thought he had a just excuse, and he pleadeth it: he did not know her to be another man's Wife; and therefore, as to any intent of doing wrong to the Husband, he was altogether innocent. But for that which he had not done, in not touching her; because he took her into his house with an unchaste purpose; he passeth that over in silence, and not so much as mentioneth it. So that his Answer, so far as it reached, was just: but, because it reached not home, it was not full. And now Almighty God fitteth it with a Reply, most convenient for such an Answer: admitting his Plea, so far as he alleged it, for what he had done, in taking Abraham's Wife, having done it simply out of ignorance [Yea, I know thou didst this in the integrity of thine heart:] and withal supplying that which Abimelech had omitted, for what he had not done, in not touching her; by assigning the true cause thereof, viz. his powerful restraint, [For I also withheld thee from sinning against me, therefore suffered I thee not to touch her.  
In the whole Verse we may observe, First, the manner of the Revelation; 
3.  namely, by what means it pleased God to convey to Abimelech the knowledge of so much of his Will, as he thought good to acquaint him withal: it was even the same, whereby he had given him the first information, at Verse 3. it was by a dream, [And God said unto him in a dream:] and then after, the substance of the Reply; whereof again the general parts are two. The former, an Admission of Abimelech's Plea, or an Acknowledgement of the integrity of his heart, so far as he alleged it, in that which he had done, [Yea, I know that thou didst it in the integrity of thine heart.] The latter, an Instruction or Advertisement to Abimelech, to take knowledge of God's goodness unto, and providence with him, in that which he had not done: it was God that over-held him from doing it, [For I also withheld thee from sinning against me, therefore suffered I thee not to touch her.  
By occasion of those first words of the Text, [And God said unto him in a 
4.  dream:] if we should enter into some Inquiries, concerning the nature and use of Divine Revelations in general, and in particular of Dreams: the Discourse as it would not be wholly impertinent, so neither altogether unprofitable. Concerning all which these several Conclusions might be easily made good. First, that 
1.  God revealed himself and his Will frequently in old times, especially before the sealing of the Scriptures-Canon 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 1. 1.  in sundry manners: as by Visions, Prophecies, Ecstasies, Oracles, and other supernatural means; and namely, and amongst the rest, by 
b Num 12. 6. Joel 2. 28. Job 33. 14, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Dreams. Secondly, that God imparted his Will by such kind of supernatural Revelations, not only to the godly and faithful, (though to them most frequently, and especially:) but sometimes also to Hypocrites within the Church, as to 
c ● Sam. 10. 10.  Saul and others: yea, and sometimes even to Infidels too out of the Church, as to 
d Gen. 41. 25, 2●.  Pharaoh, 
e Num. 14. 2, 4, etc.  Balaam, 
f Dan. 2. 28, 45.  Nabuchadnezzar, etc. and here to Abimelech. Thirdly, that since the Writings of the Prophets 
●.  and Apostles were made up, the Scripture-Canon sealed, and the Christian Church by the preaching of the Gospel, become Oecomenical: Dreams, and other supernatural Revelations, as also other things of like nature, as Miracles, and whatsoever more immediate and extraordinary manifestations of the Will and Power of God, have ceased to be of ordinary and familiar use: so as 
3.  now, we ought rather to suspect delusion in them, than to expect direction from 
4.  them. Fourthly, that although God have now 
g Isa. 8. 20.  tied us to his holy written Word, as unto a perpetual infallible Rule, beyond which we may not expect, and against which we may not admit, any other direction, as from God: yet he hath no where abridged himself of the power and liberty, even still to intimate unto the Sons of men the knowledge of his Will, and the glory of his Might, by Dreams, Miracles, or other like supernatural manifestations; if at any time, either in the want of the ordinary means of the Word, Sacraments and Ministry, or for the present necessities of his Church, or of some part thereof, on for some other just cause, perhaps unknown to us, he shall see it expedient so to do. He hath prescribed us: but he hath not limited himself. Fifthly, that because the 
5.  Devil and wicked Spirits may suggest Dreams, probably foretell future events foreseen in their causes, and work many strange effects in Nature, applicando activa passivis; which because they are without the sphere of our comprehension, may to our seeming have fair appearances of Divine Revelations or Miracles, when they are nothing less: for the avoiding of strong delusions in this kind, it is not safe for us to give easy credit to Dreams, Prophecies, or Miracles, as Divine, until upon due trial there shall appear, both in the End whereto they point us, a direct tendance to the advancement of God's Glory; and in the Means also they propose us, a 
a See Deut. 13, 1, etc.  conformity unto the revealed will of God in his written Word. Sixthly, that so to observe our ordinary Dreams, 
6.  as thereby to 
b Contra onirocriticos. See Aquin. 2. 2. q. 95. 6. Joh. Sarisb. 2. Policr. 17. Petr. Bles. Epist. 65.  divine or foretell of future contingents, or to forecast therefrom good or ill-luck (as we call it) in the success of our affairs; is a silly and groundless, but withal an unwarranted, and therefore an unlawful, and therefore also a damnable Superstition. Seventhly, that there is yet to be made a lawful, yea, and a very profitable use, even of our ordinary Dreams: and of the observing thereof: and that both in Physic and Divinity. Not at all by foretelling particulars 
7.  of things to come: but by taking from them, among other things, some reasonable conjectures in the general, of the present estate both of our Bodies and Souls. Of our Bodies first. For since the predominancy of 
c Secundum morum & humorum varietates, variantur & somnia Alia namque vident sanguin●i, alia colerici, alia flegmati●i, alia melancholici, Auctor. de spir. & anim. cap. 25. apud. August. Tom. 3.  Choler, Blood, Phlegm, and Melancholy: as also the differences of strength, and health▪ and 
d juxta etiam infirmitatum diversitates diversa accidunt somnia. Ibid.  diseases, and distempers, either by diet, or passion, or otherwise, do cause impressions of different forms in the fancy: our 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. cap. 1. de divinat. ex insom.  ordinary dreams may be a good help to lead us into those discoveries, both in time of health, what our natural constitution, complexion, and temperature is; and in times of sickness, from the rankness and tyranny of which of the humours the malady springeth. And as of our Bodies; so of our Souls too. For since our Dreams, for the most part 
f a dream cometh through the multitude of business, Eccles. 5. 2. Res, quas in vita usurpant, homines cogitant, curant, vident. Quaequae agunt vigilantes, agitantque, ea si cui in somnis accidant, minus miruth est. Aretius. Quaecunque mentis agitat infestus vigour, ea per quietem sacer & arcanus refert veloxque sensus. Senec. in octav. Act. 4. See Dealt. Ibid.  look the same way, which our freest thoughts incline; as the Voluptuous beast dreameth most of pleasures, the Covetous wretch most of profits, and the proud or Ambitious most of praises, preferments, or revenge, the observing of our ordinary Dreams may be of good use for us unto that discovery, which of these three is our Master▪ sin, (for unto one of the three every other sin is reduced) 
g 1 Joh. 2. 16.  The Lust of the flesh, The Lust of the Eyes, or the Pride of Life.  
But concerning Revelations and Dreams, It shall suffice to have only proposed these few Conclusions without farther enlargement: the manner of Gods revealing his will here to Abimelech, by Dream, being but an incidental Circumstance upon the buy, and not belonging to the main of the present story. We will therefore without more ado proceed to the substance of God's Reply, in the rest of the verse: and therein begin with the former general part, which is God's Admission of Abimelech's Plea and Apology for himself. The ground of whose Plea was Ignorance, and the thing he pleaded, his own Innocency, and the integrity of his heart: and God who is the searcher of all hearts, alloweth the allegation, and acknowledgeth that integrity, [Yea, I know that thou didst this in the integrity of thy heart.]  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Original word here translated Integrity, is rendered by some 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targe. Chald.  Truth, 
6.  by others 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept.  Purity, and by others 
f Simplici cord. Vulgar.  Simplicity: and it will bear them all, as signifying properly 
g In the perfection of thy heart. H. A.  Perfection or Innocency. You would think by that word, that Abimelech had in this whole business walked in the sight of God with a pure, and upright, and true, and single, and perfect heart. But alas, he was far from that. God 
h Ver. 17, 18.  plagued him and his for that he had done: and God doth not use to punish the Carcase for that, wherein the heart is single. Again, God withheld him, or else he would have done more and worse: and it is a poor perfection of heart; where the active power only is restrained, and not the inward corruption subdued. Besides, Sarah was taken into the house, and there kept for lewd purposes: and how can truth and purity of heart consist with a continued resolution of sinful uncleanness? Abimelech then cannot be defended, as truly and absolutely innocent: though he plead Innocency, and God himself bear witness to the Integrity of his heart. For had his heart been upright in him, and sincere, in this very matter of Sarah, he would never have taken her into his house at all, as he did. But that he pleadeth for himself, is, that in this particular wherewith it seemed to him God by so threatening him did charge him, in wronging Abraham by taking his Wife from him, his Conscience could witness the innocency of his heart, how free he was from any the least injurious purpose, or so much as thought, that way. It was told him by them both, that she was his Sister; and he knew no other by her than so, when he took her into his house, supposing her to be a single Woman: if he had known she had been any man's Wife, he would not for any good have done the man so foul an injury, nor have sinned against his own soul, by defiling another's bed: In the integrity of his heart, and innocency of his hands, he did what he had done. This is the substance of his Allegation, and God approveth the integrity of his heart so far; viz. as free in this particular from any intent, either to injure Abraham, or to sin against the light of his own Conscience, by committing Adultery with another's Wife.  
The meaning of the words thus cleared: we may observe in them three things. 
7.  First, the fact, for which Abimelech pleadeth; and that was, the taking of Sarah, 
1.  who was another's Wife, into his House. Secondly, the ground of his plea; 
2.  and that was his Ignorance: he knew not when he took her, that she was another's wife. Thirdly, the thing he pleadeth upon that ground; and that was his 
3.  Innocency and the integrity of his heart. Each of these three will afford us some observable instruction for our use. And the first thing we will insist upon from these words, shall be, The grievousness of the sin of Adultery, hateful even in the judgement of those men, who made small or no conscience at all of Fornication. See how this is raised from the Text. Abimelech's heart never smote him fortaking Sarah into his House, so long as he supposed her to be but a single Woman: led with the common blindness and custom of the Gentiles, he either knew not or considered not, that such Fornication (though in a King) was a sin. But the very frame of his Apology showeth, that if he had known her to be another man's Wife; and yet had taken her, he could not then have pretended the integrity of his heart, and the innocency of his hands as now he doth, and God alloweth it: but he should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own heart would have condemned him for it, and he should therein have sinned grossly against the light of his own Conscience.  
It cannot be doubtful to us, who by the good blessing of God upon us, have 
8.  his holy Word to be 
b Psal. 119. 105.  A light unto our feet, and a Lantern unto our paths, from the evidence whereof we may receive more perfect and certain information, than they could have from the glimmering light of depraved Nature; I say, it cannot be doubtful to us, but that all Fornication, how simple soever, is a sin foul and odious in the sight of God, and deadly to the Committer. As first 
1.  being opposite directly to that 
c 1 Thes. 4. 3, 4.  holiness and honour, and sanctification, which God prescribeth in his will. Secondly, causing usually consumption of 
d Prov. 5. 10.— 6. 26. Job 31. 12.  estate, 
2.  rottenness of 
f Prov. 5. 11  bones, and loss of 
g Prov. 6. 33. Prov. 7. 22, 23.  good name. Thirdly, 
h Host 4. 11. 4.  stealing away the heart of those that are once ensnared therewith, and bewitching them even unto perdition in such powerful sort, that it is seldom seen, a man once brought under by this sin, to recover himself again, and to get the victory over it. Fourthly; putting over the guilty to the severe 
k Heb. 13. 14  immediate judgement of God himself; who 
3.  for this sin slew of the Israelites in one day 
l 1 Cor. 10. 8.  23 or 
m Num. 25. 9  24 thousand. And having fifthly, one singular deformity above all other sins in all other kinds, that it is a direct sin 
n 1 Cor. 6. 18.  against a man's own body; in depriving it (by making it the instrument of filthiness, and the 
p 1 Cor. 6. 15.  members of an harlot) of that honour whereunto God had ordained it, to be a 
b 1 Cor. 6. 15.  member of Christ, and 
c 1 Cor 6. 19  the Temple of the 
5.  Holy Ghost.  
But yet of this foul sin the Gentiles made no reckoning; So long as they abstained from 
d Viri licitò se errare credunt, si solo abstineant adulterio: meretricios autem úsus tanquam legi naturae suppeter● putant. Ambros. 2. de Abrah. 11. Solo stupro atque adulterio condemnato, passim per lupanaria & ancillul●● libido permittitur. Hier. Ep. 30. Usum scortorum terrena civitas licitam turpitudinem fecit. Aug. 14. de Civitat. 18.  married persons, it never troubled their Consciences to defile themselves with those that were single by fornication; because they esteemed it either as no sin, or as one of the least. It was not only the fond speech of an 
9  indulgent and doting old Father in the excuse of his licentious Son in the Comedy, 
f Mitio apud Terent. in Adelph. 1, 2.  Non est flagitium mihi crede adolescentulum scortari; (and yet he spoke but as the generality of them then thought:) but it was the serious plea also of the grave Roman Orator, in the behalf of his Client, in open Court, before the severity of the sage & Reverend bench of Judges, 
g Cicer. pro Caelio.  Quando hoc non factum est? Quando reprehensum? Quando non permissum? And, Datur omnium concessu, etc. 
h 1 Thes. 4. 5.  Nor in the lust of concupiscence, (saith St. Paul) as the Gentiles which know not God. An error so universally spread, and so deeply rooted in the minds and in the lives of the Gentiles; who 
k Eph. 4. 18, 19  having their understanding darkened through the ignorance that was in them, because of the blindness of their hearts, wrought such uncleanness, not only without remorse, but even with greediness: that the Apostles had much ado with those men, whom by the preaching of the Gospel they had converted from Gentilism to Christianity, before they could reclaim them from an Error so inveterate both in the judgement and practice. St. Paul therefore, as it both became and concerned him, being 
l Rom. 11. 13. Gal. 2. 7. 1 Tim. 2. 7. & 2 Tim. 1. 11.  the Apostle and Doctor of the Gentiles, often toucheth upon this string in his 
m As Rom. 1. 29. & 13. 13. 2 Cor. 12. 31. Gal. 5. 19 Eph. 4. 19 & 5. 3. etc. Col. 3. 5. 1 Thes. 4. 3, etc.  Epistles written unto the Churches of the Gentiles. But no where doth he set himself more fully and directly; with much evidence of reason and strength of argument, against this Sin and Error, than in the 
n 1 Cor. 5. 19— 11. 6, 9— & 7. 1. etc.— 10. 8.  first Epistle he wrote to the Corinthians: because among them this sin was both itself most rife in the practice (the 
p Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro scortari. Hadr. Jun. in Adag. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet Aristoph. in Plut. Act 1. Scen. 2. Qu●● supra mille prostare ad fanum Veneris quod est in Corintho scribit, Strab. 8. Geograph. Atque hinc natam paroemiam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bourdin, in Comment. ad Aristoph. Thesmophor.  Corinthians being notedly infamous for lust and wantonness;) and it was also as much 
q— Libidinis quae nusquam gentium regnabat impunitiùs, quam Corinthi.  slighte● there as any where: many of them thinking that the 
r Erasm. Paraphras. in 1 Corinth. in Argument.  body was made for fornication, as the belly for meats; and that fornication was as fit and convenient for the body, as meats for the belly. Out of which consideration, the Apostles in that first General Council, holden at jerusalem, Acts 15. thought it needful by Ecclesiastical Canon, among some other indifferent things for the Church's peace, to lay this restraint upon the converted Gentiles, that they should 
b Acts 15. 28, 29.  abstain from Fornication. Not, as if Fornication were in itself an indifferent thing, as those other things were; nor, as if those other things were in themselves and simply unlawful, as Fornication was: but the Apostles did therefore join Fornication, and those other indifferent things together in the same Canon; because the Gentiles accounted fornication a thing as indiffereut, as what was most indifferent. Some remainders of the common error there were, it seemeth, among some Christians in St. Augustine's days: who both 
c Quod aliquando qui committunt, nescio qua perversitate contemnunt; & nescio unde sibi testimonia nulla & vana conquirunt, dicentes, Peccata carnis Deus non curate. August. Serm. 16. de verb. Dom c. 1. Ista punienda & nimium gra via mala, id●o à multis viris sine ullo timore Domini committuntur, quia ita à pluribus in consuetudinem missa sunt, & ita vilia vel levia ducuntur, ut nec jam inter gravia crimina putentur. Serm. de Temp. 143.  relateth the opinion, and confu●●th it. And some in the Popish Church have not come far behind herein: so many of them I mean as hold that 
d Durand 4. distinct. 33. q. 2. & alii.  Simple fornication is not intrinsically, and in the proper nature of it, a sin against the Law of Nature; but only made such, by divine positive Law. A strange thing it is, and to my seeming not less than a 
f Mysterium iniquitatis. 2 Thes. 2. 7.  mystery, that those men that speak so harshly of Marriage which God hath ordained, should withal speak so favourably of fornication which God hath forbidden: preposterously preferring the disease which springeth from our corruption, before the 
g 1 Cor. 7. 2.  remedy which God himself hath prescribed in his Word. But howsoever, if some Christians have spoken, and written, and thought so favourably of fornication, as (to their shame) it appeareth they have done: the less may we marvel, to see Abimelech, a King and an Infidel, allow himself the liberty to continue in the sin of 
h Understand that in this passage concerning Abimelech, I use the word Fornication us it doth include Concubinatum also.  Fornication; and yet notwithstanding such allowance, stand so much upon his own innocency, and integrity, as he doth.  
God forbid, any man that heareth me this day, should be so either ignorant 
10.  or uncharitable, as to conceive all, or any of that I have yet said, spoken to give the least shadow of liberty or excuse to Fornication, or any uncleanness, which St. Paul would not have so much as 
b Eph. 5. 3.  named among the Saints;— not named with allowance, not named with any extenuation, not named but with some detestation. But the very thing, for which I have spoken all this, is to show how inexcusable the Adulterer is: when even those of the Gentiles, who by reason of the 
c Eph. 4. 18.  darkness of their understandings, and the want of Scripture-light, could espy no obliquity in Fornication; could yet through all that darkness see something in Adultery, deservedly punishable (even in their judgements) with death. They could not so far quench that 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  spark of the light of nature which was in them, nor 
f Rom. 1. 18.  hold back the truth of God in unrighteousness: as not by the glimpse thereof, to discern a kind of reverend Majesty in God's holy Ordinance of Wedlock, which they knew might not be 
g Heb. 13. 4.  dishonoured, nor the bed defiled by Adultery, without guilt. They saw, Adultery was a mixed crime, and such as carried with it the face of Injustice as well as Uncleanness; nor could be committed by the two offending parties, without wrong done to a third. And therefore if any thing might be said colourably to excuse Fornication, (as there can be nothing said justly;) yet if any such thing could be said for Fornication, it would not reach to excuse Adultery; because of the injury that cleaveth thereunto. Against Fornication God hath ordained 
b 1 Cor. 7. 2.  Marriage as a Remedy: what a beast than is the Adulterer, and what a Monster, whom that remedy doth no good upon? In the marriage-knot, there is some expression and representation of the Love-covenant betwixt 
c Eph. 5. 23.  Christ, and his Churoh: but what good assurance can the Adulterer have that he is within that Covenant, when he breaketh this Knot? Every married person hath ipso facto surrendered up the right and interest he had in and over 
d 1 Cor. 7. 4.  his own body, and put it out of his own into the power of another: what an arrant Thief than is the Adulterer, that taketh upon him to dispose at his pleasure that which is none of his? But I say too well by him, when I compare him but to a thief; Solomon maketh him worse than a Thief. [
f Prov. 6. 30, etc.  Men do not despise a thief, if he steal to satisfy his soul, when he is hungry, etc. But whoso committeth Adultery with a Woman, lacketh understanding: he that doth it, destroyeth his own soul, etc.] Where he maketh both the injury greater, and the reconcilement harder, in and for the Adulterer, than for the Thief. Nay, God himself maketh him worse than a Thief in his Law: in his Moral Law, next after Murder placing 
g Exod. 20. 13, 15.  Adultery before Theft, as the greater sin; and in his judicial Law, punishing 
h Exod. 32. 1, etc.  Theft with a mulct▪ but 
k Leu. 20. 10. Deut. 22. 22.  Adultery with Death, the greater Punishment. To conclude this first point; Abimelech, an Heathen-man, who had not the knowledge of the true God of Heaven to direct him in the right way; and withal a King, who had therefore none upon earth above him, to control him if he should transgress: would yet have abhorred to have defiled himself knowingly by Adultery with another man's Wife, although the man were but a stranger, and the woman exceeding beautiful. Certainly Abimelech shall one day rise up in judgement, and condemn thy filthiness and injustice, whosoever thou art, that committest, or causest another to commit Adultery: 
l Rom. 1. 32.  Who knowing the judgement of God▪ that they which do such things are worthy of death, either dost the same things thyself, or hast pleasure in them that do them; or being in place and office to punish incontinent persons, by easy commutations of public penance for a private pecuniary mulct, dost at once both beguilty thine own Conscience with fordid Bribery, and embolden the Adulterer to commit that sin again without fear, from which he hath once escaped without shame, or so much as valuable loss.  
And thus much for that first Observation. The next thing, we shall observe 
11.  from Gods approving of Abimelech's answer, and acknowledgement of the integrity of his heart, is, That some ignorance hath the weight of a just excuse. For we noted before, that Ignorance was the ground of his Plea. He had indeed taken Sarah into his house, who was another man's Wife: but he hopeth, that shall not be imputed to him as a fault, because he knew not she was a married woman; the parties themselves (upon enquiry) having informed him otherwise. And therefore he appealeth to God himself, the trier and judger of men's hearts, whether he were not innocent in this matter: and God giveth sentence with him, [Yea, I know that thou didst this in the integrity of thine heart.] Where you see his ignorance is allowed for a sufficient excuse.  
For our clearer understanding of which point (that I may not wade farther 
12.  into that great question, so much mooted among Divines, than is pertinent to this story of Abimelech, and may be useful for us thence, viz. Whether or no, or how far, Ignorance and Error may excuse, or lessen sinful Actions proceeding therefrom, in point of Conscience) let us first lay down one general, certain, and fundamental ground, whereupon indeed dependeth especially the resolution of almost all those difficulties, that may occur in this, and many other like Questions. And that is this. It is a condition so essential to every sin to be Voluntary; that all other circumstances and respects laid aside, every sin is simply and absolutely by so much greater or lesser, by how much it is more or less voluntary. For whereas there are in the reasonable soul three prime Faculties, from whence all humane Actions flow; the Understanding, the Will, and the sensual Appetite or Affections: all of these concur indeed to every Action properly Humane; yet so, as the Will carrieth the greatest sway, and is therefore the justest measure of the Moral goodness, or badness thereof. In any of the three there may be a fault, all of them being depraved in the state of corrupt nature; and the very truth is, there is in every sin (every complete sin) a fault in every of the three. And therefore all sins, by reason of the blindness of the Understanding, may be called Ignorances'; and by reason of the impotency of the Affections, Infirmities; and by reason of the perverseness of the Will, Rebellions. But for the most part it falleth out so, that although all the three be faulty, yet the obliquity of the sinful Action springeth most immediately and chiefly from the special default of some one or other of the three. If the main defect be in the Understanding, not apprehending that good it should, or not aright: the sin arising from such defect we call more properly a sin of Ignorance. If the main defect be in the Affections, some passion blinding or corrupting the Judgement; the sin arising from such defect we call a sin of Infirmity. If the main defect be in the Will with perverse resolution bend upon any evil: the sin arising from such wilfulness we call a Rebellion, or a sin of Presumption. And certainly these sins of Presumption are the 
b Graviùs quidem infirmitate, quam ignorantia; sed multo graviùs study, quam infirmitate peccatur. De poenit. d. 3. ex Gregor.  greatest of the three, because the wilfullest: and those of Ignorance the least, because there is in them the least disorder of the Will, which doth its office in some measure, in following the guidance of the understanding: the greater fault being rather in the understanding, for misguiding it. And of sins of Ignorance, compared one with another, that is ever the least, wherein the defect is greater in the understanding, and in the will less.  
From this Principle do issue sundry material conclusions: and namely, amongst 
13.  many other, most pertinently to our purpose these two. The one; that all Error and Ignorance doth not always and wholly excuse from sin. The other; that yet some kind of Ignorance and Error doth excuse from sin, sometimes wholly, but very often at least in part. The whole truth of both these conclusions, we may see in this one action of Abimelesh, in taking Sarah into his house. In him there was a twofold Error; and thence also a twofold Ignorance. The one was an Error in universali, (Ignorantia juris, as they call it;) concerning the nature of Fornication: which being a heinous sin, he took to be either none at all, or a very small one. The other was an error in particulari, (Ignorantia Facti) concerning the personal condition and relation of Sarah to Abraham: whose Sister he thought her to be, and not Wife, though she were both.  
That former Ignorance (Ignorantia juris) in Abimelech, was in some degree 
14.  voluntary. For Abimelech had in him the common Principles of the Law of Nature; by the light whereof, if he had been careful to have improved it, but even so far as right reason might have led a prudent and dispassionate natural man, he might have discerned in the most simple Fornication such incongruity with those Principles, as might have sufficiently convinced him of the unlawfulness thereof. It is presumed, that all Ignorance of that, which a man is bound to know, and may know, if he be not wanting to himself, is so far forth wilful. Now Abimelech was bound to know, that all carnal knowledge of man and woman out of the state of Wedlock was simply unlawful; and so much, if he had not been wanting to himself in the use of his Naturals, he might have known: and therefore it was a kind of wilful ignorance in him in some degree, that he did not know it. And therefore further, he cannot be wholly excused from sin, in taking Sarah, notwithstanding both that, and his other ignorance: for although he did not know her to be Abraham's Wife, yet he knew well enough she was not his own wife; and being not so to him, whatsoever she was to Abraham it skilled not, he should certainly not have taken her. To plead Ignorance, that he knew not Fornication to be a sin, would little help him in this case. For men must know, they stand answerable unto God for their Actions; not merely according to the knowledge, which they ought & might to have had, those means considered, which he had afforded them of knowledge. Those means, even where they are scantest, being ever sufficient, at the least thus far, 
b Rom. 1. 20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle speaketh, Rom. 1. to leave the transgressor without excuse, and to make void all pretensions of Ignorance.  
That Error than did not wholly excuse Abimelech from sin; because his Ignorance 
15.  was partly wilful: yet we may not deny, but even that error did lessen and extenuate the sinfulness of the Action something, and so excuse him in part: à tanto, though not à toto. Because it appeareth by many evidences, that his ignorance therein was not grossly affected and wilful: and look how much measure you abate in the wilfulness, so much weight you take off from the sin. The light of Nature, though to a man that could have made the best of it, it had been sufficient to have discovered the vicious deformity, and consequently the moral unlawfulness of Fornication; yet was it nothing so clear in this particular, as in many other things that concerned common equity, and commutative justice.. Besides, common Opinion, and the Custom of the times, and Consent (though corrupt Consent) of most Nations, in making but a light matter of it; might easily carry him with the stream, and make him adventure to do as most did▪ without any scruple, or so much as suspicion of such foul wickedness, in a course so universally allowed and practised. These respects make his wilfulness less, his ignorance more pardonable, and his sin more excusable. And I make no question, the premises considered, but that Abraham's sin in denying Sarah to be his Wife (notwithstanding 
c Vers. 12.  the equivocating trick he had to help it) was by many degrees greater, than was Abimelech's in taking her: as being done more against knowledge, and therefore more wilfully. Abimelech's sin in taking her, though with some degrees of wilfulness, being yet a sin rather of Ignorance: whereas Abraham's sin in denying her, was a sin of Infirmity at the least, if not much rather a sin of Presumption.  
Now although this former Error (Ignorantia juris) could not wholly excuse 
16.  Abimelech from sin in what he had done, but in part only; for he sinned therein, by giving way to unchaste desires and purposes, against the seventh Commandment: yet that other Error of his (Ignorantia Facti, in mistaking a married woman for a single) doth wholly excuse his fact from the sins of injustice, in coveting and taking another man's Wife, against the eighth and the tenth Commandments. He had not the least injurious intent against Abraham, in that kind and degree: and therefore though he took his wife from him indeed, yet not knowing any such matter by her, especially having withal made ordinary and requisite enquiry thereafter, it must be granted he did it unwittingly, and therefore unwilfully: and therefore also unsinfully, as to that species of sin. S. Augustine saith truly, Peccatum ita est voluntarium, ut, si non sit voluntarium, non est peccatum: without some consent of the will, no complete actual sin is committed. Such ignorance therefore, as preventeth à toto, and cutteth off all consent of the will, must needs also excuse, and that à toto, the Actions that proceed therefrom, from being sins. It is clear from the words of my Text, that Abimelech's heart was sincere in this action of taking Sarah, from any injury intended to Abraham therein; although de facto he took his wife from him: because he did it ignorantly.  
By what hath been spoken, we may see in part, what kind of Ignorance it is, 
17.  that will excuse us from sin, either in whole, or in part; and what will not. Let us now raise some profitable Inferences from this Observation. First, our Romish Catholics often twit us with our fore elders. [What, say they, were they not all downright Papists? Believed, as we believe? Worshipped, as we worship? You will not say, they all lived and died in Idolatry, and so are damned. And if they were saved in their faith, why may not the same faith save us? And why will not you also be of that Religion that brought them to Heaven?] A motive more plausible, than strong: the Vanity whereof our present Observation duly considered and rightly applied fully discovereth. We have much reason to conceive good hope of the salvation of many of our Forefathers: who, led away with the common superstitions of those blind times, might yet by those general truths, which by the mercy of God were preserved amid the foulest overspreading of Popery, agreeable to the Word of God, (though clogged with an addition of many superstitions and Antichristian inventions withal) be brought to true Faith in the Son of God; unfeigned Repentance from dead works; and a sincere desire and endeavour of new and holy Obedience. This was the Religion, that brought them to Heaven; even Faith, and Repentance, and Obedience. This is the true, and the Old, and Catholic Religion: and this is our Religion, in which we hope to find salvation; and if ever any of you that miscall yourselves Catholics come to Heaven, it is this Religion must carry you thither. If together with this true Religion of Faith, Repentance, and Obedience, they embraced also your additions, as their blind guides then led them; prayed to our Lady, kneeled to an Image, crept to a Cross, flocked to a Mass, as you now do: these were their spots and their blemishes; these were their 
a 1 Cor. 3. 12.  hay and their stubble; these were their Errors and their Ignorances'. And I doubt not, but as S. Paul for his blasphemies and persecutions, so they obtained mercy for these sins, because they did them ignorantly in misbelief. And upon the same ground, we have cause also to hope charitably of many thousand poor souls in Italy, Spain, and other parts of the Christian World at this day: that by the same blessed means they may obtain mercy and salvation in the end, although in the mean time through ignorance they defile themselves with much foul Idolatry, and many gross Superstitions.  
But the ignorance that excuseth from sin, is Ignorantia Facti, according to 
13.  that hath been already declared: whereas theirs was Ignorantia juris, which excuseth not. And besides, as they lived in the practice of that worship which we call Idolatry, so they died in the same without repentance: and so their case is not the same with S. Paul's, who saw those his sins, and sorrowed for them, and forsook them: But how can Idolaters, living and dying so without repentance, be saved? It is answered, that ignorance in point of fact, so conditioned as hath been showed, doth so excuse à toto; that an Action proceeding thence, though it have a material inconformity unto the Law of God, is yet not formally a sin. But I do not so excuse the Idolatry of our Fore fathers, as if it were not in itself a sin, and that (without repentance) damnable. But yet their Ignorance being such as it was: nourished by Education, Custom, Tradition, the Tyranny of their Leaders, the fashion of the times, not without some show also of Piety and Devotion; and themselves withal, having such slender means of better knowledge: though it cannot wholly excuse them from sin without repentance damnable, yet it much lesseneth and qualifieth the sinfulness of their Idolatry; arguing that their continuance therein was more from other prejudices, than from a wilful contempt of God's holy word and Will. And as for their Repentance, it is as certain, that as many of them as are saved, did repent of their Idolatries; as it is certain no Idolater, nor other sinner, can be saved without Repentance. But then there is a double difference to be observed, between Repentance for ignorances', and for known sins. The one is, that known sins must be confessed, and repent of, and pardon asked for them in particular, every one singly by itself, (I mean for the kinds, though not ever for the individuals) every kind by itself, at least where God alloweth time and leisure to the Penitent, to call himself to a punctual examination of his life past, and doth not by sudden death, or by some disease that taketh away the use of reason, deprive him of opportunity to do that: Whereas for Ignorances', it is enough to wrap them up all together in a general and implicit Confession, and to crave pardon for them by the lump, as David doth in Psalm 19 [
a Psal. 19 12.  Who can understand all his Errors? Lord, cleanse thou me from my secret sins.] The other difference is, that known sins are not truly repent of, but where they are 
b Prov. 28. 13.  forsaken; and it is but an hypocritical semblance of penance without the truth of the thing, where is no care, neither endeavour, of reformation. But ignorances' may be faithfully repent of and yet still continued in. The reason; because they may be repent of in the general, and in the lump, without special knowledge that they are sins: but without such special knowledge they cannot be reform. Some of our forefathers then, might not only live in Popish Idolatry, but even die in an Idolatrous act, breathing out their last with their lips at a Crucifix, and an Avemary in their thoughts: and yet have truly repent, (though but in the general, and in the crowd of their unknown sins) even of those very sins; and have at the same instant true Faith in Jesus Christ, and other Graces accompanying salvation.  
But why then may not I, will some Popeling say, continue as I am, and yet 
19  come to Heaven, as well as they continued what they were and yet went to Heaven? If I be an Idolater, it is out of my Error and Ignorance▪ and if that general Prayer unto God at the last, to forgive me all my Ignorances', will serve the turn, I may run the same course I do without danger or fear: God will be merciful to me for what I do ignorantly. Not to preclude all possibility of mercy from thee, or from any sinner: Consider yet, there is a great difference between their state and thine, between thine ignorance and theirs. They had but a very small enjoyance of the light of God's Word, 
a Mat. 5. 15.  hid from them under two bushels for sureness: under the bushel of a Tyrannous Clergy, that if any man should be able to understand the books, he might not have them; and under the bushel of an unknown tongue, that if any man should chance to get the books, he might not understand them. Whereas to thee, the light is holden forth, and set on a Candlestiks; the books open; the language plain, legible, and familiar. They had eyes, but, saw not: because the light was kept from, and the land was dark about them, as the 
b Exod. 18. 21, 23.  darkness of Egypt: But thou livest as in a Goshen, where the light encompasseth thee in on all sides; where there are 
c Joh. 5. 35.  burning and shining lamps in every corner of the land. Yet is thy blindness greater, (for who so blind, as he that will not see?) and more inexcusable: because thou 
d Mat. 13. 15.  shutest thine eyes against the light, lest thou shouldest see and be converted, and God should heal thee. Briefly, they wanted the light, thou shunnest it: they lived in darkness; thou delightest in it: their ignorance was simple; thine affected and wilful. And therefore although we doubt not, but that the times of their ignorance God 
e Acts 17. 30.  winked at; yet thou hast no warrant to presume, that God will also in these times wink at thee, who 
f Luke 7. 30.  rejectest the counsel of God against thine own soul, and for want of 
g 2 Thes. 2. 10, 11.  love and affection to the truth, are justly given over to strong delusions, to believe Fables, and put thy confidence in things that are lies. So much for that matter.  
Secondly, Here is a needful admonition for us all, not to flatter ourselves for 
20.  our ignorance of those things, that concern us in our general or particular Callings: as if for that ignorance our reckoning should be easier at the day of judgement. Ignorance indeed excuseth sometimes, sometimes lesseneth a fault; but yet not all ignorance, all faults; not wilful and affected ignorance, any fault. Nay, it is so far from doing that, that on the contrary it maketh the offence 
a Ignorantia directe & per se voluntaria auget voluntarium, & per consequens peccatum. Aquin. 1. 2. qu. 76. 4.  much more grievous, and the offender much more inexcusable. A heedless servant, that 
b Luk. 12. 48.  neither knoweth, nor doth his Master's will deserveth some stripes. A stubborn servant that knoweth it, and yet transgresseth it, deserveth more stripes. But worse than them both is that ungracious servant, who fearing his Master will appoint him something he had rather let alone, keepeth himself out of the way beforehand, and micheth in a corner out of sight, of purpose that he might not know his Master's will; that so he may after stand upon it when he is chidden, and say, He knew it not: such an untoward servant deserveth yet more stripes. Would the Spirit of God, think you, in the Scripture so often call upon us to 
c Prov. 2. 3, 4, 7. & 23. 23.  get the knowledge of God's will, and to increase therein; or would he commence his 
d Host 4. 1.  suit against a land, and enter his action against the people thereof, for want of such knowledge, if ignorance were better or safer? Oh, it is a fearful thing for a man to 
e See Prov. 1. 24, etc.  sha●● instruction, and to say, he desireth not the knowledge of God. 
f Psal. 36. 3.  Noluerunt intelligere, ut bene agerent. When men are once come to that pass, that they will not understand nor seek after God; when they 
g Joh. 3. 20.  hate the light, because they take pleasure in the 
h Eph. 5. 11.  works of darkness; when they 
i Impia mens odit etiam ipsum intellectum: & hom● aliquando nimium ment perversa timet intelligere, ne cogatur quod intellexerit facere. Aug. de ver. Apost. ser. 13.  are afraid to know too much, lest their hearts should condemn them for not doing thereafter; when like the 
k Psal. 58. 4.  deaf Adder they stop their ears against the voice of the charmer, for fear they should be charmed by the power of that voice out of their crooked and Serpentine courses; when they are so 
l Ex intentio ne voluntatis ad peccandum provenit, quòd aliquis vult subire ignorantiae damnum, propter libertatem peccandi. Aqu. 1. 2. 76. 4.  resolved to take freedom to sin, that they choose to be still Ignorant, rather than hazard the foregoing of any part of that freedom: what do they, but even run on blindfold into hell? And through inner, post along unto 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 25. 30.  utter darkness, where shall be weeping and gnashing of teeth? 
n Bern. de 12. grad. humil.  Frustrà sibi de ignorantia blandiuntur, saith S. Bernard, qui, ut liberius peccent, libenter ignorant. S. Paul so speaketh of such men, as if their case were desperate▪ [
o 1 Cor. 14. 38.  If any man be ignorant, let him be ignorant:] as who say; if he will need● be wilful, at his peril be it. But as many as desire to walk in the fear of God with upright and sincere hearts, let them thirst after the knowledge of God and his will, as the 
p Psal. 41. 2.  Hart after the rivers of waters; let them 
q Prov. 2▪ 3, 4.  cry after knowledge, and lift up, their voices for understanding; let them seek it as silver▪ and dig for it as for hid treasures; let their feet tread often in God's Courts, and even wear the thresholds of his house; let them delight in his holy Ordinances, and rejoice in the light of his Word; depending upon the ministry thereof with unsatisfied ears, and unwearied attention, and feeding thereon with uncloyed appetites: that so they may see, and hear, and learn, and understand, and believe, and obey, and increase in wisdom, and in grace, and in favour with God and all good men.  
But then in the third place consider, that if all ignorance will not excuse an offender, 
21.  though some do: how canst thou hope to find any colour of excuse or extenuation, that sinnest wilfully with knowledge, and against the light of thine own Conscience? The least sin thus committed; is in some degree a Presumptuous sin, and carrieth with it a contempt of God: and in that regard is 
a Quo quisque meliùs sapit, eò deterius delinquit. Greg. in Pastorali.  greater than any sin of Ignorance. 
b Jam. 4. 17.  To him that knoweth, to do good, and doth it not, to him it is a sin, saith S. james: Sin beyond all plea of excuse. S. Paul, though he were a 
c 1 Tim. 1. 13.  Persecutor of the truth, a Blasphemer of the Lord, and injurious to the Brethren; yet he obtained Mercy, because he did all that ignorantly. His bare ignorance was not enough to justify him: but he stood in need of God's mercy, or else he had perished in those sins for all his ignorance, but yet who can tell, whether ever he should have found that mercy, if he had done the same things, and not in ignorance? Ignorance then, though it do not deserve pardon▪ yet it often findeth it: because it is not joined with open contempt of him, that is able to pardon. But he that sinneth against knowledge, doth Ponere obicem, (if you will allow the Phrase, and it may be allowed in this since:) he doth not only provoke the justice of God by his sin, (as every other sinner doth) but he doth also dam up the Mercy of God by his contempt, and doth his part to shut himself out for ever from all possibility of pardon; unless the boundless overflowing mercy of God come in upon him with a strong tide, and with an unresisted current break itself a passage through. Do this then, my beloved Brethren. Labour to get knowledge, labour to increase your knowledge, labour to abound in knowledge: but beware you rest not in your knowledge. Rather 
d 2 Pet. 1. 5, 7.  give all diligence, to add to your knowledge Temperance, and Patience, and Godliness, and Brotherly kindness, and Charity, and other good graces. Without these, your knowledge is unprofitable; nay, damnable. 
e Eccles. 1. 18.  Qui apponit soientiam, apponit dolorem; is true in this sense also. He that increaseth knowledge, unless his care of obedience rise in some good proportion with it, doth but lay more rods in steep for his own back, and increase the number of his stripes, and add to the weight and measure of his own most just condemnation. Know this, that although Integrity of heart may stand with some ignorances', as Abimelech here pleadeth it, and God alloweth it: yet that man's heart is devoid of all singleness and sincerity, who alloweth himself in any course he knoweth to be sinful, or taketh this liberty to himself, to continue and persist in any known ungodliness. And thus much for our second Observation.  
I add but a Third; and that taken from the very thing which Abimelech here 
22.  pleadeth, viz. the integrity of his heart; considered together with his present personal estate and condition. I dare not say, he was a Castaway: for what knoweth any man, how God might, after this time, and even from these beginnings, deal with him in the riches of his mercy? But at the time, when the things storied in this Chapter were done, Abimelech doubtless was an unbeliever, a stranger to the Covenant of God made with Abraham, and so in the state of a carnal and mere natural man. And yet both he pleadeth, and God approveth, the innocency and integrity of his heart in this business, [Yea, I know that thou didst this in the integrity of thine heart.] Note hence, That in an unbeliever, and natural man, and therefore also in a wicked person and a castaway, (for as to the present state, the unregenerate and the Reprobate, are equally incapable of good things,) there may be truth and singleness, and integrity of heart in some particular actions.  
We use to teach, and that truly, according, to the plain evidence of Scripture, 
23.  and the judgement of the ancient Fathers against the contrary tenet of the latter Church of Rome▪ that all the works of unbelievers and natural men, are not only stained with sin, (for so are the best works of the faithful too;) but also are really and truly sins: both in their own nature, because they spring from a corrupt fountain, for 
a Joh. 3. 6.  That which is born of the flesh is flesh, and it is impossible that a 
b Mat. 7. 18.  corrupt tree should bring forth good fruit▪ and also in God's estimation, because he beholdeth them as out of Christ, 
c Mat. 3. 7.  in and through whom alone he is well pleased. St. Augustin's judgement concerning such men's works is well known, who pronounceth of the best of them, that they are but splendida peccata, glorious sins▪ and the best of them are indeed no better. We may not say therefore, that there was in Abimelech's heart, as nor in the heart of any man, a legal integrity; as if his person, or any of his actions were innocent, and free from sin, in that perfection which the Law requireth. Neither yet can we say, there was in his heart, as nor in the heart of any unbeliever, an Evangelical integrity▪ as if his p●rson were accepted, and for the persons sake all or any of his actions approved with God, accepting them as perfect, through the supply of the abundant perfections of Christ then to come. That first and legal integrity supposeth the righteousness of works, which no man hath: this latter and Evangelical integrity, the righteousness of Faith, which no unbeliever hath; no man's heart being, either legally perfect, that is in Adam; or Evangelically perfect, that is out of Christ. But there is a third kind of integrity of heart, inferior to both these, which God here acknowledgeth in Abimelech; and of which only we affirm, that it may be found in an Unbeliever and a Reprobate: and that is, a Natural or Moral integrity; when the heart of a mere natural man is careful to follow the direction and guidance of right reason, according to that light (of Nature, or Revelation) which is in him, without hollowness, halting, and hypocrisse; Rectus usus Naturalium, we might well call it: the term were fit enough to express it; had not the Papists and some other Sectaries, with souring it by the Leaven of their Pelagianism, rendered it suspicious. The Philosophers and learned among the Heathen, by that which they call a good conscience, understand no other thing than this very Integrity whereof we now speak. Not that an Unbeliever can have a good conscience, taken in strict propriety of truth, and in a spiritual sense. For the whole man being corrupted through the fall of Adam; the conscience also is wrapped up in the common pollution: so that 
d Tit. 1. 15.  to them that are defiled and unbelieving nothing is pure, but even their mind and conscience is defiled, as speaketh St. Paul, Tit. 1. and being so defiled, can never be made good, till 
e Heb. 10. 22.  their hearts be sprinkled from that pollution, 
f Heb. 9 14.  by the blood of Christ, who through the eternal Spirit offered himself without spot to God, and till the Conscience be purged by the same blood from dead works to serve the living God, as speaketh the same Apostle. Heb. 9 and 10.  
But yet a good Conscience in that sense as they meant it, a Conscience morally 
24.  good, many of them had; who never had Faith in Christ, nor so much as the least inkling of the Doctrine of Salvation. By which, 
a Rom. 2. 14.  Not having the Law, they were a Law unto themselves; doing by nature many of the things contained in the Law: and choosing rather to undergo the greatest miseries, as shame, torment, exile; yea, death itself, or any thing that could befall them, than wilfully to transgress those rules, and notions, and dictates of piety and equity, which the God of Nature had imprinted in their Consciences. Could heathen men and unbelievers have taken so much comfort in the testimony of an excusing Conscience, as it appeareth many of them did; if such a Conscience were not in the kind (that is Morally) Good? Or how else could St. Paul have made that protestation he did in the Council, [
b Acts. 23. 1.  Men and Brethren, I have lived in all good conscience before God until this day:] At least, if he meant to include, (as most of the learned conceive he did) the whole time of his life, as well before his conversion, as after? Balaam was but a cursed Hypocrite, and therefore it was but a Copy of his countenance, and no better, (for his heart even then hankered after 
c 2 Pet. 2. 15.  the wages of unrighteousness) when he looked asquint upon Balak's liberal offer, with this answer. 
d Num. 22. 18.  If Balak would give me his house full of Gold and silver, I cannot go beyond the word of the Lord my God, to do less or more. But I assure myself, many thousands of Unbelievers in the world, free from his hypocrisy, would not for ten times as much as he there spoke of, have gone beyond the Rules of the Law of Nature written in their hearts, to have done either less or more. Abimelech seemeth to be so affected; at least, in this particular action and passage with Abraham: wherein God thus approveth his integrity, Yea I know that thou didst this in the integrity of thine heart.  
The Reason of which moral integrity in men unregenerate and merely natural, 
25.  is that imperium Rationis, that power of natural Conscience and Reason, which it hath and exerciseth over the whole man: doing the office of a Lawgiver, and having the strength of a Law; [
e Rom. 2. 14.  They are a Law unto themselves] saith the Apostle, Rom. 2. As a Law, it prescribeth what is to be done: as a Law, it commandeth that what is prescribed be done: as a Law, it proposeth rewards and punishments, accordingly as what it prescribeth and commandeth, is done or not done. Abimelech's own Reason, by the light of Nature informed him, that to take another man's Wife from him was injurious; and enjoineth him therefore, as he will avoid the horrors and upbraid of a condemning heart, by no means to do it. Resolved accordingly to do, and to obey the Law of Reason written in his heart, before he durst take Sarah into his house, he maketh inquiry first, whether she were a single woman, or a wife; and therefore, although (upon misinformation) he took another man's wife, unwitting that she was so, he pleadeth here, and that justly, the integrity of his heart. And from obedience to the same Law, especially, spring those many rare examples of justice, Temperance, Gratitude, Beneficence, and other moral virtues, which we read of in Heathen men, not without admiration: which were so many strong evidences also of this moral integrity of their hearts.  
A point that would bear much enlargement, if we intended to amplify it by 
26.  Instances; and did not rather desire to draw it briefly into use, by Inferences. A just condemnation, it may he first, to many of us, who call ourselves Christians, and Believers, and have many blessed means of direction and instruction for the due ordering of our hearts and lives which those Heathens wanted: yet come so many paces, nay, leagues, short of them, both in the detestation of vicious and gross enormities, and in the conscionable practice of many offices of virtue. Among them, what strictness of justice? which we either slack or pervert. What zeal of the common good? which we put off each man to other, as an unconcerning thing. What remission of private injuries? which we pursue with implacable revenge. What contempt of honours, and riches? which we so pant after, so adore. What temperance and frugality in their provisions? wherein no excess satisfieth us. What free beneficence, to the poor, and to pious uses? whereto we contribute penuriously and with grudging. What conscience of Oaths and Promises? which we so slight. What reverence of their Priests? whom we count as the scum of the people. What loathing of swinish drunkenness? wherein some of us glory. What detestation of Usury, as a monster in nature? whereof some of ours make a trade. Particularities are infinite, but what should I say more? Certainly, unless our righteousnesses exceed theirs, we shall never come to heaven: but how shall we escape the nethermost hell, if our unrighteousnesses exceed theirs? 
a Rom. 2. 27.  Shall not Uncircumcision which is by nature, if it keep the Law, judge thee, who by the Letter and Circumcision dost transgress the Law? said St. Paul to the jew: Make application to thyself, thou that art a Christian.  
Secondly, if even in Unbelievers, and Hypocrites, and Castaways there may 
27.  be in particular actions, integrity and singleness of heart: than it can be but an uncertain Rule for us to judge of the true state of our own and other men's hearts, by what they are in some few particular actions. Men are indeed that, not which they show themselves in some passages, but what they are in the more general and constant tenor of their lives. If we should compare Abimelech and David together, by their different behaviour in the same kind of temptation, in two particulars of the sacred History, and look no farther, we could not but give Sentence upon them quite contrary to right and truth. We should see Abimelech on the one side, though alured with Sarah's beauty: yet free from the least injurious thought to her husband, or adulterous intent in himself. We should behold 
b 2 Sam. 11. 2, etc.  David on the other side, inflamed with lust after Bathsheba, whom he knew to be another man's Wife: plotting first, how to compass his filthy desires with the Wife: and then after, how to conceal it from the Husband; by many wicked and politic fetches: and, when none of those would take, at last to have him murdered, being one of his principal 
c 2 Sam. 23. 39  Worthies, in a most base and unworthy fashion, with the loss of the lives of a number of innocent persons more: besides the betraying of God's cause, the disheartening of his People, and the encouragement of his and their enemies. When we should see and consider all this on both sides, and lay the one against the other: what could we think but that Abimelech were the Saint, and David the Infidel; Abimelech the man after Gods own heart, and David a stranger to the Covenant of God; Yet was David all this while within that Covenant: and (for any thing we know, or is likely) Abimelech, not. Particular actions then, are not good evidences either way: as wherein both an unbeliever, awed sometimes by the Law, of natural Conscience, may manifest much simplicity and integrity of heart; and the true Child of God, swayed sometimes with 
d Rom. 7. 23.  the law of sinful concupiscence, may bewray much foul Hypocrisy, and infidelity. But look into the more constant course of both their lives: and then may you find the Hypocrite and the unbeliever wholly distinguished from the godly: by the want of those right marks of sincerity that are in the godly: no zeal of God's glory; no sense of original corruption; no bemoaning of his privy Hypocrisy and secret Atheism; no suspicion of the deceitfulness of his own heart; no tenderness of Conscience in smaller duties; no faithful dependence upon the providence or promises of God for outward things; no self-denial, or poverty of spirit; no thirst after the salvation of his brethren, and the like: none of these, I say, to be found in any constant manner in the general course of his life; although there may be some sudden light flashes of some of them now and then in some particular Actions: Measure no man's heart then, especially not thine own, by those rarer discoveries of moral integrity in particular actions: but by the powerful manifestations of habitual grace, in the more constant tenor of life and practice.  
We may learn hence thirdly, not to flatter ourselves too much upon every 
28.  integrity of heart; or to think ourselves discharged from sin in the sight of God, upon every acquital of our own Consciences: when as all this may befall an Hypocrite, an Unbeliever, a Reprobate. When men accuse us of hypocrisy or unfaithfulness; or 
a Psal. 35. 11.  lay to our charge things we never did: it is, I confess, a very comfortable and blessed thing, if we can find protection against their accusations in our own hearts, and be able to plead the integrity thereof in bar against their calumniations. Our integrity (though it be but Moral, and though but only in those actions wherein they charge us wrongfully) and the testimony of our own consciences, may be of very serviceable use to us thus far, to make us regardless of the accusations of unjust men: that one testimony within shall relieve us more, than a thousand false witnesses without can injure us. 
b 1 Cor. 4. 3.  With me it is a very small thing, saith St. Paul, that I should be judged of you, or of man's judgement: as if he should have said, I know myself better than you do; and therefore so long as I know nothing by myself of those things, wherein you censure me, I little reckon what either you, or any others shall think or say by me. We may by his example make use of this; the inward testimony of our hearts being sufficient to justify us against the accusations of men: but we may not rest upon this; as if the acquital of our hearts were sufficient to justify us in the sight of God. St. Paul knew it, who durst not rest thereupon: but therefore addeth in the very next following words. 
c 1 Cor. 4. 3, 4.  Yea, I judge not mine own self; for I know nothing by myself, yet am I not hereby justified: but he that judgeth me, is the Lord. Our hearts are close, and false; and nothing so 
d Jer. 17. 9, 10.  deceitful as they: and who can know them perfectly, but he that made them, and can search into them? Other men can know very little of them: ourselves something more: but God alone all. If therefore when other men condemn us, we find ourselves aggrieved: we may remove our cause into an Higher Court; appeal from them to our own Consciences, and be relieved there. But that is not the Highest Court of all; there lieth yet an appeal further and higher than it, even to the judgement seat, or rather to the Mercy-seat of God: who both can find just matter in us, to condemn us, even in those things wherein our own hearts have acquitted us; and yet can withal find a gracious mean to justify us, even from those things wherein our own hearts condemn us. Whether therefore our hearts condemn us, or condemn us not: 
e 1 Joh. 3. 20.  God is greater than our hearts and knoweth all things. To conclude all this Point, and therewithal the first general part of my Text; Let no Excusations of our own Consciences on the one side, or confidence of any integrity in ourselves, make us presume we shall be able to stand just in the sight of God, if he should enter into judgement with us: but let us rather make suit unto him, that since we cannot 
f Psal. 19 19  understand all our own errors, he would be pleased to cleanse us from our secret sins. And on the other side, let no accusations of our own Consciences, or guiltiness of our own manifold frailties and secret hypocrisies, make us despair of obtaining his favour and righteousness: if denying ourselves, and renouncing all integrity in ourselves, as ourselves, we cast ourselves wholly at the footstool of his mercy, and seek his favour in the face of his only begotten Son jesus Christ the righteous.  
Of the former branch of God's reply to Abimelech, in those former words of 
29.  the Text, [Yea, I know that thou didst this in the integrity of thy heart] hiherto. I now proceed to the latter branch thereof, in those remaining words [For I also withheld thee from sinning against me: therefore suffered I thee not to touch her.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth properly to hold in or to keep back; 
a Varablus in Scholar hic.  Retinui, or 
b Junius hic.  Cohibui, or as the Latin hath it, 
c Vulgar. hic.  Custodivi te: implying Abimelech's forwardness to that sin; certainly he had been gone, if God had not kept him in, and held him back. The Greek word rendereth it, 
d Septuag. hic.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I spared thee: and so the Latin Parcere, is sometimes used for impedire or prohibere, to hinder, or not to suffer: as in that of 
e Virg. Eclog. 3.  Virgil, Parcite oves nimium procedere. Or taking parcere in the most usual signification, for sparing: it may very well stand with the purpose of the place; for indeed God spareth us no less, indeed he spareth us much more, when he maketh us forbear sin, than when having sinned he forbeareth to punish; and as much cause have we to acknowledge his mercy, and rejoice in it, when he holdeth our hands that we sin not, as when he holdeth his own hands that he strike not. For I also withheld thee from sinning against me. How! Did not Abimelech sin in taking Sarah, or was not that as 
f Psal. 51. 4.  every other sin is, a sin against God? Certainly, had not Abimelech sinned in so doing, and that against God, God would not have so plagued him as he did, for that deed. The meaning than is; not, that God with held him wholly from sinning at all therein; but that God with held him from sinning against him in that foul kind and in that high degree, as to defile himself by actual filthiness with Sarah, which but for Gods restnaint he had done: [therefore suffered I thee not] 
g Septuag. hic.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
h Vulg. hic.  Non demisi te, that is, I did not let thee go: I did not leave thee to thyself; or most agreeable to the letter of the Text in the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew, non dedi, or non tradidi; I did not deliver, or give. That may be, non dedi potestatem, I did not give thee 
k H. A. hic.  leave or power, and so giving is sometimes used for suffering, as Psal. 16. 
l Psal. 16. 10.  Non dabis sanctum tuum, Thou wilt not suffer, etc. and 
m Gen. 31. 37. Exod▪ 3. 19 & 12. 23. Num. 22. 13. Judg. 1. 24. & 15. 1. Esther 9 14.  elsewhere. Or non dedi te tibi, I gave thee not to thyself. A man cannot be put more desperately into the hands of any enemy, than to be left in manu consilii sui, delivered into his own hands, and given over to the lust of his own heart. Or as it is here translated, I suffered thee not. We should not draw in God as a party, when we commit any sin, as if he joined with us in it, or lent us his helping hand for it: we do it so alone, without his help, that we never do it, but when he letteth us alone, and leaveth us destitute of his help. For the kind and manner, and measure, and circumstances, and events, and other the appurtenances of sin, God ordereth them by his Almighty power and providence so, as to become serviceable to his most wise, most just, most holy purposes: but as for the very formality itself of the sin, God is (to make the most of it) but a sufferer; [Therefore suffered I thee not, To Touch her.] Signifying that God had so far restrained Abimelech from the accomplishment of his wicked and unclean purposes, that Sarah was preserved free by his good providence, not only from actual adultery, but from all unchaste and wanton dalliance also with Abimelech.  
It was Gods great mercy to all the three Parties, that he did not suffer this 
30.  evil to be done: for by this means he graciously preserved Abimelech from the sin, Abraham from the wrong, and Sarah from both. And it is to be acknowledged the great mercy of God, when at any time he doth, (and he doth ever and anon more or less) by his gracious and powerful restraint withhold any man, from running into those extremities of sin and mischief, whereinto his own corruption would carry him headlong, especially when it is agog by the cunning persuasions of Satan, and the manifold temptations that are in the world through lust. The points then that arise from this part of my Text, are these, 1. Men do not always commit those evils, their own desires, or outward temptations prompt them unto. 2. That they do it not, it is from God's restraint. 3. That God restraineth them, it is of his own gracious goodness and mercy. The common subject matter of the whole three points, being one, viz. God's restraint of man's sin; we will therefore wrap them up all three together, and so handle them, in this one entire Observation, as the total of all three. God in his mercy oftentimes restraineth men from committing those evils, which if that restraint were not, they would otherwise have committed.  
This Restraint, whether we consider the Measure, or the Means which God 
31.  useth therein; is of great variety. For the Measure; God sometimes restraineth men à toto, from the whole sin, whereunto they are tempted; as he withheld joseph from consenting to the persuasions of his Mistress: sometimes only à tanto, and that more or less, as in his infinite wisdom he seeth expedient; suffering them perhaps but only to desire the evil, perhaps to resolve upon it, perhaps to prepare for it, perhaps to begin to Act it, perhaps to proceed far in it, and yet keeping them back from falling into the extremity of the sin, or accomplishing their whole desire in the full and final consummation thereof; as here he dealt with Abimelech. Abimelech sinned against the eighth Commandment, in taking Sarah injuriously from Abraham, say he had been but her brother; and he sinned against the seventh Commandment in a foul degree, in harbouring such wanton and unchaste thoughts concerning Sarah, and making such way as he did (by taking her into his house) for the satisfying of his lust therein: but yet God withheld him from plunging himself into the extremity of those sins, not suffering him to fall into the act of uncleanness. And as for the Means whereby God withholdeth men from sinning; they are also of wonderful variety. Sometimes he taketh them off, by diverting the course of the corruption, and turning the affections another way. Sometimes he awaketh natural Conscience; which is a very tender and tickle thing, when it is once stirred, and will boggle now and then at a very small matter in comparison, over it will do at some other times. Sometimes he affrighteth them with apprehensions of outward Evils; as shame, infamy, charge, envy, loss of a friend, danger of humane Laws, and sundry other such like discouragements. Sometimes he cooleth their resolutions, by presenting unto their thoughts the terrors of the Law, the strictness of the last Account, and the endless unsufferable torments of Hell-fire. Sometimes, when all things are ripe for execution, he denieth them opportunity, or casteth in some unexpected impediment in the way, that quasheth all. Sometimes he 
* Quosdam praesciens Deus multa peccare posse, flagellat eos infirmitate corporis, ne peccent; ut eis utilius sit frangi languoribus ad salutem, quam remanere incolumes ad damnationem. Hug. 2. de. Anim.  disableth them, and weakeneth the arm of flesh wherein they trusted, so as they want power to their will; as here he dealt with Abimelech. And sundry other ways he hath, more than we are able to search into, whereby he layeth a restraint upon men, and keepeth them back from many sins and mischiefs, at least from the extremity of many sins and mischiefs, whereunto otherwise Nature and Temptation would carry them with a strong current. Not to speak yet of that sweet, and of all other the most blessed and powerful restraint which is wrought in us by the Spirit of Sanctification, renewing the soul, and subduing the corruption that is in the flesh unto the obedience of the Spirit; at which I shall have fitter occasion to touch anon.  
In the mean time, that there is something or other, that restraineth men from 
32.  doing some evils, unto which they have not only a natural proneness, but perhaps withal an actual desire and purpose; might be shown by a world of instances: but because every man's daily experience can abundantly furnish him with some, we will therefore content ourselves with the fewer, 
a See Gen. 31. 23, etc.  Laban meant no good to jacob, when taking his Brethren with him, he pursued after him seven days journey in an hostile manner: and he had power to his will, to have done jacob a mischief, jacob being but imbellis turba, no more but himself, his wives and his little ones, with his flocks and herds, and a few servants to attend them, unable to defend themselves, much more unmeet to resist a prepared enemy: yet for all his power, and purpose, and preparation, Laban, when he had overtaken jacob, durst have nothing at all to do with him, and he had but very little to say to him neither; The worst was but this, [Thus and thus have you dealt with me. And 
b Gen. 31. 23.  It is in the power of mine hand to do you hurt: but the God of your father spoke unto me yesternight, saying; Take thou heed that thou speak not to Jacob either good or bad:] See the story in Gen. 31. The same jacob had a Brother, as unkind as that Uncle, nay, much more despitefully bend against him than he; for he had vowed his destruction, (
c Gen. 27. 41.  The days of mourning for my father are at hand, and then I will slay my Brother Jacob;) and although the 
d Ibid. v. 44. 45.  Mother well hoped, that some few days time and absence would appease the fury of Esau, and all should be forgotten; yet 
e Gen. 31. 38.  twenty years after the old grudge remained; and upon Iacob's approach, 
f Gen. 32. 6.  Esau goeth forth to meet him with 400 men, armed (as it should seem) for his destruction: which cast 
g Ibid. v. 7, 8.  jacob into a terrible fear, and much distressed he was, good man, and glad to use the best wit he had, by dividing his Companies, to provide for the safety at least of some part of his charge. And yet behold at the encounter, no use at all of the 400 men, unless to be spectators and witnesses of the joyful 
h Gen. 33. 4, etc.  embraces and kind loving compliments that passed between the two brothers, in the liberal offers and modest refusals each of others courtesies; in the 32 and 33 of Genesis. A good Probatum of that Observation of Solomon, 
i Prov. 16. 7.  When a man's ways please the Lord, he maketh even his enemies to be at peace with him. Balaam the Conjurer, when the king Balak had cast the hook before him, baited with ample 
k Num. 22. 7, 17.  rewards in hand, and great promotions in reversion, if he would come over to him and curse Israel; had both Covetousness and Ambition enough in him to make him bite: so that he was not only 
l 2 Pet. 2. 15.  willing, but even desirous, to satisfy the King; for he loved the wages of unrighteousness with his heart, and therefore made 
m Num. 23. 13, 14, 17, 28.  trial (till he saw it was all in vain) if by any means he could wring a permission from God to do it. But when his 
n Num. 24. 3, etc.  eyes were opened to behold Israel, and his mouth open that he must now pronounce something upon Israel: though his eyes were full of Envy, and his heart of Cursing, yet God put a parable of Blessing into his mouth: and he was not able to utter a syllable of any thing other than good concerning Israel, in 22 and 24 of Numbers.  
In all which, and sundry other instances, wherein when there was intended beforehand 
33.  so much evil to be done, and there was withal in the parties such a forward desire, and such a solemn preparation to have it done: and yet when all came to all, so little or nothing was done, of what was intended, but rather the contrary: it cannot first be imagined, that such a stop should be made, but by the powerful restraint of some superior, and overruling hand; neither may we doubt in the second place, that every such restraint, by what second and subordinate means soever it be furthered, is yet the proper work of God, as proceeding from, and guided by his Almighty and irresistible providence. And as for that which happened to Balaam, that it was Gods doing, the evidence is clear; we have it from the mouth of two or three witnesses. The Wizard himself confesseth it, 
a Num. 22. 13.  The Lord will not suffer me to go with you, Num. 22. The King that set him on work upbraideth him with it; 
b Num. 24. 11.  I thought indeed to promote thee to great honour: but lo, the Lord hath kept thee back from honour, Num. 24. And Moses would have Israel take knowledge of it; 
c Deut. 23. 5.  The Lord, thy God would not hearken unto Balaam, but the Lord thy God turned the curse into a blessing, because the Lord thy God loved thee, Deut. 23. It was God then that turned Balaam's curse into a blessing, and it was the same God, that turned Laban's revengeful thoughts into a friendly Expostulation; and it was the same God, that turned Esau's inveterate malice into a kind brotherly congratulation. He that hath set 
d Job 38. 8, 11.  bounds to the Sea, which, though the waves thereof rage horribly, they cannot pass, (Hitherto shalt thou go, and here shalt thou stay thy proud waves;) and did command the waters of the 
e Exod. 15. 8.  Red Sea to stay their course, and stand up as on heaps; and by his power could enforce the waters of the 
f Psal. 114. 3.  River jordan, to run quite against the Current up the Channel; he hath 
g Prov. 21. 1.  in his hands, and at his command the hearts of all the sons of men, yea, though they be the greatest Kings and Monarches in the world, as the Rivers of waters: and can wind and turn them at his pleasure, inclining them which way soever he will. 
h Psal. 76. 10.  The fierceness of man shall turn to thy praise (saith David in Psal. 76. 10.) and the fierceness of them shalt thou retain: the latter clause of the verse is very significant in the Original, and cometh home to our purpose, as if we should translate it, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Residuum irarum ●inges. Vatablus.  Thou shalt gird the remainder of their wrath, or of their fierceness. The meaning is this. Suppose a man's heart be never so full fraught with envy, hatred, malice, wrath, and revenge, let him be as fierce and furious as is possible; God may indeed suffer him, and he will suffer him to exercise so much of his corruption, and proceed so far in his fierceness, as he seeth expedient and useful for the forwarding of other his secret, and just, and holy appointments, and so order the sinful fierceness of man by his wonderful providence, as to make it serviceable to his ends, and to turn it to his glory: but look whatsoever wrath and fierceness there is in the heart of a man, over and above so much as will serve for those his eternal purposes, all that surplusage, that overplus and remainder whatsoever it be he will gird; he will so bind, and hamper, and restrain him, that he shall not be able to go an inch beyond his tedder, though he would fret his heart out. The fierceness of man shall turn to thy praise, so much of it as he doth execute: and the remainder of their fierceness thou shalt restrain, that they execute it not. Be he never so great a Prince; or have he never so great a spirit, all is one, he must come under. No difference with God in this, betwixt him that sitteth on the Throne, and her that grindeth at the Mill: 
k Psal. 76. 12.  He shall refrain the spirit of Princes, and is wonderful among the Kings of the earth, in the last verse of that Psalm.  
Now of the truth of all that hath been hitherto spoken in both these branches 
34.  of the Observation, (viz. that first there is a restraint of evil; and then secondly, that this restraint is from God) I know not any thing can give us better assurance, taking them both together, than to consider the generality and strength of our Natural corruption. General it is first, in regard of the persons; overspreading 
1.  the whole lump of our nature: there is not a child of Adam free from the common infection; 
a Psal. 14. 2.  They are all corrupt, they are altogether abominable, there is none that doth good, no not one. General secondly, in regard of the subject, 
2.  overrunning the whole man, soul and body, with all the parts and powers of either, so as 
b Isa. 1. 6.  from the sole of the foot to the crown of the head there is no whole part. 
c Joh. 3. 6.  Whatsoever is born of the flesh is flesh; and 
d Tit. 1. 15.  To them that are defiled and unbelieving, nothing is pure, but even their mind and Conscience is defiled; and 
e Gen. 6. 5.  All the imaginations of the thoughts of their hearts are only evil continually. General thirdly, in regard of the object: averse from all kind of good, 
3.  (
f Rom. 7. 18.  In me, that is in my flesh, dwelleth no good thing:) and prone to all kind of evil. (
g Psal. 36. 4.  He hath set himself in no good way, neither doth he abhor any thing that is evil.) Add to this generality, the strength also of our corruption: how vigorous, and stirring, and active it is, and how it carrieth us headlongly with full speed into all manner of evil, 
h Jer. 8. 6.  As the horse rusheth into the battle; so as we have no hold of ourselves, neither power to stay ourselves, till we have run as far as we can, and without the mercy of God plunged ourselves into the bottom of the bottomless pit. Lay all this together, and there can be no other sufficient reason given, than this restraint whereof we now speak, why any one man should at any one time refrain from any one sin being tempted thereunto; whereinto any other man at any other time hath fallen, being alike tempted. Every man would kill his brother, as 
i Gen. 4. 8.  Cain did Abel; and every man defile his sister, as 
k 2. Sam. 13. 11.  Amnon did Thamar; and every man oppress his inferior, as 
l 1 Kings 21. 16.  Ahab did Naboth, and every man supplant his betters, as 
m 2 Sam. 16. 3.  Zibah did Mephibosheth; and ever man betray his Master, as 
n Mat. 26. 15.  judas did Christ: every man being as deep in the loins of Adam, as either Cain or judas, or any of the rest. Their nature was not more corrupt than ours, neither ours less corrupt than theirs: and therefore every one of us should have done those things, as well as any one of them, if there had not been 
o Nullum peccatum est quod unquam fecerit▪ homo, quod non possit facere alter homo, si Creator desit à quo factus est homo. August. ●oliloq. cap. 15.  something without and above nature to withhold us, and keep us back therefrom, when we were tempted; which was not in that measure afforded them, when they were tempted. And from whom can we think that restraiut to come, but from that God, who is the Author and the Lord of nature, and hath the power, and command and rule of Nature; by whose grace and goodness we are whatsoever we are: and to whose powerful assistance we owe it, if we do any good (for it is he that setteth us on;) and to his powerful restraint, if we eschew any evil (for it is he that keepeth us off.) Therefore I also withheld thee from sinning against me.  
And as to the third point in the Observation, it is not much less evident than 
35.  the two former; namely, that this Restraint, as it is from God, so it is from the Mercy of God. Hence it is that Divines usually bestow upon it the name of Grace: distinguishing between a twofold Grace; a special renewing Grace, and a Common restraining Grace. The special and renewing Grace is indeed and so incomparably more excellent, that in comparison thereof the other is not worthy to be called by the name of Grace, if we would speak properly and exactly; but yet the word [Grace] may not unfitly be so extended, as to reach to every act of God's providence, whereby at any time he restraineth men from doing those evils, which otherwise they would do; and that in a threefold respect: of God, of themselves, of others. First, in respect of God, every restraint from sin, may be called Grace; inasmuch as it proceedeth ex mero motu, from the mere good 
1.  will and pleasure of God, without any cause, motive, or inducement in the man that is so restrained. For, take a man in the state of corrupt nature, and leave him to himself; and think, how it is possible for him to forbear any sin, whereunto he is tempted. There is no power in nature to work a restraint: nay, there is not so much as any proneness in nature to desire a restraint: much less than is there any worth in Nature, to deserve a restraint. Issuing therefore, not at all from the powers of Nature, but from the free pleasure of God, as a beam of his merciful providence, this Restraint may well be called Grace. And so it may be secondly, 
2.  in respect of the Persons themselves: because, though it be not available to them for their everlasting salvation; yet it is some favour to them more than they have deserved, that by this means their sins (what in number, what in weight) are so much lesser, than otherwise they would have been; whereby also their account shall be so much the easier, and their stripes so many the fewer; 
a Chrysostom in Gen. hom. 25. & alibi sape.  St. Chrysostom often observeth it, as an effect of the mercy of God upon them, when he cutteth off great offenders betimes with some speedy destruction: and he doth it out of this very consideration, that they are thereby prevented from committing many sins, which if God should have lent them a longer time, they would have committed. If his observation be sound; it may then well pass for a double mercy of God to a sinner, if he both respite his destruction, and withal restrain him from sin: for by the one, he giveth him so much longer time for repentance, which is one Mercy; and by the other, he preventeth so much of the increase of his sin, which is another Mercy. Thirdly, it may be called Grace, in respect of other men. For in restraining men from doing evil, 
3.  God intendeth, as principally, his own glory, so withal the good of mankind; especially of his Church, in the preservation of humane society; which could not subsist an hour, if every man should be left to the wildness of his own nature, to do what mischief, the Devil and his own heart would put him upon, without restraint. So that the restraining of men's corrupt purposes and affections proceedeth from that 
b Tit. 3. 4▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Apostle somewhere calleth it) that love of God to mankind, whereby he willeth their preservation: and might therefore in that respect bear the name of grace, though there should be no good at all intended thereby to the Persons so restrained. Just as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those spiritual gifts, which God hath distributed in a wonderful variety for the edifying of his Church, though they oftentimes bring no good to the receiver, are yet styled graces in the Scriptures, because the distribution of them proceedeth from the gracious love and favour of God to his Church, whose benefit he intended therein. God here restrained Abimelech; as elsewhere he did Laban, and Esau, and Balaam, and others not so much for their own sakes, though perhaps sometimes that also; as for their sakes, whom they should have injured by their sins, if they had acted them. As here Abimelech for his chosen Abraham's sake; and Laban and Esau for his servant Iacob's sake; and Balaam for his people Israel's sake. As it is said in Psal. 105. and that with special reference (as I conceive it) to this very story of Abraham, 
c Psal. 105. 14.  He suffered no man to do them wrong, but reproved even Kings for their sakes; saying, Touch not mine anointed, and do my Prophets no harm: He reproved even Kings, by restraining their power, as here Abimelech; but it was for their sakes still, that so Sarah his anointed might not be touched, nor his Prophet Abraham sustain any harm.  
We see now the Observation proved in all the points of it. 1. Men do not always 
36.  commit those evils, they would, and might do. 2. That they do not, it is from God's restraint, who withholdeth them. 3. That restraint is an act of his merciful providence, and may therefore bear the name of Grace: in respect of God, who freely giveth it; of them, whose sins and stripes are the fewer for it; of others, who are preserved from harm the better by it. The Inferences we are to raise from the Premises for our Christian Practice and comfort, are of two sorts: for so much as they may arise from the consideration of Gods Restraining Grace, either as it may lie upon other men, or as it may lie upon ourselves.  
First, From the consideration of God's restraint upon others; the Church, 
37.  and Children, and servants of God may learn, to whom they owe their preservation, even to the power and goodness of their God, in restraining the fury of his and their enemies. We live among 
a Ezek. 2. 6.  Scorpions, and 
b Mat. 10. 16.  as sheep in the midst of Wolves; and they that 
c Psal. 69. 4.  hate us without a cause, and are mad against us, are more in number than the hairs of our heads: And yet as many and as malicious as they are, by the mercy of God still we are, and we live, and we prosper in some measure, in despite of them all. Is it any thanks to them? None at all. The 
d Gen. 3. 15.  seed of the Serpent beareth a natural and an immortal hatred against God, and all good men: and if they had horns to their curstness, and power answerable to their wills, we should not breathe a minute. Is it any thanks to ourselves? Not that neither: we have neither number to match them, nor policy to defeat them, nor strength to resist them; weak, silly 
e Luke 12. 32.  little flock, as we are. But to whom then is it thanks? As if a little flock of sheep escape, when a multitude of ravening Wolves watch to devour them, it cannot be ascribed either in whole, or in part, either to the sheep in whom thereiss no help, or to the Wolf in whom there is no mercy; but it must be imputed all and wholly to the good care of the shepherd, in safeguarding his sheep, in keeping off the Wolf: so for our safety and preservation in the midst, and in the spite of so many Enemies, 
f Psal. 115. 1.  Not unto us, O Lord, not unto us, whose greatest strength is but weakness; much less unto them, whose tenderest 
g Prov. 12. 10.  mercies are cruel; but unto thy Name be the Glory. O thou 
h Psal. 80. 1.  Shepherd of Israel, who out of thine abundant love to us, who are the 
i Psal. 95. 7.  flock of thy Pasture, and the sheep of thy hands, hast made thy power glorious in curbing and restraining their malice against us. 
k Psal▪ 107. 8, 15, etc.  Oh that men would therefore praise the Lord, for his goodness, and declare the wonders that he doth for the children of men! Wonders we may well call them; indeed they are Miracles: if things strange, and above, and against the ordinary course of Nature may be called Miracles. When we read the stories in the Scripture, of 
l Dan. 6. 23.  Daniel cast into the Den among the Lions, and not touched; of the 
m Dan. 3. 27.  three Children walking in the midst of the fiery furnace, and not scorched; of a 
n Acts 28. 5.  viper fastening upon Paul's hand, and no harm following: we are stricken with some amazement, at the consideration of these strange and supernatural accidents; and these we all confess to be miraculous escapes. Yet such Miracles as these, and such escapes, God worketh daily in our preservation: notwithstanding we live encompassed with so many firebrands of hell, such herds of ravening Wolves, and Lions, and Tigers, and such numerous 
o Mat. 3. 7.  generations of vipers: I mean wicked and ungodly men, the spawn of the old Serpent, who have it by kind from their father, to thirst after the destruction of the Saints and servants of God; and to whom it is as natural so to do, as for the fire to burn, or a Viper to bite, or a Lion to devour. O that men would therefore praise the Lord for this his goodness, and daily declare these his grea● wonders, which he daily doth for the children of men.  
Secondly, since this restraint of wicked men is so only from God, as that nothing 
38.  either they, or we, or any Creature in the world can do, can withhold them from doing us mischief, unless God lay his restraint upon them: it should teach us so much wisdom, as to take heed how we trust them. It is best and safest for us, as in all other things, so in this, to keep the golden mean, that we be neither too timorous nor too credulous. If wicked men than threaten and plot against thee yet fear them not: God can restrain them if he think good, and then assure thyself they shall not harm thee. If on the other side, they cologue and make show of much kindness to thee, yet trust them not: God may suffer them to take their own way, and not to restrain them, and then assure thyself they will not spare thee. Thou mayst think perhaps of some one or other of these, that sure his own good nature will hold him in; or thou hast had trial of him heretofore, and found him faithful as heart could wish; or thou hast some such tye upon him by kindred, neighbourhood, acquaintance, covenant, oath, benefits, or other natural or civil obligation, as will keep him off, at least from falling foul upon thee all at once. Deceive not thyself; these are but slender assurances for thee to abide upon. Good nature! alas where is it? Since Adam fell, there was never any such thing in rerum natura: if there be any good thing in any man, it is all from Grace; Nature is all naught, even that which seemeth to have the preeminence in nature, 
a Rom. 8. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is stark naught. We may talk of this and that, of good natured men, and I know not what! But the very truth is, set grace aside, (I mean all grace, both renewing and restraining grace) there is no more good nature in any man than there was in Cain and in judas. That thing, which we use to call good nature, is indeed but a subordinate means or instrument, whereby God restraineth some men more than others from their birth, and special constitution from sundry outrageous exorbitances, and so is a branch of this restraining grace whereof we now speak. And as for thy past Experience, that can give thee little security: thou knowest not what fetters God laid upon him then, nor how he was pleased with those fetters. God might full sore against his will, not only restrain him from doing thee hurt, but also constrain him to do thee good: as sometimes he commanded 
b 1 King. 17.  the Ravens to feed Eliah; a bird so 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 6. hist. Anim. 6. Pellunt nidis pullus sicut & corvi. Plin. 10. Nat. hist. 12.  unnatural to her young ones, that they might famish for her, if God did not otherwise provide for them; and therefore it is noted in the Scripture as a special argument of God's Providence, that he feedeth the 
d Psal. 147. 9 Job 38. 41. Luke 2. 24.  young Ravens that call upon him. But as nothing that is constrained is durable, but every thing when it is constrained against its natural inclination, if it be let alone, will at length 
e usque recurrit. Horat. 1. Epist. 10.  return to his own kind, and primitive disposition, as these Ravens which now fed Eliah, would have been as ready another time to have pecked out his eyes: so a Natural man is a natural man still, howsoever overruled for the present: and if God as he hath hitherto by his restraint withheld him, shall but another while withhold his restraint from him; he will soon discover the in bred hatred of his heart against good things and men, and make thee at the last beshrew thy folly in trusting him, when he hath done thee a mischief unawares. And therefore if he have done thee seven courtesies, and promise fair for the eighth; yet trust him not; for there are 
f Prov. 26. 25.  seven abominations in his heart. And as for whatsoever other thank thou mayst think thou hast over him, be it never so strong: unless God manacle him, with his powerful restraint, he can as easily unfetter himself from them all, as 
g Judg. 16. 9 12.  Samson from the green Withs and Cords wherewith the Philistines bound him. All those forementioned relations came in but upon the buy, and since: whereas the 
h Gen. 3. 15.  hatred of the wicked against goodness, is of an ancienter date, and hath his root in (corrupt) Nature: and is therefore of such force, that it maketh void all obligations, whether civil, domestical, or other, that have grown by virtue of any succeeding contract. It is a ruled case, 
i Mat. 10. 36.  Inionisi domestici, A man's enemies may be they of his own house. Let not any man then, that hath either Religion or Honesty, have any thing to do with that man; at least, let him not trust him more than needs he must, that is an Enemy either to Religion or Honesty. So far as common Humanity, and the necessities of our lawful Occasions and Callings do require, we may have to do with them, and rest upon the good providence of God for the success of our affairs even in their hands, not doubting but that God will both restrain them from doing us harm, and dispose them to do us good so far as he shall see expedient for us: but then, this is not to trust them, but to trust God with them. But for us to put ourselves needlessly into their hands, and to hazard our safety upon their faithfulness by way of trust; there is neither wisdom in it, nor warrant for it. Although God may do it, yet we have no reason to presume that he will restrain them for our sakes, when we might have prevented it ourselves, and would not: and this we are sure of, that nothing in the world can preserve us from receiving mischief from them unless God do restrain them. Therefore trust them not.  
Thirdly, if at any time we see wickedness set aloft, bad men grow to be great, 
39  or great men show themselves bad, sinning with an high hand, and an arm stretched out, and God seemeth to strengthen their hand by adding to their greatness, and increasing their power; if we see the 
a Hab. 1. 13.  wicked devouring the man that is more righteous than he, and God hold his tongue the whilst; if we see the ungodly course it up and down at pleasure which way soever the lust of their corrupt heart carrieth them without control, like a wild untamed Colt in a spacious field, God (as it were) laying the reins in the neck, and letting them run: in a word, when we see the whole world out of frame and order: we may yet frame ourselves to a Godly patience, and sustain our hearts amidst all these evils with this comfort and consideration; that still God keepeth the reins in his own hands, and when he seeth his time, and so far as he seeth it good, he both can and will, check, and control, and restrain them at his pleasure; as the cunning Rider sometimes giveth a fiery horse head and letteth him fling and run as if he were mad; he knoweth he can give him the stop, when he list. The great 
b Psal. 104. 26.  Leviathans, that take their pastime in the Sea, and with a little stirring of themselves can make 
c Job 41. 31, 32.  the deep to boil like a pot, and cause a path to shine after them as they go; he can 
d Ibid. ver. 5.  play with them as children do with a bird: he suffereth them to swallow his hook, and to play upon the line, and to roll and tumble them in the waters but anon he striketh the hook through their noses, and fetcheth them up, and layeth them upon the shore, there to beat themselves without help or remedy, exposed to nothing but shame and contempt. What then if God suffer those that hate him to prosper for the time, and in their prosperity to Lord it over his heritage! What if Princes should 
e Psal. 119. 23.  sit and speak against us 
f Ibid ver. 161.  without a cause, as it was sometimes David's case! Let us not fret at the injuries, nor envy at the greatness of any; let us rather betake us to David's refuge, to be 
g Ibid ver. 23.  occupied in the statutes, and to meditate in the holy Word of God. In that holy Word we are taught, that the hearts even of Kings, how much more than of inferior persons, are in his rule and governance, and that he doth dispose and turn them, as seemeth best to his godly wisdom; that he can 
h Psal. 76. 12.  refrain the spirit of Princes, 
i Psal. 149. 8.  bind Kings in Chains, and Nobles in links of Iron; and though they 
k Psal. 2. 6.  rage's furiously at it, and lay their heads together, in consultation how to break his bands, and cast away his cords from them, yet they imagine but a vain thing; whilst they strive against him on earth, he laugheth them to scorn in heaven; and maugre all opposition, will establish the Kingdom of his Christ, and protect his people. Say then the great ones of the World exercise their power over us, and lay what restraints they can upon us: our comfort is, they have not greater power over us, than 
l Regum timendorum in propriosgreges, Reges in ipsos imperium est jovis. Hor. 2. Carm. Od. 1.  God hath over them; nor can they so much restrain the meanest of us, but God can restrain the greatest of them much more. Say our enemies curse us with Bell, Book and Candle: our comfort is, God is able to return the curse upon their own heads, and in despite of them too, 
m Deut. 23. 5.  turn it into a blessing upon us. Say they make warlike preparations against us to invade us: our comfort is, God can 
n Psal. 48. 7.  break the Ships of Tarshish, and s●atter the most 
o Psal. 69. 4.  invincible Armadas. Say they that hate us be more in number than the hairs of our head: our comfort is, the very 
p Mat. 10. 30.  hairs of our head are numbered with him, and without his sufferance not the least 
q Luke 21. 8.  hair of our heads shall perish. Say (to imagine the worst) that our Enemies should prevail against us, and 
r Psal. 106. 41.  they that hate us should be Lords over us for the time: our comfort is, he that loveth us is Lord over them, and can bring them under us again, when he seeth time. In all our fears, in all our dangers, in all our distresses, our comfort is, that God can do all this for us: our care should be by our holy obedience to strengthen our interest in his protection, and not to make him a stranger from us, yea an enemy to us, by our sins and impenitency; that so we may have yet more comfort, in a cheerful confidence, that God will do all this for us. The Assyrian, whose 
s Isa. 10. 7.  ambition it was to be the Catholic King, and universal Monarch of the World, styling himself the great King, (
t Isa. 36. 4.  thus saith the great King, the King of Assyria; when he had sent 
u Isa. 27. 28, 29.  messengers to revile Israel and an Army to besiege and destroy jerusalem: yet for all his rage he could do them no harm, the Lord 
x Isa. 10. 12.  brought down the stout heart of the King of Assyria, 
y Isa. 37. 33.  put a hook in his nose, and a bridle in his lips, and made him return back by the way by which he came, without taking the City, or so much as casting a bank, or shooting an arrow against it. Nay, he that is indeed 
z Job 41. 34.  the great King over all the children of pride, and hath better title to the stile of most Catholic King than any that ever yet bore it, whose Territories are large as the Earth, and spacious as the Air, I mean the Devil, the 
a Eph. 2. 2.  Prince of this World; he is so fettered with the chain of God's power and Providence, that he is not able with all his might and malice, no not though he raise his whole forces and muster up all the powers of darkness and Hell into one band, to do us any harm in our souls, in our bodies, in our children, in our friends in our goods, no not so much as our very 
b Mat. 8. 31. 32.  Pigs, or any small thing that we have, without the special leave▪ and sufferance of our good God. He must have his Dedimus protestatem from him or he can do nothing.  
Fourthly, since this restraint is an act of God's mercy, whom we should strive 
40.  to resemble in nothing more 
a Luke 6. 46▪  than in showing mercy: let every one of us, in imitation of our Heavenly Father, and in compassion to the souls of our Brethren, and for our own good, and the good of humane society, endeavour ourselves faithfully the best we can to restrain, and withhold, and keep back others from sinning. The Magistrate, the Minister, the Housholder, every other man in his place and calling, should do their best, by rewards, punishments, rebukes, encouragements, admonitions, persuasions, good example, and other like means to suppress vice, and restrain disorders, in those that may any way come within their charge. Our first desire should be, and for that we should bend our utmost endeavours, that if it be possible, their hearts might be seasoned with grace and the true fear of God: but as in other things, where we cannot attain to the full of our first aims, 
* Cicero.  Pulchrum est (as he saith) in secundis tertiisve consistere; so here we may take some contentment in it, as some fruit of our labours, in our Callings, if we can but wean them from gross disorders: and reduce them from extremely debauched courses to some good measure of Civility. It ought not to be, it is not our desire, to make men Hypocrites; and a mere Civil man is no better: yet to us, that cannot judge but by the outward behaviour, it is less grief when men are Hypocrites, than when they are Profane. Our first aim is, to make you good: yet some rejoicing it is to us, if we can but make you less evil. Our aim is, to make you of Natural, holy and Spiritual men: but we are glad, if of dissolute, we can but make you good Moral men: if instead of planting Grace, we can but root out Vice: if instead of the power of godliness in the reformation of the inner man, we can but bring you to some tolerable stayedness in the conformity of the outward man. If we can but do this, though we are to strive for that, our labour is not altogether in vain in the Lord. For hereby, first, men's 
1.  sins are both less and fewer: and that secondly, abateth somewhat both of the 
2.  number and weight of their stripes, and maketh their punishment the easier: and thirdly, there is less scandal done to Religion; which receiveth not so much soil 
3.  and dis-reputation by close hypocrisy, as by lewd and open profaneness: Fourthly, 
4.  the Kingdom of Satan is diminished, though not directly in the strength, for he loseth never a Subject by it: yet somewhat in the glory thereof, because he hath not so full and absolute command of some of his subjects as before he had, or seemed to have. Fifthly, much of the hurt that might come by evil example, is 
5.  hereby prevented. Sixthly, the people of God are preserved from many injuries 
6.  and contumelies, which they would receive from evil men, if their barbarous manners were not thus civilised; as a fierce Mastiff doth least hurt, when he is chained and muzzled. Seventhly and lastly, and which should be the strongest motive of all the rest, to make us industrious to repress vicious affections in others; 
7.  it may please God these sorry beginnings may be the 
b In ipsis improbis dum formidato supplicio fraenatur faculta●, invocato Deo sanatur voluntas. Aug. Tom. 2.  forerunners of more blessed and more solid graces. My meaning is not, that these Moral restraints of our wild corruption, can either actually or but virtually prepare, dispose, or qualify any man for the grace of Conversion and Renovation; or have in them Virtutem seminalem, any natural power which by ordinary help may be cherished and improved so far as an Egg may be hatched into a Bird, and a kernel sprout and grow into a tree; (far be it from us to harbour any such Pelagian conceits;) but this I say, that God, being a God of Order, doth not ordinarily work but in order, and by degrees, bringing men from the one extreme to the other by middle courses: and therefore seldom bringeth a man from the wretchedness of forlorn nature to the blessed estate of saving grace, but where first by his restraining grace in some good measure he doth correct nature, and moralise it. Do you then that are Magistrates, do we that are Ministers, let all Fathers, Masters, and others whatsoever, by wholesome severity (if fairer courses will not reclaim them) deter audacious persons from offending, break those that are under our charge of their wills and wilfulness, restrain them from lewd and licentious practices and company, 
c Leu. 19 17.  not suffer sin upon them for want of reproving them in due and seasonable sort, 
d Judas ver. 23.  snatch them out of the fire, and bring them as far as we can out of the snare of the Devil to God-ward; and leave the rest to him. Possibly, when we have faithfully done our part, to the utmost of our power; he will set in graciously, and begin to do his part, in their perfect conversion. If by our good care, they may be made to forbear swearing, and ●ursing and blaspheming; they may in time by his good grace be brought to 
e Eccles. 9 2.  fear an Oath: If we restrain them from gross profanations upon his holiday in the mean time; they may come at length to think his Sabbath 
f Isa. 21. 13.  a delight: If we keep them from swilling, and gaming, and revelling, and rioting, and roaring, the while; God may frame them ere long to a sober and sanctified use of the Creatures: and so it may be said of other sins and duties. I could willingly enlarge all these points of Inferences, but that there are yet behind sundry other good Uses, to be made of this restraining Grace of God, considered as it may lie upon ourselves; and therefore I now pass on to them.  
First, There is a root of Pride in us all, whereby we are apt to think better 
41.  of ourselves, than there is cause: and every infirmity in our Brother, (which should rather be an item to us of our frailty) serveth as fuel to nourish this vanity, and to swell us up with a Pharisaical conceit, that forsooth we are 
a Luk. 18. 11.  not like other men. Now, if at any time, when we see any of our brethren fall into some sin, from which by the good hand of God upon us we have been hitherto preserved, we then feel this swelling begin to rise in us, as sometimes it will do: the point already delivered may stand us in good stead, to prick the bladder of our pride, and to let out some of that windy vanity; by considering, that this our forbearance of evil, wherein we seem to excel our brother, it not from nature, but from grace; not from our selves, but from God. And here a little let me close with thee, whosoever thou art, that pleasest thyself with odious comparisons, and standest so much upon terms of betterness; Thou art neither extortioner, nor adulterer, drunkard, nor swearer, thief, slanderer, nor murderer; as such and such are. It may be, thou art none of these: but I can tell thee what thou art, and that is as odious in the sight of God as any of these: Thou art a proud Pharisee, which perhaps they are not. To let thee see thou art a Pharisee, do but give me a direct answer, without shifting or mincing, to that Question of St. Paul, 
b 1 Cor. 4. 7.  Quis te discrevit? Who hath made thee to differ from another? Was it God, or thyself, or both together? If thou sayest, It was God; thou art a dissembler, and thy boasting hath already confuted thee: for what hast thou to do to glory in that which is not thine? 
c Ibid.  If thou hadst received it, why dost thou glory, as if thou hadst not received it? If thou sayest it was from thyself; what Pharisee could have assumed more? All the shift thou hast, is to say, it was God indeed that made the difference, but he saw something in thee for which he made thee to differ: thou acknowledgest his restraint in part, but thine own good nature did something. If this be all, thou art a very Pharisee still, without all escape. That Pharisee never denied God a part, no nor the chiefest part neither: he began his vaunting prayer with an acknowledgement of God's work, (
d Luk. 18. 11.  I thank thee O God that I am not like other men.) It was not the denial of all unto God, but the assuming of any thing unto himself, that made him a right Pharisee. Go thy way then, and if thou wilt do God and thyself right, deny thyself altogether, and 
* Gratiae tuae deputo, & quaecunque non feci mauled. Aug. 2. Confes. 7.  give God the whole Glory of it, if thou hast been preserved from any evil. And from thy brother's fall, besides compassioning forlorn Nature in him, make a quite contrary use unto thyself; even to humble thee thereby with such like thoughts as these, 
e Gal. 6. 1.  Considering thyself, lest thou also be tempted, [Am I any better than he? Of better mould than he? Or better tempered than he? Am not I a Child of the same Adam, a vessel of the same clay, a chip of the same block, with him? Why then should I be 
f Rom. 11. 20.  highminded, when I see him fallen before me? Why should I not rather fear, lest my foot slip, as well as his hath done? I have much cause with all thankfulness to bless God for his good Providence over me, in not suffering me to fall into this sin hitherto: and with all humility to implore the continuance of his gracious assistance for the future, without which I am not able to avoid this or any other evil.]  
Secondly, since all restraints from sin, by what second means soever they are 
42.  conveyed unto us, or forwarded, are from the merciful providence of God, whensoever we observe that God hath vouchsafed us, or doth offer us, any means of such his gracious restraint; it is our duty joyfully to embrace those means, and carefully to cherish them, and with all due thankfulness to bless the name of God for them. Oh how oft have we plotted, and projected, and contrived a course for the expedition of our, perhaps ambitious, perhaps covetous, perhaps malicious, perhaps voluptuous designs: and by the providence of God some unexpected intervening accident hath marred the curious frame of all our projects, that they have come to nothing; as a Spider's web spun with much art and industry is suddenly disfigured, and swept away with the light touch of a besom. How oft have we been resolved to sin, and prepared to sin, and even at the pits brink ready to cast ourselves into hell: when he hath plucked us away, as he plucked 
a Gen. 19 16.  Lot out of Sodom, by affrightments of natural Conscience, by apprehensions of dangers, by taking away the opportunities, by ministering impediments, by shortening our power, by sundry other means? Have we now blessed the name of God for affording us these gracious means of prevention and restraint? Nay, have we not rather been enraged thereat, and taken it with much impatience, that we should be so crossed in the pursuit of our vain and sinful desires and purposes? As wayward children cry and take pet, when the Nurse snatcheth a knife from them, wherewith they might perhaps cut their fingers, perhaps haggle their throats; or putteth them back from the wells mouth when they are ready, with catching at Babies in the water, to tip over: and as that merry mad man in the Poet, was in good earnest angry with his Friends for procuring him to be cured of his madness, wherein he so much pleased himself, as if they could not have done him a greater displeasure, 
b Horat 2. Epist. 1. — Pol me occidistis amici,— Non servatis—: such is our folly. We are offended with those that reprove us; testy at those that hinder us; impatient under those crosses that disable us: yea, we fret and turn again at the powerful application of the holy word of God when it endeavoureth to reform us, or restrain us from those evils wherein we delight. Let us henceforth mend this fault; cheerfully submit ourselves to the discipline of the Almighty; and learn of holy David with what affections to entertain the gracious means he vouchsafeth us of restraint or prevention: as appeareth by his speeches unto Abigail, when she by her Wisdom had pacified his wrath against Nabal, whose destruction he had a little before vowed in his heart, 
c 1 Sam. 25. 32, etc.  Blessed ●e the Lord God of Israel that sent thee this day to meet me; and blessed be thy advice, and blessed be thou which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand, He blessed God as the Cause; and her, as the Instrument; and her discreet behaviour and advice, as the Means of staying his hand from doing that evil, he had vowed with his mouth, and was in his heart purposed to have done.  
Thirdly, since we owe our standing to the hand of God, who holdeth us up; 
43.  without whose restraint we should fall at every turn, and into every temptation: we cannot but see what need we have to seek to him daily and hourly to withhold us from falling into those sins, whereinto either our corrupt nature would lead us, or outward occasions draw us. We may see it by the fearful falls of David and Peter, men nothing inferior to the best of us, how weak a thing man is to resist temptation, if God withdraw his support, and leave him but a little to himself. Which made David pray to God that he would 
a Psal. 19 13.  keep back his servant from presumptuous sins. He well knew, though he were the faithful servant of God, that yet he had no stay of himself; but, unless God kept him back, he must on, and he must in, and he must in deep, even as far as to presumptuous sins. No man, though he be never so good, hath any assurance, as upon his own strength, though it be never so great, that he shall be able to avoid any sin, though it be never so foul. When a Heathen man prayed unto jupiter, to save him from his Enemies; one that overheard him would needs mend it with a more needful prayer, that jupiter would save him from his Friends: he thought they might do him more hurt, because he trusted them; but as for his Enemies he could look to himself well enough, for receiving harm from them. We that are Christians, had need pray unto the God of Heaven, that he would not give us up into the hands of our professed Enemies: [and to pray unto God, that he would not deliver us over into the hands of our falsehearted Friends: but there is another prayer yet more needful, and to be pressed with greater importunity than either of both, that God would save us from ourselves, and not give us up into our own hands; for than we are utterly cast away. There is a wayward old man that lurketh in every of our bosoms, and we make but too much of him: than whom, we have not a more spiteful Enemy, nor a more false Friend. Alas! we do not think, what a man is given over to, that is given over to himself: he is given over to 
b Rom. 1. 16.  Vile Affections; he is given over to a 
c Ibid. ver. 28.  Reprobate Sense; he is given over to 
d Eph. 4. 19  commit all manner of wickedness with greediness. It is the last and fearfullest of all other judgements, and is not usually brought upon men, but where they have obstinately refused to hear the Voice of God, in whatsoever other tone he had spoken unto them; then to leave them to themselves, and to their own counsels. [
e Psal. 81. 11, 12.  My people would not hear my Voice, and Israel would none of me: so I gave them up unto their own hearts lust, and let them follow their own imaginations.] As we conceive the state of the Patient to be desperate, when the Physician giveth him over, and letteth him eat, and drink, and have, and do, what, and when, and as much as he will without prescribing him any diet, or keeping back any thing from him he hath a mind unto. Let us therefore pray faithfully and fervently unto God, as Christ himself hath taught us, that he would not, by leaving us unto ourselves, 
f Mat. 6. 13.  lead us into temptation, but by his gracious and powerful support deliver us from all those evils, from which we have no power at all to deliver ourselves.  
Lastly, since this Restraint, whereof we have spoken, may be but a common 
44.  Grace, and can give us no sound nor solid comfort if it be but a bare Restraint, and no more: though we ought to be thankful for it, because we have not deserved it; yet we should not rest, nor think ourselves safe enough, till we have a well-grounded assurance, that we are possessed of an higher and a better Grace, even the grace of sanctification. For that will hold out against temptations, where this may fail. We may deceive ourselves then, (and thousands in the world do so deceive themselves:) if upon our abstaining from sins, from which God withholdeth us, we presently conclude ourselves to be in the state of grace, and to have the power of godliness, and the spirit of sanctification. For between this restraining grace, whereof we have now spoken, and that renewing grace whereof we now speak; there are sundry wide differences. They differ first, in their fountain. Renewing Grace springeth from the special love of God towards those that are his in Christ: Restraining Grace▪ is a fruit of that general mercy of God, whereof it is said in the Psalm, that 
a Psal. 145.  his mercy is over all his works. They differ secondly, in their extent: both of Person, Subject, Object and Time. For the 
2.  Person; Restraining Grace is common to good and bad: Renewing Grace proper and peculiar to the Elect. For the Subject; Restraining grace may bind one part or faculty of a man, as the hand or tongue, and leave another free, as the heart or ear: Renewing grace worketh upon All in some measure, sanctifieth the whole man, 
b 1 Thes. 6. 23.  Body, and soul, and spirit, with all the parts and faculties of each. For the Object; Renewing grace may withhold a man from one sin, and give him scope to another: Restraining grace carrieth an equal and just respect to all God's Commandments. For the Time; Restraining grace may tie us now, and by and by unloose us: Renewing grace holdeth out unto the end, more or less, and never leaveth us wholly destitute. Thirdly, they differ in their Ends. 
3.  Restraining Grace is so intended chiefly for the good of humane society, especially of the Church of God, and of the members thereof; as that indifferently it may, or may not, do good to the Receiver; but Renewing Grace is especially intended for the Salvation of the Receiver, though Ex consequenti it do good also unto others. They differ fourthly, and lastly, in their Effects. Renewing Grace 
4.  mortifieth the corruption, and subdueth it, and diminisheth it; as water quencheth fire, by abating the heat: but Restraining Grace only inhibiteth the exercise of the corruption, for the time, without any real diminution of it either in substance or quality; as the 
c Dan. 3. 25.  fire wherein the three Children walked, had as much heat in it at that very instant, as it had before and after, although by the greater power of God, the natural power of it was then suspended from working upon them. The Lions that spared Daniel were Lions still, and had their ravenous disposition still; albeit God 
d Dan. 6. 22.  stopped their mouths for that time, that they should not hurt him: but that there was no change made in their natural disposition, appeareth by their entertainment of their next guests, whom they devoured with all greediness, 
e Ibid. ver. 24.  breaking their bones before they came to the ground. By these two instances and examples, we may in some measure conceive of the nature and power of the restraining Grace of God in wicked men. It bridleth the corruption that is in them for the time, that it cannot break out; and manacleth them in such sort, that they do not show forth the ungodly disposition of their heart: but there is no real change wrought in them all the while; their heart still remaining unsanctified, and their natural corruption undiminished. Whereas the renewing and sanctifying grace of God, by a real change of a Lion maketh a Lamb; altereth the natural disposition of the soul, by draining out some of the corruption; begetteth a new heart, a new spirit, new habits, new qualities, new dispositions, new thoughts, new desires; maketh a 
f Eph. 4. 24.  new man, in every part and faculty completely New. Content not thyself then with a bare forbearance of sin, so long as thy heart is not changed, nor thy will changed, nor thy affections changed; but strive to become a new man, to be 
g Rom. 2. 2.  transformed by the renewing of thy mind; to hate sin, to love God, to wrestle against thy secret corruptions, to take delight in holy duties, to subdue thine understanding, and will, and affections, to the obedience of Faith and Godliness. So shalt thou not only be restrained from sinning against God, as Abimelech here was; but also be enabled, as faithful Abraham was, to please God: and consequently assured with all the faithful children of Abraham, to be 
h 1 Pet. 1. 5.  preserved by the Almighty power of God through faith unto salvation. Which Grace, and Faith, and Salvation, the same Almighty God, the God of Power, and of Peace, bestow upon us all here assembled, 
i 1 Cor. 1. 2.  With all that in every place call upon the name of Jesus Christ, our Lord, both theirs and ours: even for the same our Lord Jesus Christ's sake, his most dear Son, and our blessed Saviour and Redeemer: To which blessed Father, and blessed Son, with the blessed Spirit, most holy, blessed, and glorious Trinity, be ascribed by us and the whole Church, all the Kingdom, the Power, and the Glory, from this time forth and for ever.  
Amen.   

AD POPULUM.  
The Seventh Sermon.  
At St. Paul's Cross London, May 6. 1632.  1 Pet. II. 16. As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. 
THere is not any thing in the World more generally desired than 
1.  Liberty: nor scarce any thing more generally abused. Insomuch as even that blessed liberty which the eternal Son of God hath purchased for his Spouse the Church, and endowed her therewithal, hath in no Age been free from Abuses: whilst some have sinfully neglected their Christian liberty, to their own prejudice; and other some have as sinfully stood upon it, to the prejudice of their brethren. So hardly, through Pride and Ignorance, and other Corruptions that abound in us do we hit upon the golden mean, either in this, or almost in any thing else: but easily swerve into the Vicious Extremes on both hands, declining sometimes into the Defect, and sometimes into the Excess. The Apostles therefore, especially St. Peter, and St. Paul, the two chiefest planters of the Churches, endeavoured early to instruct believers in the true Doctrine, and to direct them in the right use of their Christian liberty, so often in their several Epistles as fit occasion was offered thereunto. Which we may observe them to have done most frequently and fully in those Two Cases, which being very common, are therefore of the greater consequence, viz. the case of Scandal, and the case of Obedience.  
And we may further observe concerning these Two Apostles, that St. Paul 
2.  usually toucheth upon this Argument of Liberty, as it is to be exercised in the case of Scandal: but St. Peter oftener, as in the Case of Obedience. Whereof on St. Peter's part, I conceive the reason to be this; That being 
a Gal. 2. 7.  the Apostle of the Circumcision, and so having to deal most with the jews, who 
b Seditiosissima gens. Jos. Scalig. not. in Luk. 22. 52.  could not brook subjection, but were of all Nations under heaven the most impatient of a foreign yoke; he was therefore the more careful to deliver the doctrine of Christian Liberty to them in such a manner, as might frame them withal to yield such Reverence and Obedience to their Governors, as became them to do. And therefore St. Peter beateth much upon the point of Obedience.  
But he no where presseth it more fully than in this Chapter: Wherein after 
3.  the general exhortations of subduing the lusts that are in their own bosoms, vers. 11. and of ordering their conversation so as might be for their credit and honesty in the sight of others, ver. 12. when he descendeth to more particular duties, he beginneth first with, and insisteth most upon, this duty of subjection and obedience to Authority, in the greatest remaining part of the Chapter. The first Precept he giveth in this kind, is set down with sundry Amplifications and Reasons thereunto belonging, in the next verses before the Text (submit yourselves to every Ordinance of man for the Lords sake:) And then he doth by way of Prolepsis, take away an Objection, which he foresaw would readily be made against that and the following Exhortations, from the pretext of Christian liberty: in the words of the Text, (As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.)  
Conceive the words as spoken in answer to what those new converts might 
5.  have objected. We have been taught, that the Son of God hath made us free, and then we are 
a Joh. 8. 36.  free indeed: and so not bound to subject ourselves to any Masters and Governors upon Earth, no not to Kings; but much rather bound not to do it, that so we may preserve that freedom which Christ hath purchased for us, and reserve ourselves the more entirely for God's service, by refusing to be the servants of men.  
This Objection the Apostle clearly taketh off in the Text, with much holy wisdom, 
6.  and truth. He telleth them, that being indeed set at liberty by Christ they are not therefore any more to enthral themselves to any living soul or other creature; not to submit to any Ordinance of man as slaves, that is, as if the ordinance itself did by any proper, direct and immediate virtue, bind the conscience. But yet, all this notwithstanding, they might and ought to submit thereunto as 
b 1 Cor. 7. 22.  the Lords freemen, and in a free manner; that is, by a voluntary and uninforced both subjection to their power, and obedience to their lawful commands. They must therefore take heed they use not their liberty for an occasion to the flesh, nor under so fair a title, palliate an evil licentiousness, making that a cloak for their irreverent and undutiful Carriage towards their Superiors. For albeit they be not the servants of men, but of God: and therefore owe no Obedience to men as upon immediate tie of conscience, and for their own sake, but to God only: yet for his sake, and out of the conscience of that Obedience which they owe to his command of 
c Exod. 20. 12.  honouring of father and mother, and of being 
d Rom. 13. 1.  subject to the higher powers, they ought to give unto them such honour and obedience, as of right belongeth unto them according to the eminency of their high places. (As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.)  
From which words thus paraphrased, I gather Three Observations: all concerning 
7.  our Christian Liberty, in that branch of it especially which respecteth human● Ordinances, and the use of the creatures, and of all indifferent things. Either 1. in the Existence of it, [As free,] or 2. in the Exercise of it, [And not using your liberty for a cloak of maliciousness] or 3. in the End of it, [but as the servants of God.] The first Observation this; We must so submit ourselves to superior 
1.  Authority, as that we do not thereby impeach our Christian Liberty: [As free.] The second this; We must so maintain our liberty, as that we do not under that 
2.  colour either commit any sin, or omit any requisite office either of charity or duty: [and not using your liberty for a cloak of maliciousness.] The third this; In the 
3.  whole exercise both of the liberty we have in Christ, and of the respects we owe unto men, we must evermore remember ourselves to be, and accordingly behave ourselves as those that are Gods servants: [but as the servants of God.] The sum of the whole Three Points in brief this; We must be careful without either infringing or abusing our liberty, at all times, and in all things to serve God.  
Now then to the several points in that order as I have proposed them, and 
8.  as they lie in the Text: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As free.] Which words have manifest reference to the Exhortation delivered Three Verses before the Text; as declaring the manner how the duty there exhorted unto aught to be performed: yet so as that the force of them stretcheth to the Exhortations also contained in the Verses next after the Text. Submit yourselves to public Governors both supreme and subordinate; be subject to your own particular Masters; honour all men with those proper respects that belong to them in their several stations: But look you do all this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) not as slaves, but as free: do it without impeachment of the liberty you have in Christ. Of which liberty, it would be a profitable labour (but that I should then be forced to omit sundry other things which I deem needful to be spoken, and more nearly pertinent to the points proposed) to discover at large the Nature, and Parts, and Causes, and Effects, and Adjuncts; that we might the better understand the amplitude of that power which Christ hath settled upon his Church, and thence learn to be the more careful to preserve it. But I may not have time so to do; it shall therefore suffice us to know, that as the other branches of our liberty, whether of glory or grace; whether from the guilt of sin in our justification, or from the dominion of sin in our sanctification, with the several appendices and appurtenances to any of them: so this branch of it also which respects the use of indifferent things; First is purchased for us by 
1.  the blood of 
a Joh. 8. 36. & Gal. 5. 1.  Christ, and is therefore usually called by the name of Christian liberty. Secondly, is revealed unto us outwardly in the preaching of the Gospel of God and of Christ, which is therefore called 
b Jam. 1. 25. & 2. 12.  the Law of liberty. And thirdly, 
2.  is conveyed unto us inwardly and effectually by the Operation of the Spirit of God and of Christ, which is therefore called a 
c Psal. 51. 12.  free spirit (O establish thou 
3.  me with thy free spirit) because, where the spirit of the Lord is, there is liberty, 2 Cor. 3. 17.  
Now this liberty, so dearly purchased, so clearly revealed, so firmly conveyed; 
9  it is our duty to maintain with our utmost strength in all the parts and branches of it, and (as the Apostle exhorteth) to 
d Gal. 5. 1.  stand fast in the liberty wherewith Christ hath made us free, and not to suffer ourselves either by the devices of other men, or by our own sloth and wilful default to be entangled again with the yoke of bondage. And namely in this particular branch whereof we now speak, whatsoever serviceable offices we do to any of our brethren, especially to those that are in Authority, we must perform our duty therein with all cheerfulness of spirit, and for Conscience sake: but still with freedom of spirit, and with liberty of Conscience; as being servants to God alone, and not to men. We find therefore in the Scriptures a peremptory charge both ways; that we neither usurp mastership, nor undergo servitude. A charge given by our Saviour Christ to his Disciples in the former behalf, that they should 
e Mat. 23. 8. 10.  not be called Rabbi, neither Masters; Matth. 23. and a charge given by the Apostle Paul to all Believers in the latter behalf, that they should 
f 1 Cor. 7. 23.  not be servants of men, 1 Cor. 7.  
God forbid any man of us, possessed with an Anabaptistical spirit, or rather 
10.  frenzy, should understand either of those passages, or any other of like sound; as if Christ or his Apostle had had any purpose therein to slacken those sinews and ligaments, and to dissolve those joints and contignations, which tie into one body, and clasp into one structure, those many little members and parts, whereof all humane Societies consist: that is to say, to 
* Non venit Christus conditiones mutare, Hier. in Ep. 6.  forbid all those mutual Relations of superiority and subjection which are in the world, and so to turn all into a vast Chaos of Anarchy and Confusion. For such a meaning is contrarious to the express determination of 
g Matt. 22. 21.  Christ, and to the constant doctrine of 
h Rom. 31. 1, etc. Eph. 6. 5. Col. 3. 22.  St. Paul in other places: and we ought so to interpret the Scriptures, as that one place may consist with another, without clashing or contradiction. The true and plain meaning is this; that we must not acknowledge any our supreme Master, not yield ourselves to be wholly and absolutely ruled by the will of any, nor enthral our judgements and Consciences to the sentences or laws of any man, or Angel, but only Christ our Lord and Master in Heaven.  
And this Interpretation is very consonant unto the Analogy of Scripture in 
11.  sundry places. In Eph. 6. (to omit other places) there are two distinctions implied, the one in the 5. the other in the 7. Verses, both of right good use for reconciling of sundry Texts that seem to contradict one another, and for the clearing of sundry difficulties in the present argument. 
a Eph. 6. 5.  Servants (saith St. Paul there) be obedient to them that are your Masters according to the flesh. Which limitation affordeth us the distinction of Masters 
b— secundum Carnem: quia est & dominus secundum spiritum, ille est verus▪ Dominus. Aug. in Psal. 124.  according to the flesh only, and of Masters after the spirit also. Intimating that we may have other Masters of our flesh, to whom we may (and must) give due reverence, so far as concerneth the flesh; that is, so far as appertaineth to the outward man, and all outward things. But of our spirits, and souls, and consciences; as we can have no Fathers, so we may have no Masters upon Earth, but only our Master and our Father which is in Heaven. And therefore (in Mat 23.) Christ forbiddeth the calling of any man upon Earth 
c Matt. 23. 9  Father, as well as he doth the calling of any man Master. And both the prohibitions are to be understood alike, and as hath been now declared.  
Again (saith St. Paul there) 
a Eph. 6. 7.  with good will doing service, as to the Lord, and 
12.  not to men; which opposition importeth a second distinction, and that is of Masters, into supreme, and subordinate: those are subordinate Masters, to whom we do service in ordine ad alium, and as under another. Those are supreme Masters, in whom our obedience resteth in the final resolution of it, without looking farther or higher. Men may be our Masters, and we their servants, the first way; with subordination to God, and 
b— distinguebant Dominum aeternum à temporali: tamen subditi erant, propter Dominum aeternum, etiam domino temporali. Aug. in Psal. 124.  for his sake: And we must do them service, and that with good will: but with reservation ever of our bounden service to him, as our only supreme Sovereign and Absolute Master. But the latter way, it is high sacrilege in any man to challenge, and it is High Treason against the sacred Majesty of God and of Christ for us to yield to any other but them, the mastership, that is; the sovereign and absolute Mastership over us.  
Briefly; we must not understand those Scriptures that forbid either Mastership or Servitude, as if they intended to discharge us from those mutual Obligations, wherein either in nature or civility we stand tied one to another, in the state Oeconomical, Political or Ecclesiastical; as anon it shall further appear: but only to beget in us a just care, amidst all the offices of love and duty which we perform to men, to preserve inviolate that liberty which we have in Christ; and so to do them service, as to maintain withal our own freedom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as free.  
A thing whereof it behoveth us to have a special care, and that for sundry 
13.  and weighty respects. First, in regard of the trust reposed in us in this behalf. Every 
a Religiosus hom● sanctúsque diligenter & circumspectè solet tueri fidei commissa. Sen. de tranqu. cap. 11.  honest man taketh himself bound to discharge with faithfulness the trust reposed in him, and to preserve what is committed unto him by way of trust, (though it be another man's) 
b Nisi ad suum modum curam in deposito praestat, fraud non caret, l. 32. ff. de deposito.  no less, if not rather much more carefully, than he would do if it were his own; that so he may be able to give a good account of his trust. Now these two, the Christian Faith, and the Christian Liberty, are of all other the choicest Jewels, whereof the Lord Jesus Christ hath made his Church the depository. Every man therefore in the Church ought 
c Judas ver. 3.  earnestly to contend, as for the maintenance of the Faith, (as St. jude speaketh) so also for the maintenance of the liberty, which was once delivered to the Saints: even eo nomine, and for that very reason, because they were both delivered unto them under such a trust. 
d 1 Tim. 6. 20.  O Timothee, depositum custodi: St. Paul more than once calleth upon Timothy to 
d 2 Tim. 1. 14.  keep that which was committed to his trust. He meaneth it in respect of the Christian Faith; which he was bound to keep entire as it was delivered him, at his peril, and as he would answer it another day. And the like obligation lieth upon us, in respect of this other rich deposition, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christian liberty: for which we shall be 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pittaci dictum apud Stob. Ser. 1.  answerable to Christ, from whom we received it, how we have both kept it, and used it. And if by our default, and for want either of care or courage in us (dolo vel latâ culpâ, as the Lawyers say) we lose or imbezel it (as she said in the Canticles, 
f Cant. 1. 6.  They made me the keeper of the Vineyard, but mine own Vineyard have I not kept:) No doubt it will lie heavy upon us when we come to give in our Accounts. Rather we should put on a resolution (like that of 
g Exod. 10. 26.  Moses, who would not yield to leave so much as an hoof behind him) not to part with a jot of that liberty wherewith Christ hath entrusted us, by making ourselves the servants of men.  
Especially since we cannot so do, Secondly, without manifest wrong to Christ; 
14.  nor thirdly, without great dishonour to God. Not without wrong to Christ. St. Paul therefore disputeth it as upon a ground of right, 1 Cor. 7. Ye are bought with a price, saith he, 
a 1 Cor. 7. 22.  be ye not the servants of men: and in the next Chapter before that, 
b 2 Cor. 6. 19, 20.  ye are not your own, for you are bought with a price. As if he had said, Though it were a great weakness in you to put yourselves out of your own power into the power of others, by making yourselves their servants: yet if you were your own, there should be no injury done thereby to any third person; but, unto whosoever should complain as if he were wronged, you might return this reasonable answer, (
c Mat. 20. 13, 15.  Friend, I do thee no wrong; Is it not lawful for me to do as I will with mine own?) But saith he, this is not your case: you are not your own, but Christ's. He hath bought you with his most precious blood; he hath paid a valuable (rather an invaluable) price for you: and having bought you, and paid for you, you are now his; and you cannot dispose yourselves in any other service, without apparent wrong to him.  
Neither only do we injure Christ, by making ourselves the servants of men; 
15.  but we dishonour God also: which is a third reason. For to whom we make ourselves servants, him we make our Lord and God. The covetous worldling therefore by 
a Matth. 6. 24.  serving Mammon, maketh Mammon his God: which made St. Paul two several times to set the brand of Idolatry upon covetousness, 
b Eph. 5. 15.  the covetous man which is an Idolater, Eph. 5. and 
c Col. 3. 5.  covetousness which is Idolatry, Col. 3. And the voluptuous Epicure is therefore said to make his 
d Phil. 3. 19  belly his God, Phil. 3. because he 
e Rom. 16. 18.  serveth his own belly, as the phrase is, Rom. 16. Neither can I imagine upon what other ground the Devil should be called 
f 2 Cor. 4. 4.  the God of this world, than this, that 
g 1 Joh. 5. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the men of this evil world by doing him service do so make a God of him. For Service is a principal part of that honour that belongeth to God alone, and whereof in his jealousy he will not endure that any part should be given away from him to another: 
h Matth. 4. 10.  Ipsi soli servies, thou shalt worship the Lord thy God, and him only shalt thou serve. We cannot serve any other, but to his great dishonour.  
Yea, and our own too; which may stand for a fourth reason. Ye see your calling 
16.  brethren, saith the Apostle, 1 Cor. 1. 26. He would have men take notice of their Christian Calling (it is a holy and a high calling:) that so they might 
a Eph. 4. 1.  walk worthy of it, and carry themselves in every respect answerably thereunto. Now by our Calling we are Freemen: for 
b Gal. 5. 13.  Brethren, you have been called unto liberty, Gal. 5. or (which is all one) to the service of God. And being so, we infinitely abase ourselves, and disparage our Calling; when of freemen we become slaves; and make ourselves of Gods, men's servants: incomparably more to our own dishonour, than if one that is free of a rich Company, and hath born Office in it, should for base respects bind himself Apprentice again with a Master of poor condition in some peddling Trade. It is 
c V. Pauliff. de capit. diminut.  diminutio capitis (as the Civilians call it) for a man to descend from a higher to a lower condition: of the three degrees whereof that is esteemed the greatest, (maxima diminutio capitis) which is with loss of liberty. Leo the Emperor therefore by special and severe constitution (as you may see it in 
d Leo Novel. constit. 59  The Novels) forbade all Freemen within the Empire the sale of their liberties; calling it facinus in those that were so presumptuous as to buy them, and no less than folly, yea, madness (dementia and vesania) in those that were so base as to sell them: not without some indignation at the former Laws, for suffering such an indignity to be so long practised without either chastisement or restraint. And if he justly censured them as men of 
e— qui tam ignavi & abjecti animi est.— Ibid.  abject minds, that would for any consideration in the world willingly forego their civil and Roman liberty; what flatness of spirit possesseth us, if we wilfully betray our Christian and spiritual liberty?  
Whereby, besides the dishonour, we do also (which is the fifth Reason, and 
17.  whereunto I will add no more) with our own hands pull upon our own heads a great deal of unnecessary cumber. For whereas we might draw an 
a Matth. 11. 30.  easy yoke, carry a light burden, observe 
b 1 Joh. 5. 3.  commandments that are not grievous, and so live at much hearts-ease in the service of God and of Christ: by putting ourselves into the service of men, we thrust our necks into a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. apud S●ob. Ser. 46.  hard yoke of bondage, such as neither we nor any of our fathers were ever able to bear; we lay upon our own shoulders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavy and importable burdens; and subject ourselves to Ordinances, which are both grievous and unprofitable; and such are so far from preserving those that use them from perishing, that themselves 
d Col. 2. 21.  perish in the using.  
Now against this liberty, (which if we will answer the trust reposed in us, and 
18.  neither wrong Christ, nor dishonour God, nor yet debase and encumber ourselves, where we should not) we must with our utmost power maintain: The Offenders are of two sorts: to wit, such as either injuriously encroach upon the liberty of others; or else unworthily betray away their own. The most notorious of the former sort are the Bishops of Rome; whose usurpations upon the Consciences of men, show them to be true successors of the Scribes and Pharisees, in 
a Matth. 23. 4.  laying heavy burdens upon men's shoulders which they ought not, and in 
b Mark 7. 9  rejecting the Word of God to establish their own Traditions; rather than the Successors of St. Peter, who forbiddeth 
c 1 Pet. 5. 3.  dominatum in Cleris, in the last Chapter of this Epistle at Vers. 3, To teach their own judgements to be infallible; to make their definitions an universal and unerring Rule of Faith; to style their Decrees and Constitutions Oracles; to assume to themselves all power in Heaven and Earth; to require subjection both to their Laws and Persons, as of necessity unto salvation; to suffer themselves to be called by their Parasites, 
d Gl●ss in extravag. Joh. 22.  Dominus Deus noster Papa, and 
e Cum inter. e Stapleton de princip. fid. in praefat.  Optimum, maximum, & supremum in terris numen; all which and much more is done and taught, and professed by the Popes, and in their behalf: if all this will not reach to St. Paul's 
f 2 Thes. 2. 4.  exaltari supra omne quod vocatur Deus: yet certainly, and no modest man can deny it, it will amount to as much as St. Peter's 
g 1 Pet. 5. 3.  dominari in Cleris, even to the exercising of such a Lordship over the Lord's Heritage, the Christian Church, as will become none but the Lord himself, whose Heritage the Church is.  
Besides these, that do it thus by open Assault, I would there were not others 
19  also, that did by secret undermine go about to deprive us of that liberty which we have in Christ Jesus, even then when they most pretend the maintenance of it. They inveigh against the Church Governors, as if they lorded it over God's Heritage; and against the Church Orders and Constitutions, as if they were contrary to Christian liberty. Wherein, besides that they do manifest wrong to the Church in both particulars: they consider not that those very accusations which they thus irreverently dart at the face of their Mother, (to whom they owe better respect) but miss it, do recoil pat upon themselves, and cannot be avoided. For whereas these Constitutions of the Church are made for Order, Decency, and Uniformity sake▪ and to serve unto Edification; and not with any intention at all to lay a tye upon the consciences of men, or to work their judgements to an opinion, as if there were some necessity, or inherent holiness, in the things required thereby; neither do our Governors, neither ought they to press them any further: (which is sufficient to acquit both the Governors from that Lording, and the Constitutions from that trenching upon Christian liberty, wherewith they are charged:) Alas that our brethren who thus accuse them, should suffer themselves to be so far blinded with prejudices and partial affections, as not to see, that themselves in the mean time, do really exercise a spiritual Lordship over their disciples, who depend in a manner wholly upon their judgements, by imposing upon their consciences sundry Magisterial conclusions, for which they have no sound warrant from the written Word of God. Whereby, besides the great injury done to their brethren in the impeachment of their Christian liberty, and leading them into error; they do withal exasperate against them the minds of those that being in authority look to be obeyed; and engage them in such sufferings, as they can have no just cause of rejoicing in.  
For, beloved, this we must know; that as it is injustice to condemn the innocent, 
20.  as well as it is injustice to clear the guilty, and both these are equally 
a Prov. 17. 15.  abominable to the Lord: so it is superstition to forbid that as sinful, which is in truth indifferent, and therefore lawful; as well as it is superstition to enjoin that as necessary, which is in truth indifferent, and therefore arbitrary. Doth that heavy woe in Isa. 5. appertain (think ye) to them only, that out of profaneness 
b Isa. 5. 20.  call evil good: and nothing at all concern them, that out of preciseness call good evil? Doth not he decline out of the way, that turneth aside on the right hand, as well as he that turneth on the left? They that positively make that to be sin, which the Law of God never made so to be; how can they be excused from symbolising with the Pharisees and the Papists, in making the narrow ways of God yet narrower than they are, 
c Mat. 15. 9  teaching for Doctrines men's Precepts, and so 
d 1 Cor. 7. 35.  casting a snare upon the consciences of their brethren? If our Church should press things as far, and upon such grounds, the one way, as some forward spirits do the other way; if, as they say [it is a sin to kneel at the Communion, and therefore we charge you upon your consciences not to do it;] so the Church should say [it is a sin not to kneel, and therefore we require you upon your consciences to do it,] and so in all other lawful (yet arbitrary) Ceremonies: possibly then the Church could no more be able to acquit herself from encroaching upon Christian Liberty, than they are that accuse her for it. Which since they have done, and she hath not; she is therefore free, and themselves only guilty.  
It is our duty, for the better securing of ourselves, as well against those open 
21.  impugners, as against these secret underminers, to look heedfully to our trenches and fortifications, and to 
a Gal. 5. 1.  stand fast in that liberty wherewith Christ hath made us free, lest by some device or other we be lifted out of it. To those that seek to enthral us, we should 
b Gal. 2. 5.  give place by subjection, no not for an hour; lest we be ensnared by our own default, ere we be aware. For indeed we cannot be ensnared in this kind, but merely by our own default; and therefore St. Paul often admonisheth us, to take heed that none 
c Eph. 5. 6. Col 2. 4, 8, 18. 2 Thess. 2. 3.  deceive, spoil, or beguile us; as if it were in our power if we would but use requisite care thereunto, to prevent it; and as if it were our fault most, if we did not prevent it. And so in truth it is, For we oftentimes betray away our own liberty, when we might maintain it; and so become servants unto men, when we both might and ought to keep ourselves free.  
Which fault we shall be the better able to avoid, when we shall know the 
22.  true causes, whence it springeth: which are evermore one of these two, an unsound head, or an unsound heart. Sometimes we esteem too highly of others, so far as either to envassal our judgements to their opinions, or to enthral our consciences to their precepts; and that is our weakness: there the fault is in the head. Sometimes we apply ourselves to the wills of others, with an eye to our own benefit or satisfaction in some other carnal or worldly respect: and that is our fleshliness: there the fault is in the heart. This latter is the worst, and therefore in the first place to be avoided. The most and worse sort, unconscionable men, do often transgress this way; when for fear of a frown or worse displeasure, or to curry favour with those they may have use of, or in hope either of raising themselves to some advancement, or of raising to themselves some advantage, or for some other like respects, they become officious instruments to others for the accomplishing of their lusts in such services, as are evidently (even to their own apprehensions) sinful and wicked. So 
a 1 Sam. 22. 18.  Doeg did King Saul service in shedding the blood of fourscore and five innocent Priests: and 
b 2 Sam. 13. 28.  Absalom's Servants murdered their Master's brother, upon his bare command: and 
c Mat. 15. 15.  Pilate, partly to gratify the jews, but especially for fear of 
d John 19 12.  Caesar's displeasure, gave sentence of death upon jesus, who in his own conscience he thought had not deserved it. In such cases as these are, when we are commanded by our superiors, or required by our friends, or any other way solicited to do that which we know we cannot do without sin; we are to maintain our liberty (if we cannot otherwise fairly decline the service) by a flat and peremptory denial, though it be to the greatest power upon earth. As the three young men did to the great Nabuchadnezzar, 
e Dan. 3. 18.  Be it known unto thee, O King, that we will not serve thy Gods, nor worship the golden Image which thou hast set up. And the ancient Christians to the heathen Emperors, Daveniam, Imperator: tu carcerem, ille gehennam. And the Apostles to the whole Council of the Jews, 
f Acts 2. 19  whether it be right in the sight of God to hearken to you, more than unto God, judge ye, Acts 4. He that will displease God to 
g Gal. 1. 10.  please men, he is the servant of men, and cannot be the servant of God.  
But honest and conscionable men, who do not easily and often fail this way. 
23.  
a Rom. 16. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the word is, Rom. 16.) men that are not evil, are yet apt sometimes to be so far carried away with an high estimation of some men, as to subject themselves wholly to their judgements, or wills, without ever questioning the truth of any thing they teach, or the lawfulness of any thing they enjoin. It is a dangerous thing 
b Judas v. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. jude speaketh, to have men's persons in admiration; though they be of never so great learning, wisdom, or piety: because the best and wisest men that are, are 
c Act. 14. 15. & Jam. 5. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subject to the like infirmities as we are both of sin and error, and such as may both 
d H●mana authorit asplerumque fallit. Aug. 2. de Ordin. 9  deceive others, and be themselves deceived. That honour which Pythagoras his Scholars gave to their Master, in resting upon his bare Authority (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as a sufficient proof, yea, as 
e- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeli. 4. var. 17.  a divine Oracle, many judicious even among the heathen altogether 
f Neque vero probare sol●● id, qu●● de P●●●●gorie●s acce●imus— Cic. 1. de nat. deorum.  misliked, as too servile, and prejudicial to that libertas Philosophica, that freedom of judgement which was behoveful for the study of Philosophy. How much more than must it needs be prejudicial in the judgement of Christians to that libertas Evangelica, that freedom we have in Christ, to give such honour to any other man, but the man Christ jesus only; or to any other Writings than to those which are in truth 
g 1 Pet 4. 11.  the Oracles of God, the holy Scriptures of the Old and New Testament?  
There is I confess much reverence to be given to the Writings of the godly 
24.  ancient Fathers; more to the Canons and Decrees of general and provincial Councils, and not a little to the judgement of learned, sober and godly Divines of later and present times, both in our own and other reformed Churches. But we may not 
h Hor 1. Ep 1.— Ut isti qui in verba ●urant, necquid dicanur estimant, sed ● quo. Sen. ●p. 12.  jurare in verba, build our faith upon them as upon a sure foundation, nor pin our belief upon their sleeves; so as to receive for an undoubted truth whatsoever they hold, and to reject as a gross error whatsoever they disallow, without farther examination. St. john biddeth us 
h 1 Joh. 1. 7.  try the Spirits, before we believe them, 1 john 4▪ And the 
c Acts 17. 11.  Beraeans are remembered with praise fol so doing, Act. 17. We blame it in the Schoolmen, that some adhere pertinaciously to the opinions of Thomas, and others as pertinaciously to the opinions of Scotus, in every point wherein they differ; insomuch as it were grande piaculum, a heinous thing, and not to be suffered, if a Dominican should descent from Thomas, or a Franciscan from Scotus, though but in one single controversed conclusion. And we blame it justly: for St. Paul blamed the like sidings and partake in the Church of Corinth (whilst one professed himself to be of Paul, another of Apollo, another of Cephas) as a fruit of 
d 1 Cor. 4. 1.  carnality unbeseeming Christians. And is it not also blame-worthy in us, and a fruit of the same carnality, if any of us shall affect to be accounted rigid Lutherans, or perfect Calvinists; or give up our judgement to be wholly guided by the Writings of Luther or Calvin, or of any other mortal man whatsoever? Worthy instruments they were both of them of God's glory, and such as did excellent service to the Church in their times, whereof we yet find the benefit; and we are unthankful, if we do not bless God for it: and therefore it is an unsavoury thing for any man to gird at their names, whose memories ought to be precious. But yet, were they not men? Had they received the spirit in the fullness of it, and not by measure? Knew they otherwise than in part, or prophesied otherwise than in part? Might they not in many things, did they not in some things mistake and err? Howsoever the Apostles Interrogatories are unanswerable: what, saith he 
e 1 Cor. 1. 13.  was Paul crucified for you? or were ye baptised in the name of Paul? Even so, was either Luther or Calvin crucified for you? Or were ye baptised into the name either of Luther or Calvin, or any other man; That any one of you should say, I am of Luther, or any other, I am of Calvin; and I of him, and I of him? What is Calvin or Luther, nay, 
f 1 Cor. 3. 5.  what is Paul or Apollo, but Ministers by whom ye believed? That is to say, Instruments, but not Lords of your belief.  
To sum up, and to conclude this first point then. To do God and ourselves 
25.  right, it is necessary we should with our utmost strength maintain the doctrine and power of that liberty wherewith Christ hath endowed his Church, without either usurping the mastery over others, or subjecting ourselves to their servitude: so, as to surrender either our judgements or consciences, to be wholly disposed according to the opinions or wills of men, though of never so excellent piety or parts. But yet lest while we eat one extreme, we fall into another, as (the Lord be merciful unto us) we are very apt to do; lest while we seek to preserve our liberty that we do not lose it, we stretch it too far, and so abuse it: the Apostle therefore in the next clause of the Text putteth in a caveat for that also, (not using your liberty for a cloak of maliciousness:) whence ariseth our second observation. We must so maintain our liberty, that we abuse it not: as we shall, if under the pretence of Christian liberty, we either adventure the doing of some unlawful thing, or omit the performance of any requisite duty. (As free, and not using your liberty for a cloak of maliciousness.)  
The Apostles intention in the whole clause will the better appear, when we 
26.  know what is meant by Cloak, and what by Maliciousness. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is no where else found in the whole New Testament but in this verse only; signifieth properly any Covering: as the covering of 
g Exod. 16. 14. & 36, 16.  Badger● skins, that was spread over the Tabernacle, is in the Septuagints Translation called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An it is very fitly translated a cloak, (though it do not properly so signify;) in respect of that notion wherein the word in our English Tongue is commonly and proverbially used: to note some fair and colourable pretence, wherewith we disguise and conceal from the conusance of others, the dishonestly and faultiness of our intentions in some things practised by us. Our Saviour Christ saith of the obstinate jews that had heard his Doctrine, and seen his Miracles, that 
b Joh. 15. 22.  they had no cloak for their sin, joh. 15. he meaneth they had no colour of plea, nothing to pretend by way of excuse. And St. Paul professeth in the whole course of his Ministry not to have used at any time 
c 1 Thes. 2. 5.  a cloak of covetousness, 1 Thess. 2. that is, he did not under colour of preaching the Gospel, endeavour to make a prey of them, or a gain unto himself. In both which places the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a fair show, pretence, or colour, which we use to call a cloak.  
It is a corruption very common among us; whatsoever we are within, yet 
27.  we desire 
a Gal. 6. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make a fair show outwardly, and to make bright 
b Mat. 23. 25.  the outside of the platter, how sluttish soever the inside be. We are loath to forbear those sins, which we are ashamed to profess: and therefore we blanche them, and colour them, and cloak them; that we may both do the thing we desire, and yet miss the shame we deserve. A fault of an ancient original, and of long continuance: ever since 
c Gen. 3. 7.  Adam first patched together a cloak of fig-leaves, to cover the shame of his nakedness. Since which time, (unless it were some desperately profane Wretches, that being void of shame as well as grace, 
d Isa. 3. 9  proclaim their sins as Sodom, and hide them not, but rather glory in them:) what man ever wanted some handsome cloak or other to cast over 
e Nullum vitium est sine patrocinio. Senec. ep. 116.  the foulest and ugliest transgressions? 
f 1 Sam. 15. 15.  Saul spareth Agag, and the fatter cattle, flat contrary to the Lords express command: and the offering of sacrifice must be the cloak. 
g 1 Kin. 21. 13.  jezabel by most unjust and cruel oppression murthereth Naboth to have his Vineyard; and the due punishment of blasphemy must be the cloak. The covetous 
h Mat. 23. 14.  Pharisees devour Widows houses, and devotion must be the cloak: So in the Church of Rome, Monkery is used for a cloak of Idleness and Epicurism; The seal of confession for a cloak of packing treasons, and diving into the secrets of all Princes and Estates: Purgatory, Dirges, Indulgences, and jubilees, for a cloak of much rapine and avarice. Seneca said truly of most men, that they studied more 
i Sen. Ep. 116.  excusare vitia, quam excutere, rather solicitous how to cloak their faults, than desirous to forsake them: and St. Bernard's complaint is much like it, both for truth and elegancy, that men did not set themselves so much 
k Bernard.  colere virtutes, to exercise true virtue, and the power of godliness, as colorare vitia, to mask foul vices under the vizard of virtue and godliness. Alas, that our own daily experience did not too abundantly justify the complaint in the various passages of common life; not needful being so evident; and being so many, not possible to be now mentioned. We have a clear instance in the Text, and it should grieve us to see it so common in the world: that the blessed liberty we have in Christ, should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cloak, and that of maliciousness.  
You see what the Cloak is: see now what is Maliciousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word; 
28.  which is properly rendered by malice or maliciousness. And as these English words, and the Latin word malicia, whence these are borrowed; so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, is many times used to signify one special kind of sin, which is directly opposite to brotherly love and charity, and the word is usually so taken, wheresoever it is either set in opposition to such charity, or else ranked with other special sins of the same kind, such as are 
l Rom. 1. 29. Col. 3. 8. Tit. 3. 3.  anger, envy, hatred, and the like. And if we should so understand it here, the sense were good: for it is a very common thing in the world to offend against brotherly charity, under the colour of Christian liberty; and doubtless our Apostle here intendeth the remedy of that abuse also. Yet I rather conceive that the word maliciousness in this place is to be taken in a larger comprehension, for all manner of evil, and of naughtiness, according to the adequate signification of the Greek and Latin Adjectives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and malus, from whence the substantive used in the Text is derived. Of which maliciousness so largely taken, that special maliciousness before spoken of, is but a branch. The Apostles full purpose then in this clause of the Text, is to restrain all that abuse of Christian liberty, whereby it is made a cloak for the palliating of any wicked or sinful practice in any kind whatsoever. And so understood, St. Peter's admonition here is paralleled with St. Paul's elsewhere; Brethren (saith he) you have been called unto liberty; only use not your liberty for an occasion to the flesh, Gal. 5. 15. To use liberty for an occasion to the flesh, and to use liberty for a cloak of maliciousness; is the very same thing, and it is a very great sin.  
For the proof whereof I shall need to use no other Arguments, than the words 
29.  of the Text will afford. First, every act of maliciousness is a sin: and secondly, to cloak it with a fair pretence, maketh it a greater sin: but than thirdly, to use Christian liberty for the cloak, giveth a farther addition to it, and maketh it a greater sin. First, it is a sin to do any act of maliciousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we 
1.  know are conjugata, and do mutually infer each other. It is a superfluous thing, and such as we might well enough be without 
a Jam. 1. 21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluity of maliciousness, jam. 1. Nor so only, but it is an hurtful thing, and of a noxious 
2.  and malignant quality, as leaven souring the whole lump of our services to God; 
b 1 Cor. 5. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the leaven of maliciousness, 1 Cor. 5. It is a thing to be repent of; 
c Acts 8. 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repent of this thy wickedness or maliciousness, saith 
3.  St. Peter to Simon Magus, Acts 8. It is a thing to be cast away from us, and abominated 
4.  as a filthy garment or polluted cloth: 
d 1 Pet. 2. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laying aside or casting away all maliciousness, saith the same Apostle again in the first verse of this Chapter.  
It is evil then to do any act of maliciousness: but much worse when we have 
30.  so done, to cloak it with a fair pretence. For besides that all things howsoever cloaked and covered from the eyes of men, are 
a Heb. 4. 1●.  naked and open unto the eyes of him with whom we have to do; this cloaking of our sins is but a farther evidence of our hypocrisy in his sight: who as he is a God of pure eyes, and therefore cannot but hate all sin; so is he a God that loveth a pure heart, and therefore of all sins hateth hypocrisy. They that by injustice and oppression devour widows houses, shall certainly receive damnation for that, but if withal they do it under the colour of devotion, and of long prayers, 
b Mat. 23. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall receive the greater damnation for that also.  
But if men will need be hypocrites, and must have a cloak for their maliciousness, 
31.  they might yet at least bethink themselves of somewhat else of lighter price to make a cloak of; and not to use to so base a purpose so rich a stuff, as is this blessed liberty which the Son of God hath purchased with his most precious blood. As in nature, corruptio optimi pessima: so in morality, by how much better any thing is in the right use of it, by so much is it worse in the abuse. As the quickest spirited Wine hath the sourest lees, and the best wit misgoverned is the most pernicious; and an Angel when he falleth becometh a Devil; so to use this liberty which is a spiritual thing, for an occasion to the flesh, to take this liberty, which (if I may so speak) is the very livery-cloak of the servant of God, and to make it a cloak of maliciousness for the service of sin; must needs be presumption in an high degree, and an unsufferable abuse.  
Now we see how great a sin it is thus to abuse our liberty, it will be needful 
32.  in the next place to inquire more particularly, wherein this abuse consisteth, that so we may be the better able to avoid it. We are therefore to know, that Christian liberty may be used, or rather abused for a cloak of maliciousness, these four ways following. First, we may make it a cloak of maliciousness, if we hold ourselves by virtue thereof discharged from our obedience, either to the whole morallaw of God, or to any part of it. Where, to omit those that out of the wretched 
a Noli ergo libertate abuti ad liberè peccandum. Aug. in Joh. tract. 41.  profaneness of their own hearts, pervert this branch of Evangelical doctrine, as they do all the rest, to their own destruction. As a Spider turneth the juice of the sweetest and most medicinal herbs into poison: so these 
b Judas ver. 4.  turn the grace of God into wantonness, and the liberty they have in Christ into a profane licentiousness. Great offenders this way are the Libertines and Antinomists who quite cancel the whole Law of God, under the pretence of Christian liberty, as if they that were in Christ, were no longer tied to yield obedience to the Moral Law: which is a pestilent error, and of very dangerous consequence; Whereas our blessed Saviour himself, hath not only professed that he came not to destroy the Law, but expressly forbidden any man to think so of him. (
c Mat. 5. 17. V. Augustin. lib. 17, 18, etc. contra Fa●stum Manichaeum fuse; & in quaest. V. & N. T. quaest. 69.  Think not that I came to destroy the Law, I came not to destroy it, but to fulfil it.) And St. Paul rejecteth the consequence with an absit, as both unreasonable and impious, if any man should conclude, that by preaching the righteousness of faith, the Law were abolished, 
d Rom. 3. ult.  Do we then make void the Law through faith? God forbid: yea (saith he rather) we establish the Law, Rom. 3.  
But they interpret those words of Christ in this sense, He came not to destroy 
33.  the Law, but to fulfil it: that is, he came not to destroy it without fulfilling it first, but by fulfilling it in his own person, he hath destroyed it unto the person of every believer: and therefore is Christ said to be 
a Rom. 10. 4. Finis perficiens, non interficiens Aug. 2. contr. advers. legis 7.  the end of the Law to every one that believeth, Rom. 10. Whence it is that the faithful are said to be 
b Rom. 7. 6.  freed from the Law, delivered from the Law, 
c Rom. 7. 4. Gal. 2. 19  dead to the Law, and to be 
d Rom. 6. 14. Gal. 5. 18.  no longer under the Law, and other like speeches there are many every where in the New Testament; I acknowledge both their Expositions to be just, and all these allegations true, yet not sufficient to evict their conclusion. Not to wade far into a controversy, which I had not so much as a thought to touch upon, when I fixed my choice upon this Scripture; it shall suffice us to propound one distinction, which well heeded, and rightly applied, will clear the whole point concerning the abrogation and obligation of the Moral law under the New Testament, and cut off many needless curiosities, which lead men into error. The Law then may be considered either as a Rule, or as a Covenant. Christ hath freed all believers from the rigour and curse of the Law, considered as a Covenant; but he hath not freed them from obedience to the Law, considered as a Rule. And all those Scriptures that speak of the Law as if it were abrogated or annulled, take it considered as a Covenant; those again that speak of the Law as if it were still in force, take it considered as a Rule. The Law as a Covenant, is rigorous; and under that rigour we now are not, if we be in Christ: but the Law as a Rule is equal; and under that equity we still are, though we be in Christ.  
The Law as a Rule only showeth us, what is good and evil, what we are to 
34.  do, and not to do. (
a Mic. 6. 8.  He hath showed thee, O man, what is good, and what the Lord requireth of thee;) without any condition annexed either of reward if we observe it, or of punishment if we transgress it. But the Law, as a Covenant exacteth punctual and personal performance of every thing that is contained therein, with a condition annexed of God's acceptance, and of blessing, if we perform it to the full; but of his wrath and curse upon us, if we fail in any thing. Now by reason of transgression, we having broken all that Covenant, the Law hath his work upon us, and involveth us all in 
b Gal. 3. 10.  the Curse: so as by 
c Ibid. vers. 11.  the Covenant of the Law no flesh living can be justified. Then cometh in Christ: who subjecting himself for our sakes to the Covenant of the Law, first fulfilleth it in his own person, but in our behalf, as our surety; and then disannulleth it, and instead thereof establisheth 
d Heb. 8. 6.  a better Covenant for us, even the Covenant of Grace. So that now as many as believe, are free from the Covenant of the Law, and from the Curse of the Law; and set under a Covenant of Grace, and under promises of Grace. There is a translation then of the Covenant: but what is all this to the Rule? That is still where it was, even as the nature of good and evil is still the same it was. And the Law considered as a Rule, can no more be abolished or changed, then can the nature of good and evil be abolished or changed. It is our singular comfort then, and the happiest fruit of our Christian liberty, that we are freed by Christ, and through faith in him from the Covenant and Curse of the Law: but we must know that it is our duty, notwithstanding the liberty that we have in Christ, to frame our lives and conversations according to the Rule of the Law. Which if we shall neglect under the pretence of our Christian liberty; we must answer for both: both for neglecting our duty, and for abusing our liberty. And so much for the first way.  
The second way, whereby our liberty may be used for a cloak of maliciousness; 
35.  is, when we stretch it in the use of things that are indeed indifferent beyond the just bounds of sobriety. Many men that would seem to make conscience of their way, will perhaps ask the opinion of some Divine, or other learned man, whether such or such a thing be lawful or no; and if they be once persuaded that it is lawful, they then think they have free liberty to use it in what manner and measure they please: never considering what 
a Because we are free, we may not run wild. Hall. 15. Contempl. 3.  caution and moderation is required even in lawful things to use them lawfully. St. Gregory's Rule is a good one, 
b Gregor.  Semper ab illicitis, quandoque & à licitis: things unlawful we must never do; nor ever lawful things, but with due respect to our Calling, and other concurrent 
c Quaedam quae licent, tempore & loco mutato non licent. Sen. controv. 25.  Circumstances. Wine, and Music, and gorgeous Apparel, and delicate Fare, are such things as God in his goodness hath created and given to the children of men for their comfort; and they may use them lawfully, and take comfort in them as their portion: but he that shall use any of them intemperately, or unseasonably, or vainly, or wastefully, abuseth both them and himself. And therefore we shall often find both the things themselves condemned, and those that used them blamed in the Scriptures. The men of Israel for 
d Amos 6. 4, 6.  stretching themselves upon their Couches, and eating the Lambs out of the flock, and chanting to the sound of the Viol, and drinking Wine in bowls, Amos. 6. and the women for their 
e Isa. 3. 18, 23.  bracelets, and earrings, and wimples, and crisping-pins, and their other bravery in Isa. 3. And the rich man for 
f Luke 16. 19  faring deliciously, and wearing fine linen in the parable, Luk. 16. Yea, our Saviour himself pronounceth a woe against 
g Luke 6. 25.  them that laugh, Luke 6. And yet none of all these things are or were in themselves unlawful: it was the excess only, or other disorder in the use of, them, that made them obnoxious to reproof. Though some in their heat have said so, yet who can reasonably say, that horse-matches, or playing at cards or dice, are in themselves wholly unlawful? And yet on the other side, what sober wise man, because the things are lawful, would therefore approve of that vain and sinful expense which is oftentimes bestowed by men of mean estates, in the dieting of Horses, and wagering upon them, or of that excessive abuse of gaming, wherein thousands of our Gentry spend, in a manner, their whole time, and consume away their whole substance: both which ought to be far more precious unto them? I might instance in many other things in like manner. In all which, we may easily err either in point of judgement, or practice, or both; if we do not wisely sever the use from the abuse. Many times because the abuses are common and great, we peevishly condemn in others the very use of some lawful things. And many times again, because there is evidently a lawful use of the things, we impudently justify ourselves in the very abuses also. That is foolish preciseness in us; and this profane partiality: by that we infringe our brethren's liberty; by this pollute our own. The best and safest way for us in all indifferent things is this: To be indulgent to others, but strict to ourselves; in allowing them their, liberty with the most, but taking our own liberty ever with the least.  
But is not this to preach one thing, and do another? Ought not our Doctrine 
36.  and our Practice to go together? It is most true, they ought so to do: Neither doth any thing I have said, make to the contrary. What we may doctrinally deliver to be absolutely necessary, we may not in our own practice omit: and what we may doctrinally condemn as simply unlawful, we are bound in our own practice to forbear. But things of a middle and indifferent nature, we may not (doctrinally) either impose them as necessary, neither forbid as unlawful; but leave a liberty in them both for other men and ourselves to use them, or not to use them, as particular circumstances, and occasions, and other reasons of conveniency shall lead us. And in these things both we must allow others a liberty, which for some particular reasons it may not be so fit for us to take; and we may also tie ourselves to that strictness for some▪ particular reasons, which we dare not to impose upon others. It was a foul fault, and blame-worthy in the Scribes and Pharisees, to tie 
a Mat. 23. 4.  heavy burdens upon other men's shoulders, which they would not touch with one of their fingers: but if they should (without superstition, and upon reasonable inducements) have laid such burdens upon themselves, and not imposed them upon others; for any thing I know, they had been blameless. There are many things which in my conscience are not absolutely and in Thesi necessary to be done; which yet in Hypothesi for some personal respects I think so fit for me to do, that I should resolve to undergo some inconveniency rather than omit them; still reserving to others their liberty to do as they should see cause. There are again many things which in my conscience are not absolutely and in Thesi unlawful to be done; which yet in Hypothesi, and for the like personal respects, I think so unfit for me to do, that I should resolve to undergo some inconvenience rather than do them: yet still reserving to others the like liberty as before, to do as they should see cause. It belongeth to every sober Christian advisedly to consider, not only what in itself may lawfully be done or left undone; but also what in godly wisdom and discretion is fittest for him to do, or not to do, upon all occasions, as the exigence of present circumstances shall require. He that without such due consideration will do all he may do at all times, under colour of Christian liberty, he shall undoubtedly sometime use his liberty for a cloak of maliciousness. And that is the second way, by using it excessively.  
It may be done a third way, and that is by using it uncharitably, which is the 
37.  case whereon I told you St. Paul beateth so often. When we use our liberty, so as to 
a 1 Cor. 8. 9  stumble the weak consciences of our brethren thereby, and will not remit in any thing the extremity of that right and power, we have in things of indifferent nature, 
b Rom. 15. 2.  to please our neighbour for his good unto edification, at least so far as we may do it without greater inconvenience; we 
c Rome 14. 15.  walk not charitably: and if not charitably, than not Christianly. Indeed the case may stand so, that we cannot condescend to his infirmity without great prejudice either to ourselves, or to the interest of some third person. As for instance; when the Magistrate hath positively already determined our liberty in the use of it the one way; we may not in such case redeem the offence of a private brother with our disobedience to superior authority in using our liberty the other way: and other like cases there may be. But this I say, that where without great inconvenience we may do it; it is not enough for us to 
d Rom. 15. 1.  please ourselves, and to satisfy our own consciences, that we do but what we lawfully may: but we ought also to 
e Gal. 6. 2.  bear one another's burdens, and to forbear for one another's sakes what otherwise we might do, and so to fulfil the Law of Christ. St. Paul, who hath forbidden us in one place to make ourselves 
f 1 Cor. 7. 23.  the servants of any man, 1 Cor. 7. hath yet bidden us in another place 
g Gal. 5. 13.  by love to serve one another, Gal. 5. 13. And his practice therein consenteth with his doctrine (as it should do in every teacher of truth) for though he were 
h 1 Cor. 9 19  free from all, and knew it, and would not 
i 1 Cor. 6. 12.  be brought under the power of any, yet in love he became 
k 1 Cor. 9 19 22.  servant to all, that by all means he might win some. It was an excellent saying of Luther. 
l Luther. in Cal. 5.  Omnia libera per fidem, omnia serva per charitatem. We should know, and be fully persuaded with the persuasion of faith, that all things are lawful: and yet withal we should purpose and be fully resolved for charity's sake to forbear the use of many things, if we find them inexpedient. He that will have his own way in every thing he hath a liberty unto, whosoever shall take offence at it, maketh his liberty but a cloak of maliciousness by using it uncharitably.  
The fourth and last way, whereby we may use our liberty for a cloak of maliciousness 
38.  is, by using it undutifully, pretending it unto our disobedience to lawful authority. The Anabaptists that deny all subjection to Magistrates in indifferent things, do it upon this ground, that they imagine Christian liberty to be violated, when by humane Laws it is determined either the one way or the other. And I cannot but wonder, that many of our brethren in our own Church, who in the question of Ceremonies must argue from their ground (or else they talk of Christian liberty to no purpose) should yet hold off, before they grow to their conclusion: which to my apprehension seemeth by the rules of good discourse to issue most naturally and necessarily from it. It were a happy thing for the peace both of this Church and of their own consciences, if they would in calm blood review their own dictates in this kind; and see whether their own principle (which the cause they are engaged in, maketh them dote upon) can be reasonably defended; and yet the Anabaptists inference thence (which the evidence of truth maketh them to abhor) he fairly avoided. Yet somewhat they have to say for the proof of that their ground: which if it be sound, it is good reason we should subscribe to it; if it be not, it is as good reason they should retract it. Let us hear therefore what it is, and put it to trial.  
First, say they, Ecclesiastical Constitutions (for there is the quarrel) determine 
39 1. 2.  us precisely ad unum in the use of indifferent things, which God and Christ have left free ad utrumlibet. Secondly, by inducing a necessity upon the thing they enjoin, they take upon them as if they could alter the nature of things, and make that to become necessary which is indifferent, which is not in the power of any man (but of God only) to do. Thirdly, these Constitutions are so far pressed, as 
3.  if men were bound in conscience to obey them, which taketh away the freedom of the conscience: for if the conscience be bound, how is she free? Nor so only, but fourthly, the things so enjoined, are by consequence imposed upon us as 
4.  of absolute necessity unto salvation, forasmuch as it is necessary unto salvation, for every man to do that which he is bound in conscience to do; by which device, kneeling at the Communion, standing at the Gospel, bowing at the name of Jesus, and the like, become to be of necessity unto salvation. Fifthly, say they, 
5.  these Constitutions cannot be defended but by such Arguments as the Papists use for the establishing of that their rotten Tenet, that humane Laws bind the conscience as well as Divine. Than all which premises, what can be imagined more contrarious to true Christian liberty?  
In which Objections (before I come to their particular answer) I cannot but 
40.  observe the unjust (I would we might not say unconscionable) partiality of the Objectors. First, in laying the accusation against the Ecclesiastical Laws only; 
1.  whereas their Arguments (if they had any strength in them) would as well conclude against the Political Laws in the Civil State, and against domestical orders in private Families, as against the Laws Ecclesiastical; yet must these only be guilty, and they innocent, which is not equal. Let them either damn them all or quit them all; or else let them show wherein they are unlike, which they have not yet done, neither can do. Secondly, when they condemn the things enjoined 
2.  as simply and utterly unlawful upon quite other grounds; and yet keep a stir about Christian liberty, for which argument there can be no place without supposal of indifferency, (for Christ hath left us no liberty to unlawful things) how can they answer this their manifest partiality? Thirdly, if they were put to 
3.  speak upon their consciences, whether or no, if power were in their own hands, and Church-affairs left to their ordering, they would not forbid those things they now dislike, every way as strictly, and with as much imposition of necessity, as the Church presently enjoineth them; I doubt not but they would say Yea: and what equity is there in this dealing, to condemn that in others, which they would allow in themselves? Fourthly, in some things they are content to submit to the Ecclesiastical 
4.  Constitutions notwithstanding their Christian liberty, which liberty they stiffly pretend for their refusal of other some: whereas the case seemeth to be every way equal in both; all being enjoined by the same Authority, and for the same end, and in the same manner. If their liberty be impeached by these; why not as much by those? Or if obedience to those may consist with Christian liberty. why not as well obedience to these? in allowing some, rejecting others, where there is the same reason of all: are not they very partial?  
And now I come to answer their arguments, or rather flourishes, for they are in 
41.  truth no better. That first allegation, that the determining of any thing in unam partem taketh away a man's liberty to it, is not true. For the liberty of a Christian to any thing indifferent consisteth in this; that his judgement is throughly persuaded of the indifferency of it: and therefore it is the determination of the judgement, in the opinion of the thing, not the use of it, that taketh away Christian liberty. Otherwise not only Laws Political and Ecclesiastical, but also all Vows, Promises, Covenants, Contracts, and what not, that pitcheth upon any certain resolution de futuro, should be prejudicial to Christian liberty: because they do all determine something in unam partem, which before was free and indifferent in utramque partem. For example: if my friend invite me to sup with him, I may by no means promise him to come; because the liberty I had before to go, or not to go, is now determined by making such a promise: neither may a young man bind himself an Apprentice, with any certain Master, or to any certain Trade, because the liberty he had before of placing himself indifferently with that Master, or with another, and in that trade, or in another, is now determined by such a contract. And so it might be instanced in a thousand other things. For indeed to what purpose hath God left indifferent things determinable both ways by Christian liberty, if they may never be actually determined either way without impeachment of that liberty? It is a very vain power, that may not be brought into act, but God made no power in vain. Our Brethren, I hope, will wave this first argument, when they shall have well examined it: unless they will frame to themselves under the name of Christian liberty, a very Chimaera, a non ens, a mere notional liberty; whereof there can be no use.  
That which was alleged secondly, that they that make such Laws, take upon 
42.  them to alter the nature of things, by making indifferent things to become necessary, being said gratis without either truth or proof, is sufficiently answered by the bare denial. For they that make Laws concerning indifferent things, have no intention at all to meddle with the nature of them; they leave that in medio as they found it: but only for some reasons of conveniency to order the use of them; the indifferency of their nature still being where it was. Nay, so far is our Church from having any intention of taking away the indifferency of those things which for order and comeliness she enjoineth; that she hath by her public declaration protested the contrary: wherewith they ought to be satisfied. Especially since her sincerity in that declaration (that none may cavil, as if it were protestatio contraria facto) appeareth by these two most clear Evidences 
1. 2.  among many other; in that she both alloweth different Rites used in other Churches, and also teacheth her own rites to be mutable: neither of which she could do, if she conceived the nature of the things themselves to be changed, or their indifferency to be removed by her Constitutions.  
Neither is that true, which was thirdly alleged, that where men are bound 
44.  in conscience to obey, there the conscience is not left free; or else there would be a contradiction: For there is no contradiction, where the Affirmative and Negative are not ad idem, as it is in this case; for Obedience is one thing, and the Thing Commanded another; The Thing is commanded by the Law of Man, and in regard thereof the conscience is free: but Obedience to men is commanded by the Law of God, and in regard thereof the conscience is bound. So that we are bound in conscience to obedience in indifferent things lawfully commanded; the conscience still remaining no less free in respect of the things themselves so commanded, than it was before. And you may know it by this; In Laws properly humane (such as are those that are made concerning indifferent things) the Magistrate doth not, nor can say; this you are bound in conscience to do, and therefore I command you to do it; as he might say, if the bond of obedience did spring from the nature of the things commanded. But now when the Magistrate beginneth at the other end, as he must do, and saith, I command you to do this or that, and therefore you are bound in conscience to do it; this plainly showeth, that the bond of obedience ariseth from that power in the Magistrate and duty in the subject, which is of Divine Ordinance. You may observe therefore that in humane Laws not merely such (that is, such as are established concerning things simply necessary; or merely unlawful;) the Magistrate may there derive the bond of obedience from the nature of the things themselves. As for example, if he should make a Law to inhibit Sacrilege or Adultery; he might then well say, You are bound in conscience to abstain from these things, and therefore I command you so to abstain; which he could not so well say in the Laws made to inhibit the eating of flesh, or the transportation of Grain. And the reason of the difference is evident, because those former Laws are rather Divine than Humane (the substance of them being divine, and but the sanction only humane) and so bind by their immediate virtue, and in respect of the things themselves therein commanded; which the latter being merely humane (both for substance and sanction) do not▪  
The consideration of which difference, and the reason of it, will abundantly 
43.  discover the vanity of the fourth allegation also: wherein it was objected that the things enjoined by the Ecclesiastical Laws are imposed upon men, as of necessity to salvation: which is most untrue. Remember once again, that obedience is one thing, and the things commanded another; Obedience to lawful Authority is a duty commanded by God himself, and in his Law, and so is a part of that 
a Heb. 12. 14.  holiness without which no man shall see God: but the things themselves commanded by lawful Authority, are neither in truth necessary to salvation, nor do they that are in Authority impose them as such; only they are the object (and that but by accident neither and contingently, not necessarily) about which that obedience is conversant, and wherein it is to be exercised. An example or two will make it plain, We know, every man is bound in conscience to employ himself in the works of his particular calling with faithfulness and diligence; and that faithfulness and diligence is a branch of that holiness and righteousness which is necessary unto salvation. Were it not now a very fond thing and ridiculous, for a man from hence to conclude, that therefore drawing of wine, or making of shoes, were necessary to salvation, because these are the proper employment of the Vintners and Shoemakers Calling, which they in conscience are bound to follow: nor may without sin neglect them? Again, if a Master command his servant to go to the Market, to sell his corn, and to buy in provision for his house, or to wear a livery of such or such a colour and fashion: in this case, who can reasonably deny but that the servant is bound in conscience to do the very things his Master biddeth him to do; to go, to sell, to buy, to wear? And yet is there any man so forsaken of common sense, as thence to conclude, that going to market, selling of corn, buying of meat, wearing a blue coat, are necessary to salvation? Or that the Master imposeth those things upon the servant as of necessity unto salvation? The obligation of the servants conscience to do the things commanded, ariseth from the force of that divine Law which bindeth servants to obey their masters in lawful things. The master in the things he so commandeth, hath no particular actual respect to the conscience of his servant, (which perhaps all that while never came within his thoughts,) but merely respecteth his own occasions and conveniences. In this example as in a glass let the objectors behold the lineaments and features of their own Argument. Because kneeling, standing, bowing, are commanded by the Church, and the people are bound in conscience to obey the Laws of the Church; therefore the Church imposeth upon the people kneeling, standing and bowing, as necessary to salvation.  
If that which they object, were indeed true, and that the Church did impose 
44.  these Rites and Ceremonies upon the people, as of necessity to salvation, and require to have them so accepted: doubtless the imposition were so prejudicial to Christian liberty, as that every faithful man were bound in conscience for the maintenance of that liberty, to disobey her authority therein, and to confess against the imposition. But our Church hath been so far from any intention of doing that herself, that by her foresaid public declaration she hath manifested her utter dislike of it in others. What should I say more? 
a Hor. 1. Sat. 3.  Denique teipsum concute. It would better become the Patriarches of that party that thus deeply (but untruly) charge her; to look unto their own cloaks, dive into their own bosoms, and survey their own positions and practice: if happily they may be able to clear themselves of trenching upon Christian liberty, and ensnaring the consciences of their brethren, and imposing upon their Proselytes their own traditions of kneel not, stand not, bow not, (like those mentioned Col. 2. of 
b Col. 2. 21.  touch not, taste not, handle not) requiring to have them accepted of the People, as of necessity unto salvation. If upon due examination they can acquit themselves in this matter, their accounts will be the easier: but if they cannot, they shall find when the burden lighteth upon them, that it will be no light matter to have been themselves guilty of that very crime, whereof they have unjustly accused others.  
As for consent with the Papists in their doctrine concerning the power that men's 
45.  Laws have over the conscience, which is the last objection, it ought not to move us. We are not ashamed to consent with them, or any others, in any truth; but in this point we differ from them, so far as they differ from the truth: which difference I conceive to be, neither so great as some men, nor yet so little as other some men would make it. They teach that Humane Laws, especially the Ecclesiastical bind the consciences of men, not only in respect of the obedience, but also in respect of the things themselves commanded, and that by their own direct immediate and proper virtue. In which doctrine of theirs, three things are to be misliked. First, 
1.  that they give a pre-eminence to the Ecclesiastical Laws above the Secular in this power of binding. We may see it in them, and in these objectors; how men will run into extremities beyond all reason, when they give themselves to be led by corrupt respects. As he said of himself and his fellow-Philosophers. 
a Hor. 1. Ep. 17.  Scurror ego ipse mihi, populo tu: so it is here. They of Rome carried with a wretched desire to exalt the Papacy, and indeed the whole Clergy, as much as they may, and to avile the secular powers as much as they dare; they therefore ascribe this power over the conscience to the Ecclesiastical Laws especially, but do not show themselves all out so zealous for the Secular. Ours at home on the contrary, out of an appetite they have to bring in a new platform of Discipline into the Church, and for that purpose to present the established Government unto the eyes and the hearts of the people in as deformed a shape as they can; quarrel the Ecclesiastical Laws, especially for tyrannising over the conscience, but do not show themselves so much aggrieved at the secular. Whereas the very truth is, whatsoever advantages the secular powers may have above the Ecclesiastical, or the Ecclesiastical above the secular in other respects; yet as to the powe●●● binding the Conscience, all humane Laws in general are of like reason, and stand upon equal terms. It is to be misliked; secondly, in the Romish Doctrine, that they subject 
2.  the conscience to the things themselves also, and not only tie it to the obedience; whereby they assume unto themselves (interpretative) the power of altering the nature of the things by removing of their indifferency, and inducing a necessity; for so long as they remain indifferent, it is certain they cannot bind. And thirdly 
3.  and principally, it is to be misliked in them, that they would have this binding power to flow from the proper and inherent virtue of the Laws themselves immediately and pierce; which is in effect to equal them with the divine Law: for what can that do more? Whereas humane Law● in things not repugnant to the Law of God, do bind the conscience indeed to obedience, but it is by consequent, and by virtue of a former Divine Law, commanding us in all lawful things to obey the superior powers.  
But whether mediately, or immediately, may some say, whether directly or by 
46.  consequent, whether by its own or by a borrowed virtue; what is it material to be argued, so longas the same effect will follow, and that as entirely to all intents and purposes, the one way as well as the other? As if a debt be alike recoverable; it skilleth not much whether it be due upon the original bond▪ or upon an assignment. If they may be sure to be obeyed, the higher powers are satisfied: Let Scholars wrangle about words and distinctions; so they have the thing, it is all they look after. This Objection is in part true, and for that reason the differences in this controversy are not altogether of so great consequence as they have seemed to some. Yet they that think the difference either to be none at all, or not of considerable moment, judge not aright; for albeit it be all one in respect of the Governors, whence the Obligation of Conscience springeth so long as they are constionably obeyed, as was truly alleged: Yet unto inferiors, who are bound in conscience to yield obedience, it is not all one; but it much concerneth them to understand whence that Obligation ariseth, in respect of this very point whereof we now speak, of Christian liberty, and for two weighty and important considerations.  
For first If the obligation spring as they would have it from the Constitution 
47.  itself, by the proper and immediate virtue thereof; then the conscience of the subject is tied to obey the Constitution in the rigour of it: whatsoever occasions may occur, and whatsoever other inconveniences may follow thereupon; so as he sinneth mortally, who at any time, in any case (though of never so great necessity) doth otherwise than the very letter of the Constitution requireth, (yea, though it be extra casum scandali & contemptûs.) Which were an heavy case, and might prove to be of very pernicious consequence; and is indeed repugnant to Christian liberty, by enthralling the conscience where it ought to be free. But if, on the other side, which is the truth, the Constitution of the Magistrate bind the conscience of the subject, not immediately and by its own virtue, but by consequent only, and by virtue of that Law of God which commandeth all men to obey their superiors in lawful things: then is there a liberty left to the subject, in cases extraordinary, and of some pressing necessity, not otherwise well to be avoided, to do otherwise sometimes than the Constitution requireth. And he may so do with a free conscience, so long as he is sure of these two things: First, that he be driven thereunto by a true and real, and not by a pretended necessity only; and secondly, that in the manner of doing he use such godly discretion, as neither to show the least contempt of the Law in himself, nor to give ill example to others to despise Government or Governors. And this first difference is material.  
And so is the second also, if not much more; which is this. If the Magistrates 
48.  Constitution did bind the conscience virtute propri●, and immediately; then should the conscience of the subject be bound to obey the Constitution of the Magistrate ex intuitu praecepti, upon the bare knowledge, and by ●he bare warrant thereof, without farther enquiry; and consequently should be bound to obey as well in unlawful things, as lawful. Which consequence (though they that teach otherwise will not admit) yet in truth they cannot avoid▪ for the proper and immediate cause being supposed, the effect must needs follow. Neither do I yet see what sufficient reason they that think otherwise can show, why the conscience of the subject should be bound to obey the Laws of the Magistrate in lawful things, and not as well in unlawful things. The true reason of it is well known to be this, even because God hath commanded us to obey in lawful things, but not in unlawful. But for them to assign this reason, were evidently to overthrow their own Tenent: because it evidently deriveth the bond of Conscience from a higher power than that of the Magistrate, even the Commandment of God. And so the Apostles indeed do both of them derive it. St. Paul in Rom. 13. men must 
a Rome 13. 1, 6.  be subject to the higher powers▪ Why? Because the powers are commanded of God; And that for conscience sake too: Why? Because the Magistrates are the Ministers of God. Neither may they be resisted: And why? Because to resist them is to resist the Ordinance of God. That is St. Paul's doctrine. And St. Peter acordeth with him: 
b 1 Pet. 2. 13.  Submit yourselves (saith he) to every ordinance of man. What, for the man's sake? Or for the Ordinance sake? No: but propter Dominum, for the Lords sake, ver● 13. And all this may very well stand with Christian liberty: for the conscience all this while is 
c Cum Christo jubente servis homini, non illi servis sed ei qui jussit. Aug. in Psal. 124.  subject to none but God.  
By these Answers to their Objections, you may see what little reason some 
49.  men have to make so much noise as they do about Christian liberty. Whereupon if I have insisted far beyond both your expectations, and my own first purpose: I have now no other thing whereby to excuse it, but the earnestness of my desire, if it be possible, to contain within some reasonable bounds of sobriety and duty, those of my brethren, who think they can never run far enough from superstition, unless they run themselves quite out of their allegiance. There are sundry other things, which I am forced to pass by, very needful to be rightly understood, and very useful for the resolution of many cases of conscience which may arise from the joint consideration of these two points, of Christian Obedience, and of Christian Liberty. For the winding of ourselves out of which perplexities, when they may concern us, I know not how to commend both to my own practice and yours, a shorter and fuller rule of direction, than to follow the clew of this Text: Wherein the Apostle hath set just bounds both to our obedience and liberty. Bounds to our obedience; that we obey, so far as we may without prejudice to our Christian liberty; in all our acts of obedience to our superiors still keeping our consciences free, by subjecting them to none but God, Submit yourselves etc. but yet as free and as the servants of God, and of none besides. Bounds to our Liberty; that (the freedom of our judgements and consciences ever reserved) we must yet in the use of indifferent things moderate our liberty, by ordering ourselves according unto Christian sobriety, by condescending sometimes to our brethren in Christian Charity, and by submitting ourselves to the lawful commands of our Governors in Christian duty. In any of which respects if we shall fail, and that under the pretention of Christian liberty: we shall thereby quite contrary to the express direction of both the Apostles, but abuse the name of liberty, for an occasion to the flesh, and for a cloak of maliciousness.  
[As free, but not using your liberty for a cloak of maliciousness, but as the servants of God.]  
And so I pass from this second to my third and last Observation; wherein, if 
50.  I have been too long or too obscure in the former, I shall now endeavour to recompense it, by being both shorter and plainer. The Observation was this: In the whole exercise both of the liberty we have in Christ, and of those respects we owe unto men, we must evermore remember ourselves to be, and accordingly behave ourselves as those that are Gods servants: in these last words, (But as the servants of God,) containing our condition and our carriage. By our condition, we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the servants of God: and our carriage must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the the servants of God, I shall fit my method to this division; and first show you sundry reasons, for which we should desire to be in this Condition, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the servants of God: and then give some directions, how we may frame our carriage answerably thereunto, to demean ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the servants of God.  
For the first: We cannot imagine any consideration, that may be found in 
51.  any service in the world, to render it desirable; which is not to be found, and that in a far more eminent degree, in this service of God. If justice may provoke us, or Necessity enforce us, or Easiness hearten us, or Honour allure us, or Profit draw us, to any service: behold here they all concur; the service of God and of Christ is excellently all these. It is of all other the most just, the most necessary, the most easy, the most honourable, the most profitable service. And what would you have more?  
First, It is the most just service; whether we look at the title of Right on his 
52.  part, or reasons of Equity on ours. As for him, he is our Lord and Master pleno jure, he hath right to our best services by a threefold title, like a treble cord, which Satan and all the powers of darkness cannot break or untwine. A right of 
1.  Creation. (
a Isa. 44. 21.  Remember O jacob, thou art my servant, I have form thee; thou art my servant, O Israel, Isa. 44.) Princes and the great ones of the world expect from those that are their Creatures (rather that are called so, because they raised them, but in truth are not so, for they never made them;) yet they expect much service from them, that they should be forward instruments to execute their pleasures, and to advance their intentions: how much more may the Lord justly expect from us who are every way his Creatures, (for he raised us out of the dust, nay▪ he made us of nothing) that we should be his servants to do his will, and instruments to promote his glory? Besides this Ius creationis; he hath yet two other Titles to our services, Ius redemptionis, and Ius liberationis. He hath bought us out of the hands of our enemies, and so we are his 
2.  by purchase: and he hath won us out of the hands of our enemies, and so we are his by conquest. We read often in the Law, of servants 
b Exod. 12. 44. & alibi.  bought with money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and it is but reason, he that hath paid a valuable consideration for a man's service, should have it. Now God hath bought us and redeemed us, 
c 1 Pet. 1. 18, 19  not with corruptible things, as silver and gold, but with his own, most procious blood. And being bought with such a price, we are 
d 1 Cor. 6. 19  not our own, to serve the lusts of our own flesh; nor any man's else, that we should be the servants of men; but his only that hath bought us and paid for us, to 
e 1 Cor. 6. 20.  glorify him both in our bodies and souls, for they are his jure redemptionis by the right of Purchase and Redemption. Again, when we were mancipia peccati & diaboli, 
3.  The Devil's Captives, and Slaves to every ungodly lust: in which condition if we had lived and died, after a hard and toilsome service in the mean time, our wages in the end should have been eternal death: God by sending his Son to live and die for us, hath conquered sin and Satan, and freed us from that wretched thraldom; to this end,  
That 
f Luc. 1. 74, 75.  being delivered out of the hands of our enemies, we might serve him in holiness and righteousness before him all the days of our lives. (
g Psal. 116. 16.  I am thy Servant, 
53.  I am thy servant, and the Son of thine handmaid; thou hast broken my bondsin sunder, Psal. 116.) That is jus liberationis, the right of conquest and deliverance. Having so many and so strong titles thereunto, 
h An qui fundum aufert ejus à quo emptus est, & tradit ei qui nihil in eo habet juris, injustus est: & qui seipsum aufert dominanti Deo, à quo factus est, & malignis servit spiritibus, justus est? Aug. 19 de Civ. 21.  with what justice can we hold back our services from him? It is the first and most proper act of Justice, jus suum cuique to 
i Rome 13. 7.  render to all their deuce, and to let every one have that which of right appertaineth unto him. And if we may not deny 
k Mat. 22. 21.  unto Caesar the things that are Caesar's, it is but right we should also give unto God the things that are Gods, by so many, and just Titles.  Especially since there are reasons of Equity on our part in this behalf, as well as there is title of right on his part. You know the rule of Equity, what it is; even to do to others, as we would be done to. See then 1. how we deal with those that are under our command. We are rigid and importunate exactors of service from them: we take on unreasonably, and lay on unmercifully, and bewray much impatience and distemper, if they at any time slack their services towards us, how should this our strictness in exacting services from those that 
54.  are under us, add to our care and 
a Vis u● tibi servi●t, cum quo factus es; & non vis servire ei, à quo factus es? Aug. de 10. Chord. c. 10.  conscience in performing our bounden services to our Lord and Master that is over us? But as it is with some unconscionable dealers in the world, that neither have any pity to forbear their debtors, nor any care to satisfy their creditors; and as we use to say of our great ones (and that but too truly of too many of them) that they will neither do right, nor take wrong; such is our disposition. We are neither content to forego any part of that service which we take to be due to us; nor willing 
b Quod laudas in servo, non exhibes Domino: & eo sceleratius quia vis ut meliorem tu habeas servum quam te Deus. Aug. Ibid  to perform any part of that service, which we know to be due to God. See secondly, how we have dealt even with God himself. It is the master's part to command, not to serve: yet have we against all reason and good order done our endeavour to make him who is our Master become our slave. Himself complaineth of it by his Prophet (
c Isa. 43. 23, 24.  I have not caused thee to serve with an offering, and wearied thee with incense, but thou hast made me to serve with thy sins, and wearied me with 
2.  thine iniquities, Isa. 43.) Now what can be imagined more preposterous and unequal, than for a servant to make his master do him service, and himself the while resolve to do his master none? See thirdly, what Christ hath done for us: though he were the Eternal Son of the Eternal God, no way inferior to the 
3.  Father, no way bound to us; yet out of his free love to us, and for our good, he took upon him 
d Phil. 2. 7.  the form of a servant, and was among us 
e Luc. 22. 17.  as one that ministereth. That love of his should in all equity and thankfulness, yet further bind us to answer his so great love, by making ourselves servants unto him, who thus made himself a servant for us. Thus both in point of right and equity, the service of God is a just service. 
It is secondly, the most necessary service. Necessity first, because we are servi 
55. 1.  nati, of a servile condition, born to serve. We have not the liberty to choose whether we will serve, or no: all the liberty we have, is to choose our Master; (as joshua said to the people, 
a Josh. 24. 15.  Choose you whom you will serve.) Since than there lieth upon us a necessity of serving, it should be our wisdom to make a virtue of that necessity, by making choice of a good master; with his resolution there, I and my house will serve the Lord. It is necessary secondly, for our safety 
2.  and security: lest if we withdraw our service from him, we perish justly in our rebellion, according to that in the Prophet (
b Isa. 60. 12.  The nation and kingdom that will not serve thee, shall perish.) It is necessary thirdly, 
c Nihil illi jam liberi est, spospondit. Senec. Epist. 36.  by our own voluntary act: when we bound ourselves by solemn vow and promise in the face of the open Congregation at our Baptism, to continue Christ's faithful soldiers and servants unto our lives end. Now the word is gone out of our lips▪ we may not alter it; nor after we have made a vow, 
d Prov. 20. 25.  inquire what we have to do. Thus the service of God is a necessary service.  
It is thirdly, (which at the first hearing may seem a Paradox, yet will appear 
56.  upon farther consideration to be a most certain truth) of all other the most easy service: in regard both of the certainty of the employment; and of the help we have towards the performance of it. He that serveth many Masters, or even but 
1.  one if he be a fickleman, he never knoweth the end of his work: what he doth now, anon he must undo; and so Sisyphus-like he is ever doing, and yet hath never done. 
a Mat. 6. 24.  No man can serve two Masters: not serve them so, as to please both; scarce so, as to please either. And that is every man's case, that is a slave to sin: 
b Senec.  (Tota Domini, quot vitia. Every lust calleth for his attendance; yea), and many times contrary lusts 
c Nos tùm graves▪ Dominos, interdum altern●s vicibus imperantes, interdum patimur. Sen. Ep. 37.  at once, (as when Ambition biddeth, Let fly▪ and Covetousness crieth as fast, Hold:) whereby the poor man is 
d En quid agis? Duplici in diversum scinderis hamo: Hun●cine, an hunc sequeris? Pers. Satyr. 5.  infinitely distracted, between a lothness to deny either, and the impossibility of gratifying both. St. Paul therefore, speaking of the state of the Saints before conversion, expresseth it thus, Tit. 3. 
e Tit. 3. 3.  (We ourselves also, were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures;) and that diversity breedeth distraction. But the servant of God is at a good certainty; and knoweth before hand both what his work must be, and what his wages must be. As is the Master himself, so are his Commandments, 
f Heb. 13. 8.  Yesterday, and to day the same, and for ever▪ without variableness, or so much as 
g jam. 1. 17.  shadow of turning. 
h 1 Joh. 2. 7.  (Brethren I write no new Commandment unto you, but the old Commandment which ye had from the beginning, 1 Joh. 2.)  
It is some ease to know certainly what we must do; but much more to be assured of sufficient help for the doing of it. If we were left to ourselves for the doing of his will, so as the yoke lay all upon our necks, and the whole burden upon 
57  our shoulders: our necks, though their sinews were of Iron, would break under the yoke; and our shoulders, though their plates had the strength of brass, would crack under the burden. But our comfort is, that (as St. Austin sometimes prayed, 
a Augustin.  Da, Domine, quod jubes, & jube quod vis:) so he that setteth us on work, strengtheneth us to do the work 
b Phil. 4. 13.  (I can do all things through him that strengtheneth me, Phil. 4.) Nay, rather himself doth 
c Isa. 26. 1.  the work in us, 
d 1 Cor. 15. 10.  (Yet not I, but the Grace of God in me, 1 Cor. 15.) The Son of God putteth his neck in the yoke with us, whereby it becometh his yoke as well as ours; and that maketh it so easy to us; and he putteth his shoulder under the burden with us, whereby it becometh his burden as well as ours; and that maketh it so light to us; 
e Mat. 11. 30.  (Take my yoke upon you; for my yoke is easy, and my burden is light) 
f Auson. in carm. ad Theodos.  juvat idem, qui jubet. What he commandeth us to do, he helpeth us to do; and thence it is, that 
g 1 Joh. 5. 3.  his Commandments are not grievous. Thus the service of God is an easy service.  
It is fourthly, the most honourable service. Caeteris paribus, he goeth for the 
58.  better man, that serveth the better Master. And if men of good rank and birth think it an honour for them, and a thing worthy their ambition to be the King's servants, because he is the best and greatest Master upon earth: how much more than is it an honourable thing, and to be desired with our utmost ambitions, to be the servants of God, who is Optimus-Maximus, and that without either flattery or limitation, the best and greatest Master, and in comparison of whom the best and greatest Kings are but as worms and grasshoppers. 
a Sirac 23. 28.  It is a great glory to follow the Lord, saith the Son of Sirac, Sirac 23. And the more truly any man serveth him, the more still will it be for his own honour. For 
b 1 Sam. 2. 20.  them that honour me I will honour, saith God, 1 Sam. 2. and Christ, joh. 12. 
c Joh. 12. 26.  If any man serve me, him will my Father honour. Thus the service of God is an honourable service.  
It is fifthly and lastly, the most profitable service. We are indeed 
a Luke 17. 10.  unprofitable 
59  servants to him, but sure we have a very profitable service under him. They that speak against the Lord with stout words, saying, 
b Mal. 3. 13, 14.  It is vain to serve God, and what profit is it that we have kept his Ordinances? Mal. 3. or, as it is in job 21. 
c Job 21. 25.  What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? speak without all truth and reason; for verily never man truly served God, who gained not incredibly by it. These things among other, the servants of God may certainly reckon upon, as the certain vails and benefits of his service, 
1.  wherein his Master will not fail him, if he fail not in his service: Protection, Maintenance, Reward. Men that are in danger, cast to put themselves into the service of such great Personages as are able to give them protection. Now God both can and will protect his servants from all their enemies, and from all harms. 
d Psal. 143. 12. (I am thine, O save me. Psal. 119. 94.)  (Of thy mercy cut off mine enemies, and destroy all them that afflict my soul, for I am thy servant, Psal. 143.) Again, God hath all good things in store both for necessity and comfort, and he is no niggard of either; but that his servants may be assured of a sufficiency of both, when others shall be left destitute in want and 
2.  distress, 
e Isa. 65. 13, 14.  (Behold my servants shall eat, but ye shall be hungry; behold my servants shall drink, but ye shall be thirsty; behold my servants shall rejoice, but ye shall be ashamed; behold my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and howl for vexation of spirit, Isa. 65.) And whereas the servant of sin, (besides 
3.  that he hath no fruit nor comfort of his service in the mean time) when he cometh to receive his wages at the end of his term, findeth nothing but shame or death; shame, if he leave the service, and if he leave it not, death: 
f Rom. 6. 21.  (What fruit had ye then in those things, whereof ye are now ashamed? For the end of those things is death.) The servant of God on the contrary, besides that he reapeth much comfort and content in the very service he doth in the mean time, he receiveth a blessed reward also at the last, even eternal life. He hath 
g Rom. 6. 21.  his fruit in holiness, (there is his comfort onward) and the end everlasting life, there is his full and final reward; a reward far beyond the merit of his service. And so the service of God is a profitable service.  
And now I pray you, What can any man allege or pretend for himself if he 
60.  shall hang back, and not with all speed and cheerfulness tender himself to so just, so necessary, so easy, so honourable, so profitable a service; Methinks, I hear every man answer, as the Israelites sometimes said to joshua with one common voice, 
a Josh. 24. 16.  God forbid, that we should forsake the Lord, to serve any other: Nay, but we will serve the Lord, for he is our God, Josh. 24. But beloved, let us take heed we do not gloze with him, as we do one with another: we are deceived, if we think God will be 
b Gal. 6. 7.  mocked with hollow and empty protestations. We live in a wondrous complimental age, wherein scarce any other word is so ready in every mouth, as your servant, and at your service, when all is but mere form, without any purpose, or many times but so much as single thought, of doing any serviceable office to those men, to whom we profess so much service. However we are one towards another, yet with the Lord there is no dallying: it behoveth us there to be real. If we profess ourselves to be, or desire to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the servants of God; we must have a care to demean ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all respects as becometh the servants of God. To which purpose, when I shall have given you those few directions I spoke of, I shall have done. Servants owe many duties to their earthly Masters in the particulars; but three generals comprehend them all, Reverence, Obedience, Faithfulness. Whereof the first respecteth the Master's person, the second his pleasure, the third his business. And he that will be God's servant in truth, and not only in title, must perform all these to his heavenly Master.  
Reverence is the first; which ever ariseth from a deliberate apprehension of 
61.  some worthiness in another more than in a man's self; and is ever accompanied with a fear to offend, and a care to please, the person reverenced: and so it hath three branches; whereof the first is Humility. It is not possible, that that servant who 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Maenand.  thinketh himself the wiser, or any way the better man of the two, should truly reverence his Master in his heart. St. Paul therefore would have servants to 
b 1 Tim. 6. 1.  count their own Masters worthy of all honour, 1 Tim. 6. 1. he knew well they could not else reverence them, as they ought. 
c Plaut.  Non decet superbum esse hominem servum, could he say in the Comedy; A man that thinketh goodly of himself, cannot make a good servant either to God or man. Then are we meetly prepared for his service, and not before, when truly apprehending our own vileness and unworthiness, both in our nature, and by reason of sin; and duly acknowledging the infinite greatness and goodness of our Master; we unfeignedly account ourselves altogether unworthy to be called his servants.  
Another branch of the servants reverence is, fear to offend his Master. This fear 
62.  is a disposition well becoming a servant, and therefore God as our Master, and by that name of Master challengeth it, Mal. 1. 
a Mal. 1. 6.  (If I be a Father, where is my honour? And if I be a Master, where is my fear? saith the Lord of Hosts.) Fear and reverence are often joined together, and so jointly required of the Lords servants. 
b Psal. 2. 11.  (Serve the Lord with fear, and rejoice to him with reverence, Psal. 2.) and the Apostles would have us furnished with grace, 
c Heb. 12. 28.  whereby to serve God acceptably with reverence and godly fear, Heb. 12.  
From which fear of offending, a care and desire of pleasing cannot be severed: 
63.  which is the third branch of the servants Reverence to his Master. St. Paul biddeth Titus exhort servants to 
a Tit. 2. 9  please their Masters well in all things. So must God's servant do; he must study to 
b Col. 1. 10.  walk worthy of him unto all pleasing: not much regarding how others interpret his doings, or what offence they take at him, so long as his Master accepteth his services, and taketh his endeavours in good part. Whoso is not thus resolved to please his Master, although he should thereby incur the displeasure of the whole world besides, is not worthy to be called the servant of such a Master. 
c Gal. 1. 10.  (If I yet sought to please men, I should not be the servant of Christ, Gal. 1.) And all this belongeth to Reverence.  
Obedience is the next general duty 
a Eph. 6. 5.  (Servants be obedient to your Masters, 
64.  Eph. 6. 
b Rom. 6. 16.  Know you not, whom you yield yourselves servants to obey, his servants ye are to whom ye obey? Rom. 6.) As if there could be no better proof of service than obedience: and that is twofold, Active, and Passive. For Obedience consisteth in the subjecting of a man's own will to the will of another: which subjection, if it be in something to be done, maketh an Active; if in something to be suffered, a Passive Obedience. Our Active Obedience to God, is the keeping his Commandments, and the doing of his will: as the people said, josh. 24. 
c Josh. 24. 24  The Lord our God will we serve, and his voice will we obey. And this must be done 
d Psal. 18. 44.  in auditu auris, upon the bare signification of his pleasure, without disputing or debating the matter: as 
e Mat. 8. 9  the Centurion's servant, if his Master did but say, Do this, without any more ado, did it. So Abraham the servant of the Lord, 
f Heb. 11. 8.  when he was called to go out into a place which he should receive for an inheritance, obeyed, and went out, though he knew not whither. Nor only so, but in 
g Gen. 22.  the greatest trial of Obedience that ever we read any man (any mere man) to have been put unto, being commanded to sacrifice 
h Heb. 11.  his only begotten Son, of whom it was said, That in Isaac shall thy Seed be called: he never 
i Rom. 4. 20.  stumbled (as not at the promise through unbelief, so neither) at the command through disobedience, but speedily went about it; and had not failed to have done all that was commanded him, had not the Lord himself, when he was come even to the last act, inhibited him by his countermand. If mortal and wicked men look to be obeyed by their servants upon the warrant of their bare command, in evil and unrighteous acts; 
k 2 Sam. 13. 28.  (When I say unto you, Smite Amnon, then kill him, fear not: have not I commanded you? saith Absalon to his servants, 2 Sam. 13.) Ought not the express command of God much more to be a sufficient warrant for us to do as we are bidden, none of whose commands can be other than holy and just?  
That is our Active obedience. We must give proof of our Passive obedience also, 
65.  both in contenting ourselves with his allowances, and in submitting ourselves to his corrections. He that is but a servant in the house, may not think to command whatsoever the house affordeth at his own pleasure; (that is the Master's prerogative alone:) but he must content himself with what his Master is content to allow him; and take his portion of meat, drink, livery, lodging, and every other thing, at the discretion and appointment of his Master. Neither may the servant of God look to be his own carver in any thing; neither ought he to mutter against his Master (with that 
a Mat. 25. 24.  ungracious servant▪ in the Parable) complaining of his hardness, and austerity, if his allowances in some things fall short of his desire: but 
b 1 Tim. 6. 8.  having food and raiment, be it never so little, never so corpse, he should be content with it; nay, though he should want either or both, he should be content without it. We should all learn of an old experienced servant of God, St. Paul, what grace and long experience had taught him, 
c Phil. 4. 11.  In whatsoever state we are, to be therewith content.  
We are to show our Obedience to our heavenly Master yet further, by submitting 
66.  to his wholesome Discipline, when at any time he shall see cause to give us correction. Our Apostle, a little after the Text, would have servants to be subject even to their 
a 1 Pet. 2. 18.  froward Masters, and to take it patiently when they are buffeted undeservedly, and without fault. How much more ought we 
b Leu. 6. 21, 23.  to accept the punishment of our iniquity (as we have the phrase, Leu. 26.) and with patience to yield our backs to the whip; when God, who hath been so gracious a Master to us, shall think fit to exercise some little severity towards us, and to lay stripes upon us? Especially, since he never striketh us: First, but for our fault, (such is his justice:) nor Secondly, (such is his mercy) but for our good. And all this belongeth to that Obedience, which the servant of God ought to manifest, both by doing and suffering according to the will of his Master.  
The third and last general duty is Fidelity, 
a Mat. 24. 45.  (Who is a faithful and wise servant? 
67.  
b Mat. 25. 21.  Well done thou good and faithful servant,) as if the wisdom and goodness of a servant consisted in his faithfulness. Now the faithfulness of a servant may be tried especially by these three things: by the heartiness of his service, by being tender of his Master's honour and profit, and by his quickness and diligence in doing his business. A notable example whereof we have in Abraham's servant, Gen. 24. in all the three particulars. For first, being many miles distant from his Master, he was 
1.  no less solicitous of the business he was put in trust withal, than he could have been, if he had been all that while in the eye of his Master. Secondly, he framed 
2.  himself in his speeches and actions, and in his whole behaviour to such a discreet carriage, as might best set forth the credit and honour of his Master. Thirdly, he 
3.  used all possible diligence and expedition; losing not any time, either at first for the delivery of his message, or at last for his return home, after he had brought things to a good conclusion. Such faithfulness would well become us in the service of God in all the aforesaid respects.  
The first whereof is Heartiness in his service. There are many servants in the 
68  world, that will work hard, and bustle at it lustily for a fit, and so long as their Master's eye is upon them; but when his back is turned, can be content to go on fair and softly, and fellowlike. Such 
a Eph. 6. 5, 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle condemneth, Col. 3. and elsewhere, admonishing servants whatsoever they do to do it heartily, 
Col. 3. 22, 23.  and to obey their Masters not with eye-service, but in singleness of heart. Towards our heavenly Master, true it is, if we had but this eye-service, it were enough; because we are never out of his eye: his eyes are in all corners of the earth, 
b Prov. 15. 5.  beholding the evil and the good; 
c Psal. 11. 4.  and his eyelids try the children of men; 
d Psal. 149. 3.  he is about our beds, and about our paths, and spieth out all our goings. And therefore if we should but study to approve ourselves and our actions before his sight; it could not be but our services should be hearty, as well as handy; because our hearts are no less in his sight than our hands are. We cannot content our Master, nor should we content ourselves, with a bare and barren profession in the service of God; neither with the addition of some outward performances of the work done: but since our Master calleth for the 
e Prov. 23. 6.  heart▪ as well as the hand and tongue; and requireth 
f Psal. 51. 6.  truth in the inward parts no less, rather much more, than show in the outward: let us but join that inward truth of the heart, unto the outward profession and performance; and doubtless we shall be accepted. 
g 1 Sam. 12. 14.  (Only fear the Lord, and serve him in truth with all your heart, 1 Sam. 12.)  
Secondly, We must show our faithfulness to our Master by our zeal in his behalf. 
69.  A faithful servant will not endure an evil word spoken of his Master behind his back, but he will be ready upon every occasion to vindicate his credit, and to magnify him unto the opinion of others: He will make much of those that love his Master, and set the less by those that care not for him. And as to his credit principally, so he hath an eye also in the second place to the profit of his Master. He will have a care to save his goods the best he can; it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Med. act. 1.  will grieve his very heart to see any of them vainly wasted or imbezeled by his fellow-servants; yea, and it will be some grief to him, if any thing under his hand do but chance to miscarry, though it be without his fault. See we, how far every of us can apply all this to our own selves in the service of God. If we have no heart to stand up in our rank and place for the maintenance of God's truth and worship, when it is discountenanced or overborn either by might or multitudes: If our blood will not appear a little, when cursed miscreants blast the honour of God with their unhallowed breath, by blaspheming oaths, fearful imprecations, scurrile profanations of Scripture, licentious and bitter sarcasms against the holy Ordinances of God: If a profound drunkard, and obscene rimer, an habituated swearer, a complete roarer, every loose companion and professed scorner of all goodness, that doth but peep out with a head, be as welcome into our company, and find as full and free entertainment with us, as he that carrieth the face, and for any thing we know hath the heart of an honest and sober Christian, without either profaneness or preciseness: If we grieve not for the miscarriages of those poor souls that live near us, especially those that fall any way under our charge: what faithfulness is there in us, or what zeal for God, to answer the title we usurp, so often as we call ourselves the servants of God?  
Thirdly, If we be his faithful servants, we should let it appear by our diligence 
70.  in doing his businesses. No man would willingly entertain an idle servant, that is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ap. Stob. ser. 60.  good at bit, and nothing else; one of those the old rhyming verse describeth. (Sudant quando vorant, frigescunt quando laborant) such as eat till they sweat, and work till they frieze. 
b Mat. 25. 26.  (O thou wicked and slothful servant, saith the Master in the Parable, to him that napkined up his Talon, Mat. 25.) they are rightly joined, wicked and slothful, for it is impossible a slothful servant should be good. The Poets therefore give unto Mercury, who is Interpres diuûm, the Messenger (as they feign) of jupiter, and the other Gods, wings both at his hands and feet: to intimate thereby what great speed and diligence was requisite to be used by those that should be employed in the service of Princes, for the managing of their weighty affairs of State. Surely, no less diligence is needful in the service of God, but rather much more: by how much both the Master is of greater Majesty, and the service of greater importance, 
c Rom. 12. 11.  (Not slothful in business, fervent in spirit, serving the Lord, saith St. Paul.) Let all those that trifle away their precious time in unconcerning things, or put off the repentance of their sins, and the reformation of their lives till another age; or any other way slack their bounden service unto God, either in the common-duties of their general, or in the proper works of their particular calling; tremble to think what shall become of them, when all they shall be 
d Jer. 48. 10.  cursed, that have done the Lords work (in what kind soever) negligently.  
We see now what we are to do; if we will approve ourselves and our services 
71.  unto the Lord our heavenly Master. What remaineth, but that we be willing to do it: and for that end pray to the same our Master, who alone can 
a Phil. 2. 12.  work in us both the will and the deed, that he would be pleased of his great goodness to give to every one of us courage to maintain our Christian liberty inviolate as those that are free; wisdom to use it right, and not for a cloak of maliciousness; and grace at all times, and in all places, to behave ourselves as the servants of God; with such holy reverence of his Majesty, obedience to his will, faithfulness in his employments, as may both procure to us and our services, in the mean time gracious acceptance in his sight, and in the end a glorious reward in his presence: even for Jesus Christ his sake, his only Son, and our alone Saviour.    
FINIS.   

A Table of the Places of Scripture, to which some light (more or less) is given in the foregoing Fourteen Sermons.  
Chap. Ver. Page. Gen. III. 4-5 122 — 15 206.290 — 16 206 — 19 206 iv 2 206 vi 6 172 ix 25 190 xv 15 180 xviii 20 127 — 32 182 nineteen 8 33 — 9 182 — 16 181 xx vi 269, etc. xxiv 12, etc. 112 xxxi 23, etc. 286 xxxii 6 287 xxxiii 4, etc. 287 Exod. II. 14 8 x 26 303 xi 5-6 193 xiv 4 155 xx 5 193. 198. 201. xxiii s i iiiii 117, etc. Leu. 26. 21 324 — 23 324 — 26, etc. 266. 208 Num. 22. 27 238 xxiii 19 172 xxv 5 139 Deut. 8. 3 251 — 14 255 — 17 255 — 18 263 xv 4 213 xvii 2 105 xxxii 15 258 josh. 24. 15 320 — 24 323 judg. 3. 9-10 139 v 7 139 nineteen 30 105 1 Sam. 2. 30 321 iv 18 138 xii 24 325 xv 15 308 1 Sam. 13. 28 324 xv 4 110 xxi 14 146 3 King. 3. 9 99 x 20 107 xxi 13 308 — s xxix 151, etc. 4 King. 2. 9 51 vi 25-26 196 viij 27 195 x 10 179 — 30 191 xxii 20 180 1 Chro. 26. 29-31 138 2 Chro. 19 6 108 xxiv 22 258 Nehem. 5. 15 131 job 1. 3 98 — 5 8 — 20 193 ix 33 2 xiii 7 62 xxii 30 182 xxix 9 98 — s 14-17, etc. 95, etc. 
Those that have this note s prefixed, are the Texts of the Sermons.  Psalm 2. 11 323 iii 7 107 iv 6-7 252 xiv 4 106 xviii 44 323 nineteen 12 272. 278. — 13 296. xxxv 11 284 xxxvi 3 279 — 6 186 xxxvii 1 167 xxxix 11 189 xlv 6-7 99 l 22 183 li 6 325 — 12 301 lii 2-4 122 lvii 4 106 lviii 4 279 — 6 107 lxxiii 2-3 188 — 17 188 lxxv 2-4 108. 149 lxxvi 10 288 — 12 288 lxxxi 12 297 lxxxii 6 102. 108. ciii 12 249 cv 14 290 cvi 6 201 — sxxx 133, etc. — 31 139 cvii 8 290 cix 14 101 — 16 98 cxvi 12 250 — 16 320 cxix 6 159 — 94 322 — 141 3 cxliii 12 322 cxlv 8 177 — 16 208 cxlvii 1 260 cxlix 8 293 Prov. 1. 13 125 iii 3 103 xii 13 143 xiv 21 5 xv 8 164 — 17 252 xuj 12 149 xvii 16 221 xviii 7 125 — 9 208 — 13 105 — 17 126 xx 25 321 xxi 1 287 xxiv 26 99 xxv 2 105 xxvi 13 143 — 25 292 xxviii 13 278 xxix 7 127 — 12 130 xxx 1 5 — 33 121 xxxi 21 208 Eccles. 1. 4 191 — 18 280 viij 11 143 ix 1 156 x 4 229 — 10 54 xi 4 142 xii 9 56 Isaiah 1 24 171 iii 9 308 — 15 106 — 18-23 311 v 20 305 viij 20 140 xxvi 12 321 xxviii 21 311 xxxvii 35 191 xxxix 8 180 xliii 23-24 320 xliv 21 319 lii 11 176 lv 8-9 186 lvii 1 181 lx 12 320 lxv 13-14 322 jerem. 3. 15 201 v 1 282 viij 6 288 xvii 9 223 xviii 7-8 172. 174. — 18 122 xxiii 29 161 xlviii 10 326 Lam. 5. 7 198 Ezek. 22. 9 123 xxix 20 165 xxxiii 11-14 171. 174 Dan. 3. 16 71 — 18 306 vi 3-5 124 ix 5 201 Host 2. 8 258 iv 1 279 xi 8 171 xiii 9 236 Amos 3. 6 196. 236 vi 4-6 311 jon. 3. 9 174 Micah 6. 8 299 Zach. 5. 4 195 Mal. 1. 6 323 Chap. Ver. Page Matth. 3. 7 195 iv 10 303 v 15 56 — 16 44. 156 — 17 310 — 29-30 244 — 37 32 vi 2, etc. 165 — 24 321 seven 12 123 ix 13 29 xi 19 156 — 30 304. 321 xii 31-32 26 — 36 25 xiii 5▪ 6 154. 159 — 20-21 154 xviii 7 246 — 10 36 nineteen 21-22 158 xxiii 4 312 — 8 301 — 10 301 — 13 309 — 14 308 — 23 99 — 35-36 201 xxiv 45 324 — 51 156 xxv 21 324 — 26 325 — 28 55 xxvi 11 213. 257 xxvii 25 190 xxviii 20 46 Mark 4. 16-17 154 x 18 237 Luke▪ 3. 14 125 vi 25 311 viij 6 154 ix 50 70▪ x 28 179 xii 14 8 — 48 279 xv 17 168 xuj 2 127 — 9 209 — 19 311 — 25 167 xvii 13 262 xviii 11 4. 295 nineteen 8 121. 130 — 41 164 — 53 35 xxi 15 57 — 26 137 xxiii 2 24 — 11 4 john 20 22 47 iii 36 66 ix 2-3 189 x 12 25. 107 xv 22 308 xuj 26 310 nineteen 12 24 xx 22 47. 229 Acts 4. 19 306 viij 22 309 x 28 215 — 45-46 43 xiv 12 66 — 15 306 — 17 252 xv 9 253 — 28-29 273 xvii 11 307 — 28 260 xxiii 1 282 xxiv 25 163 xxvi 9 68 Rom. 1. 16 156 — 19-20 223 two 5-6 188 — 14 282. 283 — 15 63 — 22 34 iii viij 21, etc. — 31 310 iv 13 252 — 20 323 vi 14 310 — 16 323 — 21-22 322 — 23 187 seven 4 310 — 6 310 x 4 310 xi 35 262 xii 7 100 — 11 326 xiii 1 110 — 1. 6 318 — 4 102. 108. 118. 144 — 6 102 xiv 2 66 — iii 1, etc. — 4 9 — 5 69 — 6 249 — 10 9 — 13 8 — 14 29. 70. — 15 312 — 20-21 29 — 22 71 — s xxiii 59, etc. xv 12 312 — 14 125 xuj 18 306 1 Cor. 1. 13 307 — 26 291 iii 4-5 307 — 21 168 — 22-23 240. 252 iv 3 284 — 4 284 — 5 9 142 — 7 49. 255. 295 v 8 309 vi 12 243. 312 — 18 273 — 19-20 303. 319 seven 4 274 — 7 44 — 17 46 — 21 213 — 23 301. 312 — s xxiv 203, etc. — 31 57 — 36 73 viij 1 5. 51 — 8 247 ix 19-22 312 x 11 140 — 30 248 xii 4 6 — s seven 41, etc. 207. 218 — 29 48 xiii 5 10 xiv 37 47 — 38 280 xv 10 321 2 Cor. 1. 19-20 172 iii 17 290 iv 4 303 v 21 190 ix 10 51 xii 7 5. 52. Gal. 1. 10 125. 306 — 16-17 216 — 10 323 two 5 305 — 14 20 — 19 310 iii 10-11 310 — 24-25 240 iv 4 240 v 1 240. 301. 305 — 13 303. 312 — 18 310 vi 1 295 — 2 312 — 11 308 Eph. 1. 3 192 iv 8, etc. 207 — 16 55 — 28 199. 208 v 3 273 — 6 305 — 15 303 vi 5-7 302. 324 Phil. 3. 19 303 iv 13 221 Col. 1. 10 323 — 20 240 two 4 305 — 8 305 — 22 304 iii 5 303 — 22-23 325 1 Thes. 2. 5 308 — 16 190 v 23 297 2 Thes. 2. 3 305 — 4 30● iii 6 207 — 10 104. 214 — 11 208 — 12 208 1 Tim. 1. 8 72 — 13 26. 68 280 iii 13 228 iv 3 239 — s iv 233, etc. — 5 311 — 12 3 — 16 54 v 3 103. 214 — 8 208 vi 1 323 — 3-5 245 — 8 324 — 20 25. 302 2 Tim. 1. 6 25. 47 — 14 25. 303 Tit. 1. 15 253 iii 3 321 — 8 58 Heb. 1. 3 25. 1 iv. 1 179 — 12 161 — 13 9 vi 4-5 155 — 18 178 viij 6 310 x 30 9 xi 8 323 xii 9 176 — 11 187 — 23 252 — 28 323 jam. 1. 6 50 — 8 112 — 17 43. 280 — 21 309 — 25 301 two 12 301 iv 12 9 — 15 174 — 17 71. 280 v 17 306 1 Pet. 2. 13 94. 110. — s xuj 299, etc. — 18 324 — 24 190 v 3 8. 304 2 Pet. 2. 1 309 — 15 287 iii 18 26 1 joh. 2. 7 321 iv 1 307 v 3 304. 321 jude 3 302 — 4 310 — 16 306  
FINIS.   

XXI SERMONS. VIZ.  

XVII AD AULAM.  
III AD MAGISTRATUM.  
I AD POPULUM.   
BY The Right Reverend FATHER in GOD, Robert Sanderson, Late Lord Bishop of LINCOLN.  
Sometime Fellow of Lincoln-Colledge in Oxford, and Regius Professor in the said University.  Jerem. vi. 16. — Ask for the old Paths, where is the good way, and walk therein. 
' ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
" 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eurip. 
LONDON, Printed for B. Tooke, T. Passenger, and T. Sawbridge, and are to be sold by Thomas Hodgkin, next door to the Dolphin-Inn in West-Smithfield. MDCLXXXVI.   

THE PREFACE.  
1. I Had thought to have given somewhat a larger account in this Preface, than now I do: as well concerning the publishing of these Sermons, [1. Why at all? 2. Why now? so late? ●3. Why these? so many? so few?] as concerning the Sermons themselves [1. The Truth, and 2. The Choice of the Matters therein handled. 3. The Manner of handling] and such other things, as some Readers out of curiosity expect to be satisfied in. But considering with myself, that there may be times, wherein it may be a point of the greatest 
a Amos 5. 13.  Prudence to keep silence; and wherein, as it was wisely said of old, Qui bene latuit bene vixit, He liveth best, that appeareth least; so it may be as truly said▪ Qui bene tacuit, bene dixit, He speaketh best that saith least: I thought it safer to save that labour, than to adventure the possibility of having offence taken, upon no better security than the not having meant to give any.  
2. Therefore in short; thus. After these Sermons were preached; so far was I from any forwardness to publish them, that for some years they were thrown aside without any thought at all of printing them, but rather a resolution to the contrary. I could not observe any such scarcity of printed Sermons abroad, as that there should be any great need of sending out more: and the copying out of most of them again (which was to be done, ere the work could be fitted for the Press, and could not well be done by any other hand than my own) could not be any such pleasing task to me (especially at these years 69 current) as to tempt me to a willingness to undergo a drudgery of so much toil and irksomeness. Wherefore, though I was often and earnestly solicited thereunto, both by the entreaties and letters of friends, and some considerable offers also from such as trade in Books, to quicken me on: yet my consent came on very heavily, and my resolutions remained uncertain: Until I understood that one, who having by some means or other light on a Copy of one single Sermon of mine, preached at Newport in the Isle of Wight during the Treaty there, upon Gal. 5. 22. had 
a Vide Epistolam meam divulgatam— Hoc ne oportuit me inconsulto? Lips. Cent. 2. Epist. 100  surruptitiously without my consent, or so much as knowledge (and that 
b— Et an sic oportuit? solam? imo & corruptam? Ibid.  negligently and imperfectly enough) printed it. Which, not knowing how to help for what was past, nor for the future how far it might become a leading example for others to follow, (as 
c Exempli improbi res est: nec probus aliquis neget. Ibid— mali exempli est, arbitriu● hoc sibi sumer in scripta aliena. Id. ad lector. praefix. 2 Centur. Miscell.  ill Precedents seldom want seconds;) but well knowing withal, that there were in several men's hands, Copies also of most of the Sermons here printed: I had no other way left to secure the rest from running the same Fate their fellow had done, than by yielding my absolute consent to the publishing of them, and preparing them (as my leisure would serve) for the Press. For I had learned by this late, and some former experiences, that there are men, of those that 
d— nam quae reverentia legum, Quis pudor aut metus est unquam properantis avari; Juven. Sat. 14.  make haste to be rich, who bear so little reverence to the Laws of common Equity and Ingenuity, that they will transgress them all for the gain of (e) three-halfe-pences or a piece of bread. 
f Aristoph. in Plat.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. But when thus resolved, I came to seek up my scattered Copies, which lay neglected (so little did I value them) some in one corner, some in another: of the Two and Twenty, which I intended to publish (viz. Nineteen Ad Aulam, preached at the Court in my Attendance, Ordinary and Occasional there; and Three Ad Magistratum, preached before some of the Reverend judges in their Circuits:) after the best search I could make, I fell short Five of my whole Number: Those Ad Magistratum were all found; and being all now published, there need no farther account to be given of them.  

The Nineteen Ad Aulam, were these, viz.  I. on Eccles. seven. 1. Whitehall. 1631. II. on Prov. xuj. 7. Whitehall. 1632. III. on 1 Pet. two. 17. Newark. 1633. IV. 1 on Luk. xuj. 8. Otelands'. 1636. V. on Psal. nineteen. 13. Belvoir. 1636. VI 1 on Phil. iv. 11. Greenwich. 1637. VII. 2 on Phil. iv. 11. Otelands'. 1637. VIII. on Isai. lii. 3. Greenwich. 1638. IX. on Rom. xv. 5. Theobalds'. 1638. X. on Psal. xxxvii. 11. Berwick. 1639. XI. on 1 Tim. three 16. Berwick. 1639. XII. 1 on 1 Cor. x. 23. Whitehall. 1640. XIII. on Psal. cxix. 75. Whitehall. 1640. XIV. 3 on 1 Cor. x. 23. Hampton. 1640. XV. on Rom. xv. 6. Whitehall. 1641. XVI. on Psal. xxvii. 10. Woburne. 1647. XVII. 2 on Luk. xuj. 8. Stoke Pogeys. 1647. XVIII. on Gal. v. 22. Newport. 1648. XIX. on Heb. xii. 3. Newport. 1648.  
Of these the I. II. III. IV. and X. were all missing; and the XVIII. was before fallen into the hands of another; who would not be persuaded to part with his Copy, (as he called it) either to me upon entreaty, (perhaps to chastise me for my Ignorance, who was so silly before as to think I had had some right to my own;) or to his fellow-Stationer upon any reasonable (or rather as I am informed, unreasonable) terms: which is done, though not all out so agreeably to the old Rule, Quod tibi fieri non vis; yet very conformly to the old Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.—  
4. Of these Six, thus in hazard to be all left out in the Impression; Three are recovered, and here presented to public view, and Three are not. The first (viz. that on Eccles. seven. 1.) I made a shift by the help of my memory to make up (as near as it would serve me, to what I had so long since spoken) out of an old Copy of a Sermon formerly preached upon the same Text elsewhere. For I am not ashamed to profess that most of those Ad Aulam were framed upon such Texts, and out of such Materials, as I had formerly made use of in other places: but always cast (as it were) into new moulds. For both fit it was the difference of the Auditories in the one place, and in the other should be some what considered: and besides my first crude meditaons being always hastily put together, could never please me so well at 
a refrigerato inventionis amore. Quint. Epist ad Tryph.  a second and more leisurable review, as to pass without some additions, defalcations, and other alterations, more or less. The Second and Third also (viz. that on Prov. xuj. 7. and that on 1 Pet. two. 17.) it was my good hap, searching purposely among the Papers of my late worthy friend and neighbour (whose memory must ever be precious with me) Thomas Harrington Esquire deceased, there to find, together with the Copies of divers others which I wanted not, transcribed with his own hand. But the Fourth and Fifth are here still wanting, because I could not find them out: and so is the Eighteenth also, because I could not get it in. The want of which last, though happening not through my default, yet I have made a kind of compensation for, by adding one other Sermon of those Ad Populum, in lieu of that which is so wanting, to make up the number an even score notwithstanding.  
5. As for the Sermons themselves the matter therein contained, the manner of handling, etc. I must permit all to the Readers doom. Who if he be homo quadratus, perfectly even, and unbiased both in his judgement and Affection, (that is to say, neither prepossessed with some false principle to forestall the one, nor carried aside with partiality for, or prejudice against, any person or party, to corrupt the other) will be the better able to discern, whether I have any where in these Papers exceeded the bounds of Truth and Soberness, or laid myself open to the just imputation either of Flattery or Falsehood. There hath been a generation of men (wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for their own 
Luk. 16. 8.  purposes, but Malignants sure enough) that laboured very much (when time was) to possess the world with an opinion, that all Court Chaplains were Parasites, and their Preaching little other than daubing. I hope these Papers will appear so innocent in that behalf, as to contribute somewhat towards the shame and confutation of that slander.  
6. The greater fear is, that (as the times are) all men will not be well pleased with some passages herein, especially where I had occasion to speak something of our Church Ceremonies; then under command, but since grown into disuse. But neither aught the displeasure of men, nor the change of times, to cast any prejudice upon the Truth: which in all variations and turnings of affairs remaineth the same it was from the beginning, and hath been accustomed, and therefore can think it no new thing, to find unkind entertainment abroad, especially from them whose interest it is to be (or at leastwise to seem to be) of a different persuasion. For, that the truth is rather on my side in this point than on theirs that dissent from me, there is, besides other, this strong presumption onwards; That I continue of the same judgement I was of, twenty, thirty, forty years ago; and profess so to do, with no great hopes of bettering my temporal condition by so professing: whereas hundreds of those, who now decry the Ceremonies) (as they do also some other things of greater importance) as Popish and Antichristian, did, not many years since, both use them themselves, and by their subscriptions approve the enjoining of them; but having since in compliance with the Times professed their dislike of them, their portion is visibly grown fatter thereby. If the face of affairs be not now the same it was, when the Sermons wherein this Point is most insisted on were preached, What was then done, is not sure in any justice now chargeable upon me as a crime: who never pretended to be a Prophet; nor could then either foresee that the times would so soon have changed, or have believed that so 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz.  many men would so soon have changed with the times.  
7. Of the presumption aforesaid I have here made use; not that the business standeth in need of such a Reserve, for want of competent proof otherwise, which is the case wherein 
b Ubi deficit plena probatio pr●sumptionibus agendum est.  the Lawyers chiefly allow it: but to save the labour of doing that over again in the Preface, which I conceive to be already done in the work itself. With what success I know not; that lieth in the breast of the Reader. But that I spoke no otherwise than I thought, and what my intentions were therein; that lieth in my own breast, and cannot be known to the Reader; who is therefore in charity bound to believe the best, where there appeareth no pregnant probability to the contrary. The discourses themselves, for much of the matter, directly tend to the peace both of Church and State, by endeavouring to persuade to Unity and Obedience: and for the manner of handling have much in them of Plainness, little (I think nothing at all) of Bitterness, and so are of a temper fitter to instruct than to provoke. And these I am sure are no Symptoms of very bad Intentions. If there be no worse Construction made of them than I meant, nor worse Use; I trust they neither will deserve much blame, nor can do much hurt. Howsoever, having now adventured them abroad; though having little else to commend them but Truth and Perspicuity, two things which I have always had in my care (for whereto else serveth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherewith God hath endued man, but to speak reason, and to be understood?) if by the good blessing of Almighty God, whom I desire to serve in the spirit of my mind, they may become (in any little degree) instrumental to his Glory, the edification of his Church, and the promoting of any one soul in Faith and Holiness towards the attainment of everlasting salvation: I shall have great cause of rejoicing in it, as a singular evidence of his underserved mercy towards me, and an incomparably rich reward of so poor and unworthy labours. Yet dare I not promise to myself any great hopes, that any thing that can be spoken in an argument of this nature, though with never so much strength of reason, and evidence of truth, should work any kindly effect upon the men of this generation: when the times are nothing favourable, and themselves altogether undisposed to receive it: No more than the choicest Music can affect the ear that is stopped up; or the most proper Physic operate upon him, that either cannot, or will not take it. But as the Sun, when it shineth clearest in a bright day, if the beams thereof be intercepted by a beam too, (but of another kind) lying upon the eye, is to the party so blinded, as if the light were not at all, so I fear it is in this case. Not through any incapacity in the Organ so much, especially in the learneder part among them; as from the interposition of an unsound Principle, which they have received with so much affection, that for the great complacency they have in it, they are loath to have it removed. And as they of the Roman party, having once throughly imbibed this grand Principle, that the Catholic Church (and that must needs be it of Rome) is infallible, are thereby rendered incapable to receive any impressions from the most regular and concluding discourses that can be tendered to them, if they discern any thing therein disagreeing from the dictates of Rome; and so are perpetually shut up into a necessity of erring (if that Church can err) unless they can be wrought off from the belief of that Principle: which is not very easily to be done, after they have once swallowed it, and digested it, without the great mercy of God, and a huge measure of self-denial: Even so have these our Anti-ceremonial Brethren framed to themselves a false Principle likewise, which holdeth them in Error, and hardeneth them against all impressions or but Offers of reason to the contrary.  
8. All Errors, Sects and Heresies, as they are mixed with some inferior Truths, to make them the more passable to others; so do they usually owe their original to some eminent Truths (either misunderstood or misapplied) whereby they become the less discernible to their own Teachers: whence it is that such Teachers 
a 2 Tim. 3. 1.  both deceive and are deceived. To apply this then to the business in hand. There is a most sound and eminent Truth, justly maintained in our own and other Reformed Churches, concerning the Perfection and Sufficiency of the Holy Scriptures. Which is to be understood of the revelation of supernatural Truths, and the Substantials of God's Worship; and the advancing of Moral and Civil duties to a more sublime and spiritual height, by directing them to a more noble end, and exacting performance of them in a holy manner: But without any purpose thereby to exclude the belief of what is otherwise reasonable, or the practice of what is prudential. This Orthodox Truth hath by an unhappy misunderstanding proved that great stone of offence, whereat all our late Sectaries have stumbled. Upon this foundation (as they had laid it) began our Anticeremonians first to raise their so often renewed Models of Reformation: but they had first transformed it into quite another thing; by them perhaps mistaken for the same, but really as distant from it, as Falsehood from Truth; to wit this, That Nothing might lawfully be done or used in the Churches of Christ, unless there were either Command or Example for it in the Scriptures. Whence they inferred, that whatsoever had been otherwise done or used, was to be cast out as Popish, Antichristian, and Superstitious. This is that unfound corrupt Principle whereof I spoke: that root of bitterness, whose stem in process of time hath brought forth all these numerous branches of Sects and Heresies, wherewith this sinful Nation is now so much pestered.  
9 It is not my purpose, nor is this a place for it, to make any large discovery of the cause of the mistake; the unsoundness of the Tenent itself, and how pernicious it is in the Consequents. Yet I cannot but humbly and earnestly entreat them, for the love of God, and the comfort of their own souls; as they tender the peace of the Church, and the honour of our Religion; and in compassion to thousands of their Christian Brethren, who are otherwise in great danger to be either misled or scandalised: that they would think it possible for themselves to be mistaken in their Principle, as well as others, and possible also for those Principles they rest upon to have some frailties and infirmities in them, though not hitherto by them adverted, because never suspected; that therefore they would not hasten to their Conclusion, before they are well assured of the Premises, nor so freely bestow the name of Popish and Superstitious upon the opinions or actions of their Brethren, as they have used to do, before they have first and throughly examined the solidity of their own Grounds: finally, and in order thereunto, That they would not therefore despise the Offer of these few things ensuing to their consideration, because tendered by one that standeth better affected to their Persons than Opinions.  
10. And first I beseech them to consider, how unluckily they have at once both straitened too much, and yet too much widened, that which they would have to be the adequate Rule of warrantable actions; by leaving out Prudence, and taking in Example. Nor doth it sound well, that the examples of men, though never so Godly, should as to the effect of warranting our actions, stand in so near equipage with the commands of God, as they are here placed jointly together without any character of difference so much as in degree. But the superadding of Examples to Commands in such manner as in this Assertion is done, either signifieth nothing, or overthroweth all the rest: which is so evident, that I wonder how it could escape their own observation. For that Example which is by them supposed sufficient for our warranty, was itself either warranted by some Command or former Example or it was not. If it were; then the adding of it clearly signifieth nothing: for then that warrant we have by it, proceedeth not from it, but from that precedent Command or Example which warranted it. If it were not: then was it done merely upon the dictates of Prudence and Reason: and then if we be sufficiently warranted by that Example (as is still by them supposed) to act after it, we are also sufficiently thereby warranted to act upon the mere dictates of Prudence and Reason, without the necessity of any other either Command or former Example for so doing. What is the proper use that ought to be made of Examples, is touched upon a little in the 8. Sermon Ad Aulam, towards the latter end; but it is very needful to be better understood than it is, considering the ill use that hath been made of Scripture-examples both in former, and (much more) in these our later times.  
11. Secondly, I beseech them to consider (whereof also I have given some touch more than once in the ensuing Sermons) what scandal is given, and what advantage to the Anabaptists, Familists, Quakers, and the whole crew of our modern Sectaries, by what other name or title soever they are called or distinguished. When this gap was once opened [What Command have you in Scripture, or what Example for this or that?] Un● Eurusque Notusque: it was like the opening of Pandora's Box, or the Trojan Horse. As if all had been let loose; swarms of Sectaries of all sorts broke in, and (as the Frogs and Locusts in Egypt) overspred the face of the Land. Nor so only; but as often it happeneth, these young Striplings soon outstripped their Leaders, and that upon their own ground: leaving those many Parasangs behind them, who had first showed them the way, and made entrance for them. For as those said to others; What Commands or Example have you for kneeling at the Communion? For wearing a Surplice? etc. For Lord Bishops? For a penned Liturgy? For keeping holidays? etc. and there stopped: So these to them; Where are your Lay-Presbyters, your Classes, etc. to be found in Scripture? Where your Steeple-houses, your National Church? Your Tithes and Mortuaries? Your Infant-sprinklings? Nay, where your Metre-Psalms? Your two Sacraments? Your observing a weekly Sabbath? (for so far I find they are gone, and how much farther, I know not, already: and how much farther they will hereafter, for Erranti nullus terminus, God only knoweth) show us, say they, a Command or Example for them in Scripture.  

Fugerunt trepidi vera & manifesta loquentem 
Juven. Sat. 2.   
Stoïcidae—   
Thus do these pay them home in their own metal: and how the pay can be honestly refused, till they order their Mintage better, I yet understand not. If any of them shall say with him in the Satirist,  

— haec ego nunquam 
Id. Sat. 14.   
Mandavi (dices olim) nec talia suasi;   
the reply is ready in the next verse there,  Mentis causa malae tamen est, & origo, penes te. 
I doubt not but many of those that made a stand sooner, are highly displeased with those that rush on headlong and adventured farther; yea, and it may be, declaim against them with some vehemency both in the Pulpit and Press. But truly no great reason, if they lent them their Premises, to fall out with them about the Conclusion. The Master in the Fable did not well to beat his Maid for serving him with thin Milk, when it was his own Cow that gave it. For why should he that giveth another Scandal, be angry with him for taking it? Or he that helpeth to set it on tumbling down the hill, blame the stone if it tumble on still Ex virtute impressâ, and do not stop just where he would have it? so mischievous a thing is it, as Aristotle often observeth, 
Arist. 3. de coelo 7. See also 1. de coelo 5. de incessu animal. cap. 7. de generat. animal. cap. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not to lay the foundation upon a firm bottom at the first. It had been best, if this had been looked to sooner and from the beginning: but better than not at all, if it would be well considered yet, and some remedy thought on to help it as much as may be, before it grow passed all hope of recovery.  
12. But thirdly, and above all I beseech them to consider, whether 
Basil▪  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which many times marreth a good business, hath carried them; and how mightily (though unwittingly, and I verily believe most of them unwillingly) they promote the Interest of Rome, whilst they do with very great violence (but not with equal prudence) oppose against it: so verifying that of the Historian Poet, spoken in another case,  — Omnia dat qui justa negat. 

Lucan  I mean, in casting out not Ceremonies only, but Episcopacy also, and Liturgy, and Festivals out of the Church, as Popish and Antichristian,— Hoc Ithacus velit. If any of these things be otherwise guilty, and deserve such a regulation upon any other account (which yet is more than I know) farewel they: but to be sent away packing barely upon this score, that they are Popish and Antichristian; this bringeth in such a plentiful harvest of Proselytes to the jesuit, that he doth not now, as formerly, gaudere intus & in sinu (laugh in his sleeve, as we say) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, openly and in the face of the Sun triumph gloriously and in every Pamphlet proclaim his Victories to the World. If you shall say, that the Scandal is taken by them, not given by you: it is (to all but yourselves) as much as nothing: whilst the contrary is demonstrable, and that there is in these very pretensions, a proper (and as I may say a natural) tendency to produce such effects, as we see to have ensued thereupon. The truth whereof will evidently appear by stating the Case thus. A man otherwise rational and conscientious, but somewhat wavering in point of Religion, yet desiring in sincerity of heart to be of the truer Church, if he knew which were it, hath some temptations offered him by his Education, Friends, Books, the confusions among us, or otherwise to incline him towards the Church of Rome. Which temptations, being not able of himself to conquer, he repaireth to a Presbyterian (suppose) or Independent: he acquainteth him with his doubts, and desireth satisfaction therein: telleth him among other things, that he had a good opinion of the Church of England heretofore, whilst she had Episcopal Government, and a wellformed Liturgy, and did observe Christian Festivals, and some kind of outward decency in the worship of God, as all the Churches of Christ had and did in the the purest and primitive times; but now that all these things are laid aside, he must needs be of another mind, unless they can fully satisfy him concerning the premises. In this Case, I would fain know what possible satisfaction such a man could receive from either of these, holding to their Principles. To tell him these things were Popish, and therefore to be cast out of the Church, were the next way to put him quite off: he would presently conclude (and it is impossible he should do otherwise, being already so prepared as in the Case is supposed) that certainly then that which we call Popery is the old Religion, which in the purest and primitive times was professed in all Christian Churches throughout the World. That only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is usually the last Reserve in these disputes, That the mystery of iniquity began to work betimes; will seem (to him) but a ridiculous begging of the Question; and he will tell them, that every Sectary may say the same to them. Whereas the sober English Protestant, is able by the Grace of God, with much evidence of truth, and without forsaking his old Principles, to justify the Church of England, from all imputations of Heresy or Schism, and the Religion thereof as it stood by Law established from the like imputation of Novelty; and to apply proper and pertinent answers to all the Objections of those whether Papists, or others) that are contrary minded, to the full satisfaction of all such, as have not by some partial affection or other rendered themselves uncapable to receive them.  
12. I confess I had no purpose (as may appear by the beginning of my Preface) when I set pen to paper, to have said much, if any thing at all, of these matters: But I had so very much more to say for the pressing of each of these three considerations, and the business withal seemed to me of so much importance, that after I had once begun, I had much ado to repress myself from drawing this Preface into a yet far greater length. But since I had thus adventured to unbowel myself, and to lay open the yery inmost thoughts of my heart in this sad business before God and the world: I shall hope to find so much charity from all my Christian Brethren, as to show me my Error, if in any thing I have now said I be mistaken, that I may retract it; and to pardon those excesses in modo loquendi, if they can observe any such which might possibly (whilst I was passionately intent upon the matter) unawares drop from my Pen. Civilities which we mutually owe one to another,— damus hanc veniam, petimúsque vicissim. Considering how hard a thing it is, amidst so many passions and infirmities, as our corrupt nature is subject to, to do or say all that is needful in a weighty business, and not in some thing or other to oversay or overdo: Yet this I can say in sincerity of my heart, and with Comfort, that my desire was (the nature of the business considered) both to speak as plain, and to offend as little as might be. If I can approve my carriage herein to the judgement and consciences of sober and charitable men; it will be some rejoicing to me: but I am not hereby justified. I must finally stand or fall to my own Master, who is the only infallible judge of all men's hearts and ways. Humbly I beseech him to look well if there be any way of wickedness or hypocrisy in me; timely to cover it himself, and discover it to me, that it may be by his grace repent of, and pardoned by his mercy; by the same mercy and grace to guide my feet into the ways of Peace and Truth, and to lead me in the way everlasting.  
Decemb. 31. 1655.  O be favourable and gracious unto Zion; build thou the Walls of jerusalem; Repair the breaches thereof; and make no long tarrying, O Lord our Helper and our Redeemer ETIAM VENI DOMINE JESUS.  

The Reader is desired to take notice, That the Eighteenth Sermon (one of those mentioned by the Author in his Preface to have been formerly omitted) is in this Impression added.   

THE CONTENTS, or SUMMARY Of the several ensuing SERMONS.  

Sermon I. Ad Aulam, on ECCLES. seven. 1.  
Sect. 1 FCclesiastes; the Preachers Sermon;  
2— or solomon's Paradoxes.  
3-6 The use of Rhetorical Exornations in Sermons.  
7-10 THE WORDS OF THE TEXT severally explained.  
11-12 A good Name to be preferred before the most precious Ointments; As,  
13-14 1. being a more peculiar blessing.  
15-16 2. yielding more solid content.  
17-18 3. enabling to worthier performances.  
19-22 4. being of larger extension, both for Place and Time:  
23-25 Yet not to be preferred before a good Conscience.  
26-27 THE INFERENCES: 1. The sin of those that rob others of their good Names.  
28-29 2. The folly of those, that value any outward things above a good Name.  
30-31 3. That it is not enough for a man, that he can satisfy his own Conscience in what he doth. But  
32 4. There aught to be a great care had also of preserving a good Name, And that upon these  
33 CONSIDERATIONS. I. That it is our bounden Duty.  
34-5 2. That by our care much may be done in it.  
36 3. That a good name lost is of hard recovery.  
37, etc. Some RULES OF DIRECTION tending as helps thereunto.   

Sermon II. Ad Aulam, on PROV. xuj. 7.  
Sect. 1. THe Sum and Division of THE TEXT.  
2— 6 The Words in the former part of the Text explained.  
7 POINT I. The necessity of seeking to PLEASE God.  
8— 9— both in point of Duty (and Relations;)  
10— 11— and in point of Wisdom (and Benefit.)  
12— 14 POINT II. God is pleased with our ways; wherein he findeth— 1. Conformity to his ways,  
15— 16— 2. and Obedience to his Will.  
17— notwithstanding their imperfection.  
18— 1. as being his own work in us; and  
19— 2. beholding them as in the face of Christ.  
20 The Inference; for comfort.  
21 The Words in the latter part of the Text explained.  
22— 24 POINT III. God procureth the peace of those that please him.  
25— Their own endeavour (subordinately) concurring.  
26— 8 A grand Objection removed.  
29 FOUR INFERENCES briefly touched.  
30 A FIFTH INFERENCE farther considered: for the preventing of a double fallacy; to wit,  
31— 2— 1. that of imputing our sufferings wholly to the injustice of others.  
32— 4— 2. that, of thinking the better of ourselves and our own ways, because we have Enemies.  
35 The Conclusion.   

Sermon III. Ad Aulam, on 1 PET. two. 17.  
Sect: 1— 3. THe Scope, and Division of THE TEXT.  
4— 8 The Duty of HONOURING ALL MEN, explained.  
9— 10— and enforced; by Reasons taken 1. from Justice,  
11— 2. from Equity,  
12— 14— 3. from Religion.  
15 A REPROOF 1. of those that honour none but themselves.  
16— 17— 2. of those that honour none but their Superiors.  
18, etc.— 3. of those that limit the duty with a condition, Si meruerint.  
24— 26— Who are meant by THE BROTHERHOOD.  
37, etc.— and what by loving the brotherhood.  
30 Two grounds of this duty, viz. 1. Their Goodness in themselves.  
31, etc.— their Nearness to us; in sundry relations.  
36, etc. We may in loving the Brethren, prefer some:  
39, etc.— But not exclude any.   

Sermon IV. Ad Aulam, on PSALM nineteen. 13.  
Sect. 1— 3. A General view of the nineteen. PSALM.  
4— 6 The Scope and Division of the Text.  
7 The reading considered and cleared.  
8 Of Presumption in General.  
9— 11 Of the Sin of Presumption, materially taken.  
12— 14 From the distinction of Sins; of Ignorance, Infirmity, and Presumption.  
15— 18— Severally Exemplified:  
19 The nature of Presumptuous Sins declared.  
20— 24 The heinousness of Presumptuous Sins declared by sundry Intimations in the Text;  
25— and by Reasons drawn, partly from their Cause;  
26— 27— partly from their evil Effects.— 1. before Repentance,  
28— 2. at the time of Repentance,  
29— 32— 3. after Repentance.  
33 For the avoiding of Presumptuous Sins;  
34 with our Prayers to God,  
35 we are to join our own Endeavours.  
Four Particular Rules for direction herein, viz.  
36— 1. Do nothing against Conscience.  
37— 38— 2. Get the mastery of thine own Will.  
39— 43— 3. Beware of Engagements to Sin.  
44— 45— 4. Resolve not to yield to any Temptation.  
46 The Conclusion.   

Sermon X. Ad Aulam, I. Ser. on PHIL. iv. 11.  
Sect. 1— 4. THe occasion, Scope,  
5— Paraphrase and  
6— Division of the Text.  
7— 12 Four Observations from the Apostles Protestation.  
13— 14 The Nature of Contentment gathered from the Text in three Particulars, viz.  
15— 16 I. That a man be content with his own Estate, without coveting that which is another's.  
17— 19 Illustrated by Examples both ways:  
20— 21 and proved from Grounds both of Justice,  
22— and Charity.  
23 Not all desire of that which is another's forbidden.  
24— but the Inordinate only: Whether in respect  
25— 26 1.— Of the Object, of the Desire.  
27— 29 2.— The Act, or of the Desire.  
30— 31 3.— The Effects of the Desire.  
32 The Inference thence,  
33 II. That a man be content with his present Estate.  
34 Because 1. That only is properly his own.  
35 2. All looking beyond that disquieteth the mind.  
36 3. The present is ever best.  
37— 38 The Duty pressed:  
39— 40— and the misunderstanding of it prevented.  
41 III. That a man be content with any Estate:  
42— 44 with the Reasons thereof,  
45, etc.— and Inferences thence.   

Sermon VI Ad Aulam, II. Serm. on PHIL. iv. 11.  
Sect. 13 THe Art of Contentment,  
4 1. Not from Nature,  
4 2.— Institution,  
6 3.— or Outward Things.  
7— But from God: who teacheth it us,  
8— 1. by his Spirit:  
9— 2. by his Promises:  
10, etc.— 3. by the Rod of Discipline.  
12 Inferences. I. Where this learning is to be had.  
13 II. Sundry motives thereunto.  
14 III. The Trial of our proficiency therein, by Six Marks;  
15— 1. The despising of unjust gain.  
16— 2. The moderating of worldly Desires and Care.  
17— 3. The careful using and of what we have.  
18— 4. the charitable dispensing of what we have.  
19— 5. The bearing both of wants with patience.  
20, etc.— 6.— and losses— with patience.  
22 Seven Helps, to further us in this Learning.  
23— 24— 1. A right persuasion of the Goodness and Truth of God.  
25— 2. A through sense of our own unworthiness.  
26— 3. Thankfulness for what we have.  
27— 4. A prudent comparing of our Estates with other men's.  
28— 5. To consider the vanity of all outward things.  
29— 30— 6. Sobriety in a frugal and temperate use of the Creature.  
31— 7. To remember, that we are but Pilgrims here.   

Sermon VII. Ad Aulam, on ISA. lii. 3.  
Sect. 1. THe Sum and Division of the Text.  
2— 4 Part I Man's Sale.  
5 Inferences thence: To take knowledge, 1. of our Misery, therein.  
2 2. and Presumption therein.  
7 The Materials of the Contract: viz.  
8— 10 I. The Commodity; and therein our Baseness.  
11— 15 II. The Price; and therein our Folly.  
15— 18 An Objection by way of Excuse, removed.  
19— 24 III. The Consent; and therein our Inexcusableness.  
25 PART II. Man's Redemption wrought.  
26 I. EFFECTUALLY. Wherein are considered,  
27 1. The Power, of the Redeemer.  
28 2. The Love, of the Redeemer.  
29 3. The Right, of the Redeemer.  
30 And thence Inferred a threefold Duty: viz. 1. of Affiance, relatively to his Power.  
31 2. of Thankfulness, relatively to his Love.  
32 3. of Service relatively to his Right.  
33 II. FREELY. As to us; who paid nothing towards it:  
34— 37 But yet a valuable price paid by our Redeemer.  
38 Inferences thence: To exclude Merit.  
39— But not Endeavours.  
40 The Conclusion.   

Sermon VIII. Ad Aulam, on ROME xv. 5.  
Sect. 1— 2 THe Scope and Division of the Text.  
3— 5 THE FORMALITY of the Prayer. Observations thence, viz. I. Prayer to be joined with Instruction.  
6— 9 II. God the only Author of Peace.  
10 III. Concerning the Style FIVE INQUIRIES, viz.  
11— 13 1. Why the God of Patience?  
14— 16 2.— Why of Consolation?  
17— 19 3. Of the Choice of these two Attributes;  
20 4.— Their Conjunction;  
21 5.— and Order.  
22 In the matter of the Prayer; three Particulars.  
23 I. THE THING prayed for: viz. Like mindedness,  
24— 26— Opened;  
27— and Pressed, upon these Considerations.  
28 1. That we are members of the same Body,  
29 2.— and of the same Family.  
30 3. That it forwardeth the building up of God's Church.  
31— 33 4.— but the want of it giveth Scandal to the Enemies thereof.  
34— 35 II. The FORMER QUALIFICATION: importing an agreement, 1. Universal,  
36— 38 2. Mutual.  
39— 40 III. The Later QUALIFICATION: importing an agreement, 1. according unto Truth and Godliness.  
41— 42 2. after The Example of Christ.  
43 The Conclusion.   

Sermon IX. Ad Aulam, on 1 TIM. iii 16.  
Sect. 1— 4. THe Occasion, Scope and Division of THE TEXT.  
5— 6 Of the word Mystery.  
7 I. POINT. The Gospel A GREAT MYSTERY. Because.  
8— 9— 1. it could not have been known;  
10— 13— 2. had it not been revealed, and  
14— 15— 3. being revealed, cannot be perfectly comprehended.  
16— 17 INFERENCES thence, I. Reason not to be the measure of Faith.  
18— 19 II. Disquisition of Truth to be within the bounds of Sobriety.  
20— 21 III. Offence not to be taken at the difference of Opinions among Christians.  
22— 23 II. POINT. Christianity a Mystery of Godliness: In regard  
24— 26 1. both of the general Scope thereof;  
27 2. and of the special Parts thereof;  
28 3. and the means of conserving it.  
29— 31 INFERENCES thence, I. for the trial of Doctrines:  
32— 33— with application to the present Church of England.  
34 II. For the ordering of our Lives.  
35 The Conclusion.   

Sermon X. Ad Aulam, on PSAL. cxix. 75.  
Sect. 1. THe Division of THE TEXT.  
2— 6 What is meant by the Judgements of God.  
7 POINT I. The righteousness of God's Judgements, 1. as proceeding from him;  
8— 9 2. as deserved by us.  
10 INFERENCES thence. 1. Not to murmur against the ways of God's providence.  
11 2. but to submit our wills to his.  
12— 14 david's many troubles:  
15— 17— and God the causer thereof.  
18 POINT II. That God causeth his servants to be troubled, it is out of his faithfulness: whether we respect  
19 1. his Promises,  
20— 22 2. or their Relations.  
23 The Inference thence: To bear troubles cheerfully.  
24— 25 POINT III. The faithfulness of God in sending troubles evidenced from.  
26— 30 1. The End, he aimeth at therein.  
31— 34 2. The Proportion, he holdeth therein.  
35— 36 3. The Issues, he giveth thereout.   

Sermon XI. Ad Aulam. I. Ser. on 1 COR. x. 23.  
Sect. 1— 2. THe Scope and Division of the Text.  
3— 4 All things meant of Indifferent things only.  
5 What things are Indifferent.  
6— 8 POINT I. The Liberty we have to indifferent things.  
9— 10 The Error of those that overmuch restrain this Liberty  
11— 14— blamed: as 1. unrighteous in itself;  
15— 22— 2. Dangerous in the Consequents.  
23 With some APPLICATION to this Church.  
24 The chief Causes of that Error discovered:  
25— 27— viz. 1. Ignorance,  
28— 30 2. and Partiality.  
31 POINT II. All Christians have title to this Liberty:  
32— The Unregenerate as well as the Godly;  
33— 35— And the Clergy, as the Laity.  
36 The Conclusion.   

Sermon XII. Ad Aulam, II. Ser. on 1 COR. x. 23.  
Sect. 1— 2. THe Scope and Division of the Text.  
3— 5 OBSEKV. I. Expediency not considerable, but in Lawful things only.  
6— Illustrated by the contrary Examples of David:— In the matter of Saul;  
7— and in the matter of Uriah.  
8— 11 THE INFERENCE thence. Not to do any unlawful thing, seem it never so expedient.  
12 OBSERVE. II. Things otherwise lawful, to be forborn when they are inexpedient.  
13— 16 What Expedience is:  
17— and how it differeth from lawfulness.  
18 THE INFERENCE. Expediency to be examined in all other actions, as well as Lawfulness.  
19— 21 Two important Reasons thereof.  
22— 23 OBSERVE. III. Edification the measure of Expediency.  
24— 27 what is Edification.  
28— 29 In the exercise of Liberty; much left to the Discretion, and to the Charity of particular men.  
30— 33  
34— 35 A necessary Caution: touching the Authority of Superiors in different things.  
36— 41 The Cases of Obedience and Scandal compared.  
24, etc. Our whole Duty for Practice summed up in Three Rules.   

Sermon XIII. Ad Aulam, on ROME xv. 6.  
Sect. 1— 2. THe Scope and Division of the Text.  
3— 9 The words [That you may glorify God] opened in Six Particulars.  
10— 11 POINT I. The Glory of God to be intended as our chiefest End.  
12 Reas. 1. as being the chiefest Good.  
13— 2. and that whereunto we are both in Duty,  
14— 3. and Wisdom obliged.  
15 Inferences of Admonition. That we do not either— 1. bestow upon any Creature; any of that Glory which is due to God.  
16— 2. or draw to ourselves, any of that Glory which is due to God.  
17— 3. or accept, if cast upon us by others, any of that Glory which is due to God.  
18— 19— 4. nor entitle the glory of God to our own passion or interests,  
20— 22— with some application hereof.  
23— 24 POINT II. God the Father of our Lord Jesus Christ. With the Reasons, both of the Style itself;  
25— 26— And why it is here used;  
27 POINT III. God to be glorified of us: first with the mind;  
28— and then with the mouth.  
29 POINT IV. God is much glorified▪ by Christian unity and Like-mindedness.  
30— 31— Illustrated: from the resemblance of Music;  
32— 33— and from the resemblance of Building;  
34— 35— and that in regard both of Dispatch;  
36— 37— and Strength.  
38 The Conclusion.   

Sermon XIV. Ad Aulam, on PSAL. xxvii. 10.  
Sect. 1— 2. THe Scope and Division of the Text.  
3 The words in the former part of the Text opened.  
4 POINT I. A possibility of failing in all worldly helps.  
5— 7 I. Either out of Choice; Instanced— 1. in Parents,  
8— 9 2. and all other Friends;  
10— 12 Or out of Necessity.  
13— 15 The Inference. Not to trust in any Creature.  
16 The words in the latter part of the Text opened.  
17 POINT II. Gods help ready, when all others fail.  
18 Proved 1. by Instances;  
19 2. by Reasons: taken partly from the Nature of God; viz.  
20— 22 1. his Love,  
23— 24 2. his Wisdom,  
25 3. his Power,  
26 4. his Eternity;  
27— 28— Partly from his Promises.  
29— 32 Inferences thence.  
33 The Conclusion.   

Sermon XV. Ad Aulam, on LUKE. xuj. 8.  
Sect. 1. THe Scope of the whole Parable,  
2— and of the Text in particular.  
3 The Division of the Text.  
4 POINT I. The persons here compared, and opposed.  
5 I. Who are meant by the children of the world.  
6— 8— and why they are so called.  
9— 13 II. What is meant by Light.  
14— 15— and who by Children of Light.  
16 The Inference, from their Opposition.  
11— 18 POINT II. the children of the world wiser than the children of Light. As being  
19 1. More Sagacious; than they.  
20 2. More Industrious; than they.  
21 3. More Cunning; than they.  
22— 23 4. More United, than they.  
24—— 28—— with sundry Reasons thereof:  
29 Two Inferences thence; 1. Not to be scandalised at their prosperous successes.  
30— 31 2. But to emulate their wisdom.  
32— 33 POINT III. The Worldlings wisdom but folly.  
34—— Proved; and  
35— discovered in sundry particulars.   

Sermon XVI. Ad Aulam, on HEB. xii. 3.  
Sect. 1— 3. THe Occasion, Coherence, Scope,  
4— and Division of the Text.  
5— 6 The former general part. Wherein 4 Particulars; viz.  
I. The Malady; Weariness.  
7— 12 II. The Inward Cause; Faintness.  
13— 18 III. The part affected; The Soul or Mind,  
19— 22— with the Inference thence.  
23— 24 IU. The Persons: and what fear there might be of their fainting under the Cross: in regard  
25 1. Of the greatness of the Trial.  
26— 29 2. Of the natural Frailty of man.  
30 3. Of the neglect of watchfulness and preparation.  
31— 32 4. Of God's disertion.  
33— 35 The Inference thence.  
36— 37 A Caution: concerning the lawfulness of shunning afflictions:  
38— 43—— sundry Objections to the contrary answered.  
44, etc. A short view of the chief heads contained in the Second General Part.   

Sermon I. Ad Magistratum. I. Ser. on PROV. xxiv. 10.— 12.  
Sect. 1. THe Scope and  
2— 3 Division of the Text.  
4— 5 The main duty, The delivering of the Oppressed, proposed and proved  
6 The Necessity thereof inferred from divers considerations; Some respecting  
7— 8 I. God; viz. 1. his Command.— 2. his Example.  
12— 13 II. Ourselves, viz. The power we have;  
14— 2. the need we may have.  
15— 16 III. Those that are oppressed; viz. 1. The greatness of their distress  
17— 2. the paucity of their friends.  
18— 22— 3. the equity of their Cause.  
23— 26 IU. The Effects of the Duty; viz. 1. Honour to the Calling.  
27 2. the blessing of the poor upon the Person.  
28 3. a reward from God for the Work.  
29— 32 4. Mercy to the Land.  
33— 34 The Sum of all, and the Conclusion.   

Sermon II. Ad Magistratum, II. Ser. on PROV. xxiv. 10.— 12.  
Sect. 1. THe Scope, and  
2— 5— Division of the Text.  
6 Three Points proposed to be handled.  
7 I. POINT. The Excuse [We knew it not] may be sometimes just, Either through  
8 I. Ignorance of the Fact. When the oppressed  
9 either have not 1. the Opportunity, to complain.  
10 either have not 2. the Mind to complain.  
11 II. Doubtfulness in point of Right. Through 1. uncertainty of the Evidence,  
12 2. defect of proofs,  
13 3. artifices too becloud the Truth.  
14— 15 III. Inability to help. Through.  
16— 18 1. some defect in the Laws,  
19— 20 2. the iniquity of the Times.  
21— 24 Inferences thence. 1. Governors not to be rashly censured, if all be not remedied,  
25 2.— nor discouraged, if they have done their part towards it.  
26— 27 II. POINT. That Excuse sometimes but pretended.  
28— 29— Referred therefore to the judgement of the heart.  
30— 32 III. POINT. That Excuse, where it is causelessly pretended, of no avail with God. Because it can  
33 1. neither escape his search,  
34 2. nor avoid his knowledge,  
35 3. nor exempt from his punishment.  
36 The Inference thence.   

Sermon III. Ad Magistratum, on 1 SAM. xii. 3.  
Sect. 1— 3. THe Occasion,  
4— Scope, and  
5— 7— Division of the Text.  
8 POINT I. samuel's voluntary offering himself to the trial;  
9— 13— Five probable Reasons thereof.  
14— 15 POINT II. samuel's confidence of his own Integrity.  
16— 18 The Inference and Application.  
19— 21 POINT III. samuel's Justice, I. In disclaiming all unjust gain. II. In general.  
22— 24— With the general inference thence,  
25— 26— and special application to Judicature,  
27— 30— in the Particulars; viz. 1. Fraud,  
31— 34 2. Oppression,  
35— 39 3. Bribery,  
49— 41 (a special property whereof is to blind the eyes.)  
42, etc. III. In offering Restitution.   

Sermon VIII. Ad Populum, on PROV. nineteen. 21.  
Sect. 1— 3. BEtween God's ways and ours,  
4— 5 Three remarkable Differences in the Text.  
7— 14 DIFF. I. in their Names,  
15— 17— II. in their Number.  
18— 21 III. in their manner of Existing.  
22 REASONS thereof: taken from  
23— 24 1. The Sovereignty of God.  
25— 26 2. The Eternity of God.  
27— 28 3. The Wisdom of God.  
29— 30 4. The Power of God.  
31 INFERENCES thence:  
32— 3 The First.  
34 The Second.  
35— 37 The Third.  
38— 39 The Fourth.  
40— 41 The Fifth.  
42 An Objection  
43— 44— Answered.    


AD AULAM.  

The first Sermon.  
WHITEHALL, November 1631.  Eccles. 7. 1. A good Name is better than precious Ointment: and— 
1. WHere the Author professeth himself a Preacher, it cannot be improper to style the Treatise a Sermon. This Book is such; a Sermon▪ and, the Preacher being a King, a Royal Sermon. He took a very large, but withal a very barren Text. His Text the whole World, with 
a Quicquid agunt homines votum, timor, ira, volu●tat, Gaudia, discursus.— Juvenal. Satyr. 1.  all the pleasures, and profits, and honours, and endeavours, and businesses, and events that are to be found under the Sun. From which so large a Text, after as exact a survey thereof taken, as unwearied diligence in searching, joined with incomparable wisdom in judging could make, he could not yet with all his skill raise any more than this one bare and short Conclusion; proposed in the very entrance of his Sermon, as the only Doctrinal Point to be insisted upon throughout: Vanity 
b Eccles. 1. 2.  of Vanities, saith the Preacher, Vanity of Vanities, all is vanity. This he proveth all along by sundry Instances, many in number, and various for the kind, to make the induction perfect: that so having fully established the main Doctrine, (which he therefore often inculcateth in his passage along,) that all things in the World are but Vanity; he might the more effectually enforce the main Use which he intended to infer from it, and reserveth (as good Orators use to do) for the close and Epilogue of the whole Sermon; namely, that quitting the World and the Vanities thereof, men should betake themselves to that which alone is free from vanity, to wit, the fear and service of God, 
c Eccl. 12. 13.  Hear the conclusion of the whole matter: fear God, and keep his Commandments: for this is the whole duty of man.  
2. To the men of the world, whose affections are set upon the World, and who propose and promise to themselves much contentment and happiness from the things of this World: as the main Doctrine itself is, so are most of the Proofs and passages of the whole Sermon, very Paradoxes. We may (not unfitly) therefore call this Book Solomon's Paradoxes. Look no further than a few of the next following verses of this very Chapter. To prefer 
a Ver. 2.  the house of mourning before the house of feasting; 
b— 3.  sorrow before laughter; 
c— 5.  rebukes before Praises; 
d— 6.  the end of a thing when it shall be no more, before the beginning of it, when it is ing and coming on; a soft patient suffering spirit before a stout and haughty mind; and 
e— 12.  learning before riches, as the Preacher here doth: what are all these, and other like many, if we respect the 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysip. apud Plutarch. de contrar. Stoic.  common judgement of the World, but so many Paradoxes? The Writings of Zeno and Chrysippus, (if we had them extant) with the whole School of Stoics, would not afford us Paradoxes more or greater, than this little book of Solomon doth. There are no less than two in this short verse. Wherein, quite oppositely to what value the World usually setteth upon them, Solomon out of the depth of that Wisdom, wherewith God had filled his heart, preferreth a good Name before precious Ointment; and the day of death before the day of ones birth. Paradoxes both: Besides the common opinion; but 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cleanthes apud eund.  most agreeable to truth and reason both: as to him that shall duly examine them both, will clearly appear. It will find us work enough at this time, to examine but the former only, in those words. A good name is better than a precious Ointment.  
3. Wherein before I come to the pith of the matter; I cannot but take notice of an Elegancy observable in the very bark and rind of the Letters in the Hebrew Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Figure Paronomasia, as Rhetoricians call it; a near affinity both in the Letters and Sound, between the words, whereby the opposite Terms of the Comparison are expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ointment. Such allusions and agnominations are no strangers in either of the holy Tongues: but of frequent use both in the Old and New Testaments. Examples might be alleged many: As out of the Old Testament: Jer. 1. 11. 12. Ose. 9 15. Amos 5. 5. and 8. 2. Ezek. 7. 6. And out of the New many more: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thes. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, three together as it were with a breath, Rom. 1. 29. 31. But omitting the rest, I shall commend unto you but two, but those very remarkable ones: out of either Testament, one. The one in Isa. 24. where the Prophet expressing the variety of God's inevitable judgements under three several appellations. 
a Isa. 24. 18. See also Isa. 5. 7.  The Fear, the Pit and the Snare; useth three several words, but agreeing much with one another in letters and sound: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pachadh, the Fear; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pachath, the Pit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patch, the Snare. The other in Rom. 12. where the Apostle exhorting men not to think of themselves too highly, but according to sobriety, setteth it off with exquisite elegancy thus, 
b Rom. 12. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
4. The more inconsiderate, (that I say not, uncharitable and unjust) they, that pass their censures very freely (as I have sometimes heard some do, fond and rashly enough) upon Preachers: When now and then in their popular Sermons they let fall the like Elegancies, scatter in here and there some flowers of Elooution among. As if all use of Rhetorical ornaments did savour of an unsanctified spirit; or were the rank superfluities of a carnal Wit; or did adulterate, corrupt, and flatten 
a 1 Pet. 2. 2.  the sincere milk of the Word. Or as if they that made use of such exornations, did 
b 2 Cor. 4. 5.  preach themselves and their own wit, rather than Christ jesus and his Cross; or else sought to make 
c 1 Cor. 2. 5.  the Faith of their hearers to stand rather in in the wisdom of men, than in the power of God.  
5. These are the common Objections, but they are soon answered. I confess there may be a fault this way, and (in young men especially, before their judgements are grown to the just ripeness) many times there is: And so far the exceptions made here against, may be (in some degree) admitted. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— caeteráque hujusmodi scitamenta, quae isti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉- immodicè faciunt & rancide. A. Gell. 18. noct. 8.  Affectation in this, as in every other thing, is both tedious and ridiculous: And in this by so much more than in other things, by how much more the condition of the person, and the nature of the business, require a sober, serious and grave deportment. Those Preachers therefore, by a little vanity in this kind, take the readiest way to bring, both their own discretions into question, and the Sacred Word they handle into contempt, that play with words as children do with a feather. A too too 
b Transtucida illa & versicolor quorundam elocutio, res ipsas effeminate, quae illo verborum habitu vestiuntur. Quint. 8. in prooem.— nimiumque depicta. Cic. in Oratore.  lightcoloured habit, certainly suiteth not well with the gravity of a Sermon. But, as it will not ill-become a sober grave Matron (though she will never be light and garish, yet) to be always decent in her attire; yea, and sometimes also (upon fit occasions) to put on her jewels, and other costlier ornaments: So neither is it blame-worthy, but rather a commendable thing in Preachers of the Gospel, (though they ought to avoid by all means all fruitless ostentation of a frothy Wit, yet) to endeavour at all times, so far as their gifts and leisure will permit, to express themselves in pertinent and proper forms of speech; yea, and sometimes also (as occasion may require, and especially 
c Dandum nonnihil temporibus atque auribus, nitidius aliquid atque affectatius postulantibus. Quintil. 12. 10.  the disposition and temper of the hearers) to put their matter into a more accurate and elaborate dress, and to adorn their discourses with the choicer habiliments of Art.  
6. Provided, First that it be done seasonably, discreetly, and with judgement: Sparingly, and as it were 
a Quod est in dicendo pulcherrimum, sed quam sequitur, non cum affectatur. Quint. 8. in proem Sententia sine pigmentis, fucoque puerili. Cic. 2. de Orat.  offering itself fairly, and without enforcement. And secondly, that it be directed to the right end: Which is, not to gain glory or applause to the speaker (that is a base and unworthy end:) much less to poison the judgements, or pervert the Consciences of their Hearers, by drawing them the more easily thereby into Error or Sin (that is a cursed and pernicious end.) But either thereby the better to inform the Understanding, or 
b Excitatoria lamina. Quint. 12. 10.  to work upon the affections, or to quicken the attention, or to succour the memories, or some other way to 
c Rom. 15. 2.— hic ipso proderat, quod placebat. de Cicerone Quintil. Ibid.  please their Neighbour for his good unto edification. I may not dwell on a by-note: therefore in brief thus. If Preachers seek with wisdom to find out pleasant words: besides the practice of the holy Prophets and Apostles to warrant them therein, they have our Preachers warrant also for it. Who, as he professeth 
d Eccl. 12. 10  elsewhere the doing of it, so here he hath actually done it. Look but at the very outside, the shell of the Letter, and you must grant, that the Preacher hath found out pleasant words.  
7. But where he professeth that, he professeth another thing withal; without which, pleasant words would be either to none, or to bad purpose; and that is, that the things that should be written, should be upright, even words of Truth. Search we therefore a little into the pith and kernel of the matter; and see if he have performed that part also, as well as the other. A good name is better than precious Ointment. The Terms of the comparison are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a Name, an Ointment. The common Attribute wherein they both agree, is Goodness: The name good, the Ointment good. The difference is in the inequality of degree: Name and Ointment both good; yet so, that of the two Goods, the good Name is better than the good Ointment. A good Name I understand then to be, when 
a Consentiens laus bonorum. Cic. 2. Tuscul.  the common voice of men, (either all, or most, or best) doth from the approved evidence of a man's worthy carriage in the constant tenor of his life and conversation, give 
b Gloria est frequens de aliquo fama cum laude. Cic. 2. de invent.  a frequent and commendable testimony thereunto.  
8. Then for the other Term in the comparison; whereas we read it Ointment, the Greek calleth it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept.  Oil. Between which two tho' there be some 
b See Luk. 7. 46.  difference, and accordingly as well in the Greek and Latin Tongues as in the English, that difference is acknowledged by allowing them distinct names 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. in Iliad. & psgr;.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, Unguentum and Oleum in the Latin, as well as Ointment and Oil in our English: yet the same Hebrew word comprehendeth both; and the words are very often promiscuously and reciprocally used the one for the other in the Greek, Latin, and most other Languages; because they agree much in the same qualities, and are much of like use: and the most ancient confections of Ointments did consist for the most part of Oil, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenae. lib. 5.  with some addition of herbs, spices, or other ingredients. Yea, and even yet, in the most precious and exquisite Ointments (such as are either most aromatical for smell, or of most sovereign operation for medicine) 
e Unguentum; oleum conditum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. 2. paed. 8. Omnia Unguenta fiunt mixto olivo: nam o'eum est materia apta suscipiendi● odoribus, servandisque Casaub. ad Pers. Sat 2.  common Oil hath a very great part in the confection, and is therefore esteemed as the bast or foundation of all Ointments. But whether Oil or Ointment, the word seemeth to be here used (by a kind of Synecdoche) to signify all the delights of the Sons of men. Because anciently, and in those Eastern Countries especially, 
f See Marsil. Cognat. 2. var. observ. 9  Oils and Ointments were much in use, and in great request for pleasing 
g Recreans membra olei liquor. Plin. 12. nat. hist. 1.  the senses, or comforting the brain, for refreshing the spirits, for cheering the countenance, for suppling the joints, and for fundry other services tending to delight and cheerfulness; Wherein they abounded even unto Wantonness and Luxury. Whose excess therein, as in all other manner of riotous and voluptuous living, was soon followed by the Greeks: and thence derived into Italy; and entertained once at Rome, quickly overspread the greatest part of the World, then under her Empire, as appeareth by the frequent complaints, and other passages in the Writings of the Learned of those times. Not to speak of the great use of 
h Unguentis legatis, non tantùm ea legata. videntur, quibus unguimur voluptatis causà, sed & valetudinis. 1. in argento. ff. de aur. & arg. leg.—  Oils and Ointments then, and ever since, in order to health, as well as pleasure.  
9 The Epithet here given to Ointments, is in some former Translations Good; and so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth: but in our last rendered Precious. All to one effect, for good things are ever precious; and the better they are, the more precious. The meaning is, as if Solomon had said, A good Name is better than the most fragrant and odoriferous Ointments, which for their exquisite pleasantness are held in greatest price and estimation.  
10. The word Better, which decideth the whole controversy between the compared terms, and is the just importance of that which the Hebrews in their Idiom (for want of the comparitve degree) express by the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed; must here be understood agreeably to the subject matter; and with reference to Bonum jucundum Better; that is to say, more pleasant, more contentful: or as Solomon saith 
a Prov. 22. 1.  elsewhere, comparing a good Name with Gold and Silver, Desiderabilius, more to be wished or desired than a precious Ointment; or Eligibilius, in the choice to be preferred before it.  
11. From the Words thus opened, the whole result is briefly this: A good Name is a thing very worthy to be of every good man highly esteemed; and to be held much more valuable than Riches, pleasures, honours, or whatsoever other outward things the men of this World can place their utmost felicity in. Wise Solomon hath elsewhere delivered his judgement as positively as may be in this matter, concerning one of these, and that 
a Prima ferè vota & cunctis notissima templis, Divitiae. Juvenal. Sat. 10.  the chiefest of all the rest in most men's account, the Worldlings Summum bonum, Riches (Prov. 22.) 
b Prov. 22. 1.  A good name is rather to be chosen than great Riches: and loving favour rather than silver and gold. And the wise Son of Sirach also preferreth a good name before 
c Sirac. 41. 12, 13.  a thousand great Treasures of Gold. Observe the gradation; Before gold, Treasures of Gold, great treasures of gold, thousands of great treasures of gold, yea and put life itself in to boot, Sirach 41. Compare we a little the most esteemed delights of the sons of men, those Ointments that are most precious in their esteem, with a good Name: and see if it do not in very many respects go beyond them all.  
12. If we should take an exact Inventory of all the particulars the World affords, which worldly men hunt after with such eagerness, that they not only spend all their strength and travel, but adventure their healths also and lives in the pursuit; not so only, but for the obtaining whereof they truck away their precious souls too: We shall find them all to come under one of these three heads, whereunto St. john hath reduced them, summing them up as it were in the gross (1 joh. 2.) 
a 1 Joh. 2. 6.  The lust of the flesh, the lust of the eyes, and the pride of life. (Haec tria pro trino numine mundus habet.) These are the things so much magnified and adored in the World; with one or other of these baits Satan tricketh up all his temptations, when he layeth wait for our souls; Riches, Honours, and Pleasures. And to each of these may the word Ointment in the Text (either by way of Metaphor, or Metonymy of the adjunct) be very well extended. For Riches first, it appeareth that Ointments were of ancient time accounted, and are so taken notice of by Historians, as a special part of 
b Castris Darii Regis expugratis, in reliquo ejus apparatu Alexander cepit scrinium unguentorum. Plin. 13. nat. hist. 1.  the Royal treasure of Kings and Princes. And therefore are 
c 2 Kings 20. 13.  the spices and precious Ointments reckoned amongst the things which Hezekiah showed to the Babylonish Ambassadors, when with vain ostentation he desired they should see the royal wealth & magnificence of his Treasures Ointments also secondly, were the Ensigns & Symbols of the greatest honours, as being used in the solemn consecration and inauguration of men into the Kingly and Priestly dignities. Among the Heathens indeed in imitation of the Hebrews (as many other of their rites came in upon that account,) but among the Hebrews, by special appointment from God himself. Insomuch as 
d Pineda.  some Interpreters conceive it not improbable, that Solomon in this place might have respect to those Regal and Sacerdotal anointings. But above all, thirdly, Ointments were the special emblems and expressions of mirth and jollity▪ and therefore were used in entertainments, and at feasts. Testimonies hereof from the Writings of Poets and Histori●ns, both Greek and Latin, in great abundance, besides that I find them ready 
e v. Franc. Luisin. 2. parerg. 16. Bochi. observ. in Ps. 22. F.  collected by sundry learned men, are of themselves obvious every where. But finding store enough also in the holy Scripture, I need not recite any other. There we read 
f Isa. 61. 3.  of the Oil of joy, and 
g Psal. 45. 7.  the Oil of gladness. When thou fastest, saith our saviour, do not by an affected sullenness and sadness make ostentation of thy fasting▪ ●● hypocrites do: but 
h Mat. 6. 17, 18.  unge caput, etc. make semblance rather, by anointing thy head, and washing thy face, as if thou wert going to a feast; that so thou mayest be out of the reach of all temptation to vain glory that way, while thou dost not appear to men to fast. When David recordeth in Psal. 23. how bountifully God had dealt with him and showed him his goodness plenteously, he setteth it forth in this manner; 
i Psal. 23. 5.  Tho hast prepared a table before me, thou ●ust anointed my head with Oil, and my cup runneth over. To omit other places, hitherto tendeth that ironical speech of our Preacher to the Epicure, Chap. 9 
k Eccl. 9 7, ●.  Go thy way, eat thy bread with joy, and drink thy drink with a merry heart. Let thy garments ●e always white, (another sign of rejoicing that) and let thy head lack ●o ointment. Riches, Honours, Pleasures▪ you see Ointment hath somewhat to do with them all, and so the word may well comprehend them all.  
13. Now then to enter into the Comparison: First, all these Ointments (even the most precious of them) are equally common to the Good and Bad. The worst of men may have as large a share in them, as the best: the most notorious vicious liver, as the most eminently virtuous▪ person. For though they be in truth secretly disposed by the most wise and just hand of a divine providence: yet to the outward appearance (and farther our eye will not pierce) the dispensation of them seemeth to come from Chance rather than justice, and Fortune rather than Merit. This the Preacher took into his consideration and complaineth of it, Chap. 9 as one of the great evils and vanities among those that are done under the Sun▪ that 
a Eccl. 9 1, 3.  all (outward) things come ali●e to all, & that there is one event to the righteous and to the wicked: & thence inferreth, that no man can know (so as to pronounce thereof with any certainty) whether he be in the love or hatred of God, by all that is before him. If in respect of these outward things there be any difference between the Good and the Bad; the advantage is rather on the worse side, bad men oftentimes having a larger portion thereof, than good men have. Why the holy and wise God, the first cause of all things that happen▪ suffereth it so to be as to particulars; that is counsel to us, and we may not search into those secrets: only we are assured in the general, that he doth it for just & gracious ends best known to himself. But as to second causes, we see evidently reason enough to satisfy us, why it should be likely to fall out thus rather than otherwise; if but in this, that wicked men, what worldly ends they propose to themselves they pursue to the utmost, not boggling at any thing that they think may conduce to the obtaining of the same, be it right or wrong; whereas godly, and virtuous men make conscience both of End & Means, and will neither pitch upon any unworthy End, nor adventure upon any unlawful means. Hath it not been always seen, and still is, and ever will be (more or less) to the world's end, That extorting Usurers, oppressing Landlords, unconscionable Traders, corrupt Magistrates, and griping Officers, have gotten together the greatest wealth, and most abounded in riches? That obsequious Flatterers, temporising Sycophants, perfidious Traitors, bold and insolent Intruders, bribing and Simoniacal Chafferers, have climbed up the highest rounds of Civil and Ecclesiastical perferments? That men of base and unmanly condition, rather to be called beasts than men, if not Monsters rather than either of both, (such as some of the old Assyrian and Persian Monarches, and after them some of the Roman Emperors were) have surfeited of pleasures to the full, and wallowed in all manner of luxury and sensuality? Worthless and wicked men may swim up to the chin in Rivers of oil, and have their heads and beards, yea & the very skirts of their garments too, bedrencht in great abundance with the choicest of these outward Ointments.  
14. But a Good Name is Peculium bonorum. Gracious and virtuous men have a more special interest, a kind of peculiarity in it: as being (in the ordinary course of God's providence) the proper effect, and (by his good blessing) for the most part the most certain temporal reward of Virtue and Piety. 
a Phil. 4. 8.  Si qua virtus, si qua laus, saith the Apostle, Phil. 2. If there be any virtue, if there be any praise: As if there could be no praise where there is no virtue; no more than there can be a 
b Gloria umbra virtutis est. Senec. Ep. 79.  shadow, where there is no body to cast it. It was 
c Heb. 11. 2.  by faith (and the fruits of faith) that the Elders obtained a good report. The Projectors of the Tower of Babel aimed by that building to get themselves 
d Gen. 11. 4.  a name; and so they did: but the name was 
e— 9  Babel, a name of Confusion; little comfort or honour to them. Many men are ambitious of a great name; and sometimes they 
f— & quidem quod petierat, assecutus est. de Paus●niâ V●ler. Max. 8. 14.  get it too: as he that set Diana's Temple on fire, 
g— voto adispiscend e samae latioris. Solin. c. 43.  only to be talked of. But a great name is one thing, and a good name another. Greatness may get a man a great name; but goodness only a good name. You that are great men, if you be not good withal; do what you can for the preservation of your name and memory, use all your best wit and art, spend the most costly perfumes and precious ointments you have about it: when you have done your utmost endeavours, we may justly put that rebuke upon you, which the Disciples did unjustly upon the good woman in the Gospel, 
h Matt. 26. 8.  Quorsum perditio haec? Whereunto serveth this waste? Oleum & operam: you shall not be able, after all this expense of oil and toil, to preserve your names from stench and putrefaction. It is nothing but godliness and righteousness that can do that. 
i Prov. 10. 7.  The memorial of the just (when Envy and Calumny have done their worst to blast it) shall yet be blessed: but the name of the wicked (when Hypocrisy and Flattery have done their best to prevent it) shall rot notwithstanding. A good name than is therefore first more excellent than any precious Ointment (either in the Letter or Metaphor) because less common.  
14. Compare, secondly, the delight and comforts, and contents of both: and see the issue. Oils and Ointments do give exceeding great delight to the senses; so as scarce any one kind of thing more: which perhaps might be some cause, why Solomon should here make choice of them, rather than any other things, whereby to express outward and sensual pleasures. And this they do by three distinct qualities: whereby they affect three distinct senses. The Qualities are; Laevor, Nitor, Odour: The Senses affected therewith, Feeling, Seeing, Smelling. The first Quality is Laevor; a kind of gentle softness, and smoothness, and supple glibbiness: wherewith the touch is much delighted. Upon which quality David the Father, and Solomon the Son, do both reflect in those proverbial speeches of theirs: where speaking, the one of flattering dissemblers, saith 
a Psal. 55. 21.  Molliti super oleum, Their words are softer than Oil, Psal. 55. the other of the whorish woman, saith 
b Prov. 5. 3.  her lips drop like a honeycomb; and her mouth is smother than Oil, Prov. 5. The second quality of Oils and Ointments is Nitor, a kind of brightness and varnish, which they cast upon other bodies, making them look fresh and glister: which quality taketh the eye, and affecteth the sight. As colours laid in Oil, have graceful verdure and lustre beyond those that are not so laid. Of which quality the Psalmist maketh special mention, Psal. 104. where describing the manifold works of God, among other things he saith that God bringeth food out of the Earth, as namely, Wine to make glad the heart of man, 
c Psal. 104. 4.  and Oil to make him a cheerful countenance, or (as our last Translation hath it, somewhat nearer the Letter, but to the same sense) to make his face to shine. Their third Quality is Odour; the sweet fragrancy which they send forth round about them to a good distance: which maketh them wondrous pleasant to the Smell. The Poets therefore sometimes call Ointments and Perfumes 
d— perfusus liquidis urget odoribus. Hor. 1. carm. 5.  Odours in the abstract: as if they were nothing else but smell. To this quality do refer those reciprocal speeches in the Canticles, of the Spouse to her wellbeloved in the first Chapter, 
e Cant. 1. 3.  Because of the savour of thy good Ointments therefore do the Virgins love thee; And of him again to her, in the fourth Chapter, 
f—— 4. 10.  How fair is thy love, my sister, my spouse? How much better is thy love than Wine? And the smell of thine Ointments than all Spices? When Mary poured out her costly Spikenard on Christ's feet, the Story telleth us, that 
g Joh. 12. 3.  all the house was filled with the odour of the Ointment, Joh. 12.  
16. Ointments than are good and pleasant. But as Aristotle sometimes pronounced of the Rhodian and Lesbian Wine, when he had tasted of both; that 
a— utrumque oppido bonum sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Gel. 13. noct. Attic. 5.  the Rhodian was good too, but the Lesbian was the pleasanter: So it may as reasonably be pronounced in the present contest, that though the precious Ointment be good and pleasant in his kind, yet the good Name for goodness and pleasantness is far beyond it. For whereas the precious Ointment, though it have in it much variety of pleasure in regard of the three now-mentioned qualities: yet can it bring all that delight no farther than to the outward senses of Touch, Sight and Smell. As for that passage in Psal. 109. 
b Psal. 109. 18.  It shall enter like Oil into his bones: It is perhaps rather to be understood as an hyperbolical expression, than to be taken as exactly true in rigore loquendi. But as for a good Name, that pierceth farther than either bones or marrow: It entereth into the inner man, and bringeth rejoicing to the very heart and ●oul. 
c Prov. 15. 13.  A good report maketh the bones fat, saith Solomon: and that, I ween, is anothergates matter, than to make the face to shine. This for material Oil. Then for those other outward things, which for some respects (I told you) might be also comprehended under the name of Ointments; Riches, Honours, and worldly Pleasures: alas 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurlp. in Hecub. Act. 2.  how poor and sorry comforts are they to a man that hath forfeited his good Name; that liveth in no credit not reputation; that groaneth under the contempt and reproach, and infamy of every honest, or but sober man! Whereas he that by godly and virtuous Actions, by doing justice, and exercising Mercy, and ordering himself and his affairs discreetly, holdeth up his good Name and reputation, hath that yet to 
e— tamen, dum existimatio est integra, facilè consolatur honestas egestatem. Cic. pro Quinct.  comfort himself withal, and to fill his bones as with marrow and fatness; though encompassed otherwise with many outward 
f Ego si bonam famam mihi servasso sat ero dives. Plaut. Mostel. 1. 3.  wants and calamities. Without which, even life itself would be unpleasant, I say not to a perfect Christian only, but even to every ingenuous moral man. The worthier ●ort of men among the Heathens, would have chosen rather to have died the most cruel deaths, than to have lived infamous under shame and disgrace. And do not those words of St. Paul (1 Cor. 9) show, that he was not much otherwise minded? 
g 1 Cor. 9 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. Olymp. 7. 2.  It were better for me to die, than that any man should make my glorying void. Thus a good Name is better than any precious Ointment (take it as you will, properly, or tropically) because it yieldeth more solid content and satisfaction to him that enjoyeth it, than the other doth.  
17. Compare them thirdly, in those performances whereunto they enable us. Oils and Ointments, by a certain penetrative faculty that they have, being well cha●ed in, do 
a— ut corpus unctione recreavi. Senec. Epist. 53.  supple the joints, and 
b- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joach. Camerar. problem. decur. 8. 1.  strengthen the sinews very much, and thereby greatly enable the body for action, making it more nimble and vigorous, than otherwise it would be. Whence it was, that among the Greeks, and from their example among the Romans, and in other Nations, those that were to exercise Arms, or other feats of Activity in their solemn Games, especially 
c Exercent patrias oleo labente palaestras. Virgil. Aen. 3.  Wrestlers, did usually by frictions and anointings, prepare and fit their bodies for those Athletic performances, to do them with more agility and less weariness. Insomuch as Chrysostom and other Greek Fathers almost every where use the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only when they speak of those preparatory advantages, (such as are prayer, fasting, meditation of Christ's Sufferings, or of the Joys of Heaven, and the like) wherewith Christians may fortify and secure themselves, when they are to enter the combat with their spiritual enemies; but more generally to signify any preparing or fitting of a person for any manner of action whatsoever.  
18. But how much more excellent than is a good name? Which is of such mighty consequence & advantage for the expediting of any honest enterprise that we take in hand, either in our Christian course or civil life in this World? It is an old saying, taken up indeed in relation to another matter somewhat distant from that we are now treating of; but it holdeth no less true in this, than in that other respect: Duo cum faciunt idem, non est idem. Let two men speak 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. in Hecub. act. 2.  the same words, give the same advice, pursue the same business, drive the same design; with equal right, equal means, equal diligence, every other thing equal: yet commonly the success is strangely different, if the one be well thought of, and the other labour of an ill name. So singular an advantage is it, for the crowning of our endeavours with good success, to be in a good name. If there be a good opinion held of us, and our names once up, (whether we deserve it or no:) whatsoever we do is well taken; whatsoever we propose is readily entertained; our counsels, yea, and rebukes too, carry weight and authority with them. By which means we are enabled (if we have but grace to make that good use thereof,) to do 
b Nec verò negligenda est fama: nec mediocre telum ad res gerendas existimare oportet benevolentiam civium Cic. de amicit.  the more good, to bring the more glory to God, to give better countenance to his truth, and to good causes and things. Whereas on the other side, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Tom▪ (edit. Savil) 6. Orat. 17.  if we be in an ill name (whether we deserve it or no:) all our speeches and actions are ill-interpreted; no man regardeth much what we say or do; our proposals are suspected; our counsels and rebukes, though wholesome and just, scorned and kicked at: so as those men we speak for, that side we adhere to, those causes we defend, those businesses we manage, shall lie under some prejudice, and be like to speed the worse, for the evil opinion that is held of us. We know well it should be otherwise: Non quis, sed quid. As the Magistrate that exerciseth public judgement, should lay aside all respect of the person, and look at the cause only: so should we all in our private judge of other men's speeches and actions, look barely upon the truth of what they say, and the goodness of what they do, and accordingly esteem of both; neither better nor worse, more or less, for whatsoever foreconceits we may have of the person. Otherwise how can we avoid the charge of having 
d Jam. 2. 1.  the faith of our Lord jesus Christ the Lord of Glory with respect of persons? But yet since 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand.  men are corrupt, and will be partial this way, do we what we can; and that the World and the affairs thereof are so much steered by 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. 1. Rhet. In homine virtutis opinio valet plurimum. Cic. in Topic.  Opinion: it will be a point of godly wisdom in us, so far to make use of this common corruption, as not to disadvantage ourselves for want of a good name, and good Opinion, for the doing of that good (whilst we live here among men subject to such frailties) which we should set our desires, and bend our endeavours to do. And so a good Name is better than a good Ointment, in that it enableth us to better and worthier performances.  
19 Compare them Fourthly, in their Extensions: and that both for Place, and Time. For place first. That Quality of the three beforementioned, which especially setteth a value upon Ointments, advancing their price and esteem more eminently than any other consideration, is their smell: those being ever held most precious, and of greatest delicacy, that excel that way. And herein is the excellency of the choicest Aromatical Ointments, that they do not only please the sense, if they be held near to the Organ; but they do also disperse the fragrance of their scent round about them to a great distance. Of the sweetest herbs and flowers the smell is not much perceived, unless they be held somewhat near to the Nostril: But the smell of a precious Ointment will instantly diffuse itself into every corner, though of a very spacious room; as you heard but now of the 
a Joh. 12. 3.  Spikenard poured on our Saviour's feet, joh. 12. But see how in that very thing, wherein the excellency of precious Ointments consisteth, a good Name still goeth beyond it. It is more diffusive, and spreadeth farther. Of King Uzziah, so long as he did well and prospered, it is said, that 
b ● Chro. 26. 15.  his name spread far abroad, 2 Chron. 26. And the Prophet saith of the People of Israel, in respect of her first comely estate, before such time as she trusted in her own beauty, and played the harlot, that 
c Ezek. 16. 14.  her name went forth among the Heathen for her beauty, Ezek. 16.  
20. Besides, a good name, as it reacheth farther, so it lasteth longer than the most precious Ointments: and so it excelleth in the extension of Time, as well as of Place. As for Riches, Pleasures, Honours, and whatsoever other delights of mortal men, who knoweth not of what short continuance they are? They many times 
a Prov. 23. 5.  take them wings and fly away from us, leaving us behind to grieve for the loss. If it happen thy stay with us to the last (as seldom they do) yet then is the parting uncomfortable: we can neither secure them from the spoil of others; nor can they secure us from the wrath of God. However, part we must: If they leave not us whilst we live, sure enough we shall leave them when we die. It may be when we are dead, some pious friend or other may bestow upon our carcases the cost of 
b Joh. 19 40.  embalming with Spices, Odours and Ointments: as we see the Custom was of old both amongst the Heathens, and the People of God. And those precious Ointments may perhaps preserve our dead bodies some few months longer from putrefaction, than otherwise they would have endured. But at length, howsoever, the worm and the grave will prevail: and we shall turn sooner or later; first to dirt, and then to dust. And here is the utmost extension, continuance, and period of the most precious Ointments (literal or Metaphorical) the World can afford.  
21. But a good Name is a thing far more durable. It seldom leaveth us, (unless through some fault or neglect in ourselves;) but continueth with us all our life long. At the hour of death also it standeth by us, and giveth some 
* Mors tum aquissimo animo appetitur, cum suis se laudibus vita occidens consolari potest. Cic. 1. Tuscul.  sweetening unto the bitterness of those last pangs; when our consciences do not suggest to our expiring thoughts any thing to the contrary, but that we shall die desired, and that those that live by us and survive us, will account our gain by that change to be their loss. Yea, and it remaineth after death precious in the memories, and mouths, and ears, of those that either knew us, or had heard of us. Surely no Ointments are so powerful to preserve our bodily ashes from corruption, as a good name and report is to preserve our Piety and Virtue from Oblivion. 
a Sirac. 44. 14.  Their bodies are buried in peace, but their name endureth for evermore, Ecclus. 44. And upon this account expressly it is, that the same Ecclesiasticus elsewhere (as you heard before) preferreth 
b— 41. 12.  a good Name, not only before the greatest riches, because it will outlast a thousand great treasures of gold; but even before life itself, yea, before a good life (at least in this, though in other respects it be below it, as but an appurtenance thereunto) that whereas 
c— 41. 13.  a good life hath but a few days, a good Name possibly may endure for ever.  
22. Now lay all together that hath been said, that a good nàme is a more peculiar blessing; That it bringeth more solid content; That it enableth us more, and to more worthy performances; That it is of greater extension both for place and time, reaching farther and lasting longer than the most precious Ointments, either literally or Metaphorically understood: and then judge, if what Solomon hath here delivered in the Text, how great a Paradox soever it may sound in the ears of a Wordling, be not yet a most certain and clear Truth, viz. That a good name is better than a precious Ointment: and therefore in all reason to be preferred by every understanding man before Pleasures, Riches, Honours, or whatsoever other outward delights of worldly men.  
23. But it is needful you should be here admonished (lest what hath been hitherto said should be in any part either mistaken, or misapplied) that all this while I have spoken but of material Ointments, and such other contentment, as the outward things of this World can afford. The preeminence of a good Name thus far just, beware ye make not unjust by over-stretching. For there is besides all these a spiritual Ointment also; an inward anointing, the anointing of the inner mán, the Soul and Conscience with oil of the Spirit, the saving graces and sweet comforts of the Holy Ghost; that 
a Psal. 45. 7.  oil of gladness, wherewith the blessed Son of God was anointed above his Fellows, and without measure, and whereof all the Faithful and elect Children of God are in their measure his fellow partakers. 
b 1 John 2. 20.  Ye have an Unction from the Holy One, saith St. john: And again, 
c— 27.  The anointing which ye have received of him abideth in you. This is a singular and right precious Ointment indeed: infinitely more to be preferred before a good Name, than a good name is to be preferred before other common and outward Ointments. The inseparable adjunct and evidence whereof is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we usually call a good Conscience. God forbid any man should so far tender his 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. Augustin.  good name, as for the preservation of it to make shipwreck of the other. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Duae sunt res, Conscientia & Fama, etc. saith St. Augustine. Two things there are, saith he, whereof every man should be specially chary, and tender: his Conscience, and his Credit. But that, of his Conscience, must be his first care: this, of his Name and Credit, must be content to come 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pin. Pyth. 1. 15.  in the second place. Let him first be sure to guard his Conscience well: and then may he have a due regard of his Good Name also. Let it be his first care to secure all within, by making peace with God, and in his own breast; that done, (but not before) let him look abroad if he will, and cast about as well as he can, to strengthen his Reputation with & before the World.  
24. A very preposterous course the mean while is that, which those men take that begin at the wrong end; making their Consciences wait upon their Credit. Alas, that notwithstanding the clear evidence both of Scripture and Reason to the contrary, after so many sharp reprehensions by the Minister, so many straight prohibitions by the Magistrate, there should yet be found among our Gentry, so many spirits of that desperate unchristian resolution, as upon the slightest provoking word that but toucheth upon their reputation, to be ready either to challenge, or to accept the duel: Either of which to do, must needs leave a deep sting in the Conscience (if yet it be penetrable and not quite seared up;) since thereby they expose themselves to the greatest hazard, if not inevitable necessity of wilful murder either of themselves or their brethren! 2. Alas, that there should still be found amongst our Clergymen; that formerly being persuaded that our Church Ceremonies and Service were unlawful, and having (during such their persuasion) preached against them openly before their Congregations as unlawful, but have been since convinced in their judgements of the Lawfulness thereof, should yet withhold their Conformity thereunto, and choose rather, not only to expose themselves to such mischiefs and inconveniences as that refusal may bring upon them, but to seem also 
a ne pudorem panit entiam●; sateamini, contumatià vindicatis errorem. Quint. declam. 17.  to persist in their former error (to the great scandal of their people, and cheating their own Consciences) than by acknowledging that they have erred, adventure the loss of that great reputation they had by their former opposition gained amongst their credulous followers! 3. Alas, that there should still be found among our People, men who being conscious to themselves of some secret wrongs done to their brethren in their worldly estate by oppression, fraud, or other false dealing; do yet hold off from making them just restitution or other meet compensation for the same, and so become really cruel to their own Consciences, whilst they are so fond tender over their reputations with others, as rather to continue still dishonest in retaining, than acknowledge their former dishonesty in obtaining those ill gotten parcels.  
25. But leaving all these to the judgement of God and their own hearts, and to ruminate on that sad Text, (Luk. 16. 
a Luk. 16. 15.  That which is highly esteemed amongst men, is abomination in the sight of God; For thee, Christian brother, who ever thou art, that shall at any time be in a straight between two evils, shaken with doubtings and distractions, what to do, when thy Conscience and thy Credit lie both at stake together: ' ' Thou hast a ready resolution from the old Maxim E malis minimum. As the Merchant in a storm throweth his dear commodities into the Sea to save himself: so do thou resolve to 
b Conscientiae satisfi●t: nil in samam laboremus. S●nec. 3. de ira 41.  redeem thy Conscience howsoever, and at any rate; whatsoever betid thy Credit. I forbid thee not to be tender of thy good Name; (it is an honest care:) but I charge thee upon thy soul, to be more tender of thy Conscience,  
26. This admonition premised; I shall now with your patience proceed to some Inferences, from what hath been delivered concerning the excellency of a good Name, and what a precious thing it is. But the more precious it is, the more grievous first is their sin, that seek to rob others of it. We read in Pliny, that there were some Ointments in the shops in his time, made of such 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26. 7.  costly ingredients (so great was the riot of those times) that 
b Excedunt que quadring entoes denarirs librae: tanti emitur voluptas aliena. Plin. 13. nat. hist. 3.  every pound weight was sold at 400 Roman Pence, which by computation (allowing to the Roman Penny seven pence halfpenny of our Coin) cometh to above twenty two pounds English: which was a very great rate, especially considering the time wherein he lived, about fifteen hundred years ago. We would all think, that man had done a very foul robbery, that should have broken a shop, and carried thence any considerable quantity of such Costly ware. And must we not then adjudge him a far worse Thief, that injuriously taketh away a man's good Name from him: which we have heard to be in many respects far more precious than the most precious Ointments can be? But Murder is a felony of a higher degree than Theft. Sometimes we pity Thiefs: but we detest Murderers. Yet neither Thiefs nor Murderers are more cruel and injurious, than Slanderers and Backbiters, and Tale-bearers, and Whisperers, and false Accusers are. Those bereave a man● but of his Livelihood, or at most of his Life: but these take that from him which is justly more dear to him than either Life or Livelihood.  
27. It were to be wished that all malicious and envious persons would lay this to heart, who seek to raise their own Fame upon the ruin of their Brothers: whose daily endeavour it is, and daily practice, to raise scandalous reports of others, and to cast foul aspersions upon them without cause, to make their Names unsavoury, and thereby to render their persons odious, among such as will be ready to spread the Report farther (and it is great odds they will do it with some 
a Ergo linguas vestras acuistis in gladios, quas movistis in mortes, non corporum, sed honorum. jugulistis non membra, sed nom ina▪ Oped at. lib. 2.  addition of their own too) or otherwise make 
b In maledicto plus infamiae quam in manu: in infamiâ plus paenae quam in morte. Quint. 6. Instit. 2.  ill use of it, to their prejudice. But since such mischievous persons will not, or cannot, learn to do better, having been long accustomed to do ill; no more than a Leopard can change his spots, or a blackamoor his skin: It will concern us very much, not to suffer ourselves to become Receivers to these Thiefs, or Abettors to these Murtheress, by setting our Ears wide open to their detractions; but rather to suspect him as an Imp of Satan, that delighteth in Satan's Office, in being an accuser of his Brethren.  
28. Secondly, how distant are they from Solomon's judgement, that value any outward thing in the World (it may be some little sordid 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procl. in Hesiod.  gain, or some petty slippery preferment, or some poor fruitless pleasure) at a higher rate than they do their good Name: which Solomon here so much preferreth before them all? 1. The Covetous Worldling, so he may but lad himself fast enough with thick clay, 
b Rev. 12. 10.  what careth he what men say or think of him? Call him Churl, Miser, Caitiff, Wretch, or what else they think good: 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato.  at mihi plaudo domi. Tush, saith he, let them say on: The Fox fareth best when he is cursed. If this man be a wise man, (as himself thinketh none wiser;) sure than Solomon was not so wise a man as he is taken for to say as he doth, Prov. 22. 
d— quid enim salvis infamia nummis! Juvenal. Satyr. 1.— tunicam mihi malo lupini, Quam si me toto laudet viciniae Pago.— Sat. 14.  A good Name is rather to be chosen than great riches, etc. 2. The Ambitious man, that panteth after Preferment; what regardeth he, though all the World should tax him of Flattery, of Bribery, of Calumny, of Treachery, of Perjury: So he can but climb up to the step at which he aimed, and from which he knoweth not how soon he may be justled off by another as ambitious as himself? 3. The luxurious Wanton, the prodigal Gamester, the Glutton, Drunkard; or other voluptuous beast in any kind, when once emboldened in his ways, sitteth him down in the seat of the scorner: laugheth at all mankind that will not 
e Horat. 1. satire. 1. Prov. 20. 1. 1 Pet. 4. 4.  run with him to the same excess of riot; resolveth (against whatsoever dislikes sober men bewray of his exorbitances) to take his own pleasure howsoever, and then let others talk theirs; bestoweth a nickname (or perhaps a rhyme or two) upon those that censure him: and then, as if he had stabbed them dead, and the day were his, he insulteth like a Conqueror, and thinketh he hath now quit himself sufficiently for the loss of his Reputation.  
29. Quid facias illi? Without more than the ordinary mercy of God, in awakening their Consciences by some immediate work of his own; desperate is the condition of all these men. Shame is the most powerful 
a moderatrix cupiditatum verecundia. Cic. 2. de si●▪  curb to restrain men from such vicious excesses as are of evil report: and Reproof seasonably, lovingly and discreetly tendered, the most proper instrument, to work Shame in those that have done amiss. What hope is there then (as to humane endeavours▪ and the use of ordinary means) to reclaim such men from the pursuit of their ●iciou● lusts; as are once grown wretehless in their good names: Sith they grow also therewithal shameless in sin, and harden their foreheads against all reproof. 
b Plaut. in Bacchid. 3. 3.  Ego illum perditum duco, cui quidem periit pudor. He is but a lost man, that hath lost all 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. Carm. (ad Olympiad.) 56.  shame: there being then nothing left to keep him back from rushing headlong into all manner of wickedness. 
d Prov. 21. 1.  And he that being often reproved hardeneth his neck, must needs be destroyed without remedy: inasmuch as that which is the last and likeliest remedy to preserve him from destruction (to wit reproof.) hath by his wilful neglect (in not making use of it) proved ineffectual to him.  
30. Thirdly, the valuableness of a good name in the judgement of so wise a person as Solomon was, may sufficiently inform us of the weakness of that Plea, which is so often taken up for our own justification, and to put by the wholesome admonitions of our friends, when we are dealt withal for the reforming or forbearing some things in our practice; which if they be not evil, yet are 
a Malum, aut male coloratum. Bernard. 3. de consider.  ill-coloured, look suspiciously, and carry in their faces some resemblance or 
b Thess. 5. 22.  appearance of evil, and for which we hear not well. It is an 
c Nec paratum habeas illud è tri●io; Sufficit mihi conscientia mea; non curo quid de me loquantur homines. Hieron. Epist. 11.  usual plea with us in such cases: That, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. orat. 2. in Annam.  so long as we stand clear in our own Consciences, and are sure our hearts are honest, we are not to regard the speeches and censures of men. There is a time indeed, and there are Cases, wherein such a Plea will hold good. When men shall go about by proposing disgraces to fright us out of any part of that duty that by virtue of our (general or particular) calling lieth upon us; or shall endeavour to 
e Luk. 6. 22.  put out our names as evil from amongst men, for having done but that which was our bounden duty to do: in such like cases we may seasonably 
f Nec in ea re, quid aliis videatur, mihi puto curandum Mea mihi conscientia pluris est, quam omnium ser●●o Cic. 12 ad Attic. 27.  comfort ourselves in our own innocency, fly for refuge against the injuries of Tongues into our own Consciences, as into a Castle; there repose ourselves with security; disregarding the reproaches of evil men, and professing with St. Paul, that 
g 1 Cor. 4 3.  with us it is a very small matter to be judged of them, or of man's judgement.  
31. But where we may do more; we are not to think it 
* Non sat tuum ●e officium fecisse, si non id fai●a ad probat? Terent. Phorm. 4. 5.  enough to satisfy our own Consciences: but we are to endeavour, as much as in us lieth, to stop the mouths, or at leastwise to manifest our uprightness 
a 2 Cor. 5. 11.  to the Consciences of others. What else meant St. Peter to exhort Christians that they should 
b 1 Pet ●. 12.  have their conversation honest among the Gentiles? Or as St. Paul so frequently and earnestly to fall upon the point of Scandal? Or to be so careful in his own person, to 
c 2 Cor. 8. 21.  provide things honest, not only in the sight of God, but in the sight of men also? Or to stir up others to good things by arguments drawn as well from Praise as Virtue, from Fame as Conscience? As you shall find them mixedly thrown together in the heap, (Phil. 4.) 
d Phil. 4. 8. Apostolici & pracepti est, & exempli, ut habeamus rationem non censcienti● tantum, sed & famae. Hieron. (v●l Paulin.) Epist 14 ad Celamiam.  Finally Brethren, saith he, whatsoever things are true, (that's taken from Conscience;) whatsoever things are honest, (that from Fame;) whatsoever things are just, whatsever things are pure, (those from Conscience again;) whatsoever things are lovely, whatsoever things are of good report, (those again from Fame:) think on these things etc. To say then, as some times we do, when we are told that such or such doings will be little to our credit; That other men are not to be 
e 1 Cor. 10. 29.  judges of our Consciences, but we 
f Rom. 14. 4.  stand or fall to our own Master, and if we do otherwise than well, it is we (not they) that must answer for it, etc. I say, these are no good answers. If men were of St. Augustin's mind, in his Book De bono viduitatis (if that book be his) they would not give them the hearing, Non audiendi sunt, etc. It is confessed even by Heathens, that, for a man wholly to disregard what estimation others have of him, is 
g ●▪ neglige●e quid de se quisque sentiat non sol●m arrogantis est, sed etiam dissoluti. Cic. de Offic. lib. 1.  not only arrogancy and cruelty, but stupidity too.  
32. Lastly, Sith a good Name is a thing so precious; it should be the great care of every one of us (next the care of our Souls) to keep that unstained: that so we 
a Phil. 2. 15.  may be blameless as well as harmless, carrying ourselves as the Sons of God without rebuke, though we live in the midst of never so crooked, perverse and untoward a generation. Scandalous behaviour will render our names unsavoury; 
b Eccl. 10. 1.  as dead flies cause the Ointment of an Apothecary to send forth a stinking savour. Apothecaries we see are very choice over their precious Confections therefore, to preserve them from taint and putrefaction, Shall not a Christian be as wise and chary in his generation, as a shop keeper in his; to keep the Ointment of his good Name from 
c Odour pro sama ponitur. Schindler lex in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Gen. 34. 30. exod 5. 21. 1 Sam. 13. 4.  stench and rottenness, which is so incomparably more precious than the others are? Truly I see not why every honest godly man, should not strive as earnestly, and with as good hope, to have every man's good word, as he should to live in peace with every man. You well know, what the Apostle saith for that (
d Rom. 12. 10.  Rom. 12.) If it be possible, so much as in you lieth, have peace with all men. That is not solely in our own power, nay it is a thing scarce possible, else the If were needless:) so is this too. But yet somewhat we may do towards it, and possibly by our good endeavours obtain it in a competent measure, (else the Exhortation were bootless:) and so we may do in this too.  
33. To excite our care the more hereunto; (although the Excellency of the thing itself, whereof we have spoken so much already, might alone suffice, if it were seriously considered:) yet consider farther. First, That the preservation of our good Names is a duty which by the Law of Nature, and the Law of Charity (and whatsoever belongeth to either of these is the very Law of God) we are obliged unto. God hath engrafted in our Nature, as a spur to virtuous and laudable actions, an 
a Trahimur omnes laudis study, & optimus quisque maxime gloriâ ducitur. Cic. pro Archia.  appetency and praise of glory: and expecteth that we should make use of it accordingly, so far as it may be servient to those ends for which he gave it, and so as it be withal subservient to his glory that gave it. And the Law of Charity binding us to 
b Rom. 13. 7. 1 Pet. 2. 17.  honour all men, and to preserve the just Reputation of our meanest Neighbour; must consequently bind us to do ourselves right in the point of honour: forasmuch as we also, as men, are included in that generality. Yea, and that à fortiori too; inasmuch as the duty of Charity to be performed to ourselves, is to be the rule and measure of that Charity which we owe to our Neighbour: And it is not supposable, that he that hath little care of his own, should be merely tender of his brother's reputation.  
34. Consider secondly, (as but now I touched) that it is partly in our own power, what other men shall speak and think of us. Not that we are Lords either of their tongues or thoughts, (for men generally, and wicked men especially challenge a property in these two things, as absolute Lords within themselves: 
a Psal. 2. 4.  Our tongues are our own, say they: and Thought is free.) But that we may, if we behave ourselves with godly discretion, win good report, even from those that in their hearts wish no good to us; or at least put such a muzzle upon their tongues, that whereas they would with all their hearts 
b 1 Pet. 3. 16.  speak evil of us as of evil doers, they shall not dare for shame to accuse our good conversation in Christ For 
c— 13.  who is he that will harm you, saith St. Peter, if ye be followers of that which is good? As if he had said, Men that have any shame left in them, will not lightly offer to do you any harm, or to say any harm by you, unless by some miscarriage or other of your own you give them the advantage. The o●d saying, that every man is Fortunae suae faber, and so 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostol. Byzant. in paroem.  Famae too, is not altogether without truth and reason. For seldom doth a man miscarry in the success of his affairs in the World, or labour of an ill name: but where himself by some sinful infirmity or negligence, some rashness, credulity, indiscretion, or other oversight, hath made a way open for it. This I note the rather, because it falleth out not seldom to be the fate or fault of very good men, byassed too much by self-love and partiality, to impute such crosses and disgraces as they sometimes meet withal, wholly to the injuries of wicked men; which if they would search narrowly at home, they might perhaps find reason enough sometimes to impute (at least in part) unto themselves. When, by busy intermeddling where they need not; by their heat, violence and intemperance of spirit in setting on those things they would fain have done, or opposing those things they would fain hinder; by their too much stiffness or peremptoriness either way concerning the use of indifferent things, without due consideration of times, places, persons & other circumstances: by partaking with those they think well of so far as to the justifying of their very Errors and Exorbitances, and denying on the other side to such as are not of their own way such fair and just respects, as to men of their condition are in common civility due; or by some other like Partialities and Excesses, they provoke opposition against themselves, their persons and good names: from such men especially as do but wait an opportunity, and would greedily apprehend any occasion, to do them some displeasure or disgrace.  
35. That it may be otherwise, and better with you, Beloved, ponder well, I beseech you, what our Solomon wrote long since, Prov. 19 
a Prov. 19 3.  The foolishness of man perverteth his way, and his heart fretteth against the Lord; or, which cometh to one, against such persons as the Lord is pleased to make use of as his rods wherewith to give him due correction. Neither cast off this care of your good Names, by any pretensions of impossibility: which is another Topick of Sophistry wherewith Satan teaches us to cheat ourselves. It is indeed, and I confess it, something a hard thing, and not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have every man's good word: but I may not yield it impossible. 
b 3 Joh. 12.  Demetrius hath good report of all men, and of the truth itself, saith St. john. Do you what in you lieth towards it, and if then men will yet be unjust, and speak evil of you undeservedly, you have your comforts in God and in Christ; and some comfort also in the testimony of your own hearts, that you have faithfully done what was to be done on your part to prevent it, and by walking honestly and wisely, to 
c 2 Cor. 11. 12.  cut off occasion from them that seek occasion. But so far as you have been wanting to yourselves in doing your part; so much you take off, both from 
d frust● à irascimur obtrectatoribus nostris, si eis ipsi obtrectandi materiam minis●ramus. Hieron Epist. 14.  their blame, and from your own comfort. It concerneth you to have a great care of preserving your good Names, because by your care you may do much in it.  
36. Consider thirdly, that a good Name is far easier kept than recovered. Men that have had losses in sundry kinds, have in time had some reparations. Sampson's locks were shorn of, but grew again: Iob's Goods and cattle driven, but restored again: the Widow's Child dead, but revived again: the Sheep and the Groat in the Parable lost, but found again. But 
a Hominum immortalis est infamia Plaut. in Persa 3. 1.  the good Name once lost, the loss is little better than 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & bgr;.  desperate. He had need be a good Gamester they say, (and to have very good fortune too) that is to play an Aftergame of Reputation. The shipwreck of a good Name, though in most, and the most considerable respects, it be incomparably less, yet in this one circumstance it is in some sort even greater than the shipwreck of a good Conscience. The loss there may be recovered again by Repentance, which is 
c Hieron. saepe.  tabula secunda post naufragium: as in Act. 27. 
d Act. 27. 44.  some on boards & some on broken pieces of the ship, got all safe to Land: But when our good Names are shipwrackt, all is so shattered in pieces, that it will be hard to find so much as a board or plank to bring us ashore. And the Reason of the difference is manifest, which is this. When we have made shipwreck of our Consciences, we fall into the hands of God: whose Mercies are great, and his Compassions fail not; and who, if we timely and unfeignedly repent, is both able and willing to restore us. But when we make shipwreck of our good Names, we fall into the hands of men, whose bowels are narrow, their tenderest Mercies cruel, and their Charity too weak and faint to raise up our Credit again after it is once ruined. I have sometimes in my private thoughts likened a flaw in the Conscience, and a flaw in the good Name, to the breaking of a bone in the body, and the breaking of a 
e Vitrea f●ma. Hor. 2. Sat. 3.  Crystal Glass, or China dish, at the Table. In the mischance there is no comparison: a man had better break twenty glasses or dishes at his Table, than one bone in his body. And so a man had better receive twenty wounds in his good Name, than but a single raze in his Conscience. But yet here the recovery is easier than there. A broken bone may be set again, and every splinter put in his due place: and if it be skilfully handled in the setting, and duly tended after, it may in short time knit as firm again as ever it was, yea and (as it is said) firmer than ever, so as it will break any where else sooner than there. But as for the shivers of a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As one breaketh a potter's vessel, that cannot be made whole again, jer. 19 11.  broken Glass or Earthen Dish, no art can piece them so as they shall be either sightly or serviceable: they will not abide the file nor the hammer; neither solder nor glue; nor other cement will fasten them handsomely together. The application is obvious to every understanding, and therefore I shall spare it. If Simon be once a Leper, the name will stick by him, when the disease hath left him. Let him be cleansed from his Leprosy never so perfectly, yet he will be called and known by the name of 
g Mat. 26. 2.  Simon the Leper to his dying day. Envious and malicious persons apprehend the truth hereof but too well: one of whose Aphorisms it is, (and they practise accordingly) Calumniare, fortiter, aliquid adhaerebit: 
h Jer. 18. 18  Come and let us smite with the tongue; and be sure to smite deep enough: and then, though the grief may be cured, and perhaps the skin grow over again: 'tis odds but he will carry some mark or print of it to his grave. It should make us very careful to preserve our Names from foul aspersions; because the stains will not easily (if at all) be scoured off again.  
37. But how may that be effectually done, may some say? Absolutely to secure ourselves from false Aspersions, truly it is not in your power, and therefore I can prescribe no course to prevent it. If Malice or Envy be minded to throw them on, there is no help for it but patience. But so far as dependeth upon ourselves, and the likeliest way withal to counter-work the uncharitableness of others (to give you a very general answer) is: By 
a 1 Pet. 3. 11.— 13.  eschewing evil and doing good, by walking warily and circumspectly; by living 
b Tit. 2. 12.  soberly, righteously and godly in this present World. Praise is the reward of Virtue 
c— virtutis, quam necessario gloria, etiamsi tu non agas consequatur. Cic. 1. Tuscul.  as you heard: and the foundation of a good name is a good life. If any man desire yet more particular directions, as namely what kinds of Actions are especially to be practised, and what kinds especially to be shunned in order to this end, I shall commend unto his consideration these five Rules following; which I shall but briefly point at, the time not suffering me to insist.  
38. First, let him look well to his particular calling, and the duties that belong to him in it; bestirring himself with all diligence and faithfulness, and carrying himself uprightly and conscionably therein, and be sure to keep himself within the proper bounds thereof. This Rule is given us, 1 Thes. 4. 
a 1 Thes. 4. 11, 12.  That you study to be quiet, and to do your own business; Why so? That ye may walk honestly towards them that are without.  
39 Secondly, Let him carry himself lowly, dutifully, and respectfully to all his Superiors and Betters: to Magistrates, to Ministers, to his Parents, to his Masters, to the Aged, and to all others agreeably to their respective conditions and relations. And this Rule we have, as in other places, so in 1 Pet. 2, 
b 1 Pet. 2. 3.— 18.  Honour all men, be subject even to your froward Masters, submit to the King as supreme, and to Governors sent of him, etc. Why? For so is the will of God that with well doing you may put to silence the ignorance of foolish men.  
40. Thirdly, Let him be wise, charitable and moderate (with all brotherly condescension) in the exercise of his Christian Liberty, and the use of indifferent things. Not standing always upon the utmost of what he may, or what he may not do; but yielding much from his own liberty for his brother's sake: considering as well, what (as the case presently standeth) is expedient for him to do in relation to others, as what is simply and in itself lawful to be done. St. Paul giveth us the rule (Rom. 14.) 
c Rom. 14. 15, 16.  If thy Brother be grieved with thy meat, now walkest thou not charitably, etc. Let not your good be evil spoken of.  
41. Fourthly, Let him be mild, gentle, a lover and maintainer of Peace and Concord: not violent, or boisterous, or peremptory either in his Opinions or Courses: but readier to compose, than to kindle quarrels; and to qualify, than to exasperate differences. This Rule we have (Phil. 2.) 
d Phil. 2. 14, 15.  Do all things without murmurings and dispute. And why so? That you may be blameless and harmless, and without rebuke.  
42. Fifthly, Let him be Liberal and merciful, 
e 1 Tim. 6. 18.  willing to communicate the good things that God hath lent him for the comfort & supply of those that stand in need. This Rule I gather out of Psal. 112. 
f Psal. 112. 6, 9  The righteous shall be had in an everlasting remembrance. He hath dispersed abroad, he hath given to the poor: His righteousness shall endure for ever: his horn also shall be exalted with honour.  
43. Whoso observeth these directions, his memory shall (if God see it good for him) be like the remembrance of good josiah in Ecclesiasticus; 
a Sirac. 49. 1.  Like the composition of the perfume made by the Art of the Apothecary: sweet as honey (in the mouths of all that speak of him) and as music at a banquet of Wine (in the Ears of all that hear of him.) Or if it be the good pleasure of God, for the trial of his faith, and exercise of his patience, to suffer men to 
b Mat. 5. 11, 12.  revile him, and to speak all manner of Evil against him falsely in this World: it shall be abundantly recompensed him in the increase of his reward in heaven, at the last great day, when every man (whose name shall be found written in the book of life) 
c 1 Cor. 4. 9  shall have praise of God, and of his holy Angels, and of all good men.   

AD AULAM.  
The Second Sermon.  
WHITEHALL, November 1632.  Prov. XVI. 7. When a man's ways please the Lord, he maketh even his Enemies to be at peace with him. 
1. THE words contain two blessed fruits of a gracious conversation: the one more immediate and direct, Acceptance with God: the other more remote and by consequence from the former, Peace with men. Or, if you will, a Duty, and the Benefit of it: and these two coupled together (as they seldom go single) in one conditional Proposition consisting of an Antecedent and a Consequent: wherein we have God's part and ours. Our part lieth in the Antecedent: wherein is supposed a Duty, which God expecteth from us ex Debito; and that is to frame our ways so as to please the Lord. God's part lieth in the Consequent: wherein the benefit is expressed, which (when we have performed the Duty) we may comfortably expect from him ex promisso; and that is, to have our Enemies to be at peace with us. The Antecedent in those former words (when a man's ways please the Lord:) The Consequent in these latter (He maketh even his Enemies to be at peace with him). Of the Antecedent first; wherein three things are observable: The Subject, the Act, and the Object. The Subject, A man's ways: The Act, Pleasing: The Object, The Lord. Each of which are first to be opened apart, for the clearer understanding of the words: and then to be laid together again, for the better enforcement of the thing contained therein, [When a man's ways please the Lord.]  
2. A man's ways:] That is the Subject. A man's 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in Psal. 1.  whole carriage in the course of his life, with all his thoughts, speeches, and actions, whether good or bad, are by an usual Metaphor in the Scriptures called, The ways of a man. And of these Ways Solomon speaketh, rather than of his person. Because it is possible, the Lord may graciously accept some man's person, and yet take just exception at some of his Ways. 1. For thus it is; when a man walketh in the beaten tract of the World, without ever turning his feet into God's Testimonies; neither that man nor his ways can please the Lord. 2. Again, When a man walketh conscionably and constantly in the good ways of God, without turning aside, either on the right hand, or on the left; both that man and his ways are pleasing unto God. 3. But then again thirdly, when a man in the more constant course of his life walketh uprightly, and in a right way, but yet in some few particularities treadeth awry; (either failing in his judgement; or transported with passion; or drawn on by the example or persuasion of others; or miscarrying through his own negligence, incogitancy or other subreption; or overcome by the strength of some prevalent temptation; or from what other cause soever it may proceed:) I say, when a man thus walking with God in the main, hath yet these outstepping and deviations upon the buy, (neither acted presumptuously, nor issuing from a heart habitually evil:) although the person of such a man may still be accepted with God in Christ, and his ways also be wellpleasing unto God, in regard of the main bend thereof; yet in regard of such his sinful deviations, those particular passages in his ways do not at all please, but rather highly displease, the Sacred Majesty of God.  
3. That for the Subject. The Act is, Pleasing: and Pleasing hath reference to Acceptation. Wherein the Endeavour is one thing, and the Event another. For: tuitum est placere, we use to say. A man may have a full intention, and do his best endeavour to please, and yet fail of his end: the Event not answering his Expectation. Which is most apparent when we have to deal with men. For not only men's dispositions are various one from another, and so there is no 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tneogn.  possibility of pleasing all: because what would please one man, perhaps will not please another. But even the same man is not alike disposed at all times, and so there can be no certainty of pleasing any; Because what would please him at one time, perhaps will not please him at another. Now in propriety of speech, to please signifieth rather the Event in finding acceptance, than the Endeavour in seeking it. But when it undergoeth a moral Consideration, it is quite contrary: Then it imports not so much the Event (which being not in our power, ought not to be imputed to us, either to our praise, or dispraise, as the Intention and Endeavour. So as he may besaid to please in a moral sense, that doth his best endeavour to please, however he speed. As S. Paul saith of himself, that he 
b 1 Cor. 10. 33.  pleased all men in all things: which in the event doubtless he neither did. (for we know he had 
c— 16. 9  many Adversaries:) neither could do, the thing itself being altogether impossible. But he did it in his intention and endeavour, as he sundry times expoundeth himself. If it be demanded whether of the two is rather meant in the Text: I answer, both are meant; the Endeavour principally, and consequently also the Event. For by reason of God's goodness and unchangeableness, there may be a good assurance of the Event, where the desire of pleasing is unfeigned, and the Endeavour faithful. As it was told Cain in Genesis: 
d Gen. 4 7.  If thou dost well, shalt thou not be accepted? We may do well and not find Acceptance with men: But was there ever any thing in the World well done, and the Lord accepted it not? That for the Act, Pleasing.  
4. But Act us distinguuntur secundum Objecta. Whatsoever the ways are, it is a part of every man's intention to please howsoever: it is the Object especially that maketh the difference. All men strive to please: but some to please themselves, some to please other men, and some few to please the Lord. There be that regard not either the displeasure of God or man, so they may but please themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peter's word: it signifieth as much as Self-pleasers: Translations have well rendered it self willed; men that will have their own way in every thing, that will speak their pleasure of every man, that will say what they list, and do what they list, let who will take offence at it. S. Peter in the same place where he hath given us the Name, hath also given us part of their Character. 
a 2 Pet. 2. 10.  Presumptuous are they, saith he, and they are not afraid to speak evil of dignities. For commonly you may observe it, they that love to please themselves, seldom please themselves better, than when they have with most petulancy of spleen vented their disaffection towards them that are in authority. Which for the most part proceedeth from an overweening conceit they have of their own either wisdom or wit: although in S. Augustine's judgement, they are quite devoid of both; whose censure of them is sharp, 
b Aug. lib. de ovibus, c●p. 9  Valdò stulto homini placet, qui sibi placet: He that casteth to please himself, casteth to please a very fool. Nor are they only void of wisdom in his, but in S. Paul's judgement also of Christianity; who voucheth against them Christ's Example; 
c Rom. 15. 3.  For even Christ pleased not himself, Rom. 15.  
5. Beside S. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these Self-pleasers; there are also S. Paul's 
a Eph. 6. 6. Col. 3. 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men-pleasers. And what, is that a fault too? To please other men out of a Christian indulgence, by condescending to their weakness, and gratifying them in the exercise of that liberty and power we have in things of indifferent nature; is so far from being a fault, that it is rather a commendable Office of Christian Charity, which every man ought to practise. 
b Rom. 15. 2●  Let every one of us please his neighbour for his good unto edification, but that must be only in lawful things, and so far forth as may tend to Edification, and subordinately to a greater care of pleasing God in the first place. But if we shall seek to please men beyond this, by doing for their sakes any unlawful thing, or leaving undone any necessary duty; by accompanying them in their sins, or advancing their designs in any thing that may offend God; then are we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men-pleasers in an evil sense, and our ways will not please the Lord. S. Paul, who in one place professeth men-pleasing 
c 1 Cor. 10. 33.  even as I please all men in all things) taking it in the better sense; protesteth against it as much in another place (
d Gal 1. 10.  If I yet pleased men, I should not be the servant of Christ;) taking it in the worse sense.  
6. To draw to a Head then; We may please ourselves, and we should seek to please our brethren, where these may be done, and the Lord pleased withal: But when the same ways will not please all, we ought not to be careful to satisfy others in their unreasonable Expectances, much less ourselves in our own inordinate Appetites; but disregarding both ourselves and them, bend all our studies and endeavours to this one point, how we may approve our hearts and our ways unto the Lord: that is, to God the only Lord, and our Lord jesus Christ. God and Christ must be in the final resolution, the sole Object of our pleasing. Which is the substance of the whole words of the Antecedent laid together, which we have hitherto considered apart, and cometh now to be handled. The handling whereof we shall dispatch in three Inquiries, whereof two concern the Endeavour, and one the Event. For it may be demanded first, what necessity of pleasing God? And if it be needful, than secondly, how and by what means it may be done? And both these belong to the Endeavour: and then it may be demanded thirdly, concerning the Event, upon what ground it is that any of our endeavours should please God? Of which in their order.  
7. First, That we should endeavour so to walk as to please God. The Apostle needed not to have 
a Col. 1. 10, 11.  prayed so earnestly as he doth, Col. 1. and that without ceasing; neither to have adjured us so deeply as he doth, 1 Thess. 4. even 
b 1 Thess. 4. 1.  by the Lord jesus; if it did not both well become us in point of Duty, and also much concern us in point of Wisdom so to do. First, It is a Duty whereunto we stand bound by many Obligations. He is our Master, our Captain, our Father, our King. Every of which respects layeth a several necessity upon us of doing our endeavour to please him: if at least there be in us any care to discharge with faithfulness, and as we ought the parts of Servants, of Soldiers, of Sons, of Subjects.  
8. First, He is our Master, 
a Joh. 13. 13.  [Ye call me Lord and Master, and ye say well, for so I am] and we are his servants, 
b Psal. 116. 16.  O Lord I am thy servant, I am thy servant and the son of thy Handmaid. And he is no honest servant that will not strive to please his Master, 
c 'tis 2. 9  [Exhort servants to obey their own Masters, and to please them well in all things, Tit. 2.] Next he is our Captain, 
d Heb. 2. 10.  It became him to make the Captain of their salvation perfect] and we are his Soldiers, 
e 2 Tim. 2. 3.  [Thou therefore endure hardness, as a good Soldier of jesus Christ, saith Saint Paul to Timothy.] We received our Prest. money, and booked our Names 
f Vocati sumus ad militiam Dei vivi jam tunc, cum in Sacramenti verba respondimus. Tertul. ad Marty● c. 3.  to serve in his Wars, when we bound ourselves by Solemn Vow, and took the Sacrament upon it in our Baptism, manfully to fight under his Banner, against Sin, the World, and the Devil, and to continue his faithful Soldiers unto our lives end. And he is no generous Soldier that will not strive to please his General. 
g 2 Tim. 2. 4.  [No man that warreth entangleth himself in the Affairs of this life, that he may please him that hath chosen him to be a Soldier, 2 Tim. 2.] Thirdly, He is our Father, and we his Children, 
h 2 Cor. 6. 18.  [I will be a Father to you, and ye shall be my Sons and Daughters, saith the Lord Almighty:] and when we would have any thing of him, we readily bespeak him by the name of Father, and that by his own direction, saying, Our Father which art in Heaven. And that Son hath neither grace nor good nature in him, that will not strive to please his Father. It is noted as one of Esau's Impieties, whom the Scripture hath branded as 
i Heb. 12. 16.  a Profane Person, that 
k Gen. 26. 35.  he grieved, and 
l— 28. 8.  displeased his parents in the choice of his Wives. 
m Mal. 1. 6.  [If I be a Father, where is mine honour? Mal. 1.] Lastly, He is our King. 
n Psal. 95. 3.  [The Lord is a great God, and a great King above all Gods;] and we are his Subjects, 
o— 100 3.  [his people and the Sheep of his Pasture] and he is no Loyal Subject that will not strive to please his Lawful Sovereign. That form of speech (
p Nehem. 2. 5, 7, etc.  if it please the King) so frequent in the mouth of Nehemiah, was no affected strain of Courtship, but a just expression of Duty: otherwise that religious man would never have used it.  
9 And yet there may be a time wherein all those Obligations may cease, of pleasing our earthly Masters, or Captains, or Parents, or Princes. If it be their pleasure we should do something that lawfully we may not: we must disobey, though we displease. Only be we sure that to colour an evil disobedience, we do not pretend an unlawfulness where there is none. But we can have no colour of plea for refusing to do the pleasure of our heavenly Lord and Master in any thing whatsoever; inasmuch as we are sure nothing will please him, but what is just and right. With what a forehead than can any of us challenge from him either Wages as Servants, or Stipends as Soldiers, or Provision as Sons, or Protection as Subjects; if we be not careful in every respect to frame ourselves in such sort as to please him? You see it is our Duty so to do.  
10. Yea, and our Wisdom too: in respect of the great benefits we shall reap thereby. There is one great benefit expressed in the Text; If we please the Lord, He will make our Enemies to be at peace with us: of which more anon. The Scriptures mention many other, out of which number I propose but these three. First, if we please him, he will preserve us from sinful temptations. Solomon, Eccl. 
1.  7. speaking of 
a Eccl. 7. 26.  the strange woman, whose heart is as Nets and Snares, and her hands as bands, saith that whoso pleaseth the Lord shall escape from her, but the sinner shall be taken by her. He that displeaseth God by walking in the by-paths of sin, God shall withhold his grace from him, and he shall be tempted and foiled: but whoso pleaseth God by walking in his holy ways, God shall so assist him with his grace, that when he is tempted, he shall escape. And that is a very great benefit. Secondly, If we please him, he will hear our Prayers, and grant our Petitions 
2.  in whatsoever we ask; if what we ask be agreeable to his will, and expedient for our good: (
b 1 Joh. 3. 22.  whatsoever we ask, we know we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight.) And that is another very great benefit. Thirdly, If we please him in the mean time, he will 
3.  in the end 
c Ea victoria (speaking of Martyrdom) habet & gloriam placendi Deo, & pr●dam●ivendi in aternum. Tertul. Apol. cap. 50.  translate us into his heavenly Kingdom: whereof he hath given us assurance in the person of Enoch; 
d Heb. 11. 5.  Whom God translated that he should not see death, because before his translation he had this testimony that he pleased God. And this is the greatest benefit that can be imagined.  
11. Go then wretched man, that hast not cared to displease the immortal God, for the pleasing of thyself, or of some other mortal man; cast up thy Bills, examine thy Accounts, and see what thou hast gained. 1. By displeasing God thou hast strengthened the hands of those enemies against thee, with whom thou mightest have been at peace. 2. Thou hast exposed thyself for a prey to those temptations, from which thou mightest have escaped. 3. Thou hast blocked up the passage against thine own Prayers, that they cannot have access before the Throne of grace. 4. Thou hast utterly debarred thyself from ever entering into the Kingdom of 
4.  glory. All this thou hast lost, not now to be regained, save only by bewailing the time past, that thou hast not sought to please him better heretofore: and by redeeming the time to come, in seeking to please him better hereafter.  
12. Which how and by what means it may best be done, is our next Enquiry. Wherein to give you a general and easy direction, without descending into particulars, these two things will do it, Likeness and Obedience. For the first, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. 2. Rhetor.  Similis Simili is a common saying, and common experience proveth it true: Likeness ever breedeth liking. As men we see are best pleased every one with such notions and expressions, as sort best with their own fancies, and with such companions as are of their own temper. So good Soldiers are best pleased with those that are valiant, like themselves: and good Wits with those that are facetious, like themselves: and good Scholars with those that are judicious, like themselves: and accordingly it is with all other sorts of men in their kinds. Yea, of so great moment is likeness unto complacency; as that two men, if they be of different dispositions, as it may be the one of a quick, stirring and active; the other of a slow, remiss, and suffering spirit; or it may be the one of an open, free and pleasant conversation; the other of a sad, close, and reserved temper: although they may be honest and holy men both; yet I say two such men will take little pleasure either in the company of the other, as experience also showeth. 
b Horat. Epist. 18.  Oderunt hilarem tristes, etc.  
13. Now a wicked man is altogether unlike God, both in his inward Affections, and in his outward Conversation. He loveth the ways of sin, which God hateth: and 
a Psal. 50. 17.  hateth to be reform, which God requireth. He 
b Psal. 10. 3.  speaketh well of evil men, as the covetous, and others whom God abhorreth; and 
c Luke 6. 22.  casteth out their names as evil, in whom God delighteth. Is it possible that God who is 
d 1 Joh. 15.  light should take pleasure in him that is nothing but darkness? And God, who is 
e Joh. 4. 24.  a Spirit, in him who is nothing but flesh? And God, who is 
f 1 Joh. 4. 16.  Love, in him who is nothing but rancour, and malice, and uncharitableness? And God, who is 
g Psal. 145. 15.  righteous in all his ways, and holy in all his works, a just, a merciful, a bountiful God: in him who is altogether unclean, or unjust, or cruel, or covetous? It cannot be.  
14. But then as for the Godly, no marvel if both their persons and ways be well pleasing unto God; being that both their persons are inwardly renewed after his Image, and their ways also outwardly framed after his Example. They love what he loveth, hate what he hateth in the Affections of their hearts; and they are 
a Eph. 5. 1.  followers of God as dear children in the conversation of their lives. They desire and endeavour to be 
b 1 Pet. 1. 16.  holy as he is holy; 
c Mat. 5. 48.  perfect as he is perfect; and 
d Luke 6. 36.  merciful as he their heavenly Father is merciful. And as earthly Parents, though they love all their Children well, yet commonly love those best that are likest themselves: so our heavenly Father is well pleased with all his Children, because they are indeed all like him; but best pleased with those that nearliest resemble him. The more we grow in likeness to him, the more shall we grow also in liking with him.  
15. The other thing wherewith to please God, is our Obedience, when he beholdeth in our ways a proof of our willing and cheerful subjection to his most righteous Commands. All Superiors are best pleased with those that owe them service, when they find them most pliable to their Wills, and most careful to observe what is given them in charge: neither are ever so much, or so justly displeased with them, as when they see them to slack their own Obedience, and slight their Commands. Do you think the Centurion could have been pleased with those he had under him, if 
a Mat. 8. 9  when he said to one Come, he should have gone the other way? And to another Go, he should have stood still? And to another, Do this, he should have left that undone, and done the quite contrary? Obedience is a thing wherein God 
b 1 Sam. 15. 21.  more delighteth than in Sacrifice, and the keeping of the Commandment will please him better than a Bullock that hath horns and hoofs. The Apostle giveth this very reason, in Rom. 8. why 
c Rom. 8. 7, 8.  they that are in the flesh (carnal and worldly men) cannot please God, even because the carnal mind is not subject to the Law of God, neither indeed can be, so long as it continueth carnal. Intimating, that if it could be subject, it could not choose but please.  
16. Great therefore is the vanity of those men, who think to gain and to hold the favour of God by the outward performances of Fasting, Prayer, Almsdeeds, hearing God's Word, receiving the Holy Sacrament, and the like; (just as the hypocritical jews of old did by Sacrifices and Oblations:) when as all the while their hearts are rotten, and their conversation base. But let not any of us deceive ourselves with vain confidences. For as the Lord of old often cried down Sacrifices by his Prophets, though they were in those times a necessary and principal part of that holy worship which himself had prescribed: so no doubt he will now reject these outside services, though otherwise and in themselves excellent duties in their kinds; if there be no more in them but mere outside. And they are no better where there is not withal a conscience made of Obedience. The Lord who 
a Prov. 16. 2.  weigheth the spirits, (as it is a little before in this Chapter) and 
b ●er. 17. 10.  searcheth the hearts and reins; seeth the falseness of our spirits; and observeth every prevaricating step both of our hearts and lives. There is no dallying therefore with him: either let us set our hearts and our faces aright, and 
c Heb. 12. 13.  make strait steps to our feet, or our ways will not please the lord 
d Psal. 5. 4.  Deus non volens iniquitatem, he is a God that hath no pleasure in wickedness, Psal. 5.  
17. We have hitherto enquired into the Reasons why we should endeavour to please the Lord: and into the means how it may best be done. There remains yet a third Enquiry, which concerneth the success or the Event; and that is, how it cometh about, that such poor things as our best Endeavours are, should so far find acceptance with the Lord as to please him. Likeness indeed will please, and Obedience will please: But than it should be such a likeness, as will hold at least some tolerable proportion with the Exemplar; such Obedience, as will punctually answer the Command: and such is not ours. True it is, if the Lord should look upon our very best Endeavours as they come from us, and respect us but according to our merit; he might find in every step we tread, just matter of offence, in none of acceptance. If he should 
a Psal. 130. 3.  mark what is done amiss, and be extreme in it, no flesh living could be able to please him. It must be therefore upon other and better grounds than any desert in us, or in our ways, that God is graciously pleased to accept either of us or them. The Apostle hath discovered two of those grounds, and joined them both together in a short passage in Heb. 13. (
b Heb. 13. 21.  Now the God of peace make you perfect in every good work to do his will, working in you that which is pleasing in his sight, through jesus Christ) Implying that our good works are pleasing unto him upon these two grounds: First, Because he worketh them in us: Secondly, Because he looketh upon us and them in Christ.  
18. First, Because he worketh them in us. As we see 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 4. Ethic. 2.  most men take pleasure in the Rooms of their own contriving, in the Engines and Manufactures of their own devising, in the Fruits of those Trees which themselves have planted. Now the crooked ways of evil men, that walk according to the course of the World, are indeed the Works of the Devil; he is 
a Eph. 2. 2.  the spirit that worketh in the children of disobedience, Eph. 2. such works therefore may please the Devil, whose they are: But it is not possible they should please God who sent his Son into the World, on purpose 
b 1 Joh. 3. 8.  to destroy the Works of the Devil. And as for those strayings also and outstepping, whereof God's faithfullest servants are now and then guilty, although they be not the Works of the Devil (for he hath not now so much power over them as to work in them) yet are they still 
c Gal. 5. 19  the Works of the flesh, as they are called, Gal. 5. Such works therefore may be pleasing to the flesh, whose they are: but they are so far from being pleasing unto God, that they rather 
d Eph. 4. 30.  grieve his holy Spirit. The works then that must please God, are such as himself hath wrought in us, by that his holy Spirit; which are therefore called 
e Gal. 5. 22.  the fruits of the Spirit in the same Gal. 5. As it is said by the Prophet (
f Isa. 26. 12.  O Lord, thou wilt ordain peace for us, for thou also hast wrought all our works in us.) And again in the Psalm, (
g Psal. 37. 23.  The Lord ordereth a good man's ways, and maketh them acceptable unto himself) they are therefore acceptable unto him, because they are ordered by him.  
19 That is one ground. The other is because God looketh not upon us as we are in ourselves, neither dealeth with us according to the rigour of a legal Covenant: but he beholdeth us 
a Eph. 1. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the face of his beloved One, even Jesus Christ his only Son, and as under a Covenant of Grace. He is 
b Mat. 3. 17.  his beloved Son, in whom alone he is well pleased for his own sake; and in whom, and for whose sake alone it is, if at any time he be well pleased with any of us, or with any of our Ways. For being by him, and 
c Gal. 3. 26.  through faith in his Name, made the children of God by adoption and grace, he is now pleased with us, as a loving Father is with his beloved Child. As a loving Father taketh in good part the willing Endeavours of his Child, to do whatsoever he appointeth him, though his performances be very small: So the Lord is graciously pleased to 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. Orat. 20.  accept of us, and our weak services, according to that willingness we have, and not according to that exactness we want: not weighing our merits, but pardoning our offences, and passing by our imperfections, as our loving Father in jesus Christ. That is the other ground.  
20. And we doubt not, but the acceptance we find with God upon these two grounds, if seasonably applied, will sustain the soul of every one that truly feareth God, with strong comfort, against two great and common discouragements, whereunto he may be subject: arising the one from the sense of men's displeasure; the other from the conscience of his own imperfections. Sometimes God and his own heart condemn him not, and yet the World doth; and that troubleth him: Sometimes God and the World condemn him not, and yet his own heart doth; and that troubleth him more. If at any time it be either thus or so with any of us, let us remember but thus much, and we shall find comfort in it; that although we can neither please other men at all, nor ourselves sufficiently; yet our Works may for all that be graciously accepted by our good God, and so our ways may please the Lord.  
21. But I forbear the amplification of these comforts: that I may proceed from the Antecedent in those former words (when a man's ways please the Lord) of which I have spoken hitherto; unto the Consequent in the remaining words (he maketh even his Enemies to be at peace with him.) Wherein also, as in the former part, we have three things observable. The Persons, the Effect, the Author. The Persons, a man's Enemies; the Effect, Peace; the Author, the lord (He maketh a man's Enemies to be at peace with him.) The words being of an easy understanding, will therefore need the less opening. Only thus much briefly. First for the Persons, they that wish him ill, or seek to do him Harm in his Person, Estate or good Name, they are a man's Enemies. And Solomon here supposeth it possible, that a man whose Ways please the Lord, may yet have Enemies: Nay, it is scarce possible it should be otherwise; 
a Mat. 10. 36.  Inimici Domestici, rather than fail, Satan will stir him up Enemies out of his own house. 2. And these Enemies are then said to be at peace with him (which is the Effect) when either there is a change wrought in their Affections, so as they now begin to bear him less ill-will than formerly they have done; or when at leastwise their evil Affections towards him are so bridled, or their power so restrained, as not to break out into open hostility, but (whatsoever their thoughts are within) to carry themselves fairly and peaceably towards him outwardly; so as he is at a kind of peace with them, or howsoever sustaineth no harm by them. Either of which when it is done, it is thirdly, 
b Psal. 77. 10. juxta vulgat▪  Mutatio dextrae excelsi, it is merely the Lords doing, and it may well be marvellous in our Eyes; It is he that maketh a man's Enemies to be at peace with him.  
22. The scope of the whole words is to instruct us, that the fairest and likeliest way for us to procure peace with men, is to order our ways so as to please the Lord. You shall therefore find the favour of God, and the favour of men often joined together in the Scriptures, as if the one were (and so usually it is) a consequent of the other. So it is said of our blessed Saviour (Luke 2.) that 
a Luke 2. 52.  he increased in favour with God and men. 
b Prov. 3. 3, 4.  My son, let not mercy and truth forsake thee, etc. so shalt thou find favour and good understanding in the sight of God and man, saith our Solomon, Prov. 3. And S. Paul, Rom. 14. (
c Rom. 14. 18.  He that in these things serveth Christ, is acceptable to God, and approved of men.) In all which places favour and acceptation with God goeth before: favour and approbation with men followeth after.  
23. You may see the proof of it in the whole course of the Sacred Story: wherein the Lords dealing with his own people in this kind is remarkable. When they started aside to walk after their own counsels, and displeased him, how he stirred them up enemies round about them; how he sold them into the hands of those that spoilt them; how he hardened the hearts of all those that contended with them, that they should not pity them. Again, on the other side, when they believed his Word, walked in his Ways, and pleased him, how he raised them up friends, how he made their Enemies to bow under them, how he inclined the hearts of Strangers and of Pagans to pity them. Instances are obvious, and therefore I omit them.  
24. Of which Effect the first and principal cause is none other than the overruling hand of God, who not only disposeth of all outward things according to 
a Eph. 1. 5.  the good pleasure of his will, but hath also in his hands the hearts of all men, even of the greatest 
b Prov. 21. 1.  Kings, as the rivers of water, to turn them which way soever he will: as our Solomon speaketh at the 21. Chapter of this Book. The Original there is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palge majim) as you would say, the divisions of waters. Which is not to be understood of the great Rivers, though the greatest of them all, even the wide and great Sea also is in the hands of God, to turn which way soever he will: (as he turned the waters of the Red Sea backwards to let his people go through, and then turned them forward again to overwhelm their enemies.) But the Allusion there is clearly to the little trenches, whereby in those drier Eastern Countries, husbandmen used to derive water from some Fountain or Cistern to the several parts of their 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Homer. Odyss. 11.  Gardens, for the better nourishing of their Herbs and Fruit-trees. Now you know when a Gardener hath cut many such trenches all over his Garden, with what ease he can turn the water out of any one into any other of those Channels: suffering it to run so long in one, as he thinketh good, and then stopping it thence, and deriving it into another, even as it pleaseth him, and as he seeth it most conducible for the necessities of his Garden: With much more ease can the Lord stop the current of any man's favour and affections in the course wherein it presently runneth, and turn it quite into another Channel: drying it up against one man, and deriving it upon another, even as it seemeth good in his sight, and as will best serve other his holy and just purposes; whether he intent to chastise his Children, or to comfort them, or to exercise any other part or passage of his blessed providence upon them. Thus 
d Exod. 11. 1.  he gave his people favour in the sight of the Egyptians, so as they lent them all their precious things at their departure, who but a little before had consulted the rooting out the whole generation of them. And thus after that in his just displeasure against them for their sins, he had 
e Psal. 106. 40, 44.  given them over into captivity into their enemy's hands: when he was pleased again with their Humiliations, he not only pitied them himself, according to the multitude of his mercies; but he turned the hatred of their Enemies also into compassion, and made all those that had led them away captives, to pity them, as it is in Psalm 160.  
25. The Lord is a God of Power, and therefore can work such effects as he pleaseth for our peace without any apparent means on our parts. But being withal a God of order: for the most part therefore, and in the ordinary course of his providence, he worketh his own purposes by second Causes, and subordinate means. At least he hath so tied us to the use of probable means for the bringing about of what he hath promised, that although we ought to be persuaded he can, yet we may not presume he will work our good without our Endeavours. Now the subordinate means to be used on our part, without which we cannot reasonably expect that God should make our Enemies to be at peace with us; is our fair and amicable conversation with others. For 
a 1 Pet. 13.  who will harm you, if ye be followers of that which is good? saith St. Peter. As if he had said, so long as you carry yourselves graciously and wisely, if the hearts of your Enemies will not be so far wrought upon as to love and affect you; yet their mouths will be muzzled, and their hands manacled from breaking out into any outrageous either terms or actions of open hostility: so as you shall enjoy your peace with them in some measure. Though they mean you no good, yet they shall do you no harm.  
26. But it may be objected, both from Scripture and Experience, that sundry times when a man's Ways are right, and therefore pleasing unto God, his Enemies are nothing less, if not perhaps much more, enraged against him than formerly they were. Our Saviour often foretold his Disciples, that they should 
a Matth. 10. 22.— 24. 9  be hated of all men for his sake. And David complaineth in Psal. 38. of some that were 
b Psal. 38. 20.  against him, eo nomine, and for that very reason, because he was a follower of that which was good. What a seeming distance is there between the Prophets and the Apostles speeches? Or else how may they be reconciled? 
c 1 Pet. 13.  Who is he that will harm you if you be followers of that which is good? saith the one: Yea, saith the other, there are some against me, even therefore, because I follow that which is good. As if by seeking to please God, he had rather lost his friends than gained his Enemies.  
27. There are sundry Considerations that may be of good use to us in the present difficulty: As First, if God have not yet made our Enemies to be at peace with us, yet it may be he will do it hereafter: being no way bound to us, we may give him leave to take his own time. 
a Acts 1. 17.  Non est vestrum nôsse, if it be not for us to know, much less is it for us to prescribe, the seasons which the Father hath kept in his own power. It is his Prerogative to appoint the times, it is our Duty to wait 
b Psal. 27. 14.  his leisure. It may be, (secondly) neither is it unlikely, that we do not 
c Gal. 2. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, walk with an even foot, and by a strait line; But tread awry in something or other which displeaseth God; and for which he suffereth their enmity to continue. But it is more certain, (thirdly) that we please him, but imperfectly, and in part: even as those Graces wherewith we please him, are in us but imperfectly, and in part. And therefore no marvel, if our peace also be but imperfect, and in part. Possibly he will procure our peace more, when we please him better.  
28. But where none of these, or the like Considerations will reach home; it will sufficiently clear the whole difficulty, to consider but thus much, (and it is a plain and true answer) that generally all Scriptures that run upon temporal promises, are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as universally, but as commonly true: Or (as some Divines express it) 
a Melancthon.  cum exceptione crucis, not absolutely and without all exception, but evermore, with this reservation, unless the Lord, in his infinite Wisdom, see cause why it should be good for us to have it otherwise. But this you shall ever observe withal, (and it infinitely magnifieth the goodness of our gracious Lord and God towards us;) that where he seeth it not good to give us that blessing in specie, which the Letter of the Promise seemeth to import; he yet giveth it us eminenter; that is to say, if not that, yet some other thing fully as good as that, and which he well knoweth (though perhaps we cannot yet apprehend it so) to be presently 
b— mutat utiliori dono. Bernard. serm. 5. de quadrag.  far better for us than that. Say he do not give us Wealth or Advancement, yet if he give us a contented mind without them, is it not better? Say he do not speedily remove a temptation from us, whereunder we groan, (which was St. Paul's Case;) yet if he supply us 
c 2 Cor. 12. 9  with a sufficiency of grace to encounter with it; is it not better? So in the present Case, if he do not presently make our Enemies to be at peace with us? yet if he teach us to profit by their Enmity, in exercising our faith and patience, in quickening us unto prayer, in furthering our humiliations, or increasing any other grace in us, is it not every way and incomparably better? Now will any wise man tax him with breach of Promise, who having promised a Pound of Silver, giveth a Talon of Gold? Or who can truly say, that that man is not so good as his Word, that is apparently much better than his Word?  
29. From the Words thus cleared may be deduced many profitable Inferences, for our further instruction; but that the time will not suffer us to enlarge them. As first, We may hence know, what a blessed and desirable thing Peace is: 
1.  not only that inward peace with God, and in our own breasts, which 
a Phil. 4. 7.  passeth all understanding: but even this outward peace with men. When the Holy Spirit of God here in the Text useth it as an especial strong inducement to quicken us up the rather to the performance of that with cheerfulness, which we are in Duty bound to perform howsoever, in seeking to please the Lord. We may learn hence (secondly,) if at any time we unfeignedly desire peace, by what course we may be 
2.  likeliest to procure it. Preposterous is the course, which yet most of men take, when to make their Peace with mortal men, they hazard the disfavour of the Eternal God. The right and ready way is chalked out in the Text: First, to make our peace with God, by ordering our Ways so as to please him; and then to commit our Ways to his ordering, by leaving the whole success to him: and so doing it is not possible we should miscarry. Those that are now our Enemies, either he will turn their hearts towards us, so as to become our Friends, if he seeth that good for us; or else he will so curb and restrain them, that with all their Enmity they shall not be able to do us any harm, if he see that better for us; or if by his just sufferance they do us harm one way (and yet he will not suffer that neither, unless he see that absolutely best for us) it shall be recompensed to us by his good providence, in a far greater comfort another way. We may learn hence, (Thirdly) how hateful the practice is, and how wretched the condition of 
3.  Make-bates, Tale-bearers, Whisperers, and all those that sow dissension among Brethren. Light and Darkness are not more contrary than are Gods Ways and theirs. He is the Author of Peace, and lover of Concord: they are the Authors of Strife, and lovers of Discord. It is his Work to make a man's enemies to be at peace with him: It is their business to make a man's friends to be at odds with him. We may learn hence (Fourthly,) if at any time our Enemies grow to 
4.  be at peace with us; to whom we owe it. Not to ourselves; it is a thing beyond our power or skill to win them: Much less, to them; whose Malice is stiff, and will not easily relent. But it is principally the Lords own Work. He is 
b Heb. 13. 20.  the God of Peace, which maketh men 
c Psal. 68 6.  to be of one mind in an house; it is he that 
d— 46. 9  causeth wars to cease in all the Earth, and that giveth unto his people 
e— 29. 11.  the blessing of peace. And therefore the glory of it, and the thanks for it, belong to him alone.  
30. But I willingly omit all further enlargement of these inferences, that I may somewhat the longer insist upon one other inference only, very needful to be considered of in these times; which is this. We may hence learn, (Fifthly) if 
5.  at any time we want peace, probably to guests where the fault may partly be, and that by arguing from the Text thus. I read here, that when a man's ways please the Lord, he maketh his Enemies to be at peace with him: I find in mine no relenting, but an utter averseness from peace (
a Psal. 120. 6.  I am for peace, but when I speak to them thereof, they make them ready to battle:) I have cause therefore to fear that all is not right with me: either my heart is not right, or my ways are not right: I will examine them both throughly, and search if I can see 
b Psal. 139. 24.  any way of wickedness in me, for which my God may be justly displeased with me, and for which he thus stiffneth mine Enemies still against me.  
31. Thus to be jealous over ourselves with a godly jealousy, would not only work in us a due consideration of our ways, that so we might amend them, if there be cause: but would be also of right use to prevent two notable pieces of Sophistry, two egregious fallacies, wherewith thousands of us deceive ourselves. The former fallacy is, that we use many times, especially when our Enemies do us manifest wrong, to impute our sufferings wholly to their iniquity, whereof we should do wiselier to take some of the blame upon ourselves. Not at all to excuse them, whose proceedings are unjust, and for which they shall bear their own burdens: But to acquit the Lords proceedings who still is just, even in those things wherein men are unjust. Their hearts, and tongues, and hands, are against us, only out of that 
a Jam 1. 21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that superfluity of maliciousness wherewith their naughty hearts abound, and for to serve their own cursed Ends; which is most unjust in them. But the Lord sundry times hardeneth their hearts, and whetteth their tongues, and strengtheneth their hands against us in such sort, to chasten us for some sinful Error, Neglect, or Lust in part still remaining in us unsubdued; which is most just in him.  
32. For (as I touched in the beginning) a man's heart may be right in the main, and his Ways wellpleasing unto God in regard of the general bent and intention of them: and yet by wrying aside in some one or a few particulars, he may so offend the Lord, as that he may in his just displeasure for it, either raise him up new Enemies, or else continue the old ones. As a loving father that hath entertained a good opinion of his son, and is well pleased with his behaviour in the generality of his carriage, because he seeth him in most things dutiful and towardly; may yet be so far displeased with him for some particular neglects, as not only to frown upon him, but to give him sharp correction also. Sic parvis componere magna. Not much otherwise is it in the dealing of our heavenly Father with his children. We have an Experiment of it in David, with whom doubtless God was well pleased for the main course of his life: otherwise he had never received that singular testimony from his own mouth, that he was 
a Acts 13. 22.  secundum cor; a man after his own heart; yet because he stepped aside, and that very foully in the matter of Uriah the Text saith, 2 Sam. 11. that 
b 2 Sam. 11. 27.  the thing that David had done, displeased the, Lord: and that which followed upon it in the ensuing Chapter was, the Lord 
c 12. 11.  raised up Enemies against him for it out of his own house.  
33. The other fallacy is, when we cherish in ourselves some sinful Errors, either in judgement or practice, as if they were the good ways of God, the rather for this, that we have Enemies, and meet with Opposition: as if the Enmity of men were an infallible mark of a right way. The Words of the Text ye see, seem rather to incline quite the other way. Indeed the very truth is, neither the favo●● or disfavour of men, neither their approving nor opposing, is any certain mark at all either of a good or of a bad way. Our Solomon hath delivered it positively (and we ought to believe him,) Eccl. 9 that 
a Eccl. 9 1.  no man knoweth either love or hatred, by all that is before them. It is an error therefore of dangerous consequence, to think that 
* Non ex passione certa est justitia: sed ex justitia, passio gloriosa. Aug. 1. cont. Epist. Parmem. c. ult.  the enmity of the wicked is an undoubted mark either of truth or goodness. Not only for that it wanteth the Warrant of truth to support it, (which is common to it with all other Errors:) but for two other especial reasons besides. The one is, because through blind self-love we are apt to dote upon our own opinions more than we ought. How confidently do some men boast out their own 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazainz. Orat. 34.  private fancies and unwarranted singularities, as if they were the holy ways of God. The other reason is, because through wretched uncharitableness we are apt to stretch the Title of the wicked further than we ought. How freely do some men condemn all that think or do otherwise than themselves, but especially that any way oppose their courses, as if they were the wicked of the World, and Persecutors of the godly!  
34. For the avoiding of both which mischiefs, it is needful we should rightly both understand and apply all those places of Scripture which speak of that Opposition, which is sometimes made against truth and goodness. Which opposition the Holy Ghost in such like places intended not to deliver as a mark of godliness; but rather to propose as an Antidote against Worldly fears and discouragements: That if in a way which we know upon other and impregnable Evidences to be certainly right, we meet with opposition; we should not be dismayed at it, as if some strange thing had befallen us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beloved, 
a 1 Pet. 4. 12.  think it not strange, saith St. Peter (concerning all such trials as these are) as if some strange thing had happened: because it is a thing that at any time may and sometimes doth happen. But now to make such opposition a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mark whereby infallibly to judge of our ways whether they be right or no (as some out of the strength of their heat, or ignorance, have done) is to abuse the holy Scriptures, to pervert the meaning of the Holy Ghost, and to lead men into a maze of Uncertainty and Error. We had all of us need therefore to beware, that we do not like our own ways so much the better because we have Enemies: it is much safer for us to suspect lest there may be something in us otherwise than should be, for which the Lord suffereth us to have Enemies.  
36. And now the God of grace and peace give us all grace to order our ways so as may be pleasing in his sight: and grant to every one of us, First, perfect peace with him, and in our own consciences; and then such a measure of outward peace both public and private, with all our Enemies round about us, as shall seem good in his sight. And let the peace of God which passeth all understanding keep our hearts and minds in the knowledge and love of him, and of his Son jesus Christ our Lord: And let the blessing of God Almighty, the Father, the Son, and the Holy Ghost be upon us, and upon all them that hear his word and keep it, at this present time and for evermore.  
Amen, Amen.   

AD AULAM.  
The Third Sermon.  
NEWARK. 1633.  1 Pet. 2. 17. Honour all men, Love the Brotherhood. 
WHen the Apostles preached the Doctrine of Christian Liberty; a fit opportunity was ministered for Satan's Instruments to work their feats upon the new-converted Christians, false 
1.  Teachers on the one side, and false Accusers on the other. For taking advantage from the very name of Liberty, the Enemies of their Souls were ready 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6. 1.— 3. b— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hic. vers. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to teach them under that pretence to despise their Governors: and no less ready the enemies of their Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak evil of them under that colour, as persons licentious and illaffected to Government. The Preventing of which, whether abuses or misconstructions of so wholesome a doctrine, caused the holy Apostles to touch so often, and to beat so much (as in their Writings they have done) upon the argument of Christian subjection and obedience: as a duty highly concerning all those upon whom the Name of Christ is called, both for their Consciences, and Credit's sake, cheerfully to perform. If there be in them at all any care, either to discharge a good Conscience before God, or to preserve their own and the Gospel's reputation before men: they must endeavour both to do 
c— Vers. 15.  the will of the most Wise God, and to put to silence the ignorance of foolish men, by submitting 
d— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— vers. 13.  to every humane Creature that the Lord hath set over them for his sake.  
2. This I conceive to be the scope of that part of the Chapter whence the Text is taken: which I now stand not with farther curiosity to Analyze. Suffice it us to know, that in this seventeenth verse St. Peter shutteth up his general Exhortation concerning subjection to Superiors in four short Precepts or Aphorisms of Christian life. [Honour all men. Love the Brotherhood. Fear God. Honour the King.] Which four, though considerable also apart, and as each hath a complete sense within itself: may yet not unfitly be ranged, and that agreeably (as I conceive) to the Apostles intendment, into two Combinations. The two former into one as thus: Honour all men] but not all men alike: you must be ready to do all offices of respect and love, as occasion serveth to every man; but yet you are to remember that your brethren in Christ may claim a nearer and deeper interest in your affections (and so in the exercise of your charity too) than they▪ that are without have any reason to do. Honour all men: but especially love the Brotherhood. The two latter also into one, thus: 
a Prov. 24. 21.  Fear God and the King, where the fear of the one will consist with the fear of the other. But where they are incompatible, hold fast to the fear of God howsoever: but even in that case, where you may not fear the King, you must yet do him all the honour otherwise that may be. Fear God, yet honour the King too.  
3. We shall now hold us to the former Combination only: consisting of these two Precepts, Honour all men, love the Brotherhood. In either of which we may observe; First, the Duty, what it is: and then how that duty is either extended or limited in regard of the Object. The duties are, Honour and Love. The duty of Honour in the former Precept: tanned that extended to every man. Honour all men. The duty of Love in the latter Precept: and that limited to the Brethren, Love the Brotherhood. Of which in their order: keeping the same method in both; even this, to consider first Quid nominis, then Quid juris, and lastly Quid facti. The first, by opening the Duty, and what we are to do: The next, by enquiring into the Obligation, and why we are so to do: The last, by examining our Performance, and whether we do therein as we ought to do or no. And first of the former Precept, Honour all men.  
4. Honour properly, is an acknowledgement or (
a— importat quandam testificationem de excellentia alicujus. Aquin. 2. 2. qu. 103. 1. ● ) testification of some excellency or other in the person honoured: by some reverence or observance answerable thereunto. Thus we honour God above all, as being transcendently excellent: and thus we honour our Parents, our Princes, our betters, or superiors in any kind. And thus the word is clearly used in the last Precept of the four in this verse. Honour the King. But so to take it in this first Precept, would be subject to sundry difficulties and inconveniences: this especially above the rest, that the Scripture should here bind us to an impossible thing. Impossible, I say, not only ex hypothesi and by consequent, in regard of the weakness and corruption of our nature; (for so is every good duty impossible to be performed by us without the grace of God preventing and assisting us:) but impossible ex natura rei, as implying a flat contradiction within itself. For honouring (in that notion) being the preferring of some before other some; we should be bound by this Text (were the word so to be understood) to prefer every man before every other man: which how it should be possible for us to do, is beyond the wit of man to imagine. For, to prefer all, is in truth to prefer none: and so the Apostles command to honour all men, shall be all one upon the point, as if he had directly forbidden us to honour any man. It is necessary therefore (for the avoiding of this contradiction, and sundry other absurdities which would follow thereupon, and I omit) to take the word Honour in this place, in a signification somewhat loser and larger than the former: so as to import all that esteem or regard, be it more or less, which (either in ●ustice or charity) is due to any man in respect of his place, person, or condition; according to the eminency, merit, or exigency of any of them respectively: together with the willing performance of such just and charitable offices upon all emergent occasions as in proportion to any of the said respects can be reasonably expected. In which sense, it is a possible thing for us to honour, not only our Superiors, that are over us, or above us; but our Equals too that are in the same rank with us: yea even our inferiors also, that are below us, or under us.  
5. And in this latitude you shall find the word Honour sometimes used in the Scriptures: though not so frequently as in the proper signification. You have one example of it, in the seventh verse of the next Chapter: where St. Peter enjoineth husbands to give honour to the Wife as to the weaker vessel. It was far from his meaning doubtless, that the husband should honour the wife with the honour properly so called, that of Reverence or Subjection: For that were to invert the right order of things, and to pervert God's Ordinance; who hath given man the preeminence, and commanded (
a 1 Cor. 14. 34. ) the woman to be in subjection. The woman therefore may not by any means (
b 1 Tim. 2. 11. 12. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, usurp authority over the man: but it is her duty to (
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 33.  reverence her husband, and she must see that she do it. His meaning clearly is, that the husband should cherish the wife, as one that (though in some degree of inferiority,) is yet his yoke-fellow; bearing with the weaknesses, whether of her Sex or Person, framing to her disposition, and yielding to her desires, as far as reason and wisdom will allow. Being her head, he must not make himself her slave, by giving her the honour of dutiful observance and obedience: and yet, being his Companion, he may not make her his drudge, by denying her the honour of a tender respect, and loving condescension. Which kind of honour is in some measure, and according to their different proportions, due also to be given by (
d Me habere honorem ejus ingenio decet, Pater Plautinus in Asinar. Act. 1. Sc. 1.  Parents to their Children, and by the greatest Masters to the meanest of their Servants.  
6. We have another example of the like use of the word, 1 Tim. 5. where St. Paul biddeth 
a 1. Tim. 5. 3.  Timothy honour Widows that are Widows indeed. Timothy was a man of eminent rank in the Church of God, a Bishop; and that of no mean See, but of Ephesus a famous City, and the chief Metropolis of Asia: and the Widows he there speaketh of, were (
b Hoc omne praeceptum de his est viduis, quae Ecclesiae pascuntur eleemosynis. Hieron. adver. Jovinian. lib. ) poor old women, such as in those times for the mean services they were to perform to the Saints, were called also Diaconissoe, and were therefore to be maintained out of the contributions of the Church, and the Common Stock. The parties being of such wide distance, it had been most unseemly for him to have given to them; but extreme and most ridiculous arrogancy in them to have expected from him, any honour properly so called; honour of reverence and subjection. But the honour he was to give them, was such as was meet for persons of that quality, especially in relation to their maintenance; that in the execution of his Pastoral charge, amongst his other cares, he should take care that those widows should be provided for in fitting sort; that so in the Province of Ephesus there might be no cause of such complaint, as had formerly been by the Grecians at jerusalem Acts 6▪ that their 
c Act. 6. 1.  widows were neglected in the daily ministration.  
7. In like manner we are to understand the word Honour here in the Text: in such a notion as may include (together with the Honour properly so called, and due to Superiors only) all those fitting respects which are to be given to Equals and Inferiors also; which is a kind of honour too but more improperly so called. And then it falleth in, all one with that of St. Paul. Rom. 13. [Render 
Rom. 13. 7.  therefore to all their deuce: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour.] As if he had said, I would not any of you should be behind with any man in any thing: but if you owe him any duty, perform it to the full. If any honour or respect in whatsoever kind or degree belong to him, account it as due debt: and let him have it, to the utmost of what can with justice or in equity be demanded. So that we then fulfil this Precept of our Apostle, when we are careful to our utmost power and best understanding, to respect every man, whether Superior, Equal or Inferior (secundum gradum & meritum:) according to his place and desert. For those two are as it were the Standards, whereby to measure out to every man his proportion of Honour in this kind: That is to say, every man is to be honoured and respected, according to the dignity of his place, whatsoever his deserts are; and according to the merit of his person, whatsoever his place and condition be.  
8. It would be a tedious, indeed rather an endless task (and therefore I undertake it not,) to drive the general into its particulars: and to show what peculiar honours and respects are due to all estates of men, considered in their several ranks and mutual relations. It must be the care of every godly wise man to inform himself the best he can for that matter, so far as may concern himself, and those whom he may have occasion to converse withal: and it must be his resolution to give honour to every man accordingly; that is to say, neither more or less, but as near as he can understand (within a convenient latitude) that which is justly his due. Yet let him take this withal, that where the case is doubtful, it is the safest course (lest self-love should incline him to be partial) to pinch rather on his own part, than on his Neighbour's, especially if his Superior; That is to say, rather to forego a good part of that honour, which he may think is due to himself, if he be not very sure of it, than to keep back any small part of that honour, which (for any good assurance he hath to the contrary) may fall due to his neighbour. Agreeably to the other Apostles advice, Rom. 12. that (not in taking, but) (
a Rom. 12. 10. ) in giving honour we should go one before another.  
9 Now we see, in the meaning of the words, both what duty we are to perform, and to whom. The Duty, Honour; and that to all men: and all this but Quid nominis. It may next be demanded, Quid juris: upon what tye we stand thus bound to Honour all men; I answer Funiculus triplex. There lieth a threefold tye upon us for the performance of this Duty: to wit, of justice, of Equity, of Religion. A tye of justice first: whose most proper and immediate office it is, suum cuique; to give to every one that which of right appertaineth to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Aristotle's Phrase: but St. Paul's is far beyond it, in the forecited Rom. 13. Render to all their deuce, (So we translate it: but the word is) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It signifieth Debts: accordingly 
Rom. 13. 7.  whereunto he saith in the next verse there pursuing his Metaphor, Owe nothing to any man. We do not account it discourtesy, but dishonesty, in any man 
— 8.  that is able, not to pay debts. Withhold not good from them to whom it is due, saith Solomon, Prov, 3. Whosoever withholdeth a debt or a due from another doth an unjust act; and is next a kin to a thief: and, as a thief, is bound to restitution. 
Prov. 3. 27.  The other word in the same place enforceth as much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is more than Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the very same word that is used, where Zache●● 
Luk. 19 8.  promised fourfold restitution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 19 render or restore.  
10. It is a thing not unworthy the observing: that all those words which usually 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Honos.  signify Honour in the three learned Languages, do either primarily signify, or else are derived from such words as do withal signify, either a Price or a Weight. Now by the rules of Commutative justice, the price of every Commodity ought to be according to the true worth of it. And things payable by weight are by Law and Custom then only current, when they have their due and full weight, and that usually with some draught over, rather than under. Even so it is a righteous thing with us, to make a just estimate of every man's worth, and to set a right valuation upon him, so near as we can, respectively to the quality of his Place and his Personal desert; and to allow him his full proportion of Honour accordingly: neither under-rating him in our thoughts, nor setting lighter by him than we should do, in our carriage and conversation towards him. A false 
Prov. 11. 1.  weight is abominable; and so is every one that tradeth with it: and certainly that man maketh use of a false beam, that setteth light by his brother (or perhaps setteth him at nought) whom he ought to honour. The question is put on sharply by the Apostle, Rom. 14. Why dost thou set at nought thy brother? As who should 
Rom. 14. 10.  say, With what face, with what conscience canst thou do it? He that defalteth any thing of that just honour which he ought to allow his brother, (let his pretence be what it can be) how is he not guilty of the sin of Ananias and Saphira, even according to the Letter. Act. 5. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being the Phrase there) in keeping back, as they did, part of the full price, when they should have 
Acts 5. 3.  laid it down all. Thus we are tied in justice to honour all men.  
11. The next tie is that of Equity: where the Rule is, Quod tibi fieri non vis— A Rule which Severus, a wise Emperor, magnified exceedingly: 
Lamprid. in Severo.  Lampridius saith, that he learned it of the Christians. And it may very well be so: for Christ himself commended it to his Disciples, as a perfect breviate of the whole Law, Whatsoever you would that men should do unto you, do ye even so to them, for this is the Law and the Prophets. He meaneth so far as concerneth our dealings 
Mat. 7. 12.  and transactions with men. A short Lesson, but of a large comprehension: all one (in the meaning and result) with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. james calleth it, that 
Jam. 2. 8.  Royal Law, which comprehendeth in it the whole Second Table of the Law, with all the several offices reducible to each Commandment therein; Thou shalt love thy neighbour as thyself. If we would but once perfectly learn this one Lesson, and sound follow it, (Do as we would be done to) sailing always by that Compass, and framing all our actions by that Rule: we should not need any other Law for the guiding of our consciences, or other direction for the ordering of our Conversations, in respect of our carriage towards others. But there is a base wretched pride in us, that disordereth all both within and without; and will not suffer us to be (I say not just, but even) so much as reasonable. Like some broken Merchants, that drive their Creditors to low Compositions for great Sums, but call hard upon their poor Neighbours for petty reckonings that stand uncrost in the Book: or the Evil Servant in the Parable, Mat. 18, who having craved 
Mat. 18. 24,- 28.  his Master's forbearance for a very vast Sum, went presently and shook his fellow-servant by the throat for a trifle: or as young prodigal heirs, that are ready to borrow of every man that will lend them, but never take any care to pay scores; so are many of us.  — Nulla retrorsum. 

Horat. 1. Epist. 1.  We care not how much honour cometh to ourselves from others, how little goeth from ourselves to others. Nay you shall observe it, (and the reason of it is manifest; for the same pride that maketh men overprize themselves, maketh them also undervalue their brethren:) you shall observe it, I say, that those very men that stand most upon the terms of bitterness, and look for most respect from those that are below them, are ever the slackest in giving to those that are above them their due honour. Who so forward (generally) to set bounds, and to give Law to the higher powers, as those very men, that exercise the most unbounded and unlimited tyranny, among their poor neighbours and underlings, crowing over them without all mercy, and beyond all reason; I forbid no man to maintain the rights, and to preserve the dignity that belongeth either to his Place or Person: rather I hold him much to blame; if he do not by all fair and justifiable means endeavour so to do. For qui sibi nequam, cui bonus? He that is wretchless of his own honour, there is no great fear that he will be over careful of doing his neighbour right in giving him his. Let every man therefore, in God's name, take to himself that portion of honour and respect that is due to him: and good luck may he have with his honour. Provided always, that he be withal sure of these two things: First, that he take no more than his due; for this is but just: and then, that he be as willing to give, as to take; for that is but equal. He that doth otherwise, is partial, and unreasonable. And thus we are tied in Equity to honour all men.  
12. There is yet a third tie; that of Religion: in respect of that Image of God, which is to be found in man. All honour is in regard of some (
a Habet justam venerationem quicquid excellit. Cic. 1. de Nat. Deor. ) excellency or other: and there is in man no excellency at all, of and from himself; but all the excellency that is in him, is such only as God hath been pleased to put upon him. So as those Characters and impressions of excellency, which God hath stamped upon man, as some image of himself; is the true foundation of all that honour that can any way belong unto him. And that excellency is twofold: Natural and Personal. The Natural excellency is that, whereby man excelleth other creatures: Personal that whereby one man excelleth another.  
13. Of the Natural first: which ariseth from the Image of God stamped upon man in his Creation. And this excellency, being it was put upon the whole species of mankind, is therefore to be found in all men; and that alike: so as in this respect, all men are honourable, and all alike honourable. Thou that comparing thyself with thy poorer Brother, thinkest thyself the better man, and so despisest him: compare thyself and him another while in puris naturalibus, and thou shalt find no difference. Take him as a man, he is every way as good a man as thou: thou carriest a body about thee, no less mortal than his; he harboureth a soul within him, no less immortal than thine: And where is the difference? Well then, here is the first honour we owe to all men, even as they are men, and that without all either exception (none to be excluded) or differences (none to be preferred) viz. this, That we despise no man, but that as much as lieth in us we preserve the being, and advance the well-being of every man: and that because of God's Image set upon him. As when a piece of base metal is coined with the King's stamp, and made current by his Edict; no man may thenceforth presume either to refuse it in pay, or to abate the value of it: So God having stamped his own Image upon every man, and withal signified his blessed pleasure, how precious he would have him to be in our eyes and esteem, (according as you shall find the tenor of the Edict in Gen. 9 At the hand of 
Gen. 9 3.  every man's brother will I require the life of man; with the reason of the Edict also annexed, for in the Image of God made he man) we must look to answer it as an high contempt of that Sacred Majesty, if we set any man at nought, or make less account of him than God would have us. The contumelious usage of the Image, is in common construction ever understood as a dishonour meant to the Prototype: upon which consideration it was, that the Romans, when they meant to set a mark of public disgrace or dishonour upon any eminent person, did manifest their such intention, by throwing down, breaking, trampling upon, or doing some other like disgrace unto their statues or pictures. And 
Pro. 14. 31.— 17. 5.  Solomon in sundry places interpreteth all acts of oppressing, mocking, or otherwise dèspising our neighbours, not without a strong reflection upon God himself; as tending to the contempt and dishonour of him their Maker.  
14. Besides this Natural, God hath put upon man a Personal Excellency: which is an effect of his Providence in the Government of the World, as the former was of his Power in the Creation of it. And here first beginneth the difference that is between one man and another. That saying, Homo homini quantum praestat, hath no place till you come to this. And that in regard of God's free distribution of several gifts, and offices, and callings to several men with admirable variety, and with no less admirable wisdom. Alius sic, Alius vero sic: Even as the members of the natural body, besides life (which is common to them 
1 Cor. 7. 7.  all) have also their several abilities, functions and operations, with much different variety each from other: And as the members according to those differences are differently honoured (one kind of honour belonging to the head, another 
1 Cor. 12. 23.  to the hand, another to the feet, and so to the rest, according as they are some more, some less honourable:) so in the World men receive different honours according to their different capacities; the King in one kind, the Priest in another, the Soldier, the Husbandman, the Artificer, and so all the rest in other kinds. It is an observation of some Divines, that there is some Image of God (though I think it were better to call it Vestigium or Umbra, than Imago; a shadow rather than Image; some weak representation and dark resemblance (they mean) in Kings of his absolute Sovereignty, in judges and Magistrates of his justice, in Priests of his Holiness, in Old men of his Eternity, in Parents of his Causality, in Counsellors of Wisdom, in Learned men of his Knowledge, in Artificers, and Labourers of his operative Power, etc. A conceit to my understannig, neither so light as to be rejected for a mere fancy; neither yet so solid, as to build a firm conclusion upon, to satisfy either judgement or conscience. But whether that conceit stand or fall; certain it is howsoever, that it is God's stamp alone that setteth a value upon all humane Excellency, whether Natural or Personal, and thereby rendereth it honourable. For whether we consider men's Personal Excellencies, quoad statum & gradum, according to their different particular places, callings and conditions; or quoad meritum, according to their different particular graces, abilities and qualifications: still they have their rise merely from God's gracious distributions; who hath put them into those places by his all-ruling providence, and imparted those graces to them by his powerful dispensation. Sith therefore not the meanest man in the World but hath received from God some Personal Excellency in some kind or other, and in some degree or other, whereby he may become some way or other useful and serviceable to humane society (some very few excepted, as infants, natural fools, and distracted persons; whose personal defects yet are by way of meditation and reflection useful to others, and so they not to be despised, but as less honourable members to be therefore rather the more carefully and tenderly respected) there ought to be therefore 
1 Cor. 12. 23  given to every man, even the very meanest, some kind and degree of respect and honour, proportionable to that excellency. And thus in regard of the Image of God shining both in their nature and persons, we are tied in Religion, to honour all men.  
15. We have seen hitherto both the Duty and the Obligation of it; Quid nominis, and Quid juris: What we are to perform, and Why? We come now to the Quid facti, to examine a little how it is performed among us. Slackly and untowardly enough no doubt, (as to the generality:) as all other duties are. Are there not some first, who are so far from honouring all men, as the Text requireth, that (themselves only excepted) they honour no man at all: at least not as they ought to do? No, not their known Superiors? But how much less than their Equals or Inferiors? Despising Governments in their hearts, and speaking 
2 Pet. 2. 10.  evil of Dignities with their mouths, and kicking against Authority with their heels. No matter what shows and professions men make of I know not what respect and observance; (They honour the King and the Church, and are in charity with all the World: it were pity they should live else.) But quid verba audiam, facta cum videam? Let protestations go, and look into the practice. How do they honour the Magistrate, that decline, as much as they can, all needful services for his support; and repine at what they cannot avoid? Or how the Minister, that grudge him the portion, which if not by the Ordinance of God (for that they think will bear a dispute) yet without all contradiction is settled upon him 
a Per leges & consuetudines Angliae.  by the same (and therefore by as strong a) title as they hold their own inheritance by, and are ever studying to find out new devices and quillets to put him beside it? Or how their Equals, that, to get aloft, depress their brethren by odious comparisons, or (which is worse) disparage them by false suggestions? Or how their Inferiors, that trample them under their feet, as they do the clay in the streets; and use them with less regard many times than they do the dogs that feed under their Tables; as the rich glutton did poor Lazarus? 
Luke 16.   
16. There are others secondly, that may perhaps be persuaded to yield some honour to their betters; (that may be but reason:) but that they should be bound to honour those that are not so good men as themselves, or at the most but such like as themselves are, they see no great reason for that. But there is no remedy: St Peter here telleth them, that must be done too. He that saith, Honour all men, excludeth none; no, not the lowest and meanest. Take heed that ye 
Mat. 18. 10.  despise not one of these little ones, (Mat. 18.) there is a kind of honour (it seemeth) due to the little ones; and they may not be despised. The poor man's wisdom is despised, saith the Preacher, Eccles. 9 He saith it is so; and so it is but too often, 
Eccles. 9 16.  through the pride of the great and wealthy, (as it is said in the Psalm, Our soul 
Psal. 123. 4.  is filled with the scornful reproof of the wealthy, and with the despitefulness of the proud:) But he doth not say, it should be so. jobs carriage was otherwise, in so far that he disavoweth it, and protesteth against it utterly [If I did despise the 
Job 31. 13.  cause of my manservant, or of my maid servant, when they contended with me, etc.] He would afford the meanest servants he had, the honour to debate the matter with them; and, if there were reason on their side, to allow it. The greatest subject in the land need not think it any disparagement to him to give a just respect to a very mean person; if he will but remember, that it is the duty even of the King himself, to vouchsafe that honour to the poorest beggar within his Realm as to protect him from violence, and to require an account of his blood, though it should be spilt by the hand of a Lord.  
17. And yet behold a greater than job, (although, I take it, he was a King too within his own Territories) a greater than any of the great Kings of the earth, 
Phil. 2. 5, etc.  ready to teach us this duty by his example; even our Lord jesus Christ: and the same mind should be in us, that was in him. And what was that? He was pleased so far to honour us, (base, sinful, unworthy Creatures as we were) as for our sakes to lay aside his own greatness, emptying and divesting himself of glory and Majesty, making himself of no reputation, and taking upon him the form of a Servant. Ill do they follow either his Example, or his Apostles Doctrine here, who think themselves too good to condescend to men of low estate, by doing them any 
Rom. 12. 16.  office of service or respect; though they need it never so much, crave it never so oft, deserve it never so well. And they, who look another way in the day of their brother's distress; as the Priest and Levite passed by the wounded man in the Parable, without regard: And (not to multiply particulars) all they, who having 
Luke 10.  power and opportunity thereunto, neglect either to reward those that have worth in them, according to their merit; or to protect those that are wronged, according to their innocency; or to relieve those that are in want, according to their necessity.  
18. There are a third sort, that corrupt a good Text with an ill gloss; by putting in a conditional limitation: like the botching in of a course shred into a fin● garment; as thus. The Magistrate shall have his Tribute, the Minister his Tithe, and so every other man his due honour; if so be he carry himself worthily, and as he ought to do in his place, and so as to deserve it. In good time! But I pray you then first (to argue the case a little with thee, whoever thou art that thus glossest) Who must judge of his carriage, and whether he deserve such honour, yea, or no? Why, that thou hopest thou art well enough able to do thyself. Sure we cannot but expect good justice, where he that is a party will allow no other to be judge but himself. Where the debtor must arbitrate what is due to the creditor, things are like to come a fair reckoning.  
19 But secondly, how dared thou distinguish where the Law distinguishes not? Where God commandeth, he looketh to be answered with obedience: and dost thou think to come off with subtleties and distinctions? The Precept here in the Text is plain and peremptory; admitteth no Equivocation, Exception, or Reservation: suggesteth nothing that should make it reasonable to restrain the Universality expressed therein by any such limitation: and therefore will not endure to be eluded with any forced Gloss.  
20. Lest of all thirdly, with such a Gloss as the Apostle hath already precluded by his own comment, in the next verse: where he biddeth servants to be subject to their Masters, not only to the good and gentle, but to the froward also, and such as would be ready to buffet them when they had done no fault. Such Master's sure could challenge no great honour from their servants titulo m●rit●, and as by way of desert: But yet there belonged to them j●● dominii, and by virtue of their Mastership, the honour of Obedience and Subjection. Which honour, due unto them by that right, they had a good title to: and it might not be detained from them either in part or in whole by cavilling at their desert.  
21. But tell me fourthly in good earnest, dost thou believe, that another man's neglect of his duty can discharge thee from the obligation of thine?  — dic Quintiliane colorem. 
Canst thou produce any public Law, or private Contract, or sound Reason, whereon to ground; or but handsome Colour, wherewith to varnish such an imagination? Fac quodtuum est: do thou thy part therefore, and honour him according to his place howsoever. He shall answer, and not thou, for his unworthiness, if he deserve it not: but thou alone shalt answer for the neglect of thine own duty, if thou performest it not.  
22. Lastly, ex ore tuo. When thou sayest, thou wilt honour him according to his place, if he deserve it; dost thou not observe that thou art still unjust by thy own confession? For where place and merit concur, there is a double honour due: (The Elders that rule well are worthy of double honour, 1 Tim. 5.) There 
1 Tim. 5. 17.  is one honour due to the place, and another to merit. He that is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Coloss▪ serm. 3.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid.  in the place, though without desert, is yet worthy of a single honour, for his place sake: and justice requireth he should have it. But if he deserve well in his place, by rightly discharging his duty therein, he is then worthy of a double honour; and justice requireth he should have that too. Consider now how unjust thou art. If he deserve well, sayest thou, he shall have the honour due to his place: otherwise not. Thou mightest as well say in plain terms: If he be worthy of double honour, I can be content to afford the single: otherwise be must be content to go without any. Now what justice, what conscience in this dealing, where two parts are due, to allow but one; and where one is due, to allow just none?  
23. But I proceed no further in this argument; having purposely omitted sundry things that occurred to my meditations herein, and contracted the rest, that I might have time to speak something to the latter Precept also. Love the brotherhood. To which I now pass, hoping to dispatch it with convenient brevity: observing the same method, as before, Quid nominis, Quid juris, Quid facti; What we are to do; and Why; and How we perform it.  
24. First then for the meaning of the words, we must know, that as Adam and Christ are 
a Totum genus humanum quodammodo sunt homines duo, etc. Prosper. sentent. c. 299.  the two roots of mankind; Adam as in a state of Nature, and Christ as in a state of Grace: so there is 
b— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. homil. in Laicis.  a twofold brotherhood amongst men, correspondent thereunto. First, a Brotherhood of Nature, by propagation from the loins of Adam as we are men: and secondly a Brotherhood of Grace, by profession of the faith of Christ, as we are Christian men▪ As men, we are 
c Membra sumus corporis magni: Natura nos cognatos edidit. Senec. Epist. 95.  members of that great body, the World: and so all men that live within the compass of the World are Brethren, by a more general communion of Nature. As Christians we are members of that mystical body, the Church: and so all Christian men that live within the compass of the Church are Brethren, by a more peculiar Communion of Faith. And as the Moral Law bindeth us to love all men as our Brethren, and partakers with us of the same common Nature in Adam: so the Evangelical Law bindeth to love all Christians as our Brethren, and partakers with us of the same common faith in Christ.  
25. In which latter notion the word Brother is most usually taken in the Apostolical Writings: to signify a Professor of the Christian Faith and Religion, in opposition to heathen men and unbelievers. The name of Christian, though of commonest use and longest continuance, was yet but of a latter date; taken up first at Antioch, as we find Acts 11. whereas believers were before usually called 
Act. 11. 26.  Disciples; and no less usually, both before and since, Brethren. You shall read very often in the Acts, and Epistles of the holy Apostles, How the Brethren assembled together to hear the Gospel preached, to receive the Sacrament, and to consult about the affairs of the Church. How the Apostles, as they went from place to place, to plant and water the Churches, in their progress every where visited the Brethren: at their first coming to any place, saluting the Brethren; 
Act. 15. 36.— 21. 7.— 15. 32.— 18. 18.— 11. 29. 2 Cor. 8. 18.— 23. 1 Cor. 8. 12.  during their abode there, confirming the Brethren; at their departure thence, taking leave of the Brethren. How Collections were made for relief of the Brethren; and those sent into judea from other parts by the hands of the Brethren, etc. St. Paul opposeth the Brethren, to them that are without; and so includeth all that are within the Church. What have I to do to judge them that are without? 1 Cor. 5. As if he had said, Christ sent me an Apostle and Minister of the Churches; and therefore I meddle not but with those that are within the Pale of the Church: as for those that are without, if any of them will be filthy let him be filthy still, I have nothing to do to meddle with them. But saith he, if any man that is within the Christian Church, any man that is called a Brother, be a Fornicator, or Drunkard, or Railer, or otherwise slain his holy Profession by scandalous living; I know how to deal with him: let the Censures of the Church be laid upon him, let him be cast out of the Assemblies of the Brethren, that he may be thereby brought to shame and repentance.  
26. So then, Brethren (in the Apostolical use of the word) are Christians: and the Brotherhood the whole Society of Christian men, the system and body of the whole visible Church of Christ. I say the visible Church: because there is indeed another Brotherhood more excellent than this whereof we now speak, consisting of such only as shall undoubtedly inherit salvation; called by some of the Ancients, The Church of God's Elect, and by some later Writers, The invisible Church. And truly this Brotherhood would (under God) deserve the highest room in our affections; could we with any certainty discern who were of it, and who not. But because the fan is not in our hand, to winnow the chaff from 
2 Tim. 2. 19  the wheat, (Dominus novit) The Lord only knoweth who are his, by those secret Characters of Grace and Perseverance, which no eye of man is able to discern in another, (nor perhaps in himself infallibly:) we are therefore for the discharge of our duty to look at the Brotherhood so far as it is discernible to us, by the plain and legible Characters of Baptism and outward Profession. So that whosoever abideth in areâ Domini, and liveth in the Communion of the visible Church, being baptised into Christ, and professing the Name of Christ: (let him prove as it falleth out, chaff, or light corn, or wheat, when the Lord shall come with his fan to purge his floor:) yet in the mean time so long as he lieth in the heap and upon the floor; We must own him for a Christian, and take him as one of the Brotherhood, and as such an one love him. For so is the Duty here, Love the Brotherhood▪  
27. To make Love complete, Two things are required: according to Aristotle's description of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Affect us cordis, and Effect us operis. The inward affection of the heart, in wishing to him we love all good: and the outward manifestation of that affection by our deed as occasion is offered, in being ready to our power to do him any good. The heart is the root and the seat of all true love: and there we must begin; or else all we do is but lost. If we do never so many serviceable offices to our brethren, out of any by-end or sinister respect; although they may possibly be very useful, and so very acceptable to them; yet if our heart be not towards them, if there be not a sincere affection within, it cannot be truly called Love. That Love, that will abide the test, and answer the Duty required in the Text, must be such as the Apostles have in several passages described it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unfeigned love of the brethren, 1 Pet. 1. Love out of a pure heart, 1 Tim. 1. Love without dissimulation, 
1 Pet. 1. 22. 1 Tim. 1. 5. Rom. 12. 9  Rom. 12.  
28. Of which inward affection the outward deed is the best discoverer: and therefore that most come on too, to make the love perfect. As jehu said to jonadab, 
2 King. 10. 15.  Is thy heart right? If it be, then give me thy hand. As in the exercises of our devotion towards God, so in the exercises of our charity towards men, heart and hand should go together. Probatio delectionis, exhibitio 
Lam. 3. 41. Gregor.  est operis. Good works are the best demonstrations, as of true Faith, so of true love. Where there is life and heat, there will be action. There is no life then in that Faith, (St. james calleth it plainly a dead Faith, jam. 2.) nor heat in 
Jam. 2. 26. Mat. 24. 12.  that Love, (according to that expression, Mat. 24. The Love of many shall wax cold:) that doth not put forth itself in the works of righteousness and mercy. He than loveth not the Brotherhood indeed, whatsoever he pretend, or at least not in so gracious a measure as he should endeavour after; that doth not take every ●it opportunity of doing good either to the souls, or bodies, or credits, or estates of his Brethren; That is not willing to do them all possible services, according to the urgency of their occasions, and the just exigence of circumstances, with his countenance, with his advice, with his pains, with his purse, yea, and (if need be) with his very life too. This is the Non ultra: farther than this we cannot go in the expressing of our love; (Greater love than this hath no man, 
Joh. 15. 13.  that a man lay down his life for his friend:) and thus far we must go if God call us to it. So far went Christ for our redemption: and so far the Scriptures press his example for our imitation. Hereby perceive we the love of God, because 
1 Joh. 3. 16.  he laid down his life for us: and we ought to lay down our lives for the brethren, 1 Joh. 3.  
29. To recollect the Premises, and to give you the full meaning of the Precept at once. To love the Brotherhood, is as much as to bear a special affection to all Christians more than to Heathens; and to manifest the same proportionably, by performing all loving offices to them, upon every fit occasion to the utmost of our powers. A duty of such importance, that our Apostle, though here in the Text he do but only name it in the bunch among other duties: yet afterwards in this Epistle seemeth to require it in a more special manner, and after a sort above other duties, (Above all things have ●ervent charity among yourselves, Chap. 4.) And 
1 Pet. 4. 8.  St. john upon the performance here of hangeth one of the strongest assurances we can have of our being in Christ. (We know that we are passed from death to life, because we love the brethren, 1 Joh. 3. 14.)  
30. Now of the Obligation of this duty, (for that is the next thing we are to consider) there are two main grounds; Goodness and Nearness. First, we must love the Brotherhood for their goodness. All goodness is lovely. There 
1 Tim. 4. 4.  groweth a Love due to every creature of God from this, that every creature of God is good: Some goodness God hath communicated to every thing to which he gave a being: as a beam of that incomprehensible light, and a drop of that infinite Ocean of goodness, which he himself is. But a greater measure of Love is due to Man than to other Creatures, by how much God hath made him better than them. And to every particular man that hath any special goodness in him, there is a special Love due, proportionable to the kind and measure thereof: So that whatsoever goodness we can discern in any man, we ought to love it in him, and to love him for it; whatsoever faults or defects are apparently enough to be found in him otherways. He that hath good natural parts, if he have little in him that is good besides, yet is to be loved even for those parts, because they are good. He that hath but good moralities only, leading a civil life, though without any probable evidences of grace appearing in him, is yet to be loved of us, if but for those moralities, because they also are good. But he that goeth higher, and by the goodness of his conversation showeth forth (so far as we can judge) the graciousness of his heart, deserveth by so much an higher room in our affections, than either of the former, by how much Grace exceedeth in goodness both Nature and Morality. Sith then there is a special goodness in the Brethren (quatenùs such) in regard of that most holy faith which they profess, and that blessed name of Christ which is called upon them: we are therefore bound to love them with a special affection, and that eo nomine under that consideration as they are brethren, over and above that general love with which we are bound to love them as men; or that which belongeth to them as men of parts, or as Civil men.  
31. The other ground of Loving the Brotherhood is their Nearness. The nearer, the dearer, we say: and there are few relations nearer, than that of brotherhood. But no brotherhood in the world is so closely and surely knit together, and with so many and strong ties, as the fraternity of Christians in the Communion of Saints, which is the Brotherhood in the Text. In which one brotherhood, it is not easy to reckon how many brotherhoods are contained: Behold some of many. First, we are Brethren by propagation; and that 
a Unde est is omnes fratres ostendite. De uno patre Christo & de unâ matre Ecclesia. Arnob. in Psal. 133. Rom. 8. 29. Heb. 1. 3. Gal. 3. 26, 27.  ab utroque parent: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Children of the one Eternal God, the common father of us all; and of the one Catholic Church, the common mother of us all. And we have all the same Elder Brother, Jesus Christ; the firstborn among many brethren, the lively Image of his Father's Person, and indeed the Foundation of the whole Brotherhood: for we are all (as many of us as have been baptised into Christ) the children of God by faith in Christ jesus; Therefore as joseph loved Benjamin, his brother of the whole blood, more affectionately than the other ten that were his brethren but by the father's side only: so we ought with a more special affection to love those that are also the Sons of our mother the Church, as Christians; than those that are but the Sons of God, only as Creatures.  
32. Secondly, we are Brethren by Education: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Foster brethren; as Herod and Manaen were. We are all nursed with the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere 
Act. 13. 1.  milk of the Word: in the Scriptures of the Old and New Testament, which 
1 Pet. 2. 2.  are ubera matris Ecclesiae; the two breasts, whence we sucked all that wholesome nourishment by which we are grown up to what we are, to that measure of stature 
A primis statim atatibus in eandem coire vitam, habet aliquem fraternitatis affectum. Quintil. declam 16.  of strength, whatsoever it is, that we have in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle: and common experience showeth it so to be. They that have been nursed, and brought up together in their childhood, for the most part have their affections so seasoned and settled then, that they love one another the better while they live.  
33. Thirdly, we are Brethren by Covenant, sworn brothers at our holy Baptism, when we dedicated ourselves to God's Service, as his Soldiers by sacred and solemn vow. Do we not see men that take the same Oath, pressed to serve 
Legionarii equites cohortes suos contubernii affectione venerantur. Veg. 2. 21. Commilitium auget charitatem. l. the hearted. ff. de castrens▪ pecul. Contubernii necessitudo. Cic. Pro Planc. Eph. 2. 19  in the same Wars, and under the same Captains, Contubernales, and Comrades: how they do not only call Brothers, but hold together as Brothers, and show themselves marvellous zealous in one another's behalf; taking their Parts and pawning their credits for them, and sharing their fortunes with them? If one of them have but a little silver in his Purse, his brother shall not want whilst that lasteth. Shame we with it that the children of this world should be kinder (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) towards those of their own Generation, than we are in ours.  
34. Fourthly, we are Brethren by Co-habitation. We are all of one house and family: not strangers and foreiners, but fellow-Citizens with the Saints, and of the household of God. What a disquietness (and discredit both) is it to a house where the children are ever jarring, and snarling, and fight one with another? 
Psal. 133. 1, etc.  but a goodly sight (Ecce quam bonum!) when they dwell together in love and unity. Even so, a sad thing it is, and very grievous to the soul of every good man, when in the Church, (which is the house of God) Christians that call themselves brethren, fall foul upon one another: not only girding at and clashing against, but biting, and nipping, and devouring one another, as if they were bend to consume and destroy one another. But a most blessed thing on the other side, pleasant as the holy oil, distilling from Aaron's head upon his beard and garments, and rejoicing the heart, as the dew upon the mountains refresheth the grass: when there is nothing done in the house through strife or vainglory, but such an accord 
Phil. 2. 2, 3.  amongst them, that all the brethren are of one mind and judgement; or if 
Gal. 6. 2. Rom. 15. 1.  not always so, yet at leastwise of one heart and affection; bearing the burdens, and bearing with the infirmities one of another; and ready upon all occasions to do good, as to all men generally and without exception, so especially to their Brethren, that are of the same household of faith with them. 
Gal. 6. 10.   
35. Lastly, we are Brethren by Partnership in our Father's estate. Copartners in the state of Grace; all of us enjoying the same Promises, Liberties, and Privileges whereof we are already possessed in common: and Coheirs in the state of Glory; all of us having the same joy, and everlasting bliss in expectance and reversion. For being the Sons of God, we are all heirs; and being brethren, all 
Gal. 4. 7. Rom. 8. 17.  joint-heirs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one and the same glorious inheritance reserved for us in the heavens: which St. jude therefore calleth, the common salvation. It argueth 
Judas Vers. 3.  a base wrangling spirit in us, having such goodly things in reversion; (enough for us all, so as heart can wish no more:) to squabble and fall out for such poor trifles as the things of this world are. We that have by God's goodness competent sustenance for our journey, and full Sacks to open at our coming home; as Joseph's Brethren had when they came out of Egypt to return to their own Land: shall we fall out among ourselves, and be ready to mischief 
Gen. 45. 23.  one another by the way?  
36. Having all these Obligations upon us, and being tied together in one Brotherhood by so many bands of unity and affection; I presume we cannot doubt de jure, but that it is our bounden duty thus to love the Brotherhood. There remaineth now no more to be done, but to look to our performances, that they be right: wherein the main thing we are to take heed of, (besides what hath been already applied) is Partiality. I charge thee before God, and the Lord jesus 
1 Tim. 5. 21  Christ and the elect Angels, that thou observe these things without preferring one before another, doing nothing by partiality. It was St. Paul's charge to Timothy in another business: but may suit very well with this also.  
37. Not but that we may (and in most cases must) make a difference between one brother and another, in the measure and degree of our Love; according to the different measures and degrees, either of their goodness considered in themselves, or of their nearness in relation to us: those two considerations being (as you heard) the grounds of our Love. So David loved jonathan as his own soul; his heart was knit to him: both because he was a good man, and had withal approved himself his trusty friend. Yea, our blessed Saviour himself showed a more affectionate Love to john, than to any other of his Disciples (the Disciple whom jesus loved:) for no other known reason so much as for 
Joh. 13. 23.  this, that he was near of kin to him, his own mother's sister's Son, as is generally supposed. No reasonable man among us then need make any question, but that we may and aught to bear a greater love unto, and consequently to be readier to do good unto (Caeteris paribus) our Countrymen, our Neighbours, our Kindred, our friends, than to those that are strangers to us, and stand in no such Relation. And so no doubt we may, and aught in like manner (upon that other ground of Goodness) more to love, and to show kindness sooner to a sober, discreet, judicious, peaceable, humble, and otherwise orderly and regular man (caeteris paribus;) than to one that is lightheaded, or lazy, or turbulent, or proud, or debauched, or heretical, or schismatical.  
38. But still that Proviso or Limitation, which I now twice mentioned, (caeteris paribus) must be remembered: for there may such a disparity arise by emergent occasions, as may render a mere stranger, a heathen, a notoriously vicious person, a fitter object of our compassion, help, or relief, pro hic & nunc, than the most pious Christian, or our dearest friend or ally. In cases of great extremity, where the necessities of the party importune a present succour, and will admit no delay, C●dat necessitudo necessitati: the former considerations, whether of Nearness or Goodness, must be waved for the present, and give way to those Necessities. He is most our Neighbour and Brother, in a case of that nature, that standeth in most need of our help: as our Saviour himself hath clearly resolved it in the case of the wounded Traveller in the Parable, Luke 10. Nor doth this at all contradict what hath been already delivered concerning the preferring the brethren before others, either in the affection of love, or in the offices which flow therefrom. For the affection first: it is clear, that although some acts of compassion and charity be exercised towards a stranger, yea, even an enemy that hath great need of it, rather than towards a friend or brother, that hath either no need at all, or very little in comparison of the other: it doth not hinder but that the habit or affection of love in the heart, may notwithstanding at the very same time be more strongly carried towards the brother or friend, than towards the enemy or stranger, as every man's own reason, and experience in himself, can tell him. And as for the outward acts and offices of love, it is with them, as with the offices of all other virtues and gracious habits or affections: which not binding ad semper (as the graces and habits themselves do) are therefore variable and mutable, as the circumstances by which they must be regulated vary pro hîc & nunc. And therefore the rules given concerning them, must not be punctually and mathematically interpreted; but prudentially, and rationally: and held (as we use to say in the Schools) communiter, but not universaliter; that is to say, ordinarily and in most cases, where circumstances do not require it should be otherwise; but not absolutely and universally, so as to admit of no exception.  
39 This rub then thus removed out of the way: it may yet be demanded where is this partiality to be found whereof we spoke? Or what is it to have 
Jam. 2. 1.  the faith of our Lord jesus Christ with respect of persons? If this putting of a difference in our love between brother and brother, (which we have now allowed of) be not it? I answer; It is no partiality, to make such a difference as we have hitherto allowed: so long as the said difference is taken from other peculiar and just respects, and not from the very condition of Brotherhood itself, or any distinction made therein. But here is that evil partiality we are to take heed of, when we restrain the Brotherhood to some one party or society in the Church, such as we think good of, and exclude the rest, as if they had no part nor fellowship in this Brotherhood; nor consequently any right to that special affection, wherewith we are to love the Brethren. Which Partiality hath indeed been the very bane of the Church's unity and peace; and the chiefest cause both of the beginning and continuance of most of the schisms, under which Christendom hath groaned from time to time.  
40. Not to speak of the Donatists and other Schismatics of old, who confined the Church to some little corner of the World: for which they were sound confuted by St. Augustine, Optatus, and other godly Fathers of their times. First of all, extremely partial in this kind are the Romish Party at this day. Who, contrary to all truth and reason, make the Roman and the Catholic Church terms convertible, exacting external Communion with them, and subjection to their Bishop, as a condition so essentially requisite for the qualifying of any person to be a member of that Church of Christ, out of which there is no Salvation, as that they have inserted a clause to that purpose into the very 
* C●tus hominum sub regimine legitimorum pastorum, ac praecipuè unius Christi in terris vica●ii Romani Pontificis. Bellarm. 3 de Eccl. milit.  definition of a Church. So cutting off from this brotherhood, in a manner wholly, all the spacious Churches of afric and Asia; together with all those both Eastern and Western Churches of Europe also, which dare not submit to so vast a power as the Bishops of Rome pretend to, nor can think themselves obliged to receive all their dictates for undoubted Articles of faith.  
41. The like Partiality appeareth secondly in our brethren of the Separation. Marvel not that I call them 
a Quia collegium Episcopale nolunt nobiscum habere commune; non sunt Collegae, si nolunt: tamen fratres sunt. Optat. lib. 1.— praeceptum nobis divinitus ut etiam two qui negan ●● fratres nostros esse, dicamus, fratres nostri estis. Aug. Ep. 203. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 33.  Brethren: though they will by no means own us as such: the more unjust and uncharitable they. And in this uncharitableness (such a coincidence there is sometimes of extremes) the Saparatists and the Romanists, consequently to their otherwise most distant Principles, do fully agree; like Samsons Foxes tied together by the tails to set all on fire, although their faces look quite contrary ways. But we envy not either these, or those, their uncharitableness; nor may we imitate them therein. But as the Orthodox Fathers did the wayward Donatists then, so we hold it our duty now to account these our uncharitable brethren (as well of the one sort, as the other) our Brethren still whether they will thank us for it or no; Velint, nolint, fratres sunt. These our Brethren, I say, of the Separation, are so violent and peremptory in unchurching all the World but themselves: that they thrust and pen up the whole Flock of Christ in a far narrower pingle, than ever the Donatists did: concluding the Communion of Saints within the compass of a private Parlour or two in Amsterdam.  
42. And it were much to be wished in the third place, that some in our own Church, who have not yet directly denied us to be their Brethren, had not some of the leaven of this Partiality hidden in their breasts. They would hardly else be so much swelled up with an high opinion of themselves, nor so much soured in their affections towards their brethren: as they bewray themselves to be, by using the terms of Brotherbood, of Profession, of Christianity, the Communion of Saints, the Godly Party, and the like; as titles of distinction to difference some few in the Church (a disaffected party to the established Government and Ceremonies) from the rest. As if all but themselves were scarce to be owned, either as Brethren, or Professors, or Christians, or Saints, or Godly men. Who knoweth of what ill consequence, the usage of such appropriating and distinctive titles (that sound so like the Pharisees, I am holier than thou; and warp so much towards a 
Isa. 65. 5.  separation) may prove, and what evil effects they may produce in future? But however, it is not well done of any of us in the mean time, to take up new Forms and Phrases, and to accustom ourselves to a garb of speaking in Scripture-language, but in a different notion from that wherein the Scriptures understand it. I may not, I cannot judge any man's heart: but truly to me it seemeth scarce a possible thing for any man that appropriateth the name of Brethren (or any of those other titles of the same extent) to some part only of the Christian Church, to fulfil our Apostles precept here of loving the Brotherhood; according to the true meaning thereof. For whom he taketh not in, he must needs leave out: and then he can love them but as those that are without; Perhaps wish them well, pray for their conversion, show them civil respect, etc. which is no more than he might or would do to a very jew, Turk or Pagan.  
43, As for us, beloved brethren, let us in the name and fear of God beware of all rotten or corrupt partiality, in the performance either of this, or of any other Christian duty, either to God or man. And let us humbly beseech the God of all grace and peace, to put into our hearts a spirit of Wisdom and Charity, that we may duly both honour and love all men in such sort as becometh us to do: but especially that we may love and honour him above all, who hath already so loved and honoured us as to make us Christians; and hath further engaged himself by his gracious Promise, to love, honour and reward all those that seek his honour and glory. To whom be all honour and glory ascribed, etc.   

AD AULAM.  
The Fourth Sermon.  
BEUVOYR. JULY, 1636.  Psal. 19 13. Keep back thy servant from presumptuous sins: Let them not have dominion over me. So shall I be upright, and I shall be innocent from the great transgression. 
1. THis Psalm is one of David's Meditations. That it is david's, we have it from 
a To the chief Musician a Psalm of David verse 1.  the Title in the beginning: That it is a Meditation, from 
b Let— and meditation of my heart be, etc. verse. 14.  the close in the end of it. Now there are but two things especially, whereon to employ our meditations with profit (to the right knowledge whereof 
c Calvin Instit. 1. Deus, Noverim me, Noverim te Bernard. serm. 2. de diversis.  some have therefore reduced the whole body of Divinity:) God, and ourselves. And the meditation is then most both complete and fruitful, when it taketh in both. Which is to be done; either viâ ascensus, when we begin below, and at ourselves, and so build upwards, raising our thoughts higher to the contemplation of God: or viâ descensus, when we begin aloft, and with him, and so work downward, drawing our thoughts home upon ourselves.  
2. This latter is the method of this Psalm: in the former part whereof David beginneth as high, as at the most Highest; and then descendeth as low as to himself, in the latter. For the succouring of his Meditations there, he maketh use of the 
a Est Natura liber primus, Scriptura secundus: Altera Posse docens, altera Velle Dei. Jo. Rain. Chiliad. Epigr.  two great Books: that of Nature, or of the works of God; and that of Scripture, or of the Word of God. In that, he readeth the Power: in this, the Will of this Maker. That declareth his Glory: this revealeth his Pleasure. That from the beginning of the Psalm, (The heavens declare the glory of God, etc.) to the end of the sixth verse: This from the beginning of the seventh verse (The Law of the Lord is perfect, etc.—) too the end of the eleventh verse.  
3. Hence coming to re●●ect upon himself, he hath now use of 
a Unicuique est liber sua conscientia: & ad hunc librum discutiendum & emendendum, omnes alii inventi sunt. Bern. de intern. domo.  a third Book; that of his own conscience, wherein are enroled the principal acts and passages of his whole life: That by a just survey of the particulars therein enregistered, he might observe what proportion he had held in the course of his bypast life, both with that actual obedience, which some other Creatures perform in their kinds, as also (and that especially) with that 
b— Conferamus itaque libros ńostros cum libro vitae. Ibid.  exact obedience, which the Law of God requireth in his Word. At the very first opening whereof, before he read a line of the particulars, his known sins presenting them in such numberless troops unto his thoughts, besides a world of unknown ones: as not a little aghast to see so large a Roll so full and so thick written (intus & à tergo;) he is forced to break out into this passionate acknowledgement, Quis intelligit? What living soul is able to understand all his errors? Who can tell how oft he hath offended? In the next former verse.  
4. But quid tristes querimoniae? Misery findeth small ease in bare and barren 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  complaints: it rather craveth real and speedy succour. The Prophet therefore upon the first apprehension of the multitude of his sins, instantly addresseth himself unto God for remedy by Prayer. And his suit therein is double: the one for Mercy, for the time past; the other for Grace, for the time to come. The one that he might be freed from the guilt and defilement of the sins he had hitherto done, known or unknown: (O cleanse thou me even from my secret sins:) in the remainder of that verse. The other, that he might be preserved from contracting the guilt, or falling under the dominion of any sin thenceforward, especially of any high grievous presumptuous sin, in this thirteenth verse (keep back— etc.  
5. The words than are a Prayer: wherein we may observe distinctly and apart, the Object matter of the Prayer; the Petitions made concerning that Object; and the Reasons brought to enforce those Petitions. The Particulars in all five. First, and principally, the Object matter of the whole Prayer: those sins, concerning and against which the Prayer is made: styled here in our Translations, Presumptuous sins. Secondly, and thirdly, two Petitions concerning those sins: The one antecedently, that God would not suffer him to fall into them, [keep back thy servant from presumptuous sins;] 3. The other by way of reserve, that at least he would not suffer him to fall under the dominion of them, [Let them not have dominion over me.] Fourthly, and fifthly, two Reasons fitted to the aforesaid Petitions. The one fitted to the former Petition, taken from his relative condition, as being one of God's servants. Of all sorts of men, Presumption is most hateful in a servant; and such am I to thee, O Lord: Keep back thy servant therefore from presumptuous sins. 5. The other Reason fitted to the latter Petition, taken from the benefit he should reap by the grant. If God should please to keep him free from the dominion of those sins, he should not doubt (his many failings otherwise notwithstanding) but by his mercy to stand rectus in curiâ, innocent and upright (through his gracious acceptation) from the great transgression of total and final Apostasy, [Than shall I be upright, and I shall be innocent from the great transgression.]  
6. My purpose is not, to treat of each of these particulars, as I have proposed them, apart; but to insist principally, upon that which is the most principal, to which also (as being the common matter or argument of the whole Verse) they do all in some sort refer, and upon that account will be occasionally taken in every one of them somewhere or other in our passage, in the handling thereof; I mean, the Object; here expressed by the name of Presumptuous sins. Wherein I know not how to proceed, more pertinently to the scope of the Text, and profitably to edification; than by making this threefold plain discovery. First of the nature of these sins; that we may the sooner learn to know them: Secondly, of their danger; that we may be the more careful to shun them: and Thirdly, of the means of their prevention; that by the help of God we may be the better able to escape them.  
7. Some difference there is in the reading. Which as I may not wholly balk; for without the clearing of that, all the ensuing discourse might be suspected to labour of impertinency:) so I shall not long insist upon; for the profit would not countervail the pains. The Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Vulgar Latin following them, ab alienis parce— etc. Some of the Fathers, and most of the Expositors of the middle and latter Ages, led (as commonly they are) by one of those Translations, conceive the meaning, as if David had here prayed, to be kept from communicating with other men in their sins, and from enwrapping himself (by any kind or degree of consent) within the guilt of their transgressions. Which truly is a very needful prayer; and the thing itself worthy the care of every good man. But this difference needeth not hinder us in our proposed passage. First, because, although that were granted the truer reading▪ the words might yet without much enforcement bear a construction agreeable to our present intendment: and accordingly, 
a Sensus fere idem est. Bellarm. hîc.  some that follow that reading have so understood them. But secondly, and especially, because the mistake in the Greek and Latin Translations grew apparently from the near affinity of Character between the two Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath occasioned the like mistake in sundry other words, noted in the 
b See Engelbert. Eng▪ pra fat. ad Schindler. lex. pentaglor.  Hebrew Lexicons: and some also between these very words 
c As Mal. 3. 15.- 4. 1. Zach. 12. 10. etc.  Zarim and Zadim in other places of Scripture, as well as in this. But since the constant reading in all Copies extant is with Daleth and not Resh; and so not only the old Hebrew Doctors, with 
d Vatablus, Junius etc.  the learnedst Expsiotors of this last age, but some of the ancient Fathers also, 
e S. Hieron. vertit, à Superbis. Bellar.  St. Hierom by name (who was among them all incomparably the best skilled in the Original) have expounded it: we need not put ourselves to any farther business for this matter, but take the common reading, as it is in our English Translations both Old and New, [Keep back thy servant from presumptuous sins.]  
8. And then the first thing we have to do, is to lay open the Nature of these presumptuous sins: for that is ever the first question, that every man will ask concerning any thing proposed to debate, under any name or notion; What doth that name or word import? To presume then, in the common use and notion of the word with us, importeth ever a kind of confidence or boldness in the Presumer. And it may be taken, either in a good, or in a bad sense: But more usually in the bad; as (by reason of common abuses) most other indifferent words are. He that hath a fast friend, that he thinketh will support him, will sometimes adventure upon an undertaking, which he is not able to go through withal alone, nor durst undergo, if he had not such a friend to rely upon. When a man doth so; we say he presumeth upon that friend: that is, he is confident, that friend will not fail to assist him therein to his utmost power. Now if a man be bold to do but what he may and should do, and that withal he have some good ground for his confidence, (from the consideration of his friend's ability, the experience of his love, some former promises on his friends, or merit on his own part, or other like) so as every man would be ready to say he had reason to presume so far of his friend: this is a good, reasonable, and warrantable presumption. But if he fail in either respect, as if he presume either to do unlawful, unworthy, or unbefitting things, or to do even lawful things, when there appeareth no great cause why any man should think his friend obliged by the laws of friendship to assist him therein: then is such his presumption a faulty and an evil presumption. And whatsoever may bear the name of a Presumptuous sin in any respect, is some way or other tainted with such an evil irrational presumption.  
9 But we are further to note, that presumption in the worse sense, and as applied to sin, may be taken either Materially, or Formally. If these terms seem obscure; with a little opening I hope the difference between these two will be easily understood. Taken materially, the sin of presumption is a special kind of sin, distinguished from other species of sins by its proper Object or Matter: when the very matter wherein we sin, and whereby we offend God, is Presumption: and so it is a branch of Pride. When a man presuming either upon his own strength, or upon Gods assisting him, undertaketh to do something of himself, not having in himself (by the ordinary course of nature, and the common aid which God affordeth to the actions of his creatures in the ordinary ways of his providence sufficient strength to go through therewithal: or expecteth to receive some extraordinary assistance from the Mercy, Power, etc. of God, not having any sufficient ground (either from the general Promises contained in the Scriptures, or by particular immediate revelation) that God will certainly so assist him therein.  
10. All those men, that over-value themselves, or out of an overweening conceit of their own abilities attempt things beyond their power; That lean to their own understandings, as Solomon; That mind high things, and are wise in their 
Prov. 3. 5. Rom. 12. 16. Psal. 131. 1.  own conceits, as St. Paul; That exercise themselves in great matters, and such as are too high for them, as David expresseth it. All those that persuade themselves they can persist in an holy course without a continual supply of Grace; or that think they can continue in their sins so long as they think good, and then repent of them, and forsake them at their leisure, whensoever they list; or that doubt not but to be able by their own strength to stand out against any temptation: All these, I say, and all other like, by presuming too much upon themselves, are guilty of the sin of Presumption: ' to omit the Poets, who have set forth the folly of this kind of Presumption in the Fables of Phaethon, and Icarus: A notable example we have of it in the Apostle Peter, (and therein a fair warning for others not to be highminded, but to fear), who in the great confidence of his 
Rom. 11. 20.  own strength, could not believe his Master (though he knew him to be the God 
Mat. 26. 33.  of truth) when he foretold him he would yield; but still protested, that if all the world should forsake him, yet he would never do it.  
11. Nor only may a man offend in this kind, by presuming upon himself too 
Praesumptio non modo circa proprias vires, s●d etiam circa di●inam potentiam vel miseri●●diam, contingere potest. Aquin. 22. qu. 21. 1.  much: but also by presuming even upon God himself without warrant. He that repenteth truly of his sins, presuming of God's mercy in the forgiveness thereof; or that walketh uprightly and conscionably in the ways of his Calling, presuming of God's Power for his protection therein; sinneth not in so presuming. Such a presumption is a fruit of Faith, and a good presumption: because it hath a sure ground, a double sure ground for failing; first in the Nature, and then in the Promise of God. As a man may with good reason presume upon his Friend, that he will not be wanting to him in any good Office, that by the just Laws of true friendship one friend ought to do for another. But, as he presumeth too much upon his friend, that careth not into what desperate exigents and dangers he casteth himself, in hope his friend will perpetually redeem him, and relieve him at every turn: So whosoever trusteth to the Mercy, or to the Power of God, without the warrant of a Promise, presumeth farther than he hath cause: And though he may flatter himself, and call it by some better name, as Faith, or Hope, or Affiance in God; yet is it in truth no better than a groundless and a wicked Presumption. Such was the Presumption of those Sons of Sceva, who took upon 
Acts. 19 13. 〈◊〉 16.  them (but to their shame and sorrow) to call over them that had evil spirits the name of the Lord jesus in a form of adjuration, Acts 19 when they had no calling or warrant from God so to do. And all those men, that going on in a wretched course of life, do yet hope they shall find mercy at the hour of death: All those that cast themselves into unnecessary either dangers or temptations, with expectance that God should manifest his extraordinary Power in their preservation: All those that promise to themselves the End without applying themselves to the means that God hath appointed thereunto; (as to have Learning without Study, Wealth without Industry, Comfort from Children without careful Education, etc.) forasmuch as they presume upon God's help without sufficient Warrant, are guilty of the sin of Presumption, taken in the former notion, and Materially.  
12. But I conceive the Presumptuous sins here in the Text to belong clearly to the other notion of the word Presumption, taken formally, and as it importeth (not a distinct kind of sin in itself, as that Groundless Presumption whereof we have hitherto spoken doth, but) a common accidental difference, that may adhere to sins of any kind: even as Ignorance and Infirmity, (whereunto it is opposed) also may. Theft and Murder, which are sins of special kinds, distinguished either from other by their special and proper Objects; are yet both of them capable of these common differences: inasmuch as either of them may be committed, as sometimes through Ignorance, and sometimes through Infirmity, so also sometimes through Wilfulness or Presumption.  
13. The distribution of Sins into sins of Ignorance, of Infirmity, and of Presumption, is very usual, and very useful, and complete enough without the 
Aquin 1. 2. qu. 76. etc.  addition (which some make) of a fourth sort, to wit, Sins of Negligence or Inadvertency; all such sins being easily reducible to some of the former three. The ground of the distinction is laid in the Soul of man; wherein there are three distinct prime faculties from which all our actions flow: the Understanding, the Will, and the sensual Appetite or Affections. If nothing were amiss in any of these, all our actions issuing thence would be perfect, and free from all stain of sin. But it is a truth, and our misery, that in this state of corruption the whole soul is out of frame, and all the faculties thereof depraved. Much Blindness and Error in the Understanding; much Rashness and Impetuousness in the Affections; much stubbornness and perverseness in the Will: which rendereth our whole lives full of Swerving, Weaknesses, and Rebellions. Yea, by reason of the joint concurrence of those three faculties in their operations: there is in most sinful actions, (especially those that are completely such) a mixture of Ignorance, Infirmity, and Wilfulness, or Presumption. Whence it is, that all Sins are in the Scriptures indefinitely and indifferently called; sometimes Errors, sometimes Infirmities, and sometimes Rebellions.  
14. But when we would speak more exactly of these three differences, and so as to distinguish them one from another by their proper appellations: the enquiry must be, when a sin is done, where the fault lay most; and thence it must have the right denomination. 1. If the Understanding be most in fault, not apprehending that good it should, or not aright: the sin so done, though possibly it may have in it somewhat both of Infirmity and Presumption withal, is yet properly a Sin of Ignorance. 2. If the main fault be in the affections, through some sudden passion or perturbation of mind; blinding, or corrupting, or but out-running the Judgement; as of Fear, Anger, Desire, joy, or any of the rest: the Sin thence arising, though perhaps joined with some Ignorance or Presumption withal, is yet properly a sin of Infirmity. 3. But if the Understanding be competently informed with knowledge, and not much blinded or transported with the incursion of any sudden, or violence of any vehement perturbation, so as the greatest blame must remain upon the untowardness of the Will, resolvedly bend upon the Evil: the Sin arising from such Wilfulness, though probably not free from all mixture of Ignorance and Infirmity withal, is yet properly a wilful Presumption; such a Presumptuous sin, as we are now in treaty of.  
15. Rules are soon learned, and best remembered, when illustrated with ●it Examples. And of such, the rich storehouse of the Scripture affordeth us in each kind, variety and choice enough; whence it shall suffice us to propose but one eminent one of each sort. The Men, all of them for their holiness, of singular and worthy renown: David, St. Peter, and St. Paul. The sins, all of them for their matter, of the greatest magnitude: Murdering of the innocent, Abnegation of Christ, Persecution of the Church. Paul's Persecution, a grievous Sin, yet a Sin of Ignorance: Peter's denial, a grievous Sin, yet a Sin of Infirmity: David's Murder, a far more grievous sin than either of both, because a sin of Presumption.  
16. St. Paul before his conversion, whilst he was Saul, persecuted and wasted 
Gal. 1. 13. Acts 8. 3.  the Church of God to the utmost of his power: making havoc of the Professors of Christ, entering into their very houses, and 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. ibid. Acts 9 2. & 22. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 26. 11.— 9 1.  haling thence to prison both men and women; and posting abroad with Letters into remote quarters, to do all the mischief he could every where, with great fury, as if he had been ma●●, breathing out wherever he came nothing but threatenings and slaughter against the Disciples of the Lord. His 
b— Phil. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys ubi supra. Acts 26. 9  affections were not set against them through any personal provocations, but merely out of zeal to the Law: and surely his zeal had been good, had it not been blind. Nor did his will run cross to his judgement, but was led by it; for he verily thought in himself that he ought to do many things contrary to the Name of jesus: and verily his Will had been good, had it not been misled. But the error was in his Understanding: his judgement being not yet actually convinced of the truth of the Christian Religion. He was yet fully persuaded that jesus was an Impostor, and Christianity a pestilent Sect raised by Satan to the disgrace and prejudice of Moses and the Law. If these things had indeed been so, as he apprehended them, his Affections and Will, in seeking to root out such a Sect, had been not only blameless, but commendable. It was his erroneous judgement that poisoned all: and made that, which otherwise had been zeal, to become Persecution. But however, the first discernible obliquity therein being in the Understanding, that Persecution of his was therefore a Sin of Ignorance: so called, and under that name condemned by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  himself, 1 Tim. 1. 13.  
17. But such was not Peter's denial of his Master. He knew well enough who he was: having conversed so long with him, and having long before so amply confessed him. And he knew also, that he ought not for any thing in the world to 
Mat. 16. 16.  have denied him: That made him so confident before, that he would not do it, because he was abundantly satisfied that he should not do it. Evident it is then, that Peter wanted no nowledge, either of his Master's person, or his own duty: and so no plea left him of Ignorance, either Facti or juris. Nor was the fault so much in his Will, as to make it a sin properly of Presumption. For albeit de facto 
Mark. 14. 71.  he did deny him when he was put to it, and that with fearful oaths and imprecations; yet was it not done with any prepensed Apostasy, or out of design. Yea, he came rather with a contrary resolution: and he still honoured his Master in his heart, even then when he denied him with his tongue: and as soon as ever the watch word was given him by the second Cock, to prefer to his consideration what he 
— 72. Luke 22. 62.  had done, it grieved him sore that he had so done, and he wept bitterly for it: We find no circumstance in the whole relation, that argueth any deep obstinacy in his Will. But in his Affections then, Alas! there was the fail. A sudden 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Mat. 26. 75.  qualm of fear surprising his soul, when he saw his Master so despitefully used before his face, (which made him apprehensive of what hard usage himself might fall under; if he should then and there have owned him) took from him for that time the benefit and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 5. Ethic. 10.  use of his reason: and so drew all his thoughts to this one point, how to decline the present danger, that he had never a thought at so much liberty, as to consult his judgement, whether it were a sin, or no. And thus, proceeding from such a sudden distemper of passion, Peter's denial was a sin properly of Infirmity.  
18. But David's sin, in contriving the death of Uriah, was of a yet higher 
2 Sam 11. per totum.  pitch, and of a deeper dye, than either of these. He was no such stranger in the Law of God, as not to know that the wilful murder of an innocent party, such as he also knew Uriah to be, was a most loud crying sin: and therefore nothing surer, than that it was not merely a sin of Ignorance. Neither yet was it a sin properly of Infirmity: and so capable of that extenuating circumstance, of being done in the heat of Anger, as his uncleanness with Bathsheba was in the heat of Lust (although that extenuation will not be allowed to pass for an excuse there, unless in tanto only, and as it standeth in comparison with this fouler crime.) But having time and leisure enough to bethink himself what he was about, he doth it in cool blood, and with much advised deliberation: plotting and contriving this way and that way to perfect his design. He was resolved, whatsoever should become of it, to have it done: in regard of which settled resolution of his Will, this sin of David was therefore a high presumptuous sin.  
19 By the light of these Examples we may reasonably discover what a Presumptuous sin is, and how it is distinguished from those of Ignorance and Infirmity. Take the sum of all thus. When a man sufficiently convinced in his understanding, that the thing he would do is unlawful, and displeasing unto God; or at least hath sufficient means so to convince him, if he be not willingly wanting to himself in the use thereof, so as he cannot justly plead Non putâram; And then besides hath time and leisure to advise with himself, to examine the case and every circumstance of it, and to apply the light that is in his understanding thereunto; And yet when all is done, resolveth contrary to the dictates of his own reason, and the checks of his own Conscience, to go on, to put his wicked intentions into act, and to fulfil his own will, the apparent inconformity thereof unto the will of God, notwithstanding: this is a wilful and a fearful Presumption. Her speech in the Poet expresseth it in part.  

— Video meliora, proboque; 
Medea apud Ovid.   
Deteriora sequor—   
I see I should do that, and I know I should do better to do that: but I have a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Eurip. in Hippol. act. a▪  mind rather to this; and therefore I will do this. When we advance our own Wills, not only against the express will of our great God, but even against the clear light of our own Consciences; and are not able, (nor indeed careful) to give any other reason why we will do this or that, but only because we will (pro ratione voluntas;) so making our own will (a piece of no good Logic) both the Medium and the Conclusion: we do then rush headlong into those sins, from which David here prayeth so earnestly to be withheld (Keep back thy Servant, O Lord, from Presumptuous Sins.  
20. Now see we what Presumptuous sins are: we are to consider next, how great and mischievous they are. Certainly if there were not something in them, more than in ordinary sins, David would not pray against them in such a special manner as here we see he doth: and that in four particulars.  
21. First, because those other sins are quotidianae subreptionis, such as the servant of God, though he walk neverso warily, may yetbe (and often is) overtaken 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 6. 1.  with, through incogitancy, and the frequency of such temptations as lie so thick in our way every where, that the most watchful eye cannot always be aware of them all: his Prayer therefore concerning them is, that as he is ever and anon gathering soil by them, so God would be ever and anon cleansing him from them [O cleanse thou me from my secret faults.] But as for these greater and presumptuous sins, he desireth the powerful aidance of God's holy Spirit to withhold him wholly from them, and to keep him back from ever approaching too near unto them [Keep back thy Servant from presumptuous sins.] As a Traveller in a deep road, will be choice of his way throughout, to keep himself as clean as he can from bespotting even with mire and dirt: but if he spy a rotten bog, or a deep precipice just before him; he will make a sudden stop, hold back, and cast about for a safer way, he will be sure (for fear of lying fast, or venturing a joint) to keep out of that howsoever: So David here; Cleanse me from those, but keep me back from these.  
22. Secondly, in his Petition he maketh mention of his service and dependence. He often professeth himself the servant of God, Truly I am thy servant, I am 
Psal. 116. 1●.  thy servant, and the Son of thy handmaid. And he often remembreth it to good purpose, and presseth it for his advantage, upon sundry occasions in this book of Psalms: as he doth here very seasonably and pertinently, [keep back thy Servant—] Implying, that these Presumptuous sins are more unbecoming the servant of God, and more unpardonable in him, than those other faults are. As a discreet Master will pass by many oversights in his servant, if sometimes for want of wit; and some negligences too, if haply for want of care, he do now and then otherwise than he would have him. But it would exceedingly provoke the spirit of the most suffering Master, to see his servant, though but once, to do that which he knew would offend him in a kind of bravery, and out of a saucy and 
a Idem delictum in duobus non eodem modo efficiet: si alter per negligentiam admisit, alter curavit ut nocens esset. Sen. l. de ira. 16.  selfwilled Presumption: (as who say, I know it will anger my Master, but all is one for that; I will do it tho:) no Patience would endure this. So the servant of God, by one presumptuous sin doth more grieve and exasperate the holy Spirit of his gracious Master, and more highly provoke his just indignation, than by many Ignorances' or Negligences.  
23. Thirdly, he speaketh here of Dominion, [Let them not have Dominion over me.] Any small sin may get the upper hand of the sinner, and bring him under in time, and after that is once habituated by long custom: so as he cannot easily shake off the yoke, neither redeem himself from under the tyranny thereof. We see the experiment of it but too often and too evidently in our common Swearers and Drunkards. Yet do such kind of sins, for the most part, grow on by little and little, steal into the throne insensibly, and do not exercise Dominion over the enslaved soul, till they have got strength by many and multiplied Acts. But a Presumptuous sin worketh a great alteration in the state of the soul at once, and by one single act advanceth marvellously: weakening the spirit, and giving a mighty advantage to the flesh, even to the hazard of a complete Conquest.  
24. Lastly, he speaketh of the great offence: Total and final Apostasy; which some understand to be the very sin against the Holy Ghost: which cutteth off from the offender all possibility of pardon and reconcilement, because it is supposed to be attended with final impenitency; and without penance there is no hope of reconcilement, or place for pardon. David petitioneth to be kept back from these Presumptuous sins, and free from their Dominion, that so he might be upright and innocent from the great transgression. As if these Presumptuous sins did make some nearer approaches to that great transgression: and as if no man could well secure himself against the danger of final impenitency, but by keeping out of the reach of these Presumptuous sins.  
25. From all these intimations in the Text we may conclude, there is something more in Presumptuous sins, than in sins of Ignorance and Infirmity: the Obliquity greater, and the Danger greater. Which we are now a little farther to discover, that so our care to avoid them may be the greater. Their Obliquity is best seen in the Cause: their Danger, in the Effects. It hath been cleared already, that Presumptuous sins spring from the perverseness of the will, as the most proper and Immediate cause: and it is the will, that hath the chief stroke in all moral actions, torender them good or bad, better or worse. It is a Maxim amongst the Cafuists, Involuntarium minuit de ratione peccati: and 
l qui injuriae▪ F. de furtis 47. 253.  Voluntas distinguit maleficia, say the Lawyers. So that albeit there be many circumstances, as of Time, Place, Persons, etc. and sundry other respects, especially those of the Matter, and of the End, very considerable for the aggravating, extenuating, and comparing of sins one with another: yet the consent of the Will is of so much greater importance than all the rest, that (all other considerations laid aside) every sin is absolutely by so much greater or lesser, by how much it is more or less voluntary. Since therefore in sins of Ignorance and Infirmity there is less Wilfulness; the Will being misled in the one by an Error in the Judgement, and in the other transported by the violence of some Passion: and in sins of Presumption there is a greater wilfulness; wherein the Will, wanting either information or leisure to resolve better, doth yet knowingly and advisedly resolve to do ill: it will necessarily follow, that Presumptuous sins are therefore far greater sins, than either of the other are. The Will being abundantly and beyond measure wilful, maketh the sin to be abundantly and beyond measure sinful. Doubtless far greater was david's sin, in murdering (though but) his servant: than either Peter's, in denying his Master; or Saul's, in blaspheming and persecuting his Saviour.  
26. Nor only do Presumptuous sins spring from a worse Cause than the other, and thence are more Sinful: but do also produce worse Effects than they, and so are more dangerous: whether we look at them before, or at the time of Repentance, or after. Before Repentance, they harden the heart wonderfully; hay wast the conscience in a fearful manner, and bring such a callous crust upon the tnner man: that it will be 
* Tardi●s peccatum solvitur quod per consilium solidatur. Greg. de cura pastor. Part. 3.  a long and a hard work, so to supple, soften, and iintender the heart again, as to make it capable of the impressions of Repentance. For alas! what hope to do good upon a wilful man? The most grave admonitions, the most seasonable reproofs, the most powerful exhortations, the most convincing Reasons that can be used to such a man; are but Tabula coeco, as a curious Picture to a blind man; (for who so blind, as he that will not see?) and Fabula surdo, a pleasant tale to a deaf man; (for who so deaf as he that will not hear?)  
27. Thus it is with wicked men and castaways, whose brawny hearts are by these wilful rebellions fitted for, and fatted up unto destruction. And verily not much better than thus is it with God's faithful servants for the time; if at any time they hap to fall into any presumptuous sin. In what a sad condition may we think poor David was, after he had lain with the Wife and slain the Husband? What music could he now (trow ye) find in his own Anthems? With what comfort could he say his Prayers? Did not his tongue think ye, cleave to the roof of his mouth? And had not his right hand well-nigh forgot her cunning? To the judgement of man, no difference for some months together (during his unrepentance). betwixt holy David, the man after Gods own heart, and a profane scorner, that had no fear of God before his eyes. Such waist and havoc had that great sin made, and such spoil of the graces and pledges of Gods holy Spirit in his soul. Look how a sober wise man, who when he is himself is able to order his words and affairs with excellent discretion; when in a sharp burning-fever his blood is inflamed, and his brains distempered, will rave, and talk at random, and fling stones and dirt at all about him, and every other way in his speeches and motions, behave himself like a fool or madman: so is the servant of God, lying under the guilt of a Presumptuous sin, before Repentance.  
28. And then when he doth come to repent; Lord what a do there is with him, before that great stomach of his will come down, and his Masterful spirit be sound subdued! And yet down it must, subdued it must be; or he getteth no pardon. What shrinking and drawing back, when the wound cometh to be searched! And yet 
a Alto vulner● diligens & longa medicina non desit. Cypr. ser. 5. de lapsis.  searched it must be, and probed to the bottom; or there will be no perfect recovery. Presumptuous sins, being so grievous hath been showed, let no man think they will be removed with 
b— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Arcan. carm. 8. Isa. 1. 18. 2 Cor. 7. 11.  mean and ordinary Humiliations: The Remedy must be proportioned, both for strength and quantity, (Ingredients and Dose) to the Quality and Malignity of the distemper; or it will never do the cure. As stains of a deep dye will not out of the cloth, with such ordinary washings, as will fetch out lighter spots; so to cleanse the heart defiled with these deeper pollutions, these crimson and scarlet sins, and to restore it pure white as snow or wool; a more solemn and lasting course is requisite, than for lesser transgressions. It will 
c quam magna deliquimus, tam granditer defleamus. Cypr. ibid.  ask more sighs, more tears, more Indignation, more revenge; a stronger infusion of all those sovereign ingredients prescribed by St. Paul, 2 Cor. 7. before there can be any comfortable hope that it is pardoned. The will of man is a sour and stubborn piece of clay, that will not frame to any serviceable use, without much working. A soft and tender heart indeed is soon rend in pieces: like a silken garment, if it do but catch upon any little nail. But a heart hardened with long custom of sinning, especially if it be with one of these presumptuous sins, is like the knotty root-end of an old Oak, that hath lain long a drying in the Sun. It must be 
d— duro ●odo durus cuneus. Adag.— gravissimus nodus non potest expelli nisi gravissimo oppressorio. Ambros.  a hard wedge that will enter, and it must be handled with some skill too to make it do that: and when the wedge is entered, it will endure many a hard knock, before it will yield to the Cleaver, and fall in sunder. And indeed it is a blessed thing, and to be acknowledged a gracious evidence of God's unspeakable mercy, to those that have wilfully suffered such an unclean spirit to enter in, and to take possession of their souls, if they shall ever be enabled to out him again, though with never so much fasting and Prayer. Potentes Potenter, they that have mightily offended, shall be sure to be mightily tormented, if they repent not: and therefore it is but reason they should be mightily humbled, when they do repent.  
29. After repentance also, Presumptuous sins for the most part have their uncomfortable Effects. Very seldom hath any man taken the liberty to sin presumptuously, but he hath after met with that which hath been grievous to him: either in outward things, or in his good name, or in his soul; in some or other of these, if not in all, even after the renewing of himself by repentance, and the sealing of his pardon from God. Like a grievous wound or sore, that is not only of a hard cure, but leaveth also some remembrance behind it, some scar in the flesh after it is cured.  
30. First, a Presumptuous sinner rarely escapeth without some notable outward Affliction. Not properly as a debt payable to the Justice of God by way of satisfaction, for there is no proportion between the one and the other. But partly, as an evidence of God's high displeasure against such a high provocation; and partly, as a fit chastisement, wherewith he is pleased in mercy to correct his servants, when they have demeaned themselves so presumptuously: that both they and others may be admonished by that example to do so no more. Be David the instance. What a world of mischief and misery did he create unto himself by that one presumptuous fact in the matter of Uriah, almost all the days of his life after? The Prophet Nathan at the very same time, when he delivered him Gods royal and gracious pardon for it, under seal (Transtulit peccatum, the Lord hath put away thy sin:) yet did he withal read him the bitter consequents of it; as you have them set down, 2 Sam. 12. And as he foretold him, accordingly 
2 Sam. 12. 13. 2 Sam. 13. 14.— 29.  it fell out with him. His daughter defiled by her brother: that brother slain by another brother: a strong conspiracy raised against him by his own Son: his Concubines openly defiled by the same Son; himself afflicted with the 
2 Sam. 15. 12.— 16. 22.— 18. 33. 2 Sam. 16. 5, etc.  untimely and uncomfortable death of that Son, who was his darling: reviled and cursed to his face by a base unworthy Companion: besides many other affronts, troubles, and vexations continually. He had few quiet hours all his life long: and even upon his deathbed not a little disquieted with tidings of his two Sons, almost up in arms about the Succession. We use to say, The wilful 
1 King. 1. 17. etc.  man never wanteth woe: and truly David felt it by sad experience, what woe his wilfulness wrought him.  
31. Secondly, Presumptuous sins are often Scandalous; leaving an indelible stain and blot upon the name and memory of the guilty offender, not to be wholly wiped off, so long as that name and memory lasteth. David must be our instance here too: who sinned many other times and ways, besides that in the matter of Uriah. It can be little pleasure to us to rake into the infirmities of God's Servants, and bring them upon the Stage; it would perhaps become our charity better to cast a Mantle over their nakedness, where the fact will with any tolerable construction bear an excuse. Yet sith all things that are written are written for our learning, and that it pleased the wisdom of God, 
Rom. 15. 4.  for that end to leave so many of their failings upon record, as glasses to represent unto us our common frailties, and as monuments and marks to mind us of those rocks whereat others have been shipwrecked: it cannot be blamed in us, to take notice of them, and to make the best use we can of them for our own spiritual advantage. His diffidence then, and anxiety lest he should perish one 
1 Sam. 27. 1.  day by the hands of Saul, when he had God's promise that he should outlive him. His deep dissimulation with and before Achis; especially when he tendered his 
1 Sam. 21. 12 & 27. 10. & 28. 8. 1 Sam. 25. 22. ● Sam. 16. 4.  service to him in the Wars. His rash choleric vow to destroy Nabal, and all that belonged to him; who had indeed played the churl and the wretch with him (as covetous and unthankful men sometimes will do) but yet in rigore had done him no wrong. His double injustice to his loyal Subject Mephibosheth (and therein also his forgetfulness of his old and trusty friend jonathan) first, in giving away all his Lands upon ●he bare suggestion of a servant, and that to the false Informer himself, and that without any examination at all of the matter; and 
— 19 29.— 18. 5. 33.  then, in restoring him but half again, when he knew the suggestion to be false. His fond affection to his ungracious Son Absolom; in tendering his life before his own safety, and the public good, and in taking his death with so much unmanly impatience. His lenity and indulgence to his other Son Adonijah, who was no better than he should be neither; to whom he never said so much at any time, as Eli did to his Sons, Why hast thou done so? His carnal confidence in the multitude 
1 King. 1. 6. ● Sam. 24. 1. etc.  of his Subjects, when he caused them to be numbered by the Poll. These (and perhaps some other) sinful oversights, which do not presently occur to my memory, are registered of David, as well as the murder of Uriah. Yet as if all these were nothing in comparison of that one: that one alone is put in by the Holy Ghost by way of exception, and so inserted as an exception in that glorious testimony, which we find given of him, 1 King. 15. 5. [David did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.] That is, he turned not aside so foully, and so contemptuously, so presumptuously, and so provokingly in any other thing, as he did in that business of Uriah. All his Ignorances', and Negligences, and Inconsiderations, and Infirmities are passed over in silence: only this great Presumptuous sin standeth up as a Pillar or Monument erected ad perpetuam rei memoriam, to his perpetual shame in that particular: for all succeeding generations to take warning and example by.  
32. Yet were this more tolerable, if besides a Stain in the Name, these Pre sumptuous sins did not also leave a Sting in the Conscience of the sinner, which abideth in him many times a long while after the sin is repent of and pardoned; ready upon every occasion to smite him, and to gall him with some touch and remorse of his old presumption. Like as a man, that having gotten some sore bruise in his youth, and by the help of Surgery and the strength of youth overworn it; may yet carry a grudging of it in his bonos or joints by fits, perhaps to his dying day. And as for the most part such grudge of an old bruise are aptest too recur upon some new distemper of body, or upon change of weather: so the grief of an old presumptuous sin is commonly most felt, upon the committing of some new sin, or the approach of some new affliction. Do you think David had not in all those afflictions that after befell him, and at the apprehension of every sinful oversight into which he fell, a fresh remembrance withal of the matter of Uriah, not without some grief and shame thereat? As 
Gen. 42. 21. 22. V. jacob. Armagh. annal a. m. 2276.— 2314.— 50. 15.— 17.  the distress Joseph's brethren met with in Egypt, Gen. 42. brought to their remembrance their treacherous dealings with him: which was (by probable computation) at the least twenty years after the thing was done. Yea, and after their Father's death, (which by the like probable computation was dear upon twenty year▪ s more) the remorse of the same sin wrought upon their Consciences afresh, perplexing their hearts with new fears and jealousies. True it is, the sinner once throughly purged of the sin by repentance, hath no more conscience of that sin, in that fearful degree (ordinarily) as to be a perpetual rack to his soul, and to torment him with restless doubtings of his reconcilement even to despair: yet can it not choose but put some affrightment into him, to remember into what a desperate estate he had before plunged himself by his own wilful disobedience, if God had not been infinitely gracious to him therein. Great presumptions will not suffer him that hath repent them, for ever quite to forget them: and he shall never be able to remember them, without shame and horror.  
33. Great cause then had David to pray so earnestly (as we see here he doth) against them; and as great cause have the best of us to use our best care and endeavour to avoid them: being they spring from such a cursed root, and are both so grievous to the holy Spirit of God, and of such bitter consequence to the guilty offender. Our next business will be, (the sin and danger being so great) to learn what is best to be done on our part, for the avoiding and preventing both of sin and danger. Now the means of prevention (our third discovery) are, First, to seek help from the hand of God, by praying with David here that the Lord would keep us back; and then to put to our own helping hand, by seconding our prayers with our best endeavours, to keep ourselves back from these presumptuous sins.  
34. A jove Principium. We have no stay, nor command of ourselves; (so masterful are our Wills, and headstrong:) but that, if God should leave us wholly to the wildness of our unruly nature, and to take our own course, we should soon run ourselves upon our own ruin. Like unto the horse and mule that have no understanding, to guide themselves in a right and safe way; but 
Psal. 32. 9  they must be holden in with bit and bridle put into their mouths: else they will either do or find mischief. If we be not kept back with strong hand (and no other hand but the hand of God is strong enough to keep us back:) we shall soon run into all extremities of evil with the greatest impetuousness that can be, as the horse rusheth into the battle; running into every excess of riot as fast as any temptation 
Jer. 8. 6. 1 Pet. 4. 4. Eph. 4. 19  is set before us, and committing all manner of wickedness with all kind of greediness. David knew it full well; and therefore durst not trust his own heart too far▪ but being jealous over himself with a Godly jealousy, evermore he made God his refuge. If at any time he had been kept back from sinning, when some opportunity did seem to tempt or provoke him thereunto, he blessed God for it▪ for he saw it was Gods doing, more than his own, (Blessed be the Lord, 
1 Sam. 25. 32.— 34.  that hath kept his servant from evil) in the case of Nabal, 1 Sam. 25. If at any time he desired to be kept back from sinning, when Satan had laid a bait for him without, suitable to some lust stirring within; he sought to God for it: for he knew that he must do it; himself could not, (keep back thy servant also from presumptuous sins) here in the Text. Without his help and blessing all endeavours are in vain: his help and blessing therefore must be sought for in the first place by prayer.  
35. But we may not think, when we have so done, that we have done all that lieth upon us to do; and so an end of the business. It is God's blessing, I confess, that doth the deed; not our endeavours: but we are vain, if we expect God's blessing, without doing our endeavours. Can we be so senseless as to imagine it should serve our turn to say, Lord keep us back: and yet ourselves in the mean time thrust forward as fast as we can? No: if we will have our prayers effectual, (and in their efficacy is our chiefest hope and comfort;) we must second our faithful prayers with our faithful endeavours. Oculus ad Coelum; manus ad clavum. Then may we with confidence expect, that God should do his part in keeping us back, when we are duly careful to do our part also towards the keeping ourselves back from presumptuous sins. Against which sins, the best and most sovereign preservatives, I am yet able to prescribe, are these fou● following. 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5. 28.  It is every man's concernment: and therefore I hope it shall be without offence, if after the example of God himself in delivering the Law, I speak to every man's soul (as it were) in particular.  
36. For the avoiding then of Presumptuous sins: First, be sure never to do any thing against the clear light of thine own Conscience. Every known sin hath a spice of wilfulness and presumption in it. The very composure of David's Prayer in the present passage implieth as much; in passing immediately, after the mention of his secret and unknown sins, to the mentioning of these presumptuous Sins: as if there were scarce any medium at all between them. And every sin against Conscience is a known sin. A man hath not a heavier Foe than his own Conscience, after he hath sinned; nor before he sin, a faster Friend. Oh take heed of losing such a Friend: or of making it, of a Friend, an Accuser. If I should see one that I loved well fall into the company of a ●heater, or other crafty Companion, that would be sure to inveigle him in some ill bargain, or draw him into some hurtful inconvenience, if he should close with him; of whom yet he had no suspicion: I should do but the part of a Friend to take him aside, tell him who had him in hand, and bid him look well to himself, and beware a cheat. But if he should after such warning given grow into farther familiarity with him; and I should still give him signs one after another, to break off speech, and to quit the company of such a dangerous fellow, and all to no purpose: Who could either pity him, or blame me, if I should leave him at last to be gulled and fooled, that set so little by 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Il. ●.  the wholesome and timely admonitions of his friend? Much greater than his is thy folly, if thou 
b O ●● miserum si contemnis hun●●stem. Senec. Ep. 43. Ho●. 1. Ep. 20. Eph. 4. 30.  neglectest the warnings, and despisest the murmurings of thine own conscience. Thou sufferest it but deservedly, if thy Conscience having so often warned thee in vain, at length grow weary of that office, and leave thee to take thine own course; and so thou become a prey to the Devil, and fall into sundry grievous presumptions. Quis enim invitum servare laboret? Be careful not to grieve thine own spirit by offending thy Conscience: and thou shalt not lightly grieve the Spirit of God by sinning Presumptuously.  
37. Secondly, strive to be Master of thine own Will. We count our horses unserviceable till they be broken: and the more headstrong, the more unserviceable: And it is a point of the greatest skill in the Art of Education, for Parents betimes to break their children of their Wills. If David had done so with his Absolom, and his Adonijah, for aught we know, he might have had more comfort of them. Why shouldst not thou carry as steady and severe a hand over thine own Soul, as a discreet Father would do over his Child? And be as careful to break thyself of thine own Will; as he his Child of his? And to get the Mastery over thyself in greater matters, it will behoove thee to exercise this Discipline first in lesser things: as he that would be a skilful Woodman, will exercise himself thereunto first by shooting sometimes at a dead mark. In thy meats and drinks▪ in thy pastimes and society, in other delights and things, such as are in themselves both lawful and honest; exercise this sovereignty now and then over thine own will. When thou observest it eagerly bend upon some one thing, (that may without sin or folly be left undone;) sometimes deny thyself and thine own will therein; kerb thy desires, though they be somewhat importunate: and thou shalt find in time incredible benefit by it. There are some other, but this is one of the best uses of Fasting, and (to my seeming) the most proper and immediate good that cometh by it: not so much to tame the flesh, and take down the body (though that also) as to cross the appetite, and pull down the Will. That 
Isa. 58. 5.  Proverbial form of afflicting the soul, usual among the Hebrews, and that peculiar to Solomon of putting a knife to the throat, do both look this way. 
Prov. 23. 2. 1 Cor. 9 27.— 25.  And so doth St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor, 9 which is an athletique pugilar word: as those that beat one another with their fists, striving for the Mastery; so did he to bring his body in subjection, that so he might have (as the phrase is otherwhere in the same Epistle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power over his own will. 
1 Cor. 7. 37.   
38. The fact was barbarous, but yet the Story memorable of Amurath 
Knolles.  the Great Turk, in cutting off with his own hands the head of his beautiful Minion Irene, upon no dislike at all; but merely that his Princes (who were displeased to see his mind, by doting upon her, drawn off from all care of the public affairs) might withal see, how he could command himself, and conquer his own affections. But we need not seek out so for an example: having one more innocent, and of a far better man than he, in the Scriptures; even our David. Who longing with an earnest appetite to drink of the water of the Well, 
2 Sam. 23. 15. 16.  by the gate of Bethlehem: Yet when he had it brought him, by the brave attempt of three of his Worthies, he would not taste a drop of it, but (in condemnation of the inordinacy of his appetite, which had exposed such worthy persons to the hazard of their lives) poured it out unto the Lord. What a mass of Sin and Misery had he escaped, could he have so denied himself in the matter of Uriah? Verily, there is no conquest like this, for a man to conquer himself: and he that hath 
a Quem magis admiraberis, quam qui imperat sibi, quam qui se habet in potestate? Gentes facilius est barbaras, etc. Senec. 5. de benef. 7. Prov. 16. 32. 2 Tim. 2. 26.  subdued his own will, hath done a braver thing, than he that hath taken a Town or scaled the walls of a Castle. It is wilfulness only that begetteth Presumption: the more therefore thou canst master thine own will, the safer thou art from sinning Presumptuously. That is the second.  
39 Thirdly. Beware of engaging thyself to sin. It is a fearful thing, when sin hath got a tye upon a man. Then is one properly in the snare of the Devil: when he hath him as it were in a string, and may lead him captive to what measure of presumption he will. And sundry ways may a man thus entangle himself: by a Verbal, by a Real, by a Sinful Engagement. He shall do best to keep himself out of all these snares. But if once he be in, there is no way out again but one: even this, To lose his Pledge, to break in sunder the bonds wherein he is tied, as Samson did the green with'hs, and to cast away those cords from him. 
Judg. 16. 9   
40. A man hath bound himself rashly by some Promise, vow or Covenant: to do something he may not do, or not to do something he ought to do. He is now engaged in a sin: the Devil hath got this tye upon him. And though his Conscience tell him he cannot proceed without sin; yet because of his vow, or 
Mat. 6. 20.— 26.  his oath, he is wilful, and must on. It was Herod's Case, for taking off the Baptists head. It was against his Conscience to do it, for he knew he had not deserved it: Yea, and it was against his mind too to do it, for the Text saith he was exceeding sorry that his Niece should put him upon it. But saith the Story withal, for his oaths sake, and because the great ones about him should not say but the King would be as big as his word, he resolved it should be done, and gave commandment accordingly to have it done. This I call a Verbal Engagement.  
41. There is a Real one too, as ill as this. For example. A man heareth of a bargain which he apprehendeth will be for his profit; or spieth out a likely way for his advancement: and being unwilling to lose the opportunity, perhaps disburseth some moneys, or putteth his great friends upon it to further his design. It may be afterwards, upon better consideration, he espieth a flaw in it, which he saw not before: or some intervening accident, which he could not probably foresee, hath cast such a rub in his way, that he cannot go on fairly, as at first he hoped, but he must strain his conscience a little to remove that rub. This he knoweth he should not do: but alas, he is now engaged. The Devil hath this tye upon him; It would not be for his ease to lose so much money, as he is out of purse already in the adventure: And he shall hazard the loss of his great friends hereafter, if having put them upon a business, should now relinquish it: And so he resolveth to go on. It was Amaziah's Case in part, when to aid him against the Edomites he had hired a hundred thousand men of Israel for an 
2 Chron. 25. 6.  hundred talents of silver. A Prophet cometh to him, and telleth him it was the Lord's pleasure he should dismiss the Soldiers he had hired; for God would not be with them: and if he did employ them, he should not prosper. The King was troubled at it not a little. He might fear lest the cashiered Soldiers should do him some displeasure as they returned back: and so they did, and that a shrewd 
— 13.— 9  displeasure too; but the thing he stuck at most, was the moneys he was out, (What shall we do, saith he, for the hundred talents, which I have given to the Army of Israel?) He thought it went hard to part with such a round sum for nothing. Indeed the Prophet put him into the right way; even to give it for lost, and to rest upon the goodness of God, who was able to give him much more than that. And the King did very well and wisely, to hearken to the counsel of the Prophet, and to be content to sit down with the loss: And so he came well off at the last, though he was dangerously engaged onward.  
42. Besides that Verbal, and this Real, there is yet a third, which I call a sinful Engagement, (because it is such originally, and à principio; for the two former also are sinful à termino, and in the Event:) far worse than either of both. And that is, when a man hath already done some evil, from which he cannot handsomely acquit himself, but to his loss or shame, or other punishment; unless he either cover it, or maintain it, or some other way help himself, by laying 
a Scelera sceleribus tuenda sunt. Senec. 1. de clem. 13.  another sin upon it: as untoward Children and naughty Servants are wont, when they have done a fault, and yet would shun the blame, to shift it off with a lie. This is 
b Quid eo infelicius cui jam esse malo necesse est? Ibid. Isa. 30. 1. Deut. 29. 19  the most dangerous tye of all other: and there is nothing that so desperately casteth a man upon a wilful resolution of sinning, as when the committing of one Sin bringeth with it a seeming necessity of doing another. This makes men like the Giants in the Poets, imponere Pelion Ossoe, to heap sin upon sin, to pile up transgressions one upon another, and to add thirst to drunkeness. It was David's very case in the matter of Uriah He had never proceeded to such black thoughts, as to plot the murder of a person so worthy and so innocent in so base a manner, and with so much palpable hypocrisy; had he not been deeply engaged before by another dishonest act already by him committed. He had lain with the wife, she proving with child, and all his other shifts, whereby he had attempted to cloak it, taking no effect; the thing was like to come to public knowledge to his everlasting disgrace, if not also to the great reproach of Religion. No way now to help it, but to take the husband out of the way, and to marry the widow. He resolveth upon it therefore: 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Hecuba act. 4.  so it must be, come what will come on it, jacta est alea: David was already in, and now no remedy but he must on.  
43. These be fearful things. Therefore as wary men in the world love to keep themselves out of bonds, so do thou beware of these Engagements. Seldom doth a man fall into a Presumptuous Sin, but where the Devil hath got such a thank over him, as one of these three, I have now mentioned. But he that hath suffered himself to be thus ensnared, hath this only way left for his escape, even to disengage himself out of hand, by breaking through the snare, if he cannot fairly untie it: as Alexander cut the great knot in pieces with his sword, which he 
Curt. lib. 3.  could else never have unloosed. Know that neither Oath, Vow, nor other tye whatsoever is allowed by Almighty God to be Vinculum iniquitatis, to bind thee to any sinful inconvenience. Whatsoever seeming necessity there is of doing evil; consider it groweth but by a latter contract: but God is able to plead a precontract; be virtue whereof there lieth upon thee an absolute necessity of obedience. Oppose then, against all thy rash promises and vows, that solemn promise and vow, thou madest unto God in the face of the Congregation, and tookest the holy Sacrament upon it in thy Baptism, to keep his holy Commandments, and to continue his faithful servant and soldier unto thy lives end. Let Equity teach thee, that the first bond should be first discharged: and Reason, that if an Oath or Vow must stand, the first should rather. That is the Third Preservative.  
44. Lastly, and in a word: Obdura, Harden thyself with a holy obstinacy and wilfulness; and Obtura, stop thy ears, like the deaf Adder, against all the enchantments of Satan and his instruments, when they would by any cunning enticement charm thee into any kind of Sin. It is Solomon's receipt, and a sure one; no antidote like it: My Son, if Sinners entice thee; consent thou not. Yet even 
Prov. 1. 10.  from these Sinners thou mayest learn this point of Wisdom: behold how resolute and wilful they are in their courses. Dissuade them therefrom with the best art you can devise: they will, it may be, give you the hearing; perhaps confess you speak reason. But they hold the Conclusion still, in despite of all Premises: when you have said what you can, they will do what they list. Why canst thou not be as obstinately good, as they are obstinately evil; And notwithstanding all the sophisms of Satan, persuasions of carnal Reason, allurements or discouragements in the world, say and hold; that thou wilt not for all that depart from the obedience of thy Maker. Away from me ye wicked, for I will keep the Commandments 
Psal 119. 115.— 106.  of my God; saith David, Psal. 119. As if he had said, Talk no more of it; save your breath; I am resolved of my course, I have sworn and am steadfastly purposed to keep the Commandments of my God: with Gods help there will I hold me: and all the world shall not wrest me from it.  
45, The Devil is an errand Sophister; and will not take an answer, though never so reasonable and satisfactory, but will ever have somewhat or other to reply. So long as we hold us but to Ob. and Sol. to argument and answer; he will never out: but wrangle in infinitum. You may see it in Mat. 4. how ready he 
Mat. 4. 6.  was with his Replies, even upon our blessed Saviour himself; and that with Scriptum est too: as if he meant to drop quotations with him. But as there Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Avoid Satan, nonplussed the Tempter, beyond all the Reasons and Authorities 
— 10.  that could be produced: so the safest way for us to come off clear from him, is to give him a flat denial without further reason, and let him take that for an answer, if he will any. Thus to be Wilful, is a blessed wilfulness; a resolution well becoming the servant and child of God, and a strong preservative against wilful Presumption. The fort, is as good as half lost (having to treat with such a cunning enemy) if you do but once admit of a Treaty: therefore stand off.  
46. But when we have done all, we must begin again. When we have resolved and endeavoured what we can, unless 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Supplic. Act. 2.  the Lord be pleased to set his Fiat unto it, and to confirm it with his royal assent, all our labour is but lost. As he is the Alpha, so is he to be the Omega too: and therefore we must set him at both ends. And as we were to begin with him, so we are to conclude with him: Pray first, pray last: Pray before all, that we may have grace to do our Endeavours; Pray after all, that he would give a blessing to our endeavours. That so when Satan, the World, and our own Flesh shall all conspire against us to drive us forward to the works of sin, we may by his grace and blessing he kept back therefrom, and enabled to persevere in true faith and holiness all the days of our lives. Which God our heavenly Father grant us for his mercy's sake, and for the merits of jesus Christ his only Son our Lord: to whom both with the Holy Ghost, &c   

AD AULAM.  
The Fifth Sermon.  
GREENWICH, JULY, 1637.  Philip. 4. 11. Not that I speak in respect of want: for I have learned in whatsoever state I am, therewith to be content. 
1. SAint Paul found much kindness from these Philippians; and took much comfort in it: And because it was more than ordinary, and beyond the kindness of other Churches, he doth therefore sometimes remember it with much thankfulness both to God and them. Even in the beginning of 
Ver. 15.  the Gospel; that is presently after his first preaching it among them, (the story whereof is laid down, Acts 16.) 
Acts 16. 1.  when having passed through Amphipolis and Apollonia, he came and preached at Thessalonica, which was another principal City of Macedonia: these Philippians 
2 Thes. 3. 7, 9— 8.  hearing belike that the Apostle had little other means for his maintenance there, than what he got by his hand-labour (wherein both for Examples sake, and because he would not be chargeable to the Thessalonians, he employed himself disigently both day and night;) they sent over, and so did no other Church but they, and that once and again, to supply his necessities there. 
Ver. 15. 16.   
2. And as they began, it seemeth they continued to show forth the truth of their Faith, and to adorn their Christian Profession, by their cheerfulness and liberality, in contributing to the necessities of their brethren upon every good occasion. 
Acts 18. 11. 1 Cor. 9 12. 15.  For at Corinth also the year following, where for the space of a year and half together he did for good considerations forbear (as he had before done at Thessalonica) to challenge that Maintenance from the people which by God's Ordinance he had a right unto: the supplies he had, he acknowledgeth 
— 14. 2 Cor. 11. 9— 8.  to have come from the brethren of Macedonia; As if he had even robbed the Philippians (it is his own word) in taking wages of them for the service done to other Churches.  
3. Not to speak of their great bounty some three or four years after that, towards the relief of the poor brethren that dwelled in judea; wherein the were 
Rom. 15. 26. 2 Cor. 8. 3.  willing of themselves without any great solicitation, and liberal (not only to the utmost of, but) even somewhat beyond their power: Now also again, after some three or four years more, St. Paul being at durance in Rome, their former charitable care over him (which had not of a good while shown itself forth for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 10.  lack of opportunity) began to re-flourish, and to put forth with a fresh Verdure, as a Tree doth at the approach of Summer. For they sent him a large benevolence to Rome by Epaphroditus, of the receipt whereof he now certifieth them 
— 18.  by the same Epaphroditus at his return; expressing the great joy and comfort he took in those gracious Evidences of their pious Affections, to the Gospel first, 
— 18.— 19  and then to him. He highly commendeth their Charity in it: and he earnestly beseecheth God to reward them for it.  
4. Yet lest this just commendation of their beneficence, should through any man's uncharitableness (whereunto corrupt Nature is too prone) raise an unjust 
2 Cor. 12. 16.— 18.  opinion of him, as if he sought theirs more than them, or being crafty, had caught them with guile, to make a Prey or a Gain of them; so sinisterly interpreting his extolling of their Charity for the time past, as if it were but an artificial kind of begging for the time to come: He thought it needful for him by way of Prolepsis to prevent whatsoever might be surmised in that kind, which he beginneth to do in the words of the Text, to this effect.  
5. True it is, nor will I dissemble it, when I received from Epaphroditus the things that were sent from you: it was no small rejoicing to my heart, to see your 
V. 10.— 19  care of me (after some years' intermission) to flourish again: And I cannot but give an Euge to your Charity: for truly you have done well to communicate with my Afflictions. Yea, I should derogate from the Grace of God, which he hath bestowed upon you, and worketh in you, if I should not both acknowledge your free benevolence towards me, and approve it as an odour of a sweet smell, a sacrifice acceptable, and wellpleasing to God. Which I speak not out of a greedy mind to make a gain of you, nor for a cloak of covetousness (God is my witness) nor any other way so much in reference to my own private interest, as for the glory of God, and to the comfort of your consciences. In as much as this fruit of your Faith thus working by Love, doth redound to the honour of the Gospel in the mean time, and shall in the end abound to your account in the day of the Lord jesus. Otherwise as to my own particular, although my wants were supplied, and my bowels refreshed through your liberality, (which, in the condition I was in, was some comfort to me:) yet if that had been all I had looked after; the want of the things you sent me, could not have much afflicted me. The Lord whom I serve is God All-sufficient: and his Grace had been sufficient for me, though your supplies had never come. He that enableth me, (howsoever of myself unable to do anything, yet) to do all things through Christ that strengtheneth me, hath framed my heart by his Holy Spirit, and trained me up hereunto in the School of Experience and Afflictions; to rest myself contented with his allotment whatsoever it be, and to have a sufficiency within myself, though in never so great a deficiency of outward things. [Not that I speak in respect of want: for I have learned in whatsoever state I am, therewith to be content.]  
6. The words contain a Protestation, and the Reason of it. First, because his commendation of their Charity to him might be obnoxious to misconstruction, as if he had some low covetous end therein: to prevent all evil suspicion that way, he disavoweth it utterly by protesting the contrary, in the former part of the Verse, [Not that I speak in respect of want.] And then to make that Protestation the more credible, he assigneth as the Reason thereof the contentedness of his mind [For I have learned, saith he, in whatsoever state I am, therewith to be content.] Concerning which Contentedness in the latter part of the Verse, he giveth a touch what a manner of thing it was; and withal acquainteth us how he came by it: giving us some hint, in that, of the Nature; in this, of the Art of true Contentment. Which are the two things indeed mainly to be insisted upon from the Text. Yet would not the Protestation be wholly slipped over: sith from it also may be deduced sundry profitable Inferences. Some of which I shall first mind you of, with convenient brevity: and then pass on to the main. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not that I speak in respect of want.  
7. Hence learn first, what a base and unworthy thing it is, indeed for any man, for a Christian man much more; most of all for a Churchman, to be covetously minded. Would our Apostle be so careful, to quit himself but of the suspicion, if the crime itself were any whit tolerable? Nor doth he it here only; but upon every needful occasion otherwhere also, using the like preventions and protestations. To the Ephesians: I have coveted no man's Silver, or Gold, or Apparel. 
Acts 20. 33. 1 Cor. 9 15. 2 Cor. 12. 14.  To the Corinthians: I have not written these things, that it should be so done to me. I was not, neither will I be burdensome to you, for I seek not yours, but you. To the Thessalonians: Neither at any time used we a cloak of covetousness, God is witness. 
1 Thes. 2. 5.  He calleth God to be his Compurgator: which sure he would not do, nisi dignus vindice nodus; if it did not much concern him to stand clear in the Eye of the world in that behalf. And he speaketh there of a cloak of covetousness too: for who indeed shameth not to wear it outwardly? No man will profess himself covetous, be he never so wretchedly sordid within: but he will for very shame cast as handsome a cloak as he can over it (Frugality, (
a Nec debitè tanquam frugi audatur avarus. Juvenal satire. 14. Psal. 10. 3. ) good Husbandry, Providence, some cloak or other) to hide the filthiness of it from the sight of others. But filthy it is still; be it cloaked never so honestly. Still God abhorreth it, as a filthy thing: [He speaketh well of the covetous, whom God abhorreth.] To it in a more peculiar manner hath the very name of Sordidness been appropriated of old, and still is in every man's mouth. Our Apostle hath set a brand of Filthiness 
1 Tim. 3. 3, 8. Tit. 1. 7.  upon it more than once (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) calling it filthy lucre. Yea, so unfit he holdeth it to be found among the Priests, that he would not have it (if it were possible) so much as once (
b Eph. 5. 3. if that be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, as translators have commonly rendered it. ) named (at least not with allowance, not without some stigma upon it) among the Saints.  
8. There is an honest care to be had, I confess, of providing for a man's self, and those that depend upon him: no less requisite in a Churchman than in every other man; if not (in some respects) even much more: and verily he wanteth either Wit, or Grace, or both, whoever neglecteth it. Yea, further, sith God hath assigned ((
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 9 14. ) by his own Ordinance) wages to him that laboureth in his work, (and if he be a faithful Labourer he is well worthy of it:) he may without injustice not only expect it, but even exact it, of those that would unconscionably defraud him therein. But why may not all this be done, and that effectually too, without either bearing inwardly, or betraying outwardly, a greedy and covetous mind. Whether then we provide for our own, by well husbanding what we have; or whether we look for our own, by requiring our deuce from others: still, still let our Conversation be without covetousness. Take heed and beware of covetousness, 
Heb. 13. 5. Luke 12. 15.  saith our Saviour: doubling his charge, that we should double our circumspection. Which if we do not, and that with more than ordinary heedfulness; the love of the World will creep upon us, and by little and little get within us, and steal away our hearts ere we can think it. Take heed and beware of covetousness. It is an evil spirit, but withal a subtle: and can slyly wind itself in at a little hole; but having once made entrance, and gotten possession, it is not so easily outed again. Rather it will quickly set open a wide door to seven more, and in time to a whole legion of other evil spirits (I cannot say, worse than itself, for there are not many such: but certainly bad enough) to render the end of that man much worse than the beginning. For the love of Money is the root of (very 
1 Tim. 6. 10.  many, and even almost of) all evil: which while some have coveted after, they have erred from the faith; made shipwreck of their Consciences, and entangled themselves in a world of piercing cares and sorrows. But thou, O man of God, fly 
11.  from these things: fly covetousness. Observe how careful the Apostle is every where to disclaim it: and be thou as careful evermore to avoid it.  
9 Observe hence secondly, what an aptness there may be even in very good men (through the remainders of Natural Corruption) to misinterpret the speeches and actions of their spiritual Fathers: as if in much of what they said or did, they aimed most at their own secular advantage. That these Philippians had charitable hearts, if there were no other proof, their great bounty, both to our Apostles and others so often by him remembered, were evidence enough. Yet surely, if he had not withal known those dregs of Uncharitableness, that (as the sediments of depraved Nature) lurk in the hearts of the most charitable men: he might have saved the labour, that sometimes he is put upon, of his own purgation. Hard the mean while is the straight, men of our cloth are often put unto. If we let all go, and permit it to men's Consciences how they will deal with us, resolving to suffer and say nothing: besides that we expose ourselves both to loss and scorn; we also betray Gods and the Churches right; and we are also unfaithful in the work of our Calling, in suffering sin upon our Neighbour for want 
Leu. 19 17.  of a rebuke. But if we look better about us, and require what of right belongeth to us: then do men set their mouths wide open against us strait; And covetous are we, if we do but speak for our own, (that is the least and best they can say:) but if sue for it, than not covetous only, but contentious also. Yea, and this is often done with such palpable iniquity, that there lieth many times a deeper imputation upon us, for but seeking to right ourselves, than upon those who by doing us manifest wrong enforce us thereunto. Alas! is this the double honour you would bestow upon those that labour in the Word: first to rob them of their 
1 Tim. 5. 17.  Maintenance, and then to rob them of their good Names? Do you thus reward the Oxen that tread out the corn for you: First, to muzzle them up, that they cannot 
1 Cor. 9 9  eat; and then to thrust another muzzle upon them, that they may not complain.  
10. This is hard, you will say. It is so: but no more than (so long as there is such a proneness in most men, to misjudg and mis-asperse those that are set over them, especially if they once grow to differ about meum and tuum) we may expect from the men of this Generation, and should prepare for before we put our hand to the plough. It should not therefore much discourage us (St. Paul counted it but a very small thing) so long as we know nothing by ourselves, 
1 Cor. 4. 3.  and do but what we may and aught: if we shall find ourselves wrongfully and upon light surmises taxed of Covetousness, of Ambition, of Time-serving, which are the Crimes usually laid in our dish, not only by the scum of the people, men of lower rank and repute, but sometimes even by persons of quality, yea, such as pretend most to Religion. Since holy Paul, than whom never man lived freer from such vicious affections, could not without so many Protestations secure himself from (
a Ne admittam culp●m ego meo sum promus pectori: Suspicio est in pectore alie●● sita Plaut. in Trinum. 1. 2. 1 Pet 3. 16. ) the sinister jealousies and censures of those from whom he received maintenance. Rather should their forwardness to judge thus uncharitably of us, make us to walk the more warily and wisely, not to give them cause, but to be sure in our whole course to have both the warrant for what we are to do, and for what we have done, the Testimony of a good Conscience. That if yet they will needs speak evil of us, as of evil doers, they may do it gratis, and to their own shame, and not ours.  
11. Observe hence thirdly, with what great caution the Apostle here speaketh; and wheresoever else he is occasioned to speak of himself, or his own Affairs. It were certainly good for us (in the public exercise of our Ministry at least,) where we may avoid it, not to meddle at all with personal and particular things, that concern either ourselves or others. Both because the more we descend to particulars, the more subject we are to mistake, (for descendendo contingit errare;) and the leaven of a little Error or Indiscretion in the Pulpit, will sour a great lump of Truth and of Wholesome Doctrine: As also because personal matters can hardly be so dealt in, (especially in public) but that, through prejudices and the partiality of men's Affections, offence and distaste will be taken thereat by some or other. It were best for us therefore, (that we either do not mistake, or be not mistaken) to hold us to general Truths, for bearing personal matters, as much as may be. But where a Necessity lieth upon us, not with coveniency to be avoided (as so the Case may be) to speak of our own or other men's particular concernments: it should be our great care by our blessed Apostles example, to balance well every word we speak, and to use such caution and discretion therein, that we leave nothing (as far as is possible) subject to misconstruction; neither inject scruples into the heads and minds of our Hearers, which we shall not withal have sufficiently removed: and not only to be sure to avoid the just giving, but to use our best diligence also to prevent the unjust taking, of Offence at any thing we shall deliver.  
12. Observe Fourthly, how ready the Apostle is upon every needful occasion, as to keep himself from the Crime, so to clear himself from (
a Omnes bonos, bonosque accuratè adde rei, Suspicionem & culpam ut ab se segregent. Plaut. in Trinum. 1. 2. ) the suspicion of evil. He that is wanting to his own just defence, transgresseth the Law of God, and the Rule of Charity, in bearing false witness against himself. And it is not only cruelty, but stupidity too, for a man wholly to disregard what others think of him; Especially pernicious, when their misconceits of the Person may draw prejudice upon his Doctrine, and consequently bring scandal unto the Gospel of Jesus Christ. It carrieth with it ever a strong presumption of Gild, but an infallible argument it is of Vanity howsoever: When a man sweareth to put away a Crime from him, before it be laid to him; and laboureth (as a woman in travel) to be delivered of an Excuse, ere any body have accused him. But, for to stop the mouth of Calumny upon a false charge, or to prevent misprisions where they are likely to ensue, and may do harm if they should ensue: there to justify ourselves, and by public manifesto (as it were) to disclaim what we might be wrongfully charged withal, is many times expedient, and sometimes necessary. I am become a fool in glorying, saith our Apostle, but ye have compelled me. As 
2 Cor. 12. 11.  who say; your undervaluing of me, to the great prejudice of the Gospel, but advantage of false Teachers, hath made that glorying now necessary for me, which had been otherwise but Vanity and Folly. When his case falleth to be ours; we may then do, as he now doth; purge ourselves from false Crimes and Suspicions, and maintain our own Innocency. Only be we first sure, that our Consciences stand clear in the sight of God, before we endeavour to clear our Credits before the faces of men. Lest by justifying ourselves before them, we contract a new Gild before him: and so become indeed worse than we were, by striving to seem better than we are.  
All these from the protestation in the former part of the Verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. not that I speak in respect of want.  
13. But the main of our business is (as I said) in the latter part of the verse: concerning the Nature and the Art of Contentment. All Arts have their Praecognita: so hath this. The first and chiefest whereof is (as in all other Arts and Sciences) to understand, Quid sit, Qua de re agitur, what it is that we are to treat of as the subject-matter of the whole discourse: as whereunto all the Precepts, Rules, and Conclusions therein contained, must relate. We shall never learn the Art, unless we first know the Nature of Contentment. Of that therefore first, from these words (very few in the Original) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In whatsoever state I am.  
14. Wherein the Nature of true Contentment is (by intimation) discovered from the Object thereof in three particulars: partly limited and partly unlimited. Limited first, in respect of the Person: it must be a man's own Estate. The Verb here is in the first Person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am. Limited secondly, in respect of the time: it must be a man's present Estate. The Verb here is of the Present Tense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I AM. But thirdly, for the Kind (high or low;) for the Quantity (great or small;) for the Quality (convenient or inconvenient;) and in every other respect, altogether indifferent and unlimited. So it be a man's own, and present estate, it mattereth not else what it be; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indefinite, In whatsoever estate. In these Three jointly consisteth the Nature of Contentment: in any of which whoever faileth, is short of St. Paul's learning. That man only hath learned to be content, that can suffice himself with his own estate, with the present estate, with any estate. Of these Three therefore in their order. And first of the Limitation in respect of the person, that a man rest satisfied with his own estate.  
15. The very thing (to my seeming) principally intended in the last Commandment of the Decalogue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which forbiddeth expressly the coveting of our Neighbour's House, his Wife, his cattle: and proportionably, the coveting of his Farm, his Office, his Honour, his Kingdom: and generally the coveting of any thing that is another's. Which is as much in effect, as to require every man to▪ rest fully satisfied with that portion of outward things, which God hath been pleased by fair and justifiable ways, in his good providence to derive upon him, without a greedy desire of that which is another's. They who conceit, the thing in that Commandment properly forbidden, to be the Primi motus, those first motions or stir of sin, which we call Concupiscence, arising in the sensual Appetite (corrupted through Adam's fall, as all other faculties of the soul are) before any actual deliberation of the understanding thereabout, or actual consent of the Will thereunto: I must confess do not satisfy me. For those motions or stir (supposing them sinful) are according to their several objects (so far as they can be supposed sinful) forbidden in every of the Ten Commandments respectively: even as the Acts are, to which they refer; and from which they differ, not so much in kind, as in degree. I much rather incline to their judgement, who think the thing properly and principally there forbidden, to be an inordinate desire after that, which by right or property is Another's, and not Ours.  
16. And then these words of the Apostle, Heb. 13. may serve for a (short, but full) Commentary upon that last Commandment: both in the Negative, and in the Affirmative part thereof. Let your Conversation be without Covetousness, 
Heb. 13. 5.  the Negative: and be content with such things as ye have, the Affirmative. When we endeavour or desire to get from another that which is his, by any fraudulent, oppressive, or other unjust course; we are then within the compass of the Eighth Commandment, Thou shalt not steal: as is evident from the Analogy of our Saviour's Expositions upon the other Commandments, wherein Murder and Adultery are forbidden, Mat. 5. But the last Commandment, Thou shalt not Covet, cometh more within us: condemning every inordinate desire of what is not ours, albeit we have no actual intention to make it ours, by any unlawful (either violent or fraudulent) means. The bare 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Hecub. Act. 5.  wishing in our hearts, that what is our Neighbours were Ours; his Wife, House, Servant, Beast, or his any thing Ours; without considering whether he be willing to part with it or no, or whether it be meet for him so to do or no: is a cursed fruit of corrupt self-love, a direct breach of the holy Law of God in that last Commandment, and flatly opposite to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or selfsufficiency, wherein true contentment consisteth.  
17. ahab's sin was this, when first his teeth began to water after Naboth's Vineyard. He went indeed afterwards a great deal farther. He broke the Eighth 
1 King. 21. 1, etc.  Commandment, Thou shalt not steal; and he broke the Sixth Commandment also, Thou shalt not kill: when he took Naboths both Life and Vineyard from him by a most unjust and cruel oppression. All this came on afterwards. But his first sin was merely against the last Commandment: in that he could not rest himself satisfied with all his own Abundance, but his mind was set on Naboth's plat; and unless he might have that too (lying so conveniently for him) to lay 
a— o si angulus ille Proximus accedat; qui nunc denormat agellum! Horat. 2. satyr. 6.  to his demesnes, he could not be at quiet. He had not as yet (for any thing appeareth in the Story) any settled purpose, any resolved design, to wrest it from the owner by Violence, or to weary him out of it with injust Vexations: So he might but have it upon any fair terms; (either by way of Sale, he would give him full as much for it as it could be worth of any man's money; or by way of Exchange, he would give him for it a better plat of ground than it was; either way should serve his turn:) Naboth should but speak his own Conditions, and they should be performed. Many a petty Lord of a Hamlet with us, would think himself disparaged in a Treaty of Enclosure, to descend to such low Capitulations with one of his poor Neighbours, as the great King of Israel then did with one of his Subjects, and to sin but as modestly as Ahab yet did. Here was neither Fraud nor Violence, nor so much as Threatening used: but the whole carriage outwardly square enough, and the proposals not unreasonable. All the fault (as yet) was within. The thing that made Ahab even then guilty in the sight of God, was the inordinacy of his desire after that Vineyard, being not his own: which Inordinacy, upon Naboth's refusal of the offered Conditions, he farther bewrayed by many signs, the effects of a discontented mind. For in he cometh, heavy and displeased; taketh pet, and his bed; looketh at no body, and out of sullenness forsaketh his meat. Had he well learned this piece of the lesson in the Text, to have contented himself with his own, both his body had been in better temper, and his mind at better quiet, and his conscience at better peace than now they were.  
18. Abraham it seemeth had learned it. Who was so far from all base desire of enriching himself with the King of Sodom's Goods, that he utterly refused them, 
Gen. 14. 21, etc.  when he might have taken them, and held them without any injustice at all. He had, or might have had, a double Title to them. They were his 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1. Polit.  jure belli, by the Law of Arms and of Nations; having won them in the field, and in a just war: and they might have been his jure donationis, by the King's free donation [Give me the Persons, take the Goods to thyself] if he had been minded to accept the offer. But Abraham would none: contenting himself with what the Lord had blessed him withal, he did not desire, neither would he take from a thread or a shooe-latchet, of any thing that appertained to the King of Sodom.  
19 But what need we seek any other (indeed where can we find a better) Example to instance in, as to the matter we now treat of, than this our Apostle: if we do but recall to mind that Protestation of his once before mentioned, made before the Clergy of Asia in his Visitation at Miletum, Acts 20. [I have coveted 
Acts 20. 33.  no man's Silver, or Gold, or Apparel.] Brave and noble was the challenge, that 
1 Sam. 13.  Samuel made in a full Assembly of the whole people of Israel, [Behold hear I am, witness against me before the Lord, and before his Anointed. Whose Ox have I taken, or whose Ass have I taken? Or whom have I defrauded? Whom have I oppressed? Or of whose hands have I received a Bribe?] Possibly there are judges and Officers in the World, that would be loath to make so bold a Challenge, and venture a fair trial upon it. Yet cometh that Challenge far short of this Protestation: Samuel speaketh only of not taking; St. Paul also of not coveting: according to the express letter of the prohibition in the Decalogue. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt not covet, saith the Law: his Conscience answereth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have not coveied. So good a Proficient was he, so perfect a Scholar in this holy learning, that he conned it Verbatim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might he well say and truly: for he had indeed learned to be content with his own.  
20. And might not we learn it too, think ye, as well as he? Sure we might: for what should hinder? Only if we would but tie ourselves strictly to those Rules (those I mean of justice and Charity) which are the first Elements of this learning. For justice first: the Rule is, Suum cuique, That every man have what of right to him appertaineth. Now every man's right unto any of the things of this World ariseth from God's disposal thereof by such ways and means (ordinarily) as by the general Law, and common consent of all civil Nations, or by the positive Laws of particular Kingdoms and Commonwealths (not repugnant thereunto) are allowed for that end: as Descent, Gift, Purchase, Industry, etc. Whose distributions, however unequal they may seem to us, are yet evermore just in themselves, and as they come from him. So that every man is by us to be accounted the just owner and proprietary of that whereof he is the legal possessor: yea, though it do appear to us to have been very unjustly gotten, either by himself, or by any of those from whom he had it. His very possession I say, although without a justifiable Title, is yet sufficient to make it his, as to the intendment of the Law in that behalf; that is to say, so far forth as to render our desiring of it from him unlawful in foro interno: unless in that one Case only, when the right is in us, though he be in possession. In all other Cases possession is a good plea: the Title of Possession being in all reason to be esteemed good against him, that is not able to show a better.  
21. If then we be at any time carried with a restless and immoderate desire after that, which the hand of Providence hath been pleased to dispose otherwhere, (and ourselves have no Antecedent right, whereby to entitle it Ours:) do we not take upon us (after a sort) to control the holy and wise Appointments of our good God? For if it were indeed fitter for us than him, and not in opinion only: could not the Lord by his Almighty power, and would he not in the dispensation of his good providence, have by some honest means or other disposed it upon us rather than upon him? By this extreme partiality to ourselves we become unjust judges of evil thoughts: in settling that upon our selves in our own thoughts; as fittest for us, which God hath thought fit to settle rather upon another. The Story in Xenophon, how young Cyrus was corrected by 
Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his Tutor, for bestowing the Two Coats upon Two of his Schoolfellows, according to the fitness thereof to their Two Bodies in his own discretion; without enquiring first (as he should have done) who was the right owner of either; is so well known, and withal pertinent to our present purpose, that I shall not need either to relate it, or apply it. When Almighty God then, by disposing of these outward things, hath manifested his pleasure to give our neighbour a property in them: it is an unjust desire in us to covet them from him, and to wish them transferred upon ourselves.  
22. The other Rule I told you of, is that of Charity. Which binding us to love our neighbour as ourselves, must needs bind us consequently to rejoice in his good, as in our own; and not wish any thing to his prejudice, no more than to our own: and consequently to these, to be content that he should enjoy that which God hath allotted him with our good wills, as we desire to hold that which is in like manner allotted us with his good will. There is no such Enemy to Brotherly love as is Self-love. For look how much we bestow upon ourselves more than we should, we must needs leave to our brother so much less than we should. And it is nothing but this overmuch love of ourselves, that maketh us so much covet to have to ourselves, that which belongeth not to us. If ye fulfil 
Jam. 2. 8.  the Royal Law according to the Scripture, Thou shalt love thy Neighbour as thyself, ye do well, saith St. james: Very well this. But if ye have respect to Persons, 
— 9  (especially if ye become partial once to your own persons;) that is not well: than you commit sin; saith he, and are convinced of the Law as transgressors.  
23. But this is Durus sermo, may some say. It were hard so to confine men's minds to that which is their own, as not to allow any desire at all of that which is another's. If we should conceive the Law thus strict: it would destroy, not only all Humane Ordinances, that concern Trading and Commerce, as buying, selling, exchanging, etc. (without which public Societies cannot subsist;) but even the Divine Ordinance also, of earning our livings by labour and industry. Then might no man endeavour by honourable and virtuous achievements to raise himself a fortune, or make way for his future advancement, or do any thing whatsoever, whereby to acquire or derive upon himself a property in any thing that were not his own already: Since none of all this can be done without a desire (in some degree or other) of that which is another's.  
24. This Objection need not much trouble us▪ Nor justice, nor Charity, nor the holy Law of God, which giveth rules to both, condemn all desire of that which is another's: but an inordinate desire only: that which is orderly and rightly qualified, they all allow. All the difficulty in this matter will be, (and that will make us some business) how to discern between an orderly, and an inordinate desire: that so we may be able to judge rightly concerning our own desires at all times; whether they be such as are allowed, and may consist with contentment, or such as are forbidden, and cannot consist therewith. Which is to be done by duly considering of those three especial Qualifications, which are all requisite (the concurrence, I mean, of the whole three) to the making up of an orderly desire: in any of which if there be a failure▪ the desire becometh inordinate and sinful. These three are in respect; First, of the Object; Secondly, of the Act; Thirdly, of the Effect of the desire.  
25. For the Object first. If I desire but that from my neighbour (say it be his House, Land, Beast, or other Commodity) which I find him willing, or may reasonably presume he will not be unwilling (for that I see no cause why he should be so) to part withal; especially if the having thereof be visibly so much greater advantage or convenience to me, than the parting therewith could be loss or inconvenience to him, that I should be as ready to pleasure him with mine, were my case his, as I am now desirous he should pleasure me with his: If all this be done and meant by me bonâ fide, and that I am willing withal to make him a valuable compensation to the full, for whatsoever loss or inconvenience he shall sustain thereby, and according to the worth of the thing: my desire is thus far regular. In this manner Abraham desired of Ephron the Hittite, a spare portion in one end of his field for a buryingplace for Sarah: when 
Gen. 23. 4, etc.  as, being a stranger, he had no possession among them wherein to bury his dead, Gen. 23.  
26. But if I should desire to have that from him, which probably is as useful and expedient for him, as it can be for me, or which he taketh some pleasure or content in, or is very unwilling howsoever (though for no great reason perhaps, but for his mind's sake only) to part withal; or which (if it were mine own case) I should be loath to forego to another, that should in the like kind desire it from me: If yet, when all this appeareth to me, I persist in my former desire notwithstanding, and thirst after it still; this is an uncharitable, and so an inordinate desire in me. ahab's desire was such. After he saw Naboths heart so set upon his ancient inheritance, that he would not part with it upon any terms; For he had given him a flat denial, and rejected all Motions for an alienation with an Absit (the Lord forbid it me, that I should part with the Inheritance 
1 King. 21. 3.  of my Ancestors;) yet he must have it tho; nothing will content him without it. That for the Object.  
27. Secondly, For the Act, or more immediate Effect of the Desire. If I desire any thing that is my neighbours with a moderate and sober desire; so as I can set my heart at rest, fall out as it will, and compose my affections to an indifferent temper whether I obtain my desire or no, (If I may have it well and good; if not, no great harm done, I am but where I was:) my desire is also thus far regular, and hindereth not but that I may be well enough content notwithstanding.  
28. But if my desire raise mud and perturbations in me, and breed troubled and confused thoughts, so as to disquiet me in my sleep, distract me in my devotions, disturb me that I cannot walk in the ways of my Calling, or perform the common offices of life with any cheerfulness, or any other way distemper the calm tranquillity of my mind and soul: then is my desire so far forth amn inordinate and covetous desire, and inconsistent with true Contentation. And such again was Ahabs. When he could not have his longing, Nec manus, nec pes; He could 
1 King. 21. 4.  neither eat, nor drink, nor sleep, nor enjoy any thing he had, nor do any thing he should for thinking of it: nothing but lower, and tumble, and fret for grief and despite: have it he must, or he should never be well.  
29. There are thousands, that would loath be reputed Covetous, yet have a grudging of his disease: and it is an evil disease. For tell me (to close a little with thee, thou that scornest the name of Covetous) whence is it, that thou either pinest away with envy at the Greatness of thy neighbours, or repinest with murmuring at the scantness of thy own portion? These are perilous symptoms. Why art thou ever and anon maundering that his 
a— majorque videtur Et melior, vici●a seges. Juv. sat. 14.  Farm is better than thine, his Meadows greener than thine, his Corn ranker than thine, his cattle fatter than thine, his Warehouse fuller than thine, his Office gainfuller than thine, his service better rewarded than thine, his trading quicker than thine; and I know not how many things more;  

Quodque capella aliena gerat distentius uber  
Tabescas?— 
Hor. 1. Serm. 1.    
Must thine eyes needs be evil towards him because the hand of God hath been good to him? Tolle quod tuum, & vade. Take that is thine, and go thy way, and rest quiet with it. Be thankful to him that gave it, (it was more, I ween, than he owed thee:) and in God's name make the best of it (Spartam quam nactus es, hanc orna.) But do not desire that inordinately, which thou canst▪ not compass honestly, and which (if dishonestly gotten) thou shouldest have little joy of, when thou hadst it. Say thy lot be not all out as thou couldst wish (indeed what man's almost is so?) yet take comfort in it onward, till better come. Better may come, when God seeth thee fit for better: but fit thou art not, so long as thou art not contented with what thou hast.  
30. Lastly, for the consequents, or remoter effects of the Desire. Desire looketh ever at the end, carrying the mind and thoughts thither with some eagerness: and therefore stirreth endeavour in the use of such means as are likely to bring men to the desired end the soon, and so putteth them upon Action. Whence commonly such as the desire is, such is the endeavour also: and that, both for Quantity and Quality. According to the strength of the desire is the bend also of the endeavour: and according as the Desire is qualified (Morally qualified, I mean, that is, either good or bad;) the endeavour also is conditioned much what like it. If then I can so bound my desire of something which another hath, as to resolve and hold, not at any hand to attempt the obtaining thereof by any other than by fair, and warrantable, and conscionable means: my desire is also thus far a regular and lawful desire. So David, though he could 
1 Sam. 24. 4. & ●0. 8.  not but desire the accomplishment of God's gracious promise of advancing him to the Kingdom, which was not his yet (otherwise than in God's designation) but another's: yet when he was urged by his followers, to lay hold of 
1 Sam. 24. 6. & 2●. 11.  a fair opportunity, which (as they thought) God had put into his hand for the effecting thereof: his soul did so much abhor the very mention of such a fact, that at two several times, he would not so much as take the advice into the least deliberation, but rejected it with an Absit too. Shall I lay these hands upon the Lords Anointed? God forbid. No saith he, I will not do it for a Kingdom. Such wicked facts I leave for wicked men to act. God can and will I know in his due time make good his own promise without my sin. I shall be content 
1 Sam. 24. 13.  to wait his leisure, and to remain in the sad condition I am now in, till it shall please him to bring me out of it, rather than clog my conscience with the guilt of such a horrid crime.  
31. But if my desire shall prompt me to that resolution so common in the World, (rem si possis, rectè; si non, quocunque modo rem) I would rather have it 
Hor. 1. Ep. 1. Unde habeat quaerit nemo, sed oportet habere. Juven. sat. 14.  fairly, if it might be; but if it will not come so, yet would I have it howsoever: my desire becometh an unjust and inordinate desire. Such was Ahabs still: his example, you see, furnisheth us at every turn. He must have the Vineyard: yea, that he must.  Cujus si dominus pretio non vincitur ullo, etc. 
Juven. ibid.  
If money will fetch it, Naboth shall have his own ask: But if that will not do the deed, something else must. Letters shall be written, Witnesses suborned, judges awed, justice perverted, and an innocent person (If the situation if his Vineyard had not made him guilty) in a goodly formal pageant of a legal proceeding with much base hypocrisy, and in a most undue unworthy manner, accused, condemned, executed. Quid non mortalia pectora cogis? Stand amazed, and consider, what a mass of sin and mischief, the least indulgence to a vicious inordinate desire may lead you to at the last, more than perhaps you could at the first suspect yourself capable to fall into.  
32. What should I say then, Brethren? Even what our Lord hath said before me, Take heed and beware of Covetousness; Look upon all 
a Ind fere scelerum causae: nec plura quam saeva cupido Immodici census. Juv. sat. 14. 1 Tim. 6. 10.  the frauds that are practised every where among the sons of men; take a survey of all the oppressions, the greater and lesser oppressions, that are done under the Sun: you shall find the most of them to owe both their first-birth and after-growth to this cursed root of Covetousness. Extortion, Bribery, Flattery, Calumny, Perjury, Simony, Sacrilege, unjust Wars and Suits: Do they not all come from hence? False weights and measures in the Markets; false lights and wares in the Shops; false Pleas and Oaths in the Courts; exhaunsing of Fees, trucking for Expedition, racking of Rents, cracking of Bankrupts, depopulating of Towns, projecting of Monopolies, and God knoweth how many more, (my breath would fail me, and the time, but to name them) are they not all from hence? And doth not the riseness of them abroad in the World, unanswerably convince the men of this Generation of much injustice and uncharitableness, in coveting other men's goods, and not being content with their own?  
33. Upon this first point I have stood the longer, being the Principal of the three, and the foundation of the other two. That now settled, we shall be like to come off with quicker dispatch in the rest. The object of Contentment, as it is limited in respect of the Person; It must be a man's own estate (of which hitherto:) so is it limited in respect of the Time; It must be a man's present Estate, (of which next.) The Text hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preter, In what state I have been; nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future, In what state I shall be: but in the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In whatsoever state I am Look what God (who is Lord of all, and dispenseth to every man severally as he will) disposeth upon him for the present; although perhaps far short of what he may have had in some times heretofore, or of what he may probably have in possibilities and reversions hereafter: he that hath a contented mind doth not afflict himself, either with pensive thoughts, at the remembrance of what he hath been or with suspenceful thoughts, in forecasting both his hopes and fears what he may be: But he giveth himself up to the Lords present disposal, and resteth satisfied with the portion that is before 
Heb. 13. 5.  him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle expressly. Heb. 13. being content 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocrat. orat. de pace. 1 Tim. 6. 8.  with the present things: and elsewhere, Having food and Raiment (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense still) let us be therewith content.  
34. Grant but the former part, already made good, That we are to be content with our own; and this will follow of itself, That we are to be content with the present: because nothing can be truly said to be our own, but the present. What is past and gone, perhaps it was ours; but we cannot say, It is ours now: and what is future, and to come, perhaps it may be ours, (and perhaps it may not too;) but we cannot say, It is ours yet. Panem nostrum quotidianum, our daily bread; or (as some translate it) hodiernum, our this days bread: so we are taught to style it, when we beg it. Nostrum and Hodiernum may be well put together: for it is only this days bread that is our bread. Another days bread may be another man's bread, for aught we know.  

Nam propriae telluris herum natura, nec illum, 
Horat. 2. sat. 2.   
Nec me nec quenquam fecit—   
All these things pass to and fro in the world from one hand to another, and so to another, and another, ever and anon, uponsome casualty or other, many times 
a— tanquam Sit proprium cuiquam, puncto quod mobilis horae Permutet dominos & cedat in altera jura. Horat. 2. Epist. 2. Prov. 23. 5. Luke. 12. 20.  in a moment, shifting Masters; and seldom stay long in a place. When one would think we had them fast, either they take them wings and fly away, and leave us behind; or our thread is cut, and we drop away, and leave them behind. And how suddenly this may be done, who knoweth? Perhaps before to morrow, (stulte, hac▪ nocte:) and than what was ours goeth another way, who knoweth whither? Perhaps to a mere stranger (cujus erunt?) Thou fool, this night thy Soul shall be required of thee: than whose shall these things be, thou now callest thine? Nothing is certainly ours, but the present: and of that we have no farther certainty than the present. So that unless we can frame our minds to be content with the present, we shall never be able to find any certainty whereon to rest.  
35. Add hereunto secondly, that all solicitous looking forward and beyond the present, doth ipso facto and of itself take off so much from our content. It raiseth up many foggy mists of hopes and fears, and other perturbations, that disquiet the mind wonderfully, and torture it with suspencefulness and anxiety. Spemque metumque inter dubii. Whilst men, through the desire of having, hang in▪ suspense betwixt the hope of getting, and the fear of missing; they cannot choose but pierce themselves through with many sorrows, and create themselves 
1 Tim. 6. 10.  much unrest.  

Laetus in praesens animus, quod ultra est 
Hor. 2. Carm. 16.   
Oderet curare;   
And again,  

Dona praesentis cape laetus horoe, & 
— 3. Carm 8.   
Linque futura.   
These and sundry other like passages we meet with in the Poets, together with those phrases so usual with them,  
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anthol. 2. Epigr. 47.— Ide potens sai, L●tusque vi●et, cui licet, In di●m dixisse vixi. Horat. 3. odd. 29.  In diem vivere, etc.— 
would be good meditations for us: if we should understand them in that Christian sense, whereto we now apply them, and which the words themselves will bea●; and not in the Epicures sense, wherein for the most part they that used them meant them. But I rather give it you in our Saviour's words; Take 
Mat. 6. 34▪  therefore no thought for the morrow, for the morrow shall take thought for the things of itself, sufficient unto the day is the evil thereof, Mat. 6.  
36. A third consideration there is, nothing less available than either of the former, but rather much more, to them that can lay hold of it (for it is above the reach of Poets and Philosophers, and beyond the ken even of professed Christians that want the eye of Faith) to frame us to contentment with the present, arising from the contemplation of the infinite love of our gracious Lord God, jointly with his infinite wisdom. By these, as many as are truly the Children of God (by faith, and not titulo tenùs only) are assured of this most certain truth; That whatsoever their heavenly Father in his wisdom seeth best for them, that evermore in his love he provideth for them: From which Principle every man that truly feareth God, and hath fixed his hope there, may draw this infallible conclusion demonstratively, and by the Laws of good discourse, (per viam regressus.) This my good God hath presently ordered for me▪ and therefore it must needs be he saw it presently best for me. Thus may we sugere mel de petra; gather grapes of thorns, and figs of thistles, and satisfy ourselves with the honey of comfort out of the stony rock of barrenness and adversity.  
37. Where are they then, that will tell you, On the one side, what jolly men they have been: But miserum est fuisse. Having been born and bred to better fortunes, their spirits are too great to stoop to so low a condition as now they are in. If it were with them, as in some former▪ times, no men should lead more contented lives than they should do. Or that will tell you on the other side, what jolly men they shall be: when such fortunes as they have in chase or in expectation shall fall into their hands; they doubt not, but they shall live as contentedly as the best. Little do the one sort, or the other, know the falseness of their own unthankful and rebellious hearts. If with discontent▪ they repine at what they are; I shall doubt they were never truly content with what they were, and I shall fear (unless God change their hearts) that they will never be well content with what they shall be. He that is indeed content when the Lord giveth, can be content also when the Lord taketh away; and with job bless the holy Name of 
Job 1. 21.  God for both. He had a mind contented in as good (though perhaps not in so high) a measure, when he sat upon the dunghill, scraping himself with a potsherd, in the midst of his incompassionate friends; as he had when he sat in the gate, judging the people in the midst of the Princes and Elders of the Land.  
38. It were certainly therefore best for us to frame our minds now the best we can to our present estate, be it better or worse: that whether it shall be better or worse with us hereafter, we may the better frame our minds to it then also. We should all do in this case, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. Num. 9 15. etc.  following the Lord which way soever he leadeth us, as the Israelites followed the guidance of the cloudy-fiery-pillar. When it went, they went; when it stood, they stood: and look which way it went to the North, or to the South, the same way they took: and whether it moved swiftly or slowly, they also framed their pace accordingly. We are in like sort to frame ourselves and wills to a holy submission, to whatsoever the present good pleasure of his will and providence shall share out for us.  
39 Which yet let no man so desperately mis-understand, as to please himself hereupon in his own sloth and supinity, with Solomon's sluggard, (whom that wise man censureth as a fool for it) who foldeth his hands together; and letteth 
Eccl. 4. 5.— 6.  the world wag as it will, without any care at all what shall become of him and his another day. And yet, as if he were the only wise man (Sapientum octavus, wiser than seven men that can render a reason) he speaketh Sentences, 
Prov. 26. 16.— 7.  (but it is like a Parable in a fools mouth, a speech full of reason in itself, but by him witlessly applied) and telleth you, that Better is a handful with quietness, than both the hands full with travel and vexation of spirit. Would you not think him the most contented soul that lives? But there is no such matter. He is as desiring, and as craving, as the most covetous wretch that never ceaseth toiling and moiling to get more, if he might but have it, and never sweat for it.  
40. Nor yet Secondly so, as to pass censure upon his brethren, as if it were nothing but Covetousness or Ambition, when he shall observe any of them by their providence, industry, and good endeavours in a fair and honest course, to lay a foundation for their future better fortunes: as the currish Philosopher snarled at his fellow.  

Si pranderet olus sapienter, regibus uti 
Hor. 1. Ep. 17.   
Nollet Aristippus—   
For so long as the ways we go are just and strait, and the care we take moderate, and neither the things we look after unmeet for us, nor the event of our endeavours improbable; if withal the minds we bear be tempered with such an evenness, as to expect the issue with patience, and neither be puffed up beyond measure with the good success of our affairs, nor cast down beyond measure if they hap to miscarry: it hindereth not, but we may at once both be well 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Jon. act. 2.  contented with the Present, and yet industriously provident for the future. The same Poet hath meetly well expressed it there, speaking again of the same person, Omnis Aristippum decuit colour, & status, & res. Tentantem majora, ferè praesentibus aequum. It is a point of wisdom, not a fruit of discontent, when God openeth to a man a fair opportunity of advancing his estate to an higher or fuller condition than now he is in, to embrace the opportunity, and to use all meet diligence in the pursuit, for the obtaining of his lawful desires. Rather it is a fruit either of Pride, or Sloth, or both, to neglect it, though upon the pretence of being content with the present.  
41. Pass we now on from this Second, to the Third and last points observed concerning the object of true Contentment: which was the Indifferency of it, as it standeth in the Text, for the kind, quantity, quality, and every other respect (except the before excepted) altogether unlimited. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indifferently. Be it high or low, rich or poor, base or honourable, easy or painful, prosperous or troublous; all is a point: all that God sendeth is welcome. He that hath learned St. Paul's Lesson, can make a shift with any state, and rest satisfied therewithal. The Apostle a little enlargeth himself in the next verse: showing that in the change of outward things, his mind yet continued unchanged, and was still the same under the greatest contrarieties of events. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both ●o abound and to suffer need. And elsewhere he saith of himself and his fellow-labourers in the Gospel, that in all things they had been careful to approve themselves as the Ministers of God, by the armour 
2 Cor. 6. 4. 7, etc.  of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report, etc. As indeed it is a point of the same skill, to know how to abound, and how to want: and equally hard to bear prosperity without insolence, and adversity without impatience. The wise Son of Agur was therefore 
Prov. 30. 8.  equally afraid of both, when he prayed that God would neither give him excessive Riches, nor extreme Poverty; As one that well knew, there was great and equal danger in the one Extreme, as well as in the other; if God should leave us to wrestle with the temptations, that may arise from either of them, by our own strength alone without the aidance of his grace. But he whose heart is established with grace, can sort his mind to any estate, and find content in any. He can sleep, both securely in a Palace, and thankfully in a Cottage.  
42. Reasons are: for I must hasten. First, Contentment cometh from the mind within, not from the things without.— Non res praestat, sed animus, If the things 
Seneca.  themselves were enough to afford content, or breed discontent: then should all men that enjoy them alike, be alike contented therewith; and all men that want them alike, be alike discontented thereat. Whereof daily experience showeth the contrary. It is therefore from the different furniture of the mind, that men are differently affected both with plenty and want. Now the mind of a godly man, being settled upon God by a holy dependence upon his providence: hence it is, that neither height nor depth, neither want nor abundance, neither things present, nor things to come, nor any worldly accident can drive him from that 
Psal. 112. 6, 7.  hold. He shall not be moved for ever, neither shall be daunted with any evil tidings, because his heart is fixed, and his trust is in the Lord, Psal. 112.  

Si fractus illabatur orbis 
Hor. 3 Carm 3.   
Impavidum ferient ruinae.   
43. Secondly, such a vast disproportion there is between the reasonable soul of man, and the sublunary Creatures, that the appetite of that cannot be filled with any of these. Capacem Dei non implet nisi Deus. The soul being capable of a Communion with God by grace, and the fruition of him in glory, cannot be satisfied with any thing that is less than God; nor therefore with any thing but God. At the last day, when the Saints shall enjoy fullness of glory in the presence of God, their souls shall be completely satiated with joy and happiness to their utmost capacity (Satiabor cum apparuerit gloria, When I awake, I shall be satisfied with 
Psal. 17. 15.  thy likeness, Psal. 17.) In the mean time they are satisfied with a kind of fullness, according to the measure of their present capacity: such a fullness as sufficeth for the sustaining of their Souls with patience and comfort, (Sufficet tibi gratia: Till that sa●iety of Glory come, my grace is sufficient for thee onward.) Hence 
2 Cor. 12. 9  groweth another difference between the godly, and the worldly man. The one is content with nothing: because for want of Grace he hath not a sufficiency within, to quiet the desires of his soul, not to be satisfied with outward things. The other is content with anything: because he hath a sufficiency of grace within him, whereof (so long as he persisteth in that state, and but by his own default) no creature in the world can deprive him.  
44. Again thirdly, the increase of outward things rather provoketh the appetites of the soul, than stilleth them: and by that means rather putteth a man further off from content, than he was before.  Et minus haec optat, qui non habet. 

juven. sat. 14.  He that loveth silver, saith Solomon, shall not be satisfied with silver: nor he that loveth 
Eccl. 5. 10.  abundance with increase. As a River, the greater it groweth by receiving in little brooks, the wider and the deeper it weareth the channel: so all outward things, the more they increase, the more they enlarge the desires, still to their own proportion. Was ever Voluptuous, or Ambitious, or Covetous, or Malicious man so glutted either with pleasures, or preferments, or riches, or revenge, as not to desire more? Only the Godly man's hopes are not so nipped with the decay, nor his desires so extended upon the increase of these outward things; as to hinder his content. Because neither his hopes, nor desires are set upon the world, or the things of the world: but upon God, and his Christ, and his Spirit, and his Promises.  
45. First, than (to infer somewhat, briefly) why shouldst thou that livest in a low and mean estate, envy him that hath a far greater: which yet is as far from giving him content, as thine would be if it were his? When riches increase, they 
Eccl. 5. 11.  are increased that eat them: and what profit (or pleasure either) is there to the owner thereof, save the beholding them with his eyes? All the advantage he hath is but this: that he can say, All this is mine. The Sun is as warm to thee as to him: the air as sweet. Thy fare, though not so costly, yet as savoury: thy body as healthy, thy mind as free, as his: thy sleep as soft, though upon a harder bed: thy rest as safe, though under a meaner roof. If there be any difference, here it is. That as his estate is greater; so his charge is greater; and his cares greater, and his fears greater; and his troubles greater: and at the last great day, his ●eckoning shall be greater. Therefore envy him not.  
46. Secondly, In this, as in most other things, most of us (God help us) make ourselves a great deal of work more than needs, because we go the wrong way to work. For the bringing of our minds and our estates together, (for that is in a manner the whole business: till they meet, there can be no true Contentment:) we commonly begin at the wrong end, and so lose our labour. We strive to sit all things to our minds: which (so long as our desires are vast and boundless) is a tedious and bootless work.  —— Non si te ruperis— 

Horace.  We may tug hard at it; sweat till our hearts ache: but it will not be. Why do we not rather begin at the other end? Do that rather, which is not only possible, but (the grace of God assisting) easy also? In striving to fit our minds to the things. Non augendae res, sed minuendae cupiditates: that is the way. To work our 
Seneca.  own Contentment, we should not labour so much 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plaut. 7. de legib. Gen. 28. 20.  to increase our substance (that is a preposterous course;) as to moderate our desires: which is the right way, and the more feasible. jacob did not propose to himself any great matters; fat revenues, and large possessions: but only bread to eat, and raiment to put on, Gen. 28. No matter of what course grain, so it were but bread to give nourishment, and maintain life. No matter for the stuff, or fashion, so it were but raiment to cover nakedness, and to keep off heat and cold. Neither doth St. Paul speak of any choicer or costlier matters. Having food and raiment, saith he, let us be therewith content. 1 Tim. 6. He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, delicates; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
● Tim. 6. 8.  food: nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ornaments; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raiment, cover. Any filling for the belly, any hilling for the back, would serve his turn.  
47. Thirdly, since it is a point of the same skill to do both, to want, and to abound; we should do well, whilst the Lord dareth us peace and plenty, to exercise ourselves duly in the Art of abounding; that we be the better able to manage the Art of wanting, if ever it shall please him to put us to it. For therefore especially are we so much to seek, and so puzzled, that we know not which way to turn us, when want or afflictions come upon us: because we will not keep within any reasonable compass, nor frame ourselves to industrious, thrifty, and charitable courses, when we enjoy abundance. It is our extreme insolency and unthankfulness when we are full, that maketh our impatience and discontentedness break forth with the greater extremity, when the Lord beginneth to empty us.  

Quem res plus nimio delectavere secundae, 
Horat. 1. Epist. 10.   
Mutatae quatient.   
As in a Fever, he that burneth most in his hot fit shaketh most in his cold: so no man beareth want with less patience, than he that beareth plenty with least moderation; if we would once perfectly learn to abound, and not riot, we should the sooner learn to want, and not repine.  
48. But how am I on the sudden, whilst I am discoursing of the Nature, fallen upon some of the Rules of the Art of Contentment? And yet not besides the Text neither: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth that too. Yet because to lay down the grounds and method of that Art, and to do it to purpose, another hours work would be but little enough: I shall therefore forbear to proceed any further at this time. Now to God the Father, God the Son, and God the Holy Ghost, etc.   

AD AULAM.  
The Sixth Sermon.  
OTELANDS', JULY, 1637.  Philip. 4. 11. — for I have learned in whatsoever state I am, therewith to be content. 
1. TO omit what was observed from the Apostles Protestation in those first words of the verse [not that I speak in respect of want:] from these words in the latter part of the verse we have proposed formerly to speak of two things concerning Christian Contentment: first of the Nature of it, and wherein it consisteth; and then of the Art of it, and how it may be attained. The Nature of it hath been not long since somewhat opened, according to the intimations given in the Text, in three particulars. Wherein was shown, that man only liveth truly contented, that can suffice himself first, with his own estate; secondly, with the present estate; thirdly, (being his own and the present) with any estate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— in whatsoever state I am, therewith to be content.] I am now by the Laws of good Order, and the tie of a former promise, to proceed to the like discovery of the Art of contentment: by occasion of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [I have learned, in whatsoever state I am, to be therewith content.]  
2. St. Paul was not framed unto it by the common instinct of nature: neither had he hammered it out by his own industry, or by any wise improvement of nature from the Precepts of Philosophy and Morality: nor did it spring from the abundance of outward things, as either an effect, or an appurtenance thereof. It was the Lord alone, that had wrought it in his heart by his saving and sanctifying Spirit, and trained him up thereunto in the School of Experience and Afflictions. The sum is, that true contentedness of mind is a point of high and holy learning: whereunto no man can attain, unless it be taught him from above. What the Apostle saith of Faith, is true also generally of every other Grace; and of this in particular, as an especial and infallible effect of Faith: [Not of your 
Eph. 2. 8.  selves, it is the gift of God.] And of this in particular the Preacher so affirmeth in Eccles. 5, [Every man also to whom God hath given riches and wealth, and hath 
Eccles. 5. 19  given him power to eat thereof, and to take his portion, and to rejoice in his labour, this is the gift of God.]  
3. Neither is it a common gift, like that of the Rain and Sun, the comforts 
Mat. 5. 46. Luke. 6. 35.  whereof are indifferently afforded to good and bad, to the thankless as well as the thankful: but it is a special favour which God vouchsafeth to none, but to those that are his special favourites, his beloved ones; [— he giveth his beloved sleep, Psal. 127.] whiles others rise up early, and go to bed late, and eat the 
Psal. 127. 3.  bread of sorrows; restlessly wearing out their bodies with toil, and their minds with care: they lay them down in peace, and their minds are at rest. They sleep: But it is the Lord only that maketh their rest so soft and safe: he giveth them sleep. And the bestowing of such a gift is an argument of his special love towards them that partake it; He giveth his beloved sleep. It is indeed Gods good blessing, if he give to any man bare riches: but if he be pleased to second that common blessing with a farther blessing, and to give contentment withal; than it is to be acknowledged a singular and most excellent blessing; as Solomon saith, [The blessing of the Lord, it maketh rich; and he addeth no sorrow with it.] In 
Prov. 10. 21. Eccles. 2. 26.  Eccles. 2. the same Solomon telleth us, that contentment cometh from none but God, and is given to none but the Godly: For, saith he, God giveth to a man that is good in his sight, and (that is the godly only) wisdom, and knowledge, and joy. But as for the sinner, none of all this is given to him. What is his portion then? Even as it there followeth, [But to the sinner he giveth travel to gather, and to heap up.] The sinner possibly may gather as much together as the godly, or more; and raise to himself more and greater heaps of worldly treasure: but when he hath done, he hath but his travel for his pains. He hath not wisdom and knowledge to understand the just valuation and the right use of that which he hath gathered together: he taketh no joy; he taketh no comfort in those heaps; he findeth nothing in them but cares, and disquietness, and vexation of spirit; [All his days are sorrows, and his travel grief, yet his heart taketh not rest in the night.] It is not 
— 23.  therefore without cause, that our Apostle so speaketh of contentment, as of the hand maid unto godliness; [But Godliness with contentment is great Gain] 1 Tim. 6. 
1 Tim. 6. 6.   
4. The truth whereof will yet farther appear unto us, if we shall consider of these two grounds: First, that in all other things there is an insufficiency; and Secondly, that there is a sufficiency in the grace of God to work Contentment. We cannot conceive any other things, besides the Grace of God, from which Contentment can be supposed to spring, but these three; Nature, Morality, and Outward things. All which in the Trial will appear to be altogether insufficient to work this effect. First, Nature (as it is now corrupt) inclineth our hearts and affections strongly to the world: the inordinate love whereof, first breedeth, and then cherisheth our discontent. Whiles between the desire of having, and the fear of wanting, we continually pierce ourselves through with a thousand cares and sorrows. 
1 Tim. 6. 10. Prov. 30. 15.  Our lusts are vast, as the Sea; and restless, as the Sea; and, as the Sea, will not be bounded but by an Almighty Power. The horseleech hath but two daughters, but we have I know not how many craving lusts, no less importunately clamorous than they: Till they be served, incessantly crying, Give, Give, but much more unsatisfied than they; for they will be filled in time, and when they are full they tumble off, and there's an end: But our lusts will never be satisfied; like Pharoahs' thin kine, when they have eaten up all the fat ones, they are still 
Gen. 41. 21.  as hungry and as whining as they were before. We are by nature infinitely covetous; we never think ourselves rich enough, but still wish more: and we are by nature infinitely timorous; we never think ourselves safe enough, but still fear want. 
a— Nam quic ●piet, me●●a quoque porrt: Qui metue●os vivit, liber mihi non ei● unquam Hor. 1. Epist. 1.  Neither of both which alone (much less both together) can stand with true Contentment. This flower than groweth not in the garden of (corrupt) Nature, which is so rankly overgrown with so many, and such pestilent and noisome weeds.  
5. But perhaps the soil may be so improved by the culture of Philosophy, and the malignity of it so corrected by moral institution; as that Contentment may grow and thrive in it. No: that will not do the deed neither. True it is, that there are to be found in the Writings of Heathen Orators, Poets, and Philosophers, many excellent and acute Sentences and Precepts tending this way: and very worthy to be taken notice of by us Christians, both to our wonder and shame. To our wonder, that they could espy so much light as they did, at so little a peephole: but to our shame withal, who enjoying the benefit of divine revelation, and living in the open Sunshine of the glorious Gospel of truth, have profited thereby in so small a proportion beyond them. But all their Sentences and Precepts fall short of the mark: they could never reach that solid Contentment they leveled at.  Sunt verba & voces,— 

Hor. 1. Epist. 1.  As he said: and he said truer than he was aware of; for they are but words indeed, empty of truth and reality. The shadow of contentment they might catch at: but when they came to grasp the substance, Nubem pro junone; they ever found themselves deluded. As the blinded Sodomites that beset Lot's house, they 
Gen. 19 11.  fumbled about the door, perhaps sometimes stumbled at the threshold: but could not for their lives either find or make themselves a way into the inner Rooms. The greatest Contentments their speculations could perform unto them, were but aegri somnia; Not a calm and soft sleep, like that which our God giveth 
Hor. de. Art.  his beloved ones; but as the slumbering dorms of a sick man; very short, and those also interrupted with a medley of cross and confused fancies. Which possibly may be some small refreshing to them amidst their long weary sins: but cannot well be called Rest. Now the very true reason of this unsufficiency in what soever Precepts of morality unto true Contentment, is, because the Topics from whence they draw their persuasions are of too flat and low an elevation. As being taken from the dignity of man, from the baseness of outward things, from the mutability of Fortune, from the shortness and uncertainty of life, and such like other considerations, as come within their own sphere; Useful indeed in their kind, but unable to bear such a pile and roof as they would build thereupon. But as for the true grounds of sound Contentment, which are the persuasions of the special providence of God over his Children, as of a wise and loving Father, whereby he disposeth all things unto them for the best; and a lively faith resting upon the rich and precious Promises of God revealed in his holy word: they were things quite out of their element, and such as they were wholly ignorant of. And therefore no marvel if they were so far to seek in this high and holy learning.  
6. But might there not in the third place be shaped, at least might there not be imagined, a fitness and competency of outward things, in such a mediocrity of proportion every way unto a man's hopes and desires; as that contentment would arise from it of itself, and that the party could not choose but rest satisfied therewithal? Nothing less. For first, experience showeth us, that contentment ariseth not from the things, but from the mind; even by this, that discontents take both soon and sorest of the greatest and wealthiest men. Which would not be, if greatness or wealth were the main things required to breed Contentment. Secondly, those men that could not frame their hearts to contentment, when they had less, will be as far from it, if ever they shall have more. For their desires, and the things, will still keep at a distance; because as the things come on, so their desires come on too. As in a Coach, though it hurry away never so fast, yet the hinder wheels will still be behind the former, as much as they were before. And therefore our Apostle in the next verse maketh it a point of equal skill, and of like deep learning, to know how to be full, as well as how to be hungry; and how to abound, as well as how to suffer need. Thirdly, it is impossible that Contentment should arise from these things; because contentment supposeth a sufficiency (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whereas there is ever some deficiency or other in the things desired. What man had ever all things so sortable to his desires, but he could espy something or other wanting.  — tamen Curtoe nescio quid semper abest rei. 

Hor. 3. Od. 23.  And many times, all he hath doth him not so much pleasure, as the want of that one thing tortureth him. As all Haman's wealth, and honours, and favour with 
Esther 5. 13.  the King, and power in the Court, availed him nothing, for want of Mordecai's knee. And Ahab could not be merry, nor sleep, nor eat bread, though he swayed 
1 King. 21. 4.  the Sceptre of a mighty Kingdom, for want of Naboth's Vineyard. Or if we could suppose Contentment should arise from the things; yet fourthly, it could have no stability nor certainty of continuance: because the things themselves are subject to casualties and vicissitudes. And the mind of a man that should repose upon such things, must needs 
a Gaudium in materiâ convertibili, mutari necesse est, re mutatâ. Bern. serm. 1. de diversis.  rise and fall, ebb and flow, just as the things themselves do. Which is contrary to the state of a true contented mind; which still remaineth the same and unchanged, notwithstanding whatsoever changes and chances happen in these outward and mutable things.  
7. We see now the unsufficiency of Nature, of Morality, of Outward things, to bring Contentment. It remaineth then, that it must spring from Religion, and from the Grace of God, seated in the heart of every godly man: which casteth him into a new mould, and frameth the heart to a blessed calm within, whatsoever storms are abroad, and without. And in this Grace there is no defect. As the Lord sometimes answered our Apostle, when he was importunate with him for that which he thought not fit at that time to grant; sufficit tibi gratia, My Grace is sufficient for thee. He than that would attain to St. Paul's learning, must 
2 Cor. 12. 9  repair to the same School, where St. Paul got his learning, and he must apply himself to the same Tutor that St. Paul had. He must not languish in Porticu, or in Lycaeo; at the feet of Plato or Seneca: but he must get him into the Sanctuary of God, and there become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he must be taught of God, and by the anointing of his holy Spirit of grace; which anointing teacheth us all things, 1 joh. 
1 Joh. 2. 27.  2. All other Masters are either Ignorant, or Envious, or Idle. Some things they are not able to teach us, though they would: some things they are not willing to teach us, though they might: but this Anointing is every way a most complete Tutor, able, and loving, and active: this anointing teacheth us all things, and amongst other things this Art of Contentation also.  
8. Now as for the means, whereby the Lord traineth us up by his holy grace unto this learning: they are especially these three. First, by his spirit he worketh this persuasion in our hearts, that whatsoever he disposeth unto us at any time for the present, that is evermore the fittest and best for us at that time. He giveth us to see, that all things are guided and ordered by a most just, and wise, and powerful providence. And although it be not fit for us to be acquainted with the particular Reasons of such his wise and gracious dispensations: yet we are assured in the general, that all things work together for the best to those that love God: 
Rom. 8. 28.  That he is a loving and careful Father of his children, and will neither bring any thing upon them, nor keep back any thing from them, but for their Good; That he is a most skilful and compassionate Physician, such an one as at all times, and perfectly, understandeth the true state and temper of our hearts and affections, and accordingly ordereth us, and dieteth us as he seeth it most behooveful for us (in that present state) for the preservation or recovery of our spiritual strength, or for the prevention of future maladies. And this persuasion is one special means, whereby the Lord teacheth us Contentment with whatsoever he sendeth.  
9 Secondly, whereas there are in the word scattered every where, many gracious and precious promises, not only concerning the life to come, but also concerning this present life: the spirit of grace in the heart of the Godly, teacheth them by faith to gather up all those scattered Promises, and to apply them for their own comfort upon every needful occasion. They hear by the outward preaching of the Word, and are assured of the truth thereof by the inward teaching of the Spirit, That God will never fail them nor forsake them; That he is 
Heb. 13. 5. Psal. 23. 1, etc. Psal. 33. 18, 9 Psal. 84. 11.  their shepherd, and therefore they shall not want, but his goodness and mercy shall follow them all the days of their lives; That his eye is upon them that fear him, to deliver their souls from death, and to feed them in the time of dearth; That he will give grace and Worship, and withhold no good thing from them that live a godly 
Psal. 34. 11.  life; That though the Lions (the great and greedy Oppressors of the world) may lack and suffer hunger, yet they which seek the Lord shall want no manner of thing that is good: and a thousand other such like Promises they hear and believe. The assurance whereof is another special means, by which the Lord teacheth his children to repose themselves in a quiet content, without fear of want, or too much thoughtfulness for the future.  
10. Thirdly, for our better learning, besides these Lectures of his Providence and Promises, he doth also both appoint us Exercises, and discipline us with his Rod: By sending changes and afflictions, in our bodies, and in our names, in our friends, in our estates, in the success of our affairs, and many other ways; but always for our profit. And this his wise teaching of us bringeth on our learning 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 12. 10. Job 21. 9 Jer 48. 11. Prov. 1. 32.  wonderfully. As for those, whose houses are safe from fear, neither is the Rod of God upon them (as job speaketh,) that are never emptied nor poured from vessel to vessel: they settle upon their own dregs, and grow muddy and musty with long ease, and their prosperity befooleth them to their own destruction, When these come once to stirring, and trouble overtaketh them, (as sooner or later they must look for it:) then the grumbles and mud of their impatience and discontent beginneth to appear, and becometh unfavoury both to God and man. But as for those, whom the Lord hath taken into his own tuition and nurturing; he will not suffer them either to wax wanton with too long ease, nor to be depressed with too heavy troubles: but by frequent 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian Carm. de vita sua. 1 Cor. 6. 7, etc.  changes he exerciseth them and inureth them to all estates. As a good Captain traineth his Soldiers, and putteth them out of one posture into another, that they may be expert in all: so the Lord of hosts traineth up his Soldiers by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil Report and good Report; by health and sickness; by sometimes raising new friends, and sometimes taking away the old; by sometimes suffering their enemies to get the upper hand, and sometimes bringing them under again; by sometimes giving success to their affairs, even beyond their expectation, and sometimes dashing then hopes when they were almost come to full ripeness. He turneth them this way, and that way, and every way, till they know all their postures, and can readily cast themselves into any form that he shall appoint. They are often abased, and often exalted; now full, and anon hungry: one while they abound, and they suffer need another while. Till, with our Apostle, they know both how to be abased, and how to abound: 
Vers. 12.  Till every where and in all things they be instructed both to be full and to be hungry, both to abound and to suffer need: Till they can (at least in some weak, yet comfortable measure) do all things through Christ that strengtheneth them. These 
— 13.  
b Meditationes militares. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 12. 11.  exercises are indeed the most unpleasing part of this holy learning, especially to a young Novice in the School of Christ (the Apostle saith truly of it, Heb, 12. that for the present it is not joyous, but grievous;) But yet it is a very necessary part of the learning, and marvellously profitable after a time: for (as it there also followeth) Nevertheless afterwards it yieldeth the quiet and peaceable fruit of righteousness 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unto them which are exercised thereby.  
11. We have hitherto seen the point opened and proved, that true Christian contentment springeth not first from Nature, nor secondly from Morality, nor thirdly from Outward things: but is taught only by God himself. Who first persuadeth the hearts of his Children, out of the acknowledgement of his fatherly providence, that that estate is ever presently best for them which they have for the present: and assureth them secondly, by faith in his Temporal Promises, that they shall never want any thing that may be good for them for the time to come; and thirdly, exerciseth and inureth them, by frequent interchanging of prosperity and adversity, and sanctifying both estates unto them, both to glorify him, and to satisfy themselves by, and with either. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have learned, and have been thereunto instructed, and as it were initiated into it as into an art or mystery; in whatsoever state I am, therewithal to be content. Now for the Uses and Inferences hence.  
12. First, St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notably discovereth, both the vanity of those men, who boast as if they had minds richly content, when as yet they never knew what grace and godliness meant: and withal the folly of those men, that seek for, or promise to themselves contentment, but seek for it other where than where alone it is to be found; that is to say, in the School of Christ, and of his Holy spirit, In all learn it is a point of special consequence to get a good Master. He hath half done his work, that hath made a happy choice that way: And the more needful the learning is, the greater care should be had in the choice. Here is a piece of excellent learning every man will confess. Why should any of us then trifle away our time to no purpose, and put ourselves to a great deal of fruitless pains, to learn contentment from those that cannot teach it? Yet such is the folly of most of us: we seldom look farther than ourselves; seldom higher than these sublunary things for this learning. It is one of our Vanities, that we love to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we glory not a little in that knowledge, which we have hammered out by our own industry without a Teacher. But that which we use to say in other learn, is indeed most true in this; 
a Qui sibi magistrum se constituit, stulto se discipulum subdit. Bern. Epist. 87.  He that scorneth to be taught by any but himself, shall be sure to have a fool to his Tutor. Cato, and Seneca, and other the wisest and learnedst among Philosophers, ever shrunk when they came to the trial: and by their timorousness and discontentedness sufficiently discovered the unusefulness (or at least the unsufficiency) of their best Precepts, to effect that blessed tranquillity of mind which they promised. Professing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1. 22.  themselves (in their speculations) to be wise (in their practice) they became fools; and were confounded in the vanity of their own imaginations. It was a vain brag of him that said it,  

Hoc satis est orare jovem, qui donat, & aufert, 
Horat. 1. Epist. 8.   
Det vitam, det opes: animum mî aequum ipse parabo.   
He would pray to jupiter to give him health, and to give him wealth: but as for Contentment, he would never put him to trouble for that. If he might have health and wealth, he doubted not but he could carve out his own contentment well enough without any of jupiters' help. Little did he know the cursed corruption of his own heart: and that he stood rather in more need of God for this than for those other things. A far wiser man than he hath told us from his own experience and observation, and that not in one or two, or a few particulars, but he saith, It is a common evil among men; A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet giveth him not power to eat thereof, Eccles. 6. 1, 2. But admit his brag had been as true, as it was vain; and that he could indeed have wrought his own contentment if jupiter should give him the things he required: yet still he had come far short of St. Paul's learning in the Text. For even by his own confession, he could not raise himself a contentment out of nothing. He must have wealth and health to work upon, or else he could do nothing. He had not yet attained to that high pitch of learning, as in whatsoever state he should be, to be therewith content. Which yet every poor simple Christian, that truly feareth God, hath in some measure attained unto: who can find contentment also in sickness and in poverty, if the Lord be pleased to send them, as well as in health and plenty; and bless his Name for both in the words of holy job, (The 
Job 21.  Lord hath given, the Lord hath taken, blessed be the name of the Lord.)  
13. Secondly, since Contentment is a point of learning as we see, and we know also where it is to be learned, or not at all: it were well we would all of us be persuaded in the next place to be willing to learn it. St. Paul had never had it, if he had never learned it: and you see what use he had of it, and how mightily it did bestead him the whole course of his life, after he had learned it. And the more to quicken you hereunto, take into your consideration amongst other these inducements. Consider first, the excellency and difficulty of this learning. Most Scholars will not satisfy themselves with the knowledge of ordinary and obvious things, but are desirous to learn things that are beyond the reach of the vulgar. Lo now, here is a Lesson worthy the ambition of every Disciple in the School of Jesus Christ: such a Lesson as none of the Princes or Philosophers of the World, by all their power or wisdom, could ever attain unto. But that the difficulty discourage you not; Consider secondly, that (as we use to say, so indeed) there is nothing hard to a willing mind. 
a Isocr. ad Demon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you know. But here is the misery of it, that as boys love play, so we love the world: and this maketh us, as that doth them, truants in our learning. And so we are long about a little, because we cannot abide to ply it. But if we would once set ourselves to this spiritual learning with all our might, and buckle close to it, certainly we should in short time find ourselves to have profited in it wondefully. Consider thirdly, how willing our Master is to teach us; (Come ye children, I will teach you the fear of the Lord:) and let that provoke in 
Psal. 34. 11. 1 Sam. 3. 9  us the like willingness to learn; (speak Lord, for thy servant heareth.) Consider Fourthly, the usefulness of this learning. We desire all of us (and good reason we have) to learn perfectly the Mysteries of those Trades and Professions which we intent to exercise as our particular Callings, because thereof we shall have continual use, in the whole course of our lives. This learning we now speak of, is a holy mystery; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostles word for it in the next verse:) and it is a most useful and behooveful, and necessary mystery for us all in the whole practice of Christianity: there is indeed no good to be done in our Christian Profession without it. See some benefits of it, and then judge if it be not worth the learning. It sweeteneth all the bitterness of this present life. To labour and to be 
Sirac 40. 1●.  content with that a man hath is a sweet life, saith the Son of Sirac, in his 40th Chapter. It keepeth the mind in a constant equal tranquillity, amidst all the changes and chances of this mortal life. It maketh us rich in despite of the world: for what riches is like this, for a man to want nothing? He may be without many things that others have, but he wanteth them not: even as the Angels in heaven, that have neither meat, nor drink, nor clothes, nor houses, nor lands, nor any of those bodily things, yet want none of them; because they are well enough without them: And so the contented man, though having nothing, yet is in the selfsufficiency of his mind as if he possessed all things. It giveth a wonderful 
2 Cor. 6. 1●.  improvement unto the meanest of these outward things; and by disesteeming them, setteth a better value upon them. For he that hath once well learned this Art, is able by his learning to make a dinner of green herbs as serviceable, as a stall-fed Ox; and a little Pulse and water as comfortable and savoury, as all the 
Prov. 15. 1●.  delicacies in the Kingdom of Babylon. How should the consideration of these 
Dan. 1. 12, etc.  things whet our desires and resolutions, not to suffer our eye to sleep, till we had made some entrance into, and some fair proceedings in this so excellent and profitable a learning?  
14. A needful Exhortation, may some say, for those that are yet to learn: but as for us, we have been long acquainted with it, and have as contented minds, as any man would desire. The happier men they, if it prove so: but the heart of man is very wicked and deceitful; and it were good for us not to think well 
Jer. 17. 9 Rom. 12. 3.  of ourselves above what we ought to think. Sure I am, that in all Secular learn the old saying is most true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is no greater hindrance unto proficiency, than is an 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 1.  over▪ weening conceit in any man of that learning he hath already. And not unlikely but in this spiritual learning also, that man that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  wanteth skill the most, may see his own want the least. That therefore we may deal sound in the trial of our own hearts, and not deceive ourselves herein upon false grounds, as we may soon do, and as too many do: it will be expedient in the third place to lay down some rules for the examination of our proficiency, if not rather for the conviction of our nonproficiency in this kind of learning.  
15. And first, if a man have once attained to a good mediocrity in this Art, it will not suffer him to transgress the bounds of justice and Charity, for the getting of the things of this life. He knoweth very well, according to the Principles 
Prov. 16. 8.  he hath been taught: That a little with righteousness is better than great revenues 
— 10, 2.  of the ungodly; That the treasures of wickedness will do a man little 
— 20. 21.  profit in the evil day, nor yield him any comfort (when he will most of all stand in need thereof) upon his deathbed; That though an inheritance may be gotten 
— 20. 17.  hastily at the beginning, yet the end thereof shall not be blessed; And that bread gotten by deceit, however it may be sweet in the mouth, will turn to gravel in the belly. Abraham would not take to himself of the spoils of Sodom to the value 
Gen. 14. 23.  of a shoe latchet; that it might never be said in aftertimes, that the King of Sodom had made Abraham rich. So neither will any godly man, that hath learned the Art of Contentation, suffer a penny of the gain of Ungodliness to mingle with the rest of his estate; that the Devil may not be able to upbraid him with it afterwards to his shame, as if he had contributed something towards the increasing thereof. Try thyself now by this first Rule, thou that boastest thyself so much of thy contented mind; but showest not thyself over-scrupulous, where gain is before thee. If thy resolutions have been, or are, according to the common guise of the World, 
a Hor. 1. Ep. 1. Unde habeat quaerit nemo, sed oportet habere. Juvenal. Sat. 14. ex Eunio.  Quocunque modo rem; to gain and gather treasure, and to feather thy nest whether by right or wrong; If thou hast adventured to increase thy substance by bribery, or forgery, by usury and extortion, by sacrilegiously detaining or invading the Church's Patrimony, by gripping and wring excessive fees from poor men, by delays of justice, by racking of Rents to an unreasonable proportion, by false weights and measures, and lies, and oaths; If thou canst dispense with thy conscience, so as to take advantage of thy neighbour's poverty or simplicity, or to make advantage of thy own either power to oppress him, or cunning to circumvent him: be not too confident of thy learning in this Art. Injustice and Contentment cannot certainly stand together  
16. Neither secondly hath he attained to any good degree of knowledge herein, whose thoughts are too intent upon, and whose desires too eager after the things of this earth: although he should not attempt the compassing thereof by any other than lawful means only. A greedy eye, and a craving heart, importunately 
a— argenti 〈…〉 ●●●●●tuna 〈…〉 Hor. 1. 〈…〉. 18. Mat. 5. 6.  hungering and thirsting after the Mammon of unrighteousness, (whereas the hunger and thirst of a through Christian should be after Christ and the righteousness of his Kingdom) is a certain symptom of a mind not truly contented. And so are those carking and disquieting cares likewise, which our Saviour so much condemneth, Mat. 6. The Apostle therefore so speaketh of Covetousness and Contentment, as of things that stand in direct opposition either to other: Let your conversation be without covetousness, saith he, and be content 
Heb. 13. 5.  with such things as ye have, Heb. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a studious care to walk faithfully and diligently in the duties of our Vocations; and a moderate desire of bettering our Estates by our providence in a fair way without the injuring of others: are not only lawful and expedient in themselves, but are also good signs of a contented mind, yea, and good helps withal to the attainment of a farther degree of Contentment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a desire that will not be confined within reasonable bounds; and a solicitous anxious care, whereby we create to ourselves a great deal of vexation to very little purpose, with taking thought for the success of our affairs: are the rank weeds of an earthly mind, and evident signs of the want of true Contentment.  
17. And so is also thirdly, that pinching and penurious humour; which because it is an Evidence of a heart wretchedly set upon the World, we commonly call Miserableness, and the persons so affected Misers. When a man cannot find in his heart to take part of that which God sendeth, for his own moderate comfort, and for the convenient sustenance of his Family, and of those that belong to him, in some measure of proportion, suitably both to his Estate and Rank.  

Servorum ventres modio castigat iniquo, 
Juv. satire. 14.   
Ipse quoque esuriens—   
For whereas the contented man, that which he hath not he wanteth not; because 
Avaro tàm deest quod habet, quam quod non habet.  he can live without it: this wretch on the contrary wanteth even that which he hath; because he liveth beside it. He that is truly contented with what God hath lent him for his portion, can be also well content to use it as becometh him, and as his occasions require: because that which God intended it for, when he lent it him, was 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anthol. 2. 50. Eccles. 5. 11.  the use, not the bare possission. Not that the owner should behold it with his Eyes, and then neither receive farther good from it, not do farther good with it: but that it should be used and employed to the glory of the Giver, and the comfort of the Receiver, and others, with all Thankfulness, and Sobriety, and Charity.  
18. And do we not also fourthly too often and too evidently bewray the discontentedness of our minds, by our murmuring and repining at the ways of God's providence in the dispensation of these outward things, when at any time they fall out cross to our desires and expectations. The Israelites of old were much to blame this way, and the Lord often plagued them for it: insomuch that the Apostle proposeth their punishment as a monitory Example for all others to 
1 Cor. 10. 10.  take warning by, 1 Cor. 10. Neither murmur ye, as some of them murmured, and were destroyed of the destroyer. In Egypt, where they had meat enough, they murmured for want of liberty: and in the wilderness, where they had liberty enough, they murmured for want of meat. There, by reason of the hard bondage 
Exod. 1. 14.  they were in under Pharaoh, and his cruel Officers, they would have exchanged their very Lives (had it been possible) for a little Liberty. Here, when they wanted either bread, or water, or flesh, they would have exchanged their liberty 
16. 3. and Num. 11. 5.-  again for the Onions, and Garlic, and fleshpots of Egypt. Like wayward children, that are never well, full nor fasting, but always wrangling; so were they. And as they were then, so have ever since been, and still are, the greatest part of mankind: and all for want of this holy learning. Whereas he that is well versed in this Art of Contentation, is ever like himself; the same full and fasting: always quiet, and always thankful.  
19 Yea, and charitable too, in the dispensation of the temporals God hath bestowed upon him, for the comfortable relief of the poor distressed members of Jesus Christ: which is another good sign of a Contented mind. For what should make him sparing to them, who feareth no want for himself? As the godly man is described in Psal 112. His heart is fixed, and established, and his 
Psal. 112. 7, 8. 9  trust is in the Lord: and thence it is that he is so cheerfully disposed to disperse abroad, and to give to the poor. Some boast of their Contentedness, as other some do of their Religiousness: and both upon much like slender grounds. They, because they live of their own, and do no man wrong: these, because they frequent the house of God, and the holy Assemblies. Good things they are both, none doubteth; and necessary Appendices (respectively) of those two great Virtues: for certainly that man cannot be, either truly Contented, that doth not the one, or truly Religious, that neglecteth the other. But yet, as certain it is, that no man hath either more Contentment, or more Religion, than he hath Charity. You then that would be thought either contented or religious; now, if ever, show the truth of your Contentation, and the power of your Religion, by the works of Mercy and Compassion. The times are hard, by the just judgement of God upon a thankless Nation: and thousands now are pinched with famine and want, who were able in some measure, and in their low condition, to sustain themselves heretofore. By this opportunity which he hath put into your hands, the Lord hath put you to the Test and to the Trial: and he now expecteth (and so doth the World too) that if you have either of those Graces in you, which you pretend to, you should manifest the fruits of them, by refreshing the bowels of the needy. If now you draw back, and do not (according to your Abilities and the Necessities of the times) seriously and seasonably bring forth out of your treasures, and dispense out of your abundance, and that with more than ordinary liberality, somewhat for the succour of those that stand in extreme need: how dwelleth the love of God in you? How dare you talk of Contentedness, or make semblance of Religion? Pure Religion, and undefiled before God and the Father is this; to 
Jam. 1. 27.  visit the fatherless and widows in their Afflictions, and to keep one's self unspotted of the world. The same will serve as one good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among others, whereby to make trial of the truth of our Contentedness also.  
20. Lastly, it is a good sign of Contentedness, when a man that hath any while enjoyed God's blessings with comfort, can be content to part with them quietly and with patience, when the Lord calleth for them back again. The things we have, are not (properly) data, but commodata. When God lent us the use of them, he had no meaning to forgo the property too: and therefore they are his Goods still, and he may require them at our hands, or take them from us when he will, and dispose of them as he pleaseth. I will return, and take away my corn and my wine in the season thereof, and will recover my wool and my flax 
Osea 2. 9  Osea 2. What we have, we hold of him as our Creditor: and when he committed these things to our trust, they were not made over to us by covenant for any fixed term. Whensoever therefore he shall think good to call in his debts; it is our part to return them: with patience shall I say? yea, and with thankfulness too, that he hath suffered us to enjoy them so long; but without the least grudging or repining (as too often we do) that we may not hold them longer. Non contristor, quòd recepisti: ago gratias, quòd dedisti. Thus did job: when all 
Job ●. 21.  was taken from him, he blessed the Name of the Lord still; and to his Wife tempting him to impatience, gave a sharp, but withal a most reasonable and religious answer, Thou speakest like a foolish woman: Shall we receive good things at 
2. 10.  the hand of God, and shall we not receive evil also? As who say, shall we make earnest suit to him when we would borrow: and be offended with him when we are called on to pay again? We account him (and so he is) an ill and unthankful debtor, from whom the lender cannot ask his own, but he shall be like to lose a friend by it. And yet how impatiently oftentimes do we take it at our Lord's hand, when he requireth from us but some small part of that which he hath so freely, and so long lent us?  
21. Try thyself then, Brother, by these and the like signs: and accordingly judge what progress thou hast made, in this so high and useful a part of Christian learning. 1. If thou scornest to gain by any unlawful or unworthy means; 2. If thy desires and cares for the things of this life be regular and moderate; 3. If thou canst find in thy heart to take thy portion, and to bestow thereof for thine own comfort; 4. And to dispense (though but) the superfluities for the charitable relief of thy poor Neighbour; 5. If thou canst want what thou desirest without murmuring; 6. And lose what thou possessest without impatience: then mayest thou with some confidence say with our Apostle in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have learned in whatsoever state I am, therewith to be content. But if any one of these particular signs be wholly wanting in thee, thou art then but a truant in this learning: and it will concern thee to set so much the harder to it, and to apply thyself more seriously and diligently to this study hereafter, than hitherto thou hast done.  
22. Wherein for the better guiding of those that are desirous of this Learning; either to make entrance thereinto, if they be yet altogether to learn, which may be the case of some of us; or to proceed farther therein, if they be already entered, as the best-skilled of us all had need to do: (for so long as we are in the flesh, and live in the world, the lusts both of flesh and world will mingle with our best Graces, and hinder them from growing to a fullness of perfection:) I shall crave leave, towards the close of this discourse, to commend to the consideration and practice of all, whether Novices or Proficients in this Art of Contentation, some useful Rules that may serve as so many helps for their better attaining to some reasonable abilities therein. The general means for the obtaining of this, as of every other particular grace, we all know are fervent Prayer, and the sincere love of God and goodness. Which because they are general, we will not now particularly insist upon: it shall suffice, without farther opening, barely to have mentioned them.  
23. But for the more special means; the first thing to be done is to labour for a true and lively faith. For Faith is the very basis, the foundation, whereupon 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 11. 1.  our hearts and all our hearts-contents must rest: the whole frame of our contentment, rising higher or lower, weaker or stronger, in proportion to that foundation. And this Faith, as to our present purpose, hath a double Object, (as before was touched:) to wit, the Goodness of God, and the Truth of God. His Goodness, in the dispensation of his special providence for the present: and his Truth, in the performance of his Temporal Promises for the future. First then, labour to have thy heart throughly persuaded of the goodness of God towards thee; That he is thy Father, and that whether he▪ frown upon thee, or correct thee, or howsoever otherwise he seem to deal with thee, he still beareth a Fatherly Affection towards thee; That what he giveth thee, he giveth in love, because he seeth it best for thee to have it; and what he denieth thee, he denieth in love, because he seeth it best for thee to want it. A sick man in the extremity of his distemper, desireth some of those that are about him, and sit at his bedside, as they love him, to give him a draught of cold water to allay his thirst: but cannot obtain it from his dearest Wife that lieth in his Bosom, nor from his nearest Friend that loveth him as his own soul. They consider, that if they should satisfy his desire, they should destroy his life: they will therefore rather urge him, and even compel him, to take what the Doctor hath prescribed, how unpleasant and distasteful soever it may seem unto him. And then if pain and the impotency of his desire will but permit him the use of his reason; he yieldeth to their persuasions: for than he considereth, that all this is done out of their love to him, and for his good, both when he is denied what he most desireth, and when he is pressed to take what he vehemently abhorreth. Persuade thyself in like sort of all the Lords dealings with thee. If at any time he do not answer thee in the desire of thy heart: conclude, there is either some unworthiness in thy person, or some inordinacy in thy desire, or some unfitness or unseasonableness in the thing desired; something or other not right on thy part; but be sure not to impute it to any defect of love in him.  
24. And as thou art steadfastly to believe his goodness and love, in ordering all things in such sort as he doth for the Present: so oughtest thou with like steadfastness to rest upon his truth and faithfulness, for the making good of all those gracious Promises that he hath made in his Word, concerning thy temporal provision and preservation for the future. Only understand those promises rightly, with their due conditions and limitations, and in that sense wherein he intended them, when he made them: and then never doubt the performance. For say in good sooth, art thou able to charge him with any breach of promise hitherto? Hast thou ever found, that he hath dealt unfaithfully with thee? Or didst thou ever hear that he hath dealt unfaithfully with any other? There is no want of Power in him, that he should not be as big as his word; there is no want of love in him, that he should not be as good as his word. He is not as man that he should 
Num. 23. 9  repent, or as the Son of man, that he should call back his word. There is no lightness or inconstancy in him, that there should be Yea and Nay in his Promises; 
1 Cor. 1. 19, 20.  but they are all Yea and Amen. Thy heart can tell thee, thou hast often broken Vow and Promise with him, and dealt unfaithfully in his Covenant: but do not offer him that indignity, in addition to all thy other injuries, as to measure him by thyself, to judge of his dealings by thine, and to think him altogether such a one as thyself, so false, so fickle, so uncertain, as thou art. Far be 
Psal. 50. 21.  all such Thoughts from every one of us. Though we deny him; yet he abideth faithful, and will not, cannot deny himself. We are fleeting and mutable, off 
2 Tim. 2. 12. 13. Mal. 3. 9 Heb. 13. 8.  and on, to day not the same we were yesterday, and to morrow perhaps like neither of the former days: yet (Ego Deus & non mutor,) he continueth yesterday, to day, and the same for ever. Roll thyself then upon his providence, and repose thyself with assured confidence upon his Promises: and Contentment will follow. ' ' Upon this base the Apostle hath bottomed Contentation, Heb. 13. Be content 
Heb. 13. 5.  with such things as ye have: for he hath said, I will never leave thee nor forsake thee.  
25. The next thing we are to look after in this business, is Humility, and Poverty of Spirit. It is our pride most that undoeth us: much of our discontent springeth from it. We think highly of ourselves: thence our Envy, fretting and pining away, when we see others, who we think deserve not much better than we do, to have yet much more than we have; Wealth, Honour, Power, Ease, Reputation, any thing. Pride and Beggary for't ill together; even in our own judgements; so hateful a thing is a proud beggar in the Opinion of the World, that Proverbs have grown from it. We think he better deserveth the Stocks or the Whip, than an Alms, that beggeth at our doors, and yet taketh scornfully what is given him, if it be not of the best in the house. Can we hate this in others towards ourselves, and yet be so blinded with Pride and Self-love, as not to discern the same hateful disposition in ourselves towards our good God? Extremely beggarly we are. Anon mendicus, qui panem petis? Are we not very beggars, 
Job 1. 21. 1 Tim. 6. 7. Mat. 6. 11.  that came naked into the world, and must go naked out of it? That brought nothing along with us at our coming, and it is certain we shall carry nothing away with us at our departure? Are we not errand beggars, that must beg, and that daily, for our daily bread? And yet are we also extremely Proud: and take the Alms, that God thinketh fit to bestow upon us, in great snuff, if it be not every way to our liking. Alas! what could we look for, if God should give us but what we deserve? Did we but well consider our own unworthiness; it would enforce an acknowledgement from us, like that of jacob, That we are far less than the least 
Gen. 32. 10.  of his mercies, etc. We are not worthy so much as to gather the crumbs under his Table, as our dogs do under ours; who far better deserve it at our hands, than we do at his. Our hands did not make them nor fashion them: yet they love us, and follow us, and guard our Houses, and do us pleasures and services many other ways. But we, although we are his creatures, and the workmanship of his hands, yet do nothing (as of ourselves) but hate him, and dishonour him, and rebel against him, and by most unworthy provocations daily and minutely tempt his patience. And what good thing than can we deserve at his hands. Rather what evil thing do we not deserve, if he should render to us according as we deal with him? Why should we then be displeased with any of his dispensations? Having deserved nothing, we may very well hold ourselves content with any thing.  
26. A Third help unto Contentation is, to set a just Valuation upon the things we have. We commonly have our Eye upon those things which we desire, and set so great a price upon them; that the over-valuing of what we have in chase and expectation, maketh us as much undervalue what we have in present possession. An Infirmity, to which the best of the faithful (the Father of the faithful not 
Gen. 15. 2.  excepted) are subject. It was the speech of no worse a man than Abraham, O Lord, saith he, what wilt thou give me, seeing I go childless? As if he had said, All this great increase of cattle, and abundance of Treasure which thou hast given me, avail me nothing, so long as I have never a Child to leave it to. It differeth not much you see from the speech of discontented Haman, All this availeth 
Esther 5. 13.  me nothing, so long as I see Mordecai, etc. save that Abraham's speech proceeded from the weakness of his Faith at that time, and under that temptation; and Haman's from habitual infidelity, and a heart totally carnal. It is the admirable goodness of a gracious God, that he accepteth the faith, of his poor servants, be it never so small; and passeth by the defects thereof, be they never so great: Only it should be our care, not to flatter ourselves so far, as to cherish those infirmities, or allow ourselves therein; but rather to strive against them with our utmost strength, that we may overcome the Temptation. And that is best done, by casting our Eye, as well upon what we have, and could not well be without; as upon what we fain would have, but might want. The things the Lord hath already lent thee: consider how useful they are to thee; how beneficial, how comfortable; how ill thou couldst spare them; how much worse thou shouldst be than now thou art without them; how many men in the world that want what thou enjoyest, would be glad with all their hearts to exchange for it that which thou so much desirest. And let these Considerations prevail with thee, both to be thankful for what God hath been pleased already to give thee, and to be content to want what it is his pleasure yet to withhold from thee.  
27. Another help for the same purpose fourthly is, to compare ourselves and our Estates rather with those that are below us, than with those that are above us. We love Comparisons but too well, unless we could make better use of them. We run over all our Neighbours in our Thoughts: and when we have so done, we make our Comparisons so untowardly, that there is no Neighbour we have, but (as we handle the matter) we are the worse for him: We find in him something or other, that serveth as fuel either to our Pride, or Uncharitableness, or other corrupt lusts. We look at our poorer Neighbour: and because we are richer than he, we cast a scornful Eye upon him, and in the pride of our hearts despise him. We look at our richer Neighbour: and because we are not so full as he, we cast an Envious Eye at him, and out of the uncharitableness of our heart's malice him. Thus unhappily do we misplace our Thoughts, or misapply them; and whatsoever the promises are, draw wretched conclusions from them: as the Spider is said to suck poison out of every flower. Whereas sanctified wisdom, if it might be heard, would rather teach us to make a holy advantage of such like comparisons, for the increase of some precious Graces in us; and namely these Two of Thankfulness and Contentedness: as the Bee gathereth honey out of every weed. And the course is this. Observe thy present corruption, whatever it be, when it beginneth to stir within thee; and then make the comparison so, as may best serve to weaken the Temptation arising from that Lust. As for Example: When thou findest thyself apt to magnify and exalt thyself in thine own greatness, and puffed up with the conceit of some Excellency (whether real or but imaginary) in thyself, to swell above thy meaner brethren: then look upwards, and thou shalt see perhaps hundreds above thee, that have somewhat that thou hast not. It may be, the comparing of thyself with them may help to allay the swelling, and reduce thee to a more sober and humble temper. But when on the other side, thou findest thyself apt to grudge at the prosperity of others, and to murmur at the scantness of thine own portion: then look downwards, and thou shalt see perhaps (
a neque se majori pauperiorum Turbae comparet: hunc atque hunc superare laboret. Hor. 1. Ser. 1. ) thousands below thee, that want something that thou hast. It may be, the comparing thyself with them, may help to silence all those repining thoughts and obmurmurations against the wise dispensations of Almighty God. For tell me, why should one or two richer neighbours be such a grievous eyesore to thee, to provoke thy discontent: rather than ten or twenty poorer ones a spur to quicken thee to Thankfulness? If Reason by the instigation of corrupt Nature can teach thee to argue thus, My house, my farm, my stock, my whole condition is naught; many a man hath better: why should not Reason heightened by God's Grace teach thee as well to argue thus, Mine are good enough; many a good man hath worse?  
28. Fifthly, for the getting of Contentment, it would not a little avail us, to consider the unsufficiency of those things, the want whereof now discontenteth us, to give us content if we should obtain them. Not only for that Reason, that as the things increase, our desires also increase with them; (which yet is most true, and of very important consideration too; as Solomon saith, He that loveth silver, 
Eccles. 5. 10.  shall not be satisfied with silver:) but for a farther Reason also, because with the best Conveniencies of this life, there are interwoven sundry inconveniencies withal; which for the most part, the eagerness of our desires will not suffer us to foresee, whilst we have them in chase, but we shall be sure to find them at length in the possession and use. Whilst we are in the pursuit of any thing, we think over and over how beneficial it may be to us, and we promise to ourselves much good from it: and our thoughts are so taken up with such meditations, that we consider it abstractedly from those discommodiousnesses and encumbrances, which yet inseparably cleave thereunto. But when we have gotten what we so importunately desired, and think to enter upon the Enjoyment; we then begin to find those discommodiousnesses and encumbrances which before we never thought of, as well as those services and advantages which we expected from it. Now if we could be so wise and provident beforehand, as to forethink and forecast the inconveniences as well as the usefulness of those things we seek after: it would certainly bring our desires to better moderation; work in us a just dis-estimation of these earthly things which we usually overprize; and make us the better contented, if we go without them, O miserum pannum! As he said of his Diadem. What a glorious lustre doth the Imperial Crown make, to dazzle the eyes of the beholders, and to tempt ambition to wade even through a sea of blood, and stretch itself beyond all the lines of Justice and Religion to get within the reach of it? Yet did a man but know what legions of fears and cares, like so many restless spirits are encircled within that narrow round: he could not be excused from the Extremity of Madness, if he should much envy him that wore it; much less if he should by villainy or bloodshed aspire to it. When Damocles had (
a— fulgentem gladium setâ equinâ appensum Cic. 5. Tusc. quaest. ) the sword hanging over his head in a twine-thred, he had little stomach to eat of those delicacies that stood before him upon the board, which a little before he deemed (
b— negaret que unquam quenquam beatiorem fuisse. ibid. ) the greatest happiness the world could afford. There is nothing under the Sun, but is full, not of Vanity only, but also of Vexation. Why then should we not be well content to be without that thing (if it be the Lords will we should want it) which we cannot have without much Vanity, and some Vexation withal?  
29. In the sixth place, a notable help to Contentment is Sobriety: under which Name I comprehend both Frugality and Temperance. Frugality is of very serviceable use, partly to the acquiring, partly to the exercising, of every man's graces and virtues; as Magnificence, justice, Liberality, Thankfulness, etc. and this of Contentation among the rest. Hardly can that man be, either truly thankful unto God, or much helpful to his friends, or do any great matters in the way of charity and to pious uses, or keep touch in his promises, and pay every man his own, (as every honest man should do) nor live a contented life, that is not frugal. We all cry out against Covetousness (and that justly) as a base sin; the cause of many evils and mischiefs, and a main opposite to Contentment. But truly, if things be rightly considered, we shall find Prodigality to match it as in sundry other respects, so particularly for the opposition it hath to Contentedness. For Contentedness (as the very name giveth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a selfsufficiency) consisteth in the mutual and relative Sufficiency, of the things unto the mind, and of the mind unto the things. Where Covetousness reigneth in the heart, the mind is too narrow for the things: and where the estate is profusely wasted, the things must needs be too scant for the mind. So that (
a— ille sinistrorsum, hic dextrorsum abit: un●s utrique Error, sed variis illudit partibus. Horat. 2. satire. 3. ) the disproportion is still the same, though it arise not from the same principle. As in many other things we may observe an unhappy coincidence of Extremes: contrary causes, for different reasons, producing one and the same evil effect. (
b— brumae penetrabile frigu● adurit. Virg. 1. Georg. ) Extreme cold parcheth the grass, as well as Extreme Heat: and Lines drawn from the opposite parts of the Circumference meet in the Centre. Although the prodigal man therefore utterly disclaim Covetousness, and profess to hate it: yet doth he indeed by his wastfulness pull upon himself a necessity of being Covetous; and transgresseth the Commandment, which saith, Thou shalt not covet, as much as the most covetous wretch in the whole world doth. The difference is but this: the one coveteth, that he may have it; the other coveteth, that he may spend it; as St. james saith, He coveteth that he may consume it upon his lusts. He that will 
Jam. 4. 3▪  far deliciously every day; or carry a great part in the world, and maintain a numerous family of idle and unnecessary dependants; or adventure great sums in gaming or upon matches; or bring up his children too highly; or any other way stretch himself in his expenses beyond the proportion of his revenues: it is impossible but he should desire means, wherewithal to maintain the charges he must be at for the aforesaid ends. Which since his proper revenues (according to our supposition) will not reach to do: his wits are set on work how to compass supplies, and to make it out, out of other men's Estates. Hence he is driven to succour himself by frauds and oppressions, and all those other evils that spring from the root of Covetousness, And when these also fail (as hold they cannot long;) 
1 Tim. 6. 10.  there is then no remedy, but he must live the remainder of his days upon borrowing and shifting: whereby he casteth himself into debts and dangers, loseth his Credit, or Liberty, or both, and createth to him a world of discontents. He that would live a contented life, and bear a contented mind, it standeth him upon to be Frugal.  
30. Temperance also is of right good use to the same end: that is to say, a moderate use at all times, and now and then a voluntary forbearance of, and abstinence from the Creatures, when we might lawfully use them. If we would sometimes deny our appetites in the use of meats, and drinks, and sleep, and sports, and other comforts and refreshments of this life; and exercise ourselves sometimes to fastings and want, and other hardnesses and austerities (St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 9 27. 1 Tim. 4. 8.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) we should be the better able sure to undergo them stoutly, and grudge and shrink less under them, if at any time hereafter by any accident or affliction we should be hard put to it. We should, in all likelihood, be the better content to want many things when we cannot have them▪ if we would now and then inure ourselves, to be as if we wanted them, whilst we have them.  
31. Lastly, (for I may not enlarge) that meditation, which was so frequent with the godly Fathers under both Testaments, (and whereof the more sober sort among the Heathens had some glimmering light:) That we have here no abiding 
Heb. 13. 14. 1 Pet. 2. 11.  City, but seek one to come; That we are here but as strangers and pilgrims in a foreign land, heaven being our home; and that our continuance in this world, is but as the lodging of a Traveller in an Inn for a night: this meditation, I say, if followed home, would much further us in the present learning. The Apostle seemeth to make use of it for this very purpose, 1 Tim. 6. We brought nothing 
1 Tim. 6. 7, 8.  into this world, and it is certain we can carry nothing out: and thence inferreth in the very next words, Having food and raiment let us be therewith content. We forget ourselves very much, when we fancy to ourselves a kind of perpetuity here, as if our houses should continue for ever, and our dwelling places should remain 
Psal. 49 11.  from one Generation to another. We think it good being here; here we would build us Tabernacles, set up our rest here. And that is it, that maketh us so greedy after the things that belong hither, and so sullen and discomposed, when our Endeavours, in the pursuit of them, prove successless. Whereas if we would rightly inform ourselves, and seriously think of it, what the world is, and what ourselves are; the World, but an Inn, and ourselves but passengers: it would fashion us to more moderate desires, and better composed affections. In our Inns we would be glad to have wholesome diet, clean lodging, diligent attendance, and all other things with convenience, and to our liking. But yet we will be wary what we call for; that we exceed not too much, lest the Reckoning prove too sharp afterwards: and if such things as we are to make use of there, we find not altogether as we would wish, we do not much trouble ourselves at it, but pass it over; cheering ourselves with these thoughts, that our stay is but for a night; we shall be able sure to make shift with mean accommodations for one night; we shall be at home ere it be long, where we can mend ourselves, and have things more to our own hearts content. Satiabor cum apparuerit Gloria. The plenteousness of that house, when we shall arrive at our own home, will fully satiate our largest desires. In the mean time let the expectation of that fullness, and the approach of our departure out of this sorry Inn, sustain our souls with comfort against all the Emptiness of this world, and whatsoever we meet with in our passage through it, that is any way apt to breed us vexation or discontent; that we may learn with St. Paul, in whatsoever estate we are, to be therewith content. God vouchsafe this to us all for his Dear Son's sake Jesus Christ, etc.   

AD AULAM.  
The Seventh Sermon.  
GREENWICH, JULY, 1638.  Isaiah 52. 3. For thus saith the Lord; Ye have sold yourselves for nought: and ye shall be redeemed without Money. 
1. THe Speaker is God: that is plain (For thus saith the Lord.) And he speaketh to us: Not to the jews only (as some perhaps might imagine) but to all Mankind; And so to us, as well as them: if not in the Literal and immediate sense (which to me seemeth so probable, that I make little doubt of it;) yet at leastwise (which I find not gainsaid by any) in the Analogical, and Spiritual Sense. The Speech itself presenteth to our view a Sale, and a Redemption: and under those Metaphors, representeth to our thoughts Man's inexcusable baseness and Folly in the Sale, God's admirable power and goodness in the Redemption. The most wretched Sale that ever was; all passed away, and nothing coming in: But the most blessed Redemption that ever was; all fetched back again, and nothing laid out. A Sale, without any profit to us; it got us nought: in the former part of the verse, (you have sold yourselves for nought.) A Redemption without any charge to us; it cost us nought: in the latter part, (ye shall be redeemed without money.) These are the two Points we are to hold us to at this time: the Sale first, by Sin; and then the Redemption, by Christ.  
2. You have sold yourselves for nought.] Words not many in our Translations; but in the Original (as also in the Greek) as few as can be to be a number, but two: Yet do they fairly yield us these four particulars. 1. The Act: and that is a bargain of Sale (ye have sold.) 2. The Object of that Act; the Commodity, or thing sold, and that is themselves, (sold yourselves.) 3. The consideration, or Price; (if you will allow that name to a thing of no price;) and that is nothing, or as good as nothing, (sold for nought.) 4. The Agent, the Merchant or Salesman; and that is themselves too, (Ye have sold yourselves.) To sell, and that themselves, and that for nought; and to do all this themselves: of these in order.  
3. The Act is first; it is a Bargain of Sale: (Ye have sold yourselves.) If we had but deposited ourselves with Satan, being so perfidious as he is; it had been hazard enough, and but too much: for even among Men, if the party that is trusted have but the Conscience to deny the trust, and the face to for swear it: he that trusteth him may soon come to lose all. But yet in point of right and to common intendment, he that depositeth any thing in the hand of another, doth only commit it to his custody: both 
a Rei deposita proprietas apud deponentem manet. l. 17. F. depositi. vel contra.  property and use still reserved to himself. 2. In a Demise a man parteth with more of his interest; he transmitteth together with the possession, the use also or fruit, of the thing let or demised, so as the usu fructuarius or tenant may during his Term use it at his pleasure, and (so far as he is not limited by special Covenant) make benefit of it to his own most advantage. But here is yet no Alienation: it is but jus utendi saluâ substantiâ. Still the Property remaineth where it was: and the Possession too after a time, and when the term is expired, reverteth to the first owner. 3. A mortgage indeed hath in it something of the Nature of an Alienation: inasmuch as it passeth over 
b Alienatio est omnis actus, per quam dominium transfertur.  Dominium, as well as Rem, and Usumfructum; that is property, and (as you would say) Ownership, as well as Possession, Use, and Benefit. Yet not absolutely any of these, but with a defeisance, and under a Condition performable by himself, so as the Mortgager is upon the point, the proprietary still, if he will himself: because it is in his own power by performing the condition to make a defeisance of his former act, and consequently to make the alienation void, and then he is in statu quo.  
4. But in a Bargain of Sale there is a great deal more than in all these. There 
a Venditio alienatio est rei sus, jurisque in eâ sui in alium translatio. Senec. 5. de benef. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vov, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King. 21. 25.  the Alienation is absolute, and the contract Peremptory: Wherein the Seller transferreth and maketh over to the Buyer, together with the Possession, Use, and Profits, the very property also of the thing sold; with all his right, title, claim, and interest therein for ever, without power of revocation, or any other reservation whatsoever. And this is our Case: this the fact, whereof we stand indicted in the Text. What the Scripture chargeth upon Ahab for his particular, that he had sold himself to work wickedness: is (though not in the same height of sense, yet) in some degree, more or less chargeable upon all Mankind. We have all sold ourselves to Sin and Satan. Venundati sub peccato, saith St. Paul; and he seemeth to speak it of the better sort of men too (in the judgement of many good Interpreters) Rom. 7. And then how much more is it true of the rest? 
Rom. 7. 14.  That they are Carnal, sold under sin.  
5. The greater is our Misery, and the more our Presumption: which are the two Inferences hence. Our Misery first, For by selling ourselves over to Sin and Satan, we have put ourselves out of our own, into their Dominion: and (during that state) remain wholly to be disposed at their pleasure. They are now become our Lords; and it is not for us to refuse any drudgery, be it never so toytsom or irksome, whereabout they shall list to employ us. How should it else be possible for men endowed with reason, some to melt themselves away in Luxury and brutish Sensuality, as the Voluptuous; othersome to pine themselves lean with looking at the fatness of another's portion, as the Envious; othersome to run themselves out of breath, sometimes till they burst in the pursuit either of shadows, as the Ambitious; or of smoke, as the Popular or vainglorious; othersome, like those that in old time were damnati ad Metalla, to moil perpetually in lading themselves with thick clay, whereof it would grieve them to think that ever they should have use, as the Covetous? Were it not that they are put upon such drudgeries, by their imperious Masters; Sin who reigneth like a Tyrant 
Rom. 6. 12.  in their Mortal Bodies, and will have all his lust obeyed: and Satan who grown great by this new Purchase (for by it it is, that he claimeth to be Prince of the World) sitteth in the hearts of ungodly men, as in his Throne, and 
Joh. 11. 16.  there commandeth like an Emperor: and who may be so bold as to contradict, or but to say, Domine our ita facis? Acti aginius, is a true saying, in this sense howsoever. He must needs go, we say, whom the Devil driveth: and St. Paul saith, he is the spirit that worketh in the Children of disobedience. It is but an 
Eph. 2. 1.  empty flourish then, that licentious men sometimes stand so much upon their liberty; 
Joh. 8. 33. Psal. 12. 4.  saying with them, joh. 8. we were always free, and were never in bondage unto any; or with them in Psal. 12. Our lips are our own, who is Lord over us? Who is Lord over you, do you say? No hard matter to tell you that: Even Satan. Your lips and your tongues are his; your hearts and your hands his; your bodies and your souls his; all you have, all you are, wholly and entirely his. You have sold yourselves to him, and Emptum cedit in jus emptoris. He hath bought you, and his you are, to have and to hold: he may now do what he will with you, (if 
a Non mi or Quod Diabolus istud po● vit: sed quod Deus permisit. Bern. Epist. 141.  God suffer him) and you must abide it. This being the case of us all by reason of Sin (till we be restored by Grace) I need say no more to let us see, what misery we have pulled upon ourselves by this Sale.  
6. But there is another thing too in this Sale, besides our Misery, meet for us to take knowledge of: and that is our high and intolerable Presumption, joined with extreme injustice and unthankfulness. God made us to do him service: and his we are, his Creatures, his Servants. Now then Quis tu? What hast 
Rom. 14. 4.  thou to do to judge, saith St. Paul? May not I say much more? What hast thou to do to sell another's Servant? And that invito, nay, inconsulto Domino; without any Licence of Alienation from the chief Lord, nay, without so much as ever ask his consent. If God were pleased to leave us at first in manu consilii, and to trust us so far as to commit the keeping of ourselves to ourselves: he had no meaning therein to turn us lose, neither to quit his own right to us and our services. Nay, may we not with great reason think, that he meant to oblige us so much the more unto himself, by making us his depositories in a trust of that nature? As if a King should commit to one of his meanest Servants, the custody of some of his Royal houses or forts, he should by that very trust lay a new obligation upon him of fealty over and above that common allegiance which he oweth him as a Subject. Now if such a Servant, so entrusted by the King his Master, should then take upon him, of his own head, without his Master's privity, to contract with a Stranger, perhaps a Rebel or Enemy, for the passing over the said House or Fort into his hands: Who would not condemn such a person, for such an act of ingratitude, injustice and presumption, in the highest degree? Yet is our injustice, ingratitude and presumption, by so much more infinitely heinous than his, in selling ourselves from God, our Lord and Master, into the hands of Satan a Rebel, and an Enemy to God and all goodness: By how much the disparity is infinitely more betwixt the eternal God, and the greatest of the Sons of Men, than betwixt the highest Monarch in the world, and the lowest of his Subjects.  
7. So much for the Act: the other particulars belong to it as circumstances thereof. To a Sale they say three things are required, Res, Pretium, and Consensus: a Commodity to be sold, a Price to be paid, and Consent of Parties. Here they are all. And whereas I told you in the beginning, that in this Sale was represented to us Man's inexcusable baseness and folly; You shall now plainly see each Particle thereof made good, in the three several circumstances. In the Commodity, our Baseness; that we should sell away our very selves: in the Price, our folly; that we should do it for a thing of nought: in the consent, our inexcusableness in both; that an act so base and foolish should yet be our own voluntary act and deed. And first for the Commodity, (you have sold yourselves.)  
8. Lands, Houses, cattle, and other like possessions made for man's use, are the proper subject-matter of trade and commerce; and so are fit to pass from man to man by Sales and other Contracts. But that Man, a Creature of such excellency, stamped with the Image of God, endowed with a reasonable Soul, made capable of Grace and Glory, should prostare in foro, become merchantable ware, and be chaffered in the Markets and Fairs: I suppose had been a thing never heard of in the World to this hour; had not the overflowings of Pride, and Cruelty, and Covetousness, washed out of the hearts of Men, the very impressions both of Religion and Humanity. It is well, and we are to bless God, and under God to thank our Christian Religion and pious Governors for it; that in these times and parts of the world, we scarce know what it meaneth. But that it was generally practised all the world over in some former ages, and is at this day in use among Turks and Pagans, to sell men: ancient Histories, and modern Relations will not suffer us to be ignorant. We have mention of such Sales even in Scripture; where we read of some that sold their own brother, as Jacob's Sons 
Gen. 37. 28. Mat. 26. 15.  did joseph; and of one that sold his own Master, as the Traitor judas did Christ. Basely and wretchedly both: Envy made them base; and Covetousness him. Only in some cases of Necessity, as for the preservation of Life, or of liberty o● Conscience, when other means fail, God permitted to his own people to sell themselves, or Children, into perpetual Bondage: and Moses from him gave Laws and Ordinances touching that Matter, Leu. 25.  
9 But between the Sale in the Text, and all those other, there are two main differences: Both which doth exceedingly aggravate our baseness. The first, that no man could honestly sell another, nor would any man willingly sell himself, unless enforced thereunto by some urgent necessity. But what necessity, I pray you, that we should sell ourselves out of Gods, and out of our own hands, into the hands of Sin and Satan? Were we not well enough before? Full enough, and safe enough? Was our Master's service so hard that it might not be abiden? Might we not have lived? Lived? Yea, and that happily, and freely, and plentifully: and that for ever in his service. What was it then? Even as it is with many fickle servants abroad in the World, that being in a good service, cannot tell when they are well, but must be ever and anon flitting, though many times they change for the worse: so it was only our Pride and Folly, and a fond conceit we had of bettering our condition thereby, that made us not only without any apparent necessity, but even against all good reason and duty, thus basely to desert our first service, and to sell ourselves for bondslaves to Sin and Satan.  
10. The other difference maketh the matter yet a great deal worse on our side. For in selling of slaves, for so much as bodily service was the thing chiefly looked after; therefore as the body, in respect of strength, health, age, and other abilities, was deemed more or less fit for service, the price was commonly proportioned thereafter. Hence by a customary speech among the Grecians, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Anthol. 1. 12.  slaves were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, bodies: and they that traded in that kind 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 1 Cor. ser. 40. V. Rad. 2 Rer. Forner. quorid. 26. & Casaub. in Athen. 5. 10. Rev. 18. 13. Epiphan. in An●●rat. Plato  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as you would say merchants of bodies And so the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered, Rev. 18. Mancipia or slaves. Epiphanius giveth us the reason of that use of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he, etc. because all the command that a man can exercise over his slaves, is terminated to the body, and cannot reach the soul. And the soul is the better part of man; and that by so many degrees better, that in comparison thereof the body hath been scarce accounted a considerable part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, could the Greek Philosopher say: and the Latin Orator: 
c Cicer. in Somn. Scip.  Mens cujusque is est quisque. The soul is in effect the whole man; 
d— corpus quasi vas est, a●t aliquod animi receptaculum Cic. 1. Tuscul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Mat. ser. 34. Luke 9 25.  The body but the shell of him: the body but the Casket, the soul the Jewel. It is observable, that whereas we read, Mat. 16. (What shall it profit a man, if he gain the whole World and lose his own soul?) instead thereof we have it, Luk. 9 thus, (if he gain the whole world and lose himself?) So that every man's soul is himself: and the body but 
e— videt enim— appendi●em animi esse corpus. Cicer. apud Nonnium in Appendix.  an appurtenance of him. Yet such is our baseness, that we have thus trucked away ourselves with the appurtenances; that is, both our souls and our bodies. We detest Witches and Conjurers (and that worthily) as wicked and base People; because we suppose them to have made either an express, or at leastwise an implicit contract with the Devil. Yet have our rebellions against God put us in the same predicament with them. Verily Rebellion 
1 Sam. 15. 23.  is as witchcraft, 1 Sam. 15. Ours is so: since by it we have made a Contract with the Devil, and sold ourselves to him, souls and all.  
11. Yet are baseminded people most an end covetous enough: they will hardly part with any thing, but they will know for what. Ecquid erit pretii? What will you give me? is a ready Question in every man's mouth that offers to sell. Joseph's Brethren, though they were desirous to be rid of him, yet would have 
Gen. 37. 28. Mat. 26. 15.  somewhat for him: and judas would not be a Traitor for nought. They got twenty pieces of silver for their Brother; and he thirty for his Master. And those oppressors in Amos 2. that sold the needy for a pair of shoes, would be content 
Amos 2. 6.  with a small matter, so they might be on the taking hand. Esau had a very sorry 
Heb. 12. 16.  recompense, a morsel of meat, and a mess of broth, for his own birthright, and his father's blessing: yet that was something (jus pro jure) and something, we say, hath some savour. But to let all go, and to get nothing for it, this is our singular folly: in the next circumstance, that of the Price (Ye have sold yourselves for nought.)  
12. A heavy charge, may some say! but is there any truth in it? or is there indeed any sense in it? Examine that first. It is well known there can be no buying and selling without the intervention of a Price: 
a Nulla em●●io sine pretio esse potest. Justin. 3. Justit. 24.  Pactio pretii is by the Learned put into the definition, and therefore is conceived to be of the essence of this kind of contract. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anth. 4. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the old formula for buying and selling. So that if there be no price paid, or to be paid, nothing given or to be given in compensation or exchange for what is received; it may be a Contract of some other species, but it can be no Sale. It seemeth then to be a mere implicat, a contradiction in adjecto, to say that a thing is sold, and yet for nothing.  
13. But here we have a double help to salve it, in either of the Terms one. First, for the term of selling: True it is, in strict propriety of speech buying and selling cannot be without a price. But Divine (especially Prophetical) expressions, are not ever tied to such strictnesses. We read therefore in the Scriptures, both of buying and selling, without a price; Of buying without a price, (Come buy 
Isa. 58. 1.  wine and milk without money, and without silver, Isa. 58.) And of selling without 
Psal. 44. 12.  a price; (Thou sellest thy people for nought, and takest no money for them, Psal. 44.) And likewise here in the Text. Nay more, that strictness of propriety is not always observed in other Authors. 
a Pratei. in lex. juris.  Vendendi verbum ad omnem alienationem pertinet, saith a learned Civilian; The word selling may be extended to every Contract, the effect whereof is an alienation. And if so, then should we have given away ourselves gratis (as it is said of some, Eph. 4. that 
Eph. 4. 19  they have given themselves over to lasciviousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word there:) yet might we be said to have sold ourselves in this construction; that is, to have made over ourselves to Satan by an absolute alienation: whereby whatsoever right and interest we had in our selves before (were▪ it more or less, were it any or none) is now conveyed unto, and settled upon him.  
14. Another help we have in the other Term for nought. For (to say truth) we do receive a price, such as it is. He is content to allow us something; he knoweth we would not else bargain. Perhaps some little profit, or pleasure, or ease, or honour, or applause, or revenge; some small trifle or other: which being of very little worth or use, and so not to be taken for a valuable consideration, may therefore be called nought or nothing: not simply or absolutely nothing, but comparatively and respectively nothing, Even as in our common speech, when a man would express that he hath sold a thing much under worth, the forms are ordinary: I have even given it away; I have parted with it for a song; I have sold it for nothing. And this common usage of the Phrase, as it well preserveth the sense, so doth it also (that I may stop two gaps with one Bush) justify the truth of this charge in my Text (you have sold yourselves for nought) for between mere nothing, and as good as nothing, the difference is not great, in point of discretion.  
15. Here then is our folly in this Sale, that on the one side we shamefully 
a— adeo nihil est cuique se vilius, Senec. Epist. 42.  underprised what we were to part with, and on the other side extremely overvalued what we were to receive in exchange for it. Renowned is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Il. ζ.  Glaucus for his folly in Homer, for changing armour with Diomedes with such palpable disadvantage, that Proverbs came of it. And we laughed at the silliness of the poor Indians, when the Portugals came first among them, for parting with a massy lump of Gold-ore for a three-half penny knife. Yet is our folly far beyond theirs; they had something, yea, and in the same kind too; he brass, they Iron, for Gold: that's yet one Metal for another, though there be great difference in the worth. But what sottishness possessed us, thus to barter away Coelum pro coeno: Heaven for dung, Paradise for an apple, ourselves for nothing?  
16. But flesh and blood is ready to justify its own Act, (as ever they that are guiltiest of folly, are the shiest to own it) and thus will argue it. If we have sold ourselves to Satan; yet the advantage seemeth to be on our side. We are sure we have got something from him, say it be but small, a vanity, a toy; yet such a toy as we are pleased withal. But he hath got a verier toy from us, a very nothing. For we have but sold ourselves, and we are but men: and what is man, but like a thing of nought, Psal. 144. Lay him in the balance with Vanity it 
Psal. 144. 4.— 62. 9  self, he will prove the verier Vanity of the two; that will overweigh him, Psal. 62. If any man should chance to think better of himself, and take himself to be something, there is one will tell him that he mistaketh the matter, and deceiveth himself, for he is nothing, Gal. 6. Nay, less than nothing, saith our Prophet, 
Gal. 6. 3. Isa. 40. 17.  Isa. 40. By all which it should seem we have rather cheated the Devil, than he us; and have gotten the better end of him: and are so far from having parted with something for nothing, as we are charged; as that quite contrary we have rather gotten something for nothing. Or at leastwise, if we have but vanity for vanity; we a thing of nought from him, he a thing of nought from us, (fumum accepit, fumum vendidit) as it is in the Apothegm; Or in an Epigram I have heard of two dunces and their disputation (Attulit ille nihil, retulit ille nihil;) we are yet upon even terms, and that can deserve no great imputation of folly.  
17. Indeed should we speak of our bodies only, these mortal, corruptible, vile 
Rom. 6. 12. 1 Cor. 15. 50. Phil. 3. 21.  bodies (as we find them termed by all those Epithets;) or look upon our whole nature, as it is now embased by it; or even taken at the best, and set in comparison against God; (in one of which three respects it must be understood, wherever the Scriptures speak of our worthlesness or nothingness:) there might then be some place for these Allegations. But take the whole man together, soul as well as body, yea, chiefly that, and state as him he was before he was sold, (as so we must do, if we will give a true judgement of the fact) and compare it but with other Creatures (which is but reasonable;) and then all the allegations aforesaid are quite beside the purpose. The Soul is a most rich, indeed an inestimable commodity; Pretiosa anima, saith Solomon, Prov. 6. the precious Soul. So 
Prov▪ 6. 27.  he saith, but that speech is somewhat too general, he doth not tell us how precious. 
Mic. 6. 7. Mat. 16. 26.  Indeed he doth not; for in truth he could not: it is beyond his or any man's skill, to give an exact praisement of it. There is somewhat bidden for it, Mic. 6. But such a contemptible price, that it is rejected with scorn; though it seem to sound loud, (thousands of Rams, and ten thousands of Rivers of Oil.) He that alone knew the true worth of a soul, (both by his natural knowledge, being the eternal wisdom of God; and by his experimental knowledge, having bought so many, and paid a full price for them) our blessed Redeemer, the Lord jesus, assureth us there is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost ad Theodor. Laps●m. serm. 1. 6. ed it. Sau. 58.  no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All the universal world affordeth not a valuable compensation for it, Mat. 16. we will rest upon his word for this, as well as we may, and spare further proof.  
18. And then the inference will be clear; that there never was in the World any such folly as sin is; any such fools as sinners are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he said: and Solomon putteth the fool upon the sinner, I am not able to say how oft. That we should thus sell and truck away these precious Souls of ours, the very▪ 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plato.— divinae particulam aurae. Hor. 2. Serm. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Iamb. 18. Col. 2. 22.  exhalations and arrachements (if I may so speak) of the breath of God; not estimable with any other thing, than with the precious blood of God: and that not for the whole world (which had been to our incomparable disadvantage) no nor yet for any great portion thereof, but for a very small pittance of it, whereof we can have no assurance neither that we should hold it an hour; and which▪ even whilst we have it, and think to enjoy it, perisheth in the using, and deceiveth our expectations! Which of us laying the Premises to heart, can do less than beshrew his own grievous folly for so doing; and beg pardon for it at the hands of God, as David did after he had numbered the people, (I have 
1 Sam. 24. 10  sinned greatly in that I have done, and now I beseech thee, O Lord, take away mine iniquity, for I have done very foolishly.)  
19 And the more cause have we most bumbly to beg pardon for our baseness and folly herein, by how much less we are any way able to excuse either of both, it being our own voluntary act and deed. For so is the next particular, (Ye have sold yourselves.) Naturally, what is blame-worthy we had rather put off upon any body else, light where it will, than take it home to ourselves. 
a V. Cic. 1. ad Heren. Quintil. 4, etc.  Translatio criminis, the shifting of a fault, is by Rhetoricians made a branch of▪ their Art. We need not go to their Schools to learn it: Nature and our Mother-wit will prompt us sufficiently thereunto: we brought it from the womb, sucked it from the breasts of our mother Eve. This base and foolish act, whereof we now 
Gen. 3.  speak, how loath are we to own it? How do we strive to lay the whole burden and blame of it upon others: or if we cannot hope to get ourselves quite off, yet (as men use to do in common payments and taxes) we plead hard to have bearers and partners, that may go a share with us, and ease us (if not à toto, yet) at leastwise à tanto, and in some part. But it will not be. Still Perditio tua ex te: 
Osea 13. 9  it will fall all upon us at the last, when we have done what we can.  
20. We have but one of these three ways to put it off; a fourth I cannot imagine; By making it either God's act, who is the original owner; or Adam's act, who was our Progenitor; or Satan's act, who is the Purchaser. If any of these will hold, we are well enough; Let us try them all. It should seem the first will: for is there not Text for it? How should one of them chase a thousand 
Deut. 32. 30  (saith Moses) except their rock had sold them, Deut. 32. and God was their 
Psal. 44. 12.  rock. So David, Psal. 44. Thou hast sold thy people for nought: and sundry times 
Judg. 2. 14.  in the Book of judges we read how God sold Israel, sometimes into the hands of one enemy, and sometimes of another. Very right. But none of all this is spoken of the Sale now in Question: it is meant of another manner of Sale, which is consequent to this, and presupposeth it. God indeed selleth us over to punishment, (which is the Sale meant in those places) but not till we have first sold ourselves over to sin, which is the sale in this place. We first most unjustly sell away our souls, and then he most justly selleth away our bodies, and our liberty, and our peace, and our credit, and the rest.  
21. Let us beware then, whatsoever we do, we do not charge God wrongfully, by making him in the least degree the Author of our sins, or but so much as a party, or an accessary to our follies; either directly or indirectly. Himself disclaimeth it utterly, and casteth it all upon us, Isa. 50. 1. Which of my Creditors is it to whom I have sold you? If it were my deed, deal punctually, tell me when, and where, and to whom; But if it were not, why do you lay it to my charge? Behold for your iniquities have you sold yourselves. It was merely your own doing: and if you suffer for it, blame yourselves, and not me.  
22. Hâc non successit: We must try another way, and see if we can leave it upon Adam. For did not he sell us many a fair year before we were in reru●●●aturâ? And if the Father sell away the inheritance from his ●nborn child, how can he do with all? And if he cannot help it, why should he be blamed for it? Must our teeth be set on edge with the Grapes our Grand father ate, and not we? It must be confessed, the first Sale was his Personal Act, by which he passed away both himself and all his Posterity; and so were we venditi antequam editi, sold a long while before we were born. And that Sale is still of force against us, (I mean that of Original sin till it be annulled by Baptism) inasmuch as being virtually in his loins, when he made that Contract, we are presumed to have given our virtual consent thereunto. But there is another part of the Sale which lieth most against us, whereto our own actual consent hath passed in confirmation, and for the further ratification of our forefather's act: when for satisfaction of some ungodly lust or other, we condescended by committing sin in our own persons, to strengthen Satan's title to us, whatever it was, as much as lay in us. Like the unthrifty Heir of some unthrifty Father, who when he cometh at Age, for a little spending-money in hand, is ready to do any further act that shall be required of him, for the confirmation of his Father's act, who had long before sold away the Lands from him. Whatever then we may impute of the former, I mean of original guilt to Adam: yet we must take the latter, I mean our actual transgressions, wholly and solely to our own selves.  
23. Nor can we, thirdly, lay the blame upon Satan, or his Instruments; which is our last and commonest refuge. Serpens decepit was Eves Plea; and 
Gen. 3. 13.  she pleaded but truth: for the Serpent had indeed beguiled her; St. Paul hath 
2 Cor. 11. 3.  said it after her twice over. Esau after he had sold his birthright his own self, yet accused his brother for supplanting him. Aaron for making the Calf, and 
1 Tim. 2. 14. Exod. 32. 22. 1 Sam. 15. 21.  Saul for sparing the cattle; both contrary to God's express Command, yet both lay it upon the people. Others have done the like, and still do, and will do to the World's end. But alas! these Fig-leaves are too thin to hide our nakedness: all these excuses are insufficient to discharge us from being the authors of our own destruction. Say Satan be a cunning Cheater, (as he is no less!) who should have looked to that? Had not God endowed us with understanding, to discern his most subtle snares, and with liberty of Will, to decline them? Say he do tempt us perpetually; and by most sly insinuations seek to get within us, and to steal away our hearts; That is the utmost he can do: a Tempter he is: and that a shrewd one; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (he hath his name from 
Mat. 4. 1.  it;) yet he is but a Tempter, he cannot enforce us to anything, without our consent: and God hath given us power, and God hath given us charge too, not to consent. Say ungodly men (who are his Agents) cease not by plausible persuasions, importunities, and all the engagements they can pretend, to solicit and entice us to evil: Yet, if we resolve and hold, not to consent, 
a Qui suo sine alieno impulsu, cadere potest, aliem● abs●; suo cadere non potest, Bern. ser. 85. Gen. 30. 37.— 8.  they cannot hurt us. My son, if sinners entice thee consent thou not, Prov. 1. 10. Say they lay many a cursed example before us, as jacob did, peeled rods in the sheep troughs; or cast stones of offence in our way! Have we not a Rule to walk by, by which we ought to guide ourselves, and not by the examples of men? And whereto serve our eyes in our heads, but to look to our feet, that we may so order our steps, as not to dash our foot against a stone?  
24. Certainly no man can take harm but from himself. Let no man then 
Jam. 1. 13.  when he is tempted, and yieldeth, say he is tempted of God: for God tempteth no man, saith St. james; that is, doth not so much as endeavour to do it. Nay, I may add further, Let no man when he is tempted, say he is tempted of Satan. That is, let him not think to excuse himself by that: For even Satan 
b infirmus hostis est qui non potest vincere nisi volentem. Epist. Incerti ad Demetriad. cap. 25.— 14.  tempteth no man in that sense and cum effectu. Though he endeavour it all he can; yet, it cannot take effect, unless we will. St. James therefore concludeth positively, that every man's temptation, if it take effect, is merely from his own lust. It is then our own act and deed, that we are Satan's Vassals: Disclaim it we cannot: and whatsoever misery or mischief ensueth thereupon, we ought not to impute to any other than ourselves alone. He could never have laid any claim to us, if we had not consented to the bargain, and yielded to sell ourselves.  
25. Of the Sale hitherto; I come now to the Redemption, the more Evangelical, and comfortable part of the Text. And as in the Sale we have seen man's inexcusable baseness and folly in the several circumstances: so we may now behold Gods admirable power and grace in this Redemption. His Power, that he doth it so effectually. The thing shall be done, (Ye shall be redeemed.) His Grace▪ that he doth it so freely, without any money of ours. (Ye shall be redeemed without money.)  
26. First, the work to be effectually done. It is here spoken in the future (Ye shall be Redeemed;) not only, nor perhaps so much, because it was a Prophecy of a thing then to come, which now since Christ's coming in the flesh is actually accomplished: but also, and especially, to give us to understand, that when God is pleased to Redeem us, all the Powers on Earth, and in Hell, cannot, shall not, hinder it. By the Levitical Law, if a man had sold himself for 
Leu. 25. 26.  a bondslave, his Brother, or some other near Friend, might redeem him: or if ever God should make him able, he might redeem himself. If this had been all our hope, we might have waited till our eyes had sunk in their holes, and yet the work never the nearer to be done: for never would man have been found able, either to redeem his own soul, or to make agreement for his brothers. 
Psal. 49. 8.  It would cost more to redeem their souls, than any man had to lay down: so that of necessity he must let that alone for ever. But when the Son of God 
1 Cor. 1. 30.  himself setteth in, and is content to be made of God to us Redemption: the 
Isa. 53. 10.  pleasure of the Lord shall prosper in his hand, and the work shall go on wondrous happily and successfully.  
27. His Power, his Love, and his Right do all assure us thereof. First, his Power. Our Redeemer is strong and mighty, even the Lord of Hosts. And he 
Jer. 50. 34.  had need be so: for he that hath us in possession is strong and mighty; Vir fortis armatus in the Parable, Luke 11. He buckleth his Armour about him, 
Luke 11. 21:— 22.  and standeth upon his guard with a resolution to maintain what he hath purchased, and to hold possession if he can. But then when a stronger than he cometh upon him, and overcometh him, breaketh into his house, bindeth him, and having bruised his head, taketh away from him his armour wherein he trusted (the Law, Sin, Death and Hell:) there is no remedy but he must yield perforce 
Gen. 3. 15.  what he cannot hold, and suffer his house to be ransacked, and his goods and possessions to be carried away. Greater is he that is in you (saith St. john) 
1 Joh. 4. 6.  that is, Christ: than he that is in the world; that is, the Devil. Christ came into the world on purpose to destroy the works of the Devil: and he did achieve 
1 Joh. 3. 8.  what he came for; he hath destroyed them. And amongst his other works he hath destroyed this purchase also; wrung the evidences out of his hand, even the 
Col. 2. 14.  hand-writing that was against us; and having blotted, defaced, and cancelled it, took it out of the way, nailing it to his Cross.  
28. Such was his Power: his Love secondly not less; which made him as willing as he was able, to undertake this work of our redemption. In his love and in his pity he redeemed them, Isa. 63. 9 There is such a height, and depth, and 
Eph. 3. 18.  length, and breadth in that Love; such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every dimension of it, as none but an infinite understanding can fathom. Sic Deus dilexit: So God loved 
Joh. 3. 16.  the world; But how much that so containeth, no tongue or wit of man can reach. Nothing expresseth it better to the life, than the work itself doth. 
Joh. 1. 14. 2 Cor. 5. 21. Gal.▪ 3. 13.  That the Word should be made Flesh; that the holy One of God should be made sin; that God blessed for ever should be made a curse; that the Lord of life and glory should suffer an inglorious death, and pour out his own most precious blood, to ransom such worthless, thankless, graceless Traitors, as we were, that had so desperately made ourselves away; and that into the hands of his deadliest enemy, and that upon such poor and unworthy conditions! O altitudo! Love incomprehensible: It swalloweth up the sense and understanding of Men and Angels; fitter to be admired and adored with silence, than blemished with any our weak Expressions.  
29. I leave it therefore, and go on to the next, his Right. When de facto we sold ourselves to Satan, we had de jure, no power, or right at all so to do, being we were not our own: and so in truth the title is naught, and the sale void: Yet it is 
a Diaboli in hominem jus, etsi non justè acquisitum, justè tamen permissum. Bern. Epist. 190.  good against us however: we may not plead the invalidity of it: forsomuch as in reason no man ought to make advantage of his own act. Our act then barreth us: But yet it cannot bar the right owner from challenging his own wheresoever he find it. And therefore we may be well assured, God will not suffer the Devil, who is but malae fidei possessor, an intruder and a cheater, quietly to enjoy what is Gods, and not his: but he will eject him (we have that word, joh. 12. 21. Ejicietur, now is the Prince of this world cast out) and recover out of his possession that which he hath no right at all to hold.  
30. Sundry inferences we might raise hence, if we had time; I may not insist: yet I cannot but touch at three duties which we owe to God for this Redemption; because they answer so fitly, to these three last mentioned assurances. We owe him Affiance, in respect of his Power; in requital of his Love, Thankfulness; and in regard of his Right, Service. First, the consideration of his Power, in our Redemption, may put a great deal of comfort and confidence into us: that, having now redeemed us, if we do but cleave fast to him, and revolt not again, he will protect us from Sin and Satan, and all other enemies and pretenders whatsoever. O Israel fear not, for I have redeemed thee, Isa. 43. If then 
Isa. 43. 1.  the Devil shall seek by any of his wiles or suggestions at any time to get us over to him again (as he is an unwearied solicitor, and will not lose his claim by discontinuance:) Let us then look to that Cornu salutis, that horn of salvation, 
Luk. 1. 69.  that God hath raised up for us in Christ our Redeemer, and fly thither for succour as to the horns of the Altar, (saying with David, Psalm 119. I am 
Psal. 119. 94.  thine, oh save me,) and we shall be safe. In all inward temptations, in all outward distresses, at the hour of death, and in the day of judgement, we may with great security commit the keeping our souls to him, both as a faithful Creator, and as a powerful Redeemer: saying once more with David, (into thy hands I commend my spirit, for thou hast redeemed me, O Lord thou God of truth,) Psal. 31. 6.  
31. Secondly, The consideration of his love in our Redemption should quicken us to a thankful acknowledgement of his great and undeserved goodness towards us. Let them give thanks whom the Lord hath redeemed, and delivered from the 
Psal. 107. 2.  hands of the enemy, Psal. 107. Let all men, let all creatures do it: but let them especially. If the blessings of corn, and wine, and oil, of health, and peace, and plenty, of deliverance from sicknesses, pestilences, famines, and other calamities, can so affect us, as to provoke at least some overly and superficial forms of thanksgiving from us: how carnal are our minds, and our thoughts earthly, if the contemplation of the depth of 
a— justè ●●● addictus, sed misericorditer liberatus. Bernard. Epist. 19●. Luke 1. 68  the riches of God mercy, poured our upon us in this great work of our Redemption, do not even ravish our hearts with an ardent desire to pour them out unto him again in Hymns, and Psalms, and Songs of Thanksgiving, with a Benedictus in our mouths, (Blessed be the Lord God of Israel, for he hath visited and redeemed his people.)  
32. Thirdly, The consideration of his Right should bind us to do him service. We were his before, for he made us; and we ought him service for that. But 
Psal. 100 3.  now we are his more than before, and by a new title; for he hath bought us, and paid for us: and we owe him more service for that. The Apostle therefore urgeth it as a matter of great equity: you are not your own, but his; therefore 
1 Cor. 6. 19 20.  you are not to satisfy yourselves by doing your own lusts, but to glorify him by doing his will. When Christ redeemed us by his blood, his purpose was to redeem us unto God, (Rev. 5. 9) and not to ourselves: and to redeem us from our vain conversation, (1 Pet. 1. 18.) and not to it. And he therefore delivered us out of the hands of our enemies, that we might the more freely, and securely, and without fear serve him in holiness and righteousness all the days of our lives, 
Luke 1. 74.  Luke 1. which being both our bounden duty, and the thing withal so very reasonable; we have the more to answer for, i● we do not make a conscience of it to perform it accordingly. He hath done his part (and that which he was no way bound unto) in redeeming us; and he hath done it to purpose, done it effectually: Let it be our care to do our part (for which their lie so many obligations upon us) in serving him; and let us also do it to purpose, do it really, and throughly, and constantly,  
33. Thus is our Redemption done effectually: it is also done freely; which is the only point now remaining. Not for price, nor reward, Isa. 45. 13. but freely and without money here in the Text. Nor need we here fear another contradiction. For the meaning is not that there was no price paid at all; but that there was none paid by us: we laid out nothing towards this great Purchase, there went none of our money to it. But otherwise, that there was a price paid, the Scriptures are clear: You are bought with a price, saith St. Paul, 1 Cor. 6. and he 
1 Cor. 6. 20.— 7. 23. Ma●. 20. 28. 1 Tim. 2. 6.  saith it over again, Chap. 7. He that paid it calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ransom, that is as much as to say a price of Redemption: and his Apostle somewhat more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implieth a just and satisfactory price, full as much as the thing can be worth. Yet not paid to Satan, in whose possession we were; for we have found already, that he was but an Usurper, and his title naught. He had but bought of us: and we by our sale could convey unto him no more right than we had ourselves: which was just none at all. Our Redeemer therefore would not enter into any capitulation with him, or offer to him any Terms of composition: But thought good rather in pursuance of his own right to use his power, And so he vindicated us from him by main strength: with his own right hand, 
Psal. 98. 2.  and with his holy arm he got himself the victory, and us liberty, without any price or ransom paid him.  
34. But then unto Almighty God his Father, and our Lord, under whose heavy Curse we lay, and whose just vengeance would not be appeased towards us for our grievous presumption, without a condign satisfaction: to him, I say, there was a price paid by our Redeemer, and that the greatest that ever was paid for any purchase since the world began. Not silver and gold, saith St. Peter, 
1 Pet. 1. 18.  which being corruptible things are not valuable against our immortal and incorruptible souls; But even himself, in whom are absconditi thesauri, amassed and hidden all the treasures of the wisdom of God, and even the whole riches of his 
Col. 2. 3.  grace; treasure enough to redeem a whole world of sinners. Take it collectively, or distributively; singula generum, or genera singulorum; this way, or that way, 
Psal. 130. 7.  or which way you will; in Christ there is copiosa redemptio, redemption plenty, and enough for all if they will but accept it. Take all mankind singly one by one; He gave himself for me, saith St. Paul in one place. Take them altogether 
Gal 2. 20. 1 Tim. 2. 6.  in the lump, He gave himself a ransom for all; in another.  
35. Now for a man to give himself, what is it else, but to give his soul, (for that is himself, as we heard before) and his life, for vita in anim●, the life is in the soul: and these he gave. He gave up his soul (when thou shalt make his soul an offering for sin, Isa. 53. 10.) and he laid down his life (the Son of man 
Mat. 10. 28.  came to give his life a ransom for many, Mat. 10.) More than this in love he could 
Joh. 15. 13.  not give; for what greater love, than to lay down ones life? And less than this 
Rome 6. 23.  in justice he might not give: for Death by the Law being the wages of sin, there could be no Redemption from death so as to satisfy the Law, without the death of the Redeemer.  
36. Yea, and it must be a bloody death too: for anima in sanguine, the life is 
Heb. 9 22.  in the blood, and without shedding of blood there can be no remission, no redemption. All those bloody sacrifices of Bulls and Goats, and Lambs in the Old Testament: all those frequent sprinklings of blood, upon the door posts, upon the book, upon the people, upon the tabernacle, and upon all the vessels of ministry; and all those legal purifications in which blood was used (as almost all things are by the Law purged with blood, Heb. 9) they were all but so many types and shadows 
Heb 9 22.— 12. 24.  prefiguring this blood of springling; which speaketh so many good things for us, pacifieth the fierce anger of God towards us, purgeth us from all sins, and 
Col. 1. 20.  redeemeth us from hell and damnation. I mean the meritorious blood of the Cross, the most precious blood of Christ, as of a Lamb without blemish, 1 Pet. 1. 18.  
37. But can there be worth enough, may some say, in the blood of a Lamb, of one single Lamb, to be a valuable compensation for the sins of the whole world? First, this was agnus singularis, a Lamb of special note; not such another in the whole flock, All we like sheep have gone astray: but so did this Lamb never. All of us 
Isa. 53. 6. 1 Pet. 1. 19  like the increase of Laban's flock, speckled or ringstreaked, but this Lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if Momus himself were set to search, he could not yet find the least spot or blemish. A cunninger searcher than he hath pried narrowly into every corner of his life; who if there had been any thing amiss, would have been sure to have spied it and proclaimed it, but could find nothing. The Prince of this world 
Joh. 14. 30.  cometh and hath nothing in me. That is something; his Innocency. But if that be not enough, (for the Angels are also innocent) behold then more. He is secondly, 
Joh. 1. 29.  Agnus Dei, the Lamb of God; that is, the Lamb which God hath appointed and set apart for this service by special designation: so as either this party must do it, or none. There is no other name given under heaven, no nor in heaven neither, 
Acts 4. 12. Joh 6. 27.  nor above, by which we can be redeemed. Him, and him alone, hath God the Father sealed: and by virtue of that Seal authorized and enabled to undertake this great work. Or if you have not yet enough, (for it may be said, what if it had been the pleasure of God to have sealed one of the Angels?) Behold then thirdly, that which is beyond all exception, and leaveth no place for cavil or scruple: He is Agnus Deus. The Lamb is God, the Son of God, very God of 
Acts 20. 28.  very God: and so the blood of this Lamb is the very blood of God, Act. 20. And it is this dignity of his Nature especially (and not his innocency only, no nor yet his deputation too, without this) that setteth such a huge value upon his blood, that it is an infinite price, of infinite merit, able to satisfy an infinite justice, and to appease an infinite wrath.  
31. You will now confess I doubt not, that this Redemption was not gratis, came not for nothing, in respect of him: it cost him full dear, even his dearest lifes-blood. But then in respect of us, it was a most free and gracious Redemption. It was no charge at all to us; we disbursed not a mite, not a doit towards it: Which is the very true reason why it is said in the Text, Ye shall be redeemed without money. This work than is merely an act of grace, not a fruit of merit; of grace, abundant grace on his part; no merit, not the least merit at all on ours. And well it is for us, that we have to do with so gracious a God. Go to an officer, and who can promise to himself any ordinary favour from him without a fee? Go into the shops, and what can ye take up without either money, credit, or security for it? Si nihil attuleris: bring nothing, and have nothing. Only when we have to do with God, Poverty is no impediment, but rather an advantage to us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel belongeth to none, but the poor only. The 
Mat. 11. 5.  tidings of a Redeemer, most blessed and welcome news to those that are sensible of their own poverty, and take it as of Grace. But whoso thinketh his own penny good silver, and will be putting in and bidding for it; will stand upon his terms as David did with Araunah, and will pay for it, or he will not have it. Let that 
2 Sam. 24. 24. Acts 8. 20. 21.  man beware lest his money and he perish together, and lest he get neither part nor fellowship in this business.  
39 Yet this I must tell you withal, there is something to be done on our part, for the applying of this gracious redemption wrought by Christ to our own souls, for their present comfort and future salvation. We must repent from dead works, believe the Gospel, and endeavour to live godly, righteously and soberly 
Tit. 2. 12.  in this present world. The grace of God is proclaimed, and (as it were) exposed to sale in the preaching of the Gospel: there is an offer made us of it there, and we are earnestly invited to buy it, (Ho every one that thirsteth, come to the 
Isa. 55. 1.  waters and buy.) But he that cometh to buy, must bring his manu precium with him, or he were as good keep away. He that cometh to this market without a price in his hand (and the price is faith, repentance and godliness) it is a sign he hath no heart, and he is no better than a fool, saith Solomon, Prov. 17. But still 
Prov. 17. 16.  we must remember, that this is but conditio, non causa: a condition which he requireth to be performed on our part, not any just cause of the performance on his part. And he requireth it rather as a testimony of our willingness to embrace so fair an offer, than as a valuable consideration in any proportion at all to the worth of the thing offered. What we bring, if it be tendered kindly, and as it ought, in sincerity and humility, he kindly accepteth of it. But if we bring it either in Pride; or would have it taken for better than we know it is, which is our Hypocrisy: we quite mar our own market, and shall be sent away empty. 
Luke 1. 53.   
40. The sum of all is this, and I have done. Let us take the whole shame of our inexcusable baseness and folly in this Sale to ourselves; and let us give to God the whole glory of his admirable power and grace in our Redemption. Non tibi, Domine, non tibi; not unto thee, O Lord, not unto thee, but unto us be all the shame, that had thus wretchedly sold ourselves for nought: Non nobis, Domine, non nobis; not unto us, O Lord, not unto us, but unto thy Name be all the glory, that thou hast thus graciously redeemed us without money, Amen. So be it.   

AD AULAM.  
The Eighth Sermon.  
THEOBALD'S, JULY, 1638.  Rom. 15. 5. Now the God of Patience and Consolation grant you to be likeminded one towards another, according to Christ jesus. 
1. SAint Paul had much laboured in the whole former Chapter, and in the beginning of this, to make up that breach, which (by the mutual judge of the weak, and despisings of the strong) had been long kept open in the then Church of Christ at Rome: and was likely, if not timely prevented, to grow wider and wider, to the great dishonour of God, dis-service of his Church, and discomfort of every good man. He had plied them with variety of Arguments and Persuasions; spent a great deal of holy Logic and Rhetoric upon them: and now to set all that home, and to drive the nail (as it were) to the head, that so he might at length manum de tabula, he concludeth his discourse about that argument, with this votive Prayer or Benediction, [Now the God of Patience and Consolation grant you to be likeminded one towards another, according to Christ jesus: That ye may with one mind, and with one mouth glorify God even the Father of our Lord jesus Christ.  
2. Wherein we may observe first, the formality of the Prayer, in those first words [Now the God of Patience and Consolation grant you:] And then the matter or substance of it, in the rest. Wherein we have expressed, with their several amplifications; first the Thing desired (their unity) in the remainder of the fifth verse: secondly, the End, for which it is desired [God glory] in the sixth verse. But that I shall not have time at this present to enter upon. Confining ourselves therefore to the fifth verse only, and therein, beginning with the formality of the Prayer, observe first, the connexion of this period with the precedent discourse, in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now, or But, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now the God, etc.] Secondly, the party (whose help is implored, and from whom the blessing must come; even God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God grant.) Thirdly, the special Attributes, whereby that party is here described: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The God of Patience and Consolation.]  
3. Of the Connexion first. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now God grant. In effect, as if he had said, I have endeavoured what in me lay to bring you to be of one mind and of one heart. I have planted unity among you by my Doctrine, and watered it with my Exhortations: using the best reasons and persuasions I could devise for that end. What now remaineth, but that I second my labours with my prayers? And commend what I have planted and watered to his blessing, who alone is able to give the increase? I have shown you what are to do: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now the God of Patience and Consolation grant it may be done.  
4. The Apostle saw it needful he should pray for the people of God, as well as instruct them: and therefore he sealeth up the word of Exhortation with a word of Benediction. He had spoken, written, expostulated, disputed, reproved, besought, and whatever else was to be done in the way of Teaching: but he knew there was yet something more to be done, to make the work complete; lest else he should have run in vain, either laboured in vain. That therefore he might not give out in extremo actu; nor having brought his building to some perfection, then to let it stand at a stay, and so decay and drop down, for want of laying on the roof: he turneth himself from them to God, is instant with him another while, as hitherto he had been with them; in hope that some good effect might follow. A course not unusual with him (velut emblemate vermiculato) to embellish 
Lucius apud Cic 3▪ de orat.  his Epistles upon fit occasions with supplications, prayers, intercessions, and givings of thanks: breaking off the course of his speech, and that now and then somewhat abruptly (witness, 2. Cor. 9 10. and some other places) to lace in a Prayer, a Blessing, a Thanksgiving.  
5. Preachers by his example, to Pray for the people, as well as to instruct them: So should their labours bring more comfort to themselves, more profit to their hearers. The Kingdom of God must suffer violence, and our people will 
Mat. 11. 12.  not ordinarily be brought unto it without some force: But let me tell you, it is not so much the violence of the Pulpit, that doth the deed, (it were many times better, if there appeared less violence there) as the violence of the Closet. Nor they only; but all Governors and Superiors in every other kind: indeed generally all Christians whatsoever (in their proportion) to make use of this Example. Think none of you, you have sufficiently discharged your parts towards those that are under your charge; if you have instructed them in what they are to do, admonished them to do thereafter, reproved, or corrected them when they have done amiss, encouraged or rewarded them when they have done well: so long as your faithful and servant prayers for them have been wanting. In vain shall you wrestle with their stubbornnesses, and other corruptions, though you put to all your strength, and wrestle with great wrestle (as Rachel said upon 
Gen. 30. 8.  the birth of Nephtali) so long as you do but wrestle with them only: for so long you wrestle but with flesh and blood; and alas, what great matters can thereof be done? Then, or not at all, shall you wrestle to purpose, when you enter the lists with the father of spirits himself, as jacob did: wrestling with him by 
Heb. 12. 9  your Importunate prayers, and not giving him over, till you have wrung a blessing from him, either for yourselves, or them, or both. For when you have done what you can, the blessing must come from him, or it will never come. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is the next point.  
6. God grant.] As for himself, the Apostle well knew, by all those convincing Reasons, and winning Insinuations he had used, he could but work upon the outward sense, and by the sense represent fit motives to their understandings: it was God only, that could bow and frame the heart to Peace and Unity. You may wish peace, and do your good wills to persuade unto peace; and you ought to do it: but unless God set in with you, it will not take effect. Non persuadebis, etiamsi persuaseris. God shall persuade japhet to dwell in the tents of Sem, Gen. 9 
Gen. 9 27.  Noah's persuasions will not do it, nor Sem's; though they should speak with the Tongues of Men and Angels: but let God persuade japhet, and japhet will be persuaded. He is not only a lover of Concord, (for such, by his grace are we also;) 
Rom. 15. 33. 1 Thes. 5. 23. 2 Thes. 2. 16.  but the Author of peace likewise. A thing so proper, and peculiar to him alone, that he sundry times taketh his stile and denomination from it: The God of Peace. The very God of Peace, etc.  
7. For alas! without him, what can be expected from us? whose dispositions, by reason of that Pride that aboundeth in us, are naturally turbulent and selfwilled. The heart of man is a sour piece of Clay: wondrous stubborn and churlish, and not to be kindly wrought upon, but by an Almighty Power. What man is able to take down his own pride sufficiently? (Many a good man hath more ado with this one Viper, than with all his other Corruptions besides. But how much less than is any man able to beat down and subdue the pride of another man's spirit? Only God with the strength of his Arm is able to throw down every exalting thought; and to lay the highest mountains levelly with the lower flats. He can infuse a spirit into us, to eat out by degrees that cankered proud flesh, that breedeth us all these vexations. He can make us so vile in our own Eyes: that 
Non sicut alii, Luke 18. 11.  whereas we are naturally prone to esteem better of ourselves than of all other men, we shall through lowliness of mind esteem every other man better than our 
Phil. 2. 3.  selves.  
8. But in the mean time never marvel to see so many scandals and divisions every where in the world; (distractions and wranglings in the Church, factions and convulsions in Commonwealths, sidings and censurings in your Towns, jarrings 
Jam. 4. 1.  and partake even in your private families:) so long as there is Pride and Self-love in every man's own bosom, or indeed any other lust unsubdued. For all these wars and fightings without, what other are they than the scum of the pot that boils within? The Ebullitions of those Lusts that war in our members? And the dictates of corrupt nature? St. Paul saith, There must be heresies: even as we 
1 Cor. 11. 15.  use to say, That that will be must be. His meaning is, There will be heresies: there is no help for it; the wit of man cannot hinder it. Nay it were well, if the wit of man did not sometimes further it ● Ingeniosi malo publico, is none of the best commendations: yet such as it is, there are too many, that deserve it but too well: That employ their Wit, Learning, Eloquence, Power and Parts, (by the right use whereof they might do God and his Church excellent service) to raise strifes, foment quarrels, and blow the coal of contention to make it blaze afresh, when it lay in the Ashes, well nigh out. Our comfort is, the time will come (but look not for it whilst this world lasteth;) when the Son of man will cause to be gathered 
Mat. 13. 41.  out of his Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things that minister occasion of stumbling or contention. But in the mean time Sinite crescere must have place. We must be content to want that peace, which we desire, but cannot have without God; 
— 30.  till he be pleased to grant it: and possess ourselves in patience, if still something or other be amiss, whereof we can see as yet no great likelihood that it will be better. 
Luke 21. 19   
9 By which Patience yet I mean nothing less, than either in private men a stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dull phlegmatic stupidity, that is not sensible of the want of so great a blessing; or much less in public persons or governor's a wretchless slothful connivance, whereby to suffer men to run wild into all kind of irregularity without restraint. But such a well tempered Christian Patience, as neither murmureth at the want, nor despaireth of a supply; but out of the sense of want, is diligent to seek supply. Praying with the Church, Da Domine, Give peace in our time, O Lord: and endeavouring (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so far as is possible, and to the 
Rom. 12. 18.  uttermost of our power, to have peace with, and to make peace among all men. For Almighty God useth not to cast away his choicest blessings upon those men, that think them not well worthy their best both Prayers and Pains. He alone can frame men's hearts to unity and peace: but we are vain and unreasonable, if we expect he should do it for our sakes; so long as we continue, either silent without seeking to him for it by our Prayers, or sluggish without employing our best Endeavours about it to our powers.  
10. But why is this God (to whom we are thus to make our addresses, that he would be pleased to grant us this like-mindedness, and to give unto us and to all his people the blessing of peace) here styled the God of Patience and Consolation? The Inquiries are many. Why first, the God of Patience? And secondly, why the God of Consolation? Taking the Two Attributes apart, either by itself. Then taking them both together: First, for the choice; why these Two rather than any other? Secondly, for the Conjunction; why these Two together? Thirdly, for the order; why Patience first, and before Consolation. Five in all: somewhat of each.  
11. The former Title is, the God of Patience. Which may be understood, either Formaliter, or Causaliter: either subjectively, or effectively, as they use to distinguish. Or if these School-terms be too obscure; then in plain terms thus: either of God's patience or Ours. That is to say; either of that patience which God useth towards us, or of that patience which God by his grace and holy Spirit worketh in us. Of God's patience and long-suffering to us-ward, besides pregnant testimony of Scripture, we have daily and plentiful experience. How slowly he proceedeth to Vengeance, being so unworthily provoked: how he beareth with our Infirmities, (Infirmities? yea, and Negligences too; yea, and yet higher, our very Presumptions and Rebellions:) how he spreadeth out his hand all the day long, waiting day after day, year after year, for our conversion and amendment, that 
Isa. 65 2.  he may have mercy upon us. And even thus understood (Subjectiuè) the Text would bear a fair construction, and not altogether impertinent to the Apostles scope. It might at least intimate to us this, that finding so much patience from him, it would well become us also to show some patience to our brethren. But yet I conceive it more proper here, to understand it effectiuè: of that Patience, which is indeed from God, as the Cause; but yet in us, as the Subject. Even as a little after (Verse 13.) he is called the God of Hope, because it is he that maketh us to abound in Hope, as the reason is there expressed. And as here in the Text he is styled the God of Consolation; for no other reason, but that it is he that putteth comfort and cheerfulness into our hearts.  
12. It giveth us clearly to see, what we are of ourselves, and without God: nothing but heat and impatience; ready to vex ourselves, and to fly in the faces of our brethren, for every trifle. You have need of Patience, saith the Apostle, 
Heb. 10. 36.  Heb. 10. We have indeed: God help us. 1. We live here in a vale of misery, where we meet with a thousand petty crosses and vexations (quotidianarum molestiarum minutiae) in the common road of our lives; poor things in themselves, and as rationally considered very trifles and Vanity, yet able to bring Vexation upon our impatient spirits: we had need of patience to digest them. 2. We are beset, surrounded with a world of temptations, assaulting us within and without, and on every side, and on every turn: we had need of Patience to withstand them. 3. We are exposed to manifold Injuries, Obloquys, and Sufferings, many times without cause; it may be sometimes for a good cause: we had need of Patience to bear them. 4. We have many rich and precious Promises made us in the Word; of Grace, of Glory, of Outward things; of some of which we find as yet but slender performance, and of other some (but that we are sure the anchor of our hope is so well fixed, that it cannot fail) no visible probability of their future performance: we had need of patience to expect them. 5. We have many good duties required to be done of us in our Christian Callings, and in our particular vocations; for the honour of God, and the service of our brethren: we had need of patience to go through with them. 6. We have to converse with men of different Spirits and Tempers: some hot, fiery, and furious; others flat, sullen, and sluggish; some unruly, some ignorant, some proud and scornful, some peevish and obstinate, some toyish, fickle, and humorous; all subject to passions and infirmities in one kind or other: we had need of patience to frame our conversations to the weaknesses of our brethren, and to tolerate what we cannot remedy: that by helping to bear each others burdens, we may so fulfil the Law of 
Gal. 6. 2.  Christ.  
13. Great need we have of Patience you see: and my Text letteth us see, where we have to serve our need. God is the God of patience: in him, and from him it is to be had, but not elsewhere. Whenever then we find ourselves ready to fret at any cross occurent, to revenge every injury, to rage at every light provocation, to droop at the delay of any promise, to slug in our own performances, to skew at the infirmities of others: take we notice first of the impatience of our own spirits, and condemn it; then high we to the fountain of grace, there beg for patience and meekness, and he that is the God of patience will not deny it us. That is the former Title, the God of Patience.  
14. The other is, The God of Consolation. And the reason is (for this can be understood no otherwise than Effective) because sound comfort is from God alone. 
Isa. 51. 12. Psal. 23. 4. Isa. 51. 3. Zach. 1. 17, etc. Joh. 14. 16. 15. 26, etc.  ay, even I, am he that comforteth you, saith he himself, Isa. 51. Thy rod, and thy staff they comfort me, saith David, Psal. 23. And the Prophets often, The Lord shall comfort Zion. The Holy Ghost is therefore called as by his proper Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Comforter. Yea perhaps, as one among many others; or (allowing the Greek Article his Emphasis) as the chiefest of all the rest: which hindereth not but there may be other Comforters besides, though haply of less Excellency. If there were no more in it but so, and the whole allegation should be granted: it should be enough in wisdom to make us overlook all them, that we might partake of his comforts, as the best. But in truth, the Scriptures so speak of God, not as the chiefest, but as the only Comforter: admitting no partnership in this prerogative. Blessed be God, etc. The Father of Mercies, and the God of 
2 Cor. 1. 3.  Consolation.  
15. May we not then seek for comfort, may some say: nay, do we not sometimes find comfort in Friends, Riches, Reputation, and such other regular pleasures and delights, as the creatures afford? Verily under God we may always, and do sometimes reap comfort from the creatures: But those Comforts issue still from him, as from the first and only sufficient cause. Who is pleased to make use of his Creatures as his instruments, either for comfort, correction, or destruction, as seemeth good in his own Eyes. When they do supply us with any comfort, it is but as the conduit-pipes, which serve the offices in a great house with water; which yet springeth not from them, but is only by them conveyed thither from the foundation or springhead. Set them once against God, or do but take them without God: you may as soon squeeze water out of a flintstone, or suck nourishment out of a dry breast, as gain a drop of comfort from any of the Creatures. Those supposed comforts, that men seek for, or think they have sometimes found in the Creatures, are but titular and imaginary, not substantial and real Comforts. And such, however we esteem of them onward, they will appear to be at the last: for they will certainly fail us in the Evil day, when our souls shall stand most of all in need of comfort. The Consolations of God are first Pure; they run clear, without mud or mixture: secondly, Full, satiating the appetites of the soul, and leaving no Vacuities: thirdly, Permanent, such as (unless by our default) no Creature in the world can hinder or deprive us of. In every of which three respects, all worldly comforts, as they come but from the Creatures, fall infinitely short: as might easily be shown, had we but time to compare them.  
16. It is hard to say the while whether is greater our Misery, or Madness, who forsake the Lord, the clear fountain of living waters, to dig to ourselves broken pits, that hold no water, in the mean time but puddle, and but a very little of that 
Jer. 2. 13.  neither, and yet cannot hold that long neither. What fondness is in us, to lay out our money for that which is not bread, and our labour for that which satisfieth not? To wear out our bodies with travel, and torture our souls with Cares, in 
Isa. 55. 2.  the pursuit of these muddy, narrow, and fleeting Comforts? When we may have Nectar and Ambrosia, the delicacies of the bread of life; and of the water of life gratis, and without price. Only if we will but open our mouths to crave it, and open our hands to receive it from him, who is so well stored of it, and is withal so 
— 1.  willing to impart it with all freedom and bounty, even the Father of Mercies, and the God of Consolation.  
17. Thus far of the two Titles severally: let us now put them together, and see what we can make out▪ of them. The God of Patience and Consolation. Where every man's first demand will be, why the Apostle should choose to enstile Almighty God from these Two, of Patience and of Consolation, rather than from some other of those Attributes, which occur (perhaps) more frequently in holy Writ: as God of Wisdom, of Power, of Mercy, of Peace, of Hope, etc. Whatever other Inducements the Apostle might have for so doing; Two are apparent: and let them satisfy us. The one; the late mentioning of these two things in the next former Verse [That we through patience and comfort of the Scriptures might have hope.] Having once named them both together there: it was neither incongruous nor inelegant, to repeat them again both together here. 2. The other; the fitness of these Titles, and their sutableness unto the matter of the Prayer. For the most part you shall find in those forms of prayer, that are left us registered in the Book of God, such Titles and Attributes given to God in the prefaces of those prayers, as do best sort with the principle matter contained therein: Which course the Church also hath observed in her Liturgies. The Apostle then, being to pray for Unity, might well make mention of Patience and Consolation: of Patience, as a special Help thereunto; and of Consolation, as a special Fruit and Effect thereof. As if he had said, If you could have Patience, you would soon grow to be of one mind: and if you were once come to that, you would find a great deal of comfort in it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The God therefore of Patience and Consolation grant it may be so with you.  
18. First, Patience is a special help to Unity. For what is it but the pride and heat of men's spirits, that both setteth contention's afoot at the first, and afterwards keepeth them afoot? Only by pride cometh contention, said Solomon, Prov. 13. 
Prov. 13. 10.  So long as men are impatient of the least Contradiction, cannot brook to have their Opinions gainsaid, their Advices rejected, their apparent Excesses reproved; will not pass by the smallest frailties in their brother without some clamour, to scorn, or censure; but rather break out upon every slight occasion into Words 
Quantulacunque adeo est occasio, sufficit irae. Juven, sat. 13.  or Actions of fury and distemper: it cannot be hoped, there should be that blessed Unity among brethren, which our Apostle here wisheth for, and every good man heartily desireth. No! Patience is the true Peacemaker. It is the 
a Prov. 15. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. a. Eccl. 7. 8.  soft Answer that breaketh wrath: (cross and thwarting language rather strengtheneth it) As a flint is sooner broken with a gentle stroke upon a Featherbed, than strucken with all the might against a hard coggle. Better is the end of a thing (Solomon again) than the beginning: and the patient in spirit is better than the proud in spirit. The proud in spirit belike; he is the boutefeu; he is the man that beginneth the fray: but the patient in spirit is the man that must end it, if ever it be well ended; and that sure is the better work, and the greater honour to him that doth it.  
19 And as Patience is a special help to Unity: so is Comfort a special fruit and Effect thereof. St. Paul therefore conjureth the Philippians, by all the hope 
Phil. 2. 1, 2.  they had of comfort in God to be at one among themselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If there be any consolation in Christ, if any comfort of love— Fulfil ye my joy, that ye be likeminded, etc. Ecce quam bonum, David in Psalm 133. Behold 
Psal. 133. 1. etc.  how good and pleasant a thing it is, brethren to dwell together in unity. Utile Dulci: in saying both, he saith all, Good and pleasant: that is, both profitable (like the dew upon ●he mountains, that maketh the grassspring;) and comfortable (as the smell of a precious Ointment:) And what can the heart of man desire more? That for the Choice.  
20. For the Conjunction then; it may be demanded secondly, why the Apostle should join these two together, Patience and Consolation: there seeming to be no great affinity between them. They are things that differ toto genere: for Patience is a Grace, or Virtue; and Consolation a Blessing, or reward. Is it not, think you, to instruct us, that true Patience shall never go without Consolation? He that will have Patience onward, shall be sure to have comfort at the last: God will crown the grace of Patience with the blessing of Consolation. The patient abiding 
Psal. 9 18. Jam. 5. 10.  of the meek shall not perish for ever, Psal. 9 St. james would have us set before our eyes the Prophets and Saints for a general example of suffering afflictions, 
— 11.  and of Patience: and he commendeth to us one particular Example there as by way of instance, namely, that of job. [You have heard, saith he, of the patience of job, and have seen the end of the Lord: that the Lord is pitiful, and of tender mercy.] job held out in his patience under great trials unto the last: and God out of pity, and in his tender mercy towards him, heaped Comforts upon him at the last in great abundance. It would be well worthy our most serious meditation, to consider, both what (by God's grace) he did, and how (by God's mercy) he sped. His Example in the one would be a good Pattern for us of Patience: and his Reward in the other a good Encouragement for Consolation. This we may bide upon as a most certain truth; that if we do our part, God will not fail on his. Be we first sure that we have Patience; (we must look to that, for that is our part, though not solely, for we cannot have it without him, as was already said:) but I say, be we first sure of that, and then we may be confident, we shall have comfort sooner or later, in some kind or other; (trust God with that) for that is solely his part, and he will take order for it without our further care.  
21. Lastly, for the Order. It may be demanded, why the Apostle joining both together [The God of Patience and Consolation] giveth Patience the precedency: of Patience first, and then of Consolation. Is not that also to teach us, that as it is a vain and causeless fear, if a man have patience, to doubt whether he shall have comfort, yea or no: so on the contrary, it is a vain and groundless hope, if a man want patience, to presume that yet he shall have comfort howsoever? Certainly, no Patience, no Consolation. It is the Devil's method, to set the fairer side forwards, and to serve in the bestwi●e first, and then after, that which is worse. He will not much put us upon the trial of our Patience at the first; but rather till us on along with semblances and Promises of I know not what comforts and contentments: but when once he hath us fast, than he turneth in woe and misery upon us to overwhelm us, as a deluge. But God in his dispensations commonly useth a quite contrary method, and dealeth roughliest with us at the first. We hear of little other from him, than self-denial, hatred from the World, taking up the Cross, and suffering persecution, exercise enough for all the Patience we can get: But then, if we hold out stoutly to the end, at last cometh joy and comfort, flowing in upon us both seasonably and plentifully, like a river. You have need of patience, saith the Apostle, that after you have done the 
Heb. 10. 36.  will of God, you may receive the Promise. Patience first, in doing, (yea, and suffering too) according to the will of God: and then after that (but not before) the enjoying of the Promise. Would you know then, whether the Consolations of God belong unto you, yea or no? In short: if you can have patience, never doubt of it: if you will not have patience, never hope for it.  
22. Thus much concerning the formality of the Prayer in those former words of the Verse [Now the God of patience, and of Consolation grant you.] Proceed we now to the Matter thereof in the remainder of the Verse [To be likeminded one towards another according to Christ jesus.] Where the particulars are three▪ First, the thing itself, or grace prayed for; which is Unity, or Like-mindedness [To be likeminded:] Secondly and Thirdly, Two Conditions or Qualifications thereof: the one in respect of the Persons [One towards another,] the other in respect of the Manner, [According to Christ jesus.] Of which in their order.  
23. The thing first, [To be likeminded] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek. A phrase of speech, although (to my remembrace) not found elsewhere in holy Scripture, yet often used by St. Paul in his Epistles: to the Romans, to the Corinthians, 
Rom. 12. 16. 2 Cor. 13, 11. Phil. 2. 2, 3, 6. 4. 2. 1 Pet. 3. 8.  and especially to the Philippians more than once or twice. I spare the quotations for brevity sake. St. Peter's compound word cometh nearest it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Finally, be ye all of one mind] 1 Pet. 3. Now these words, both the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mind, and the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mind this or that, or to be thus or so minded: although often used with special reference, sometimes to the understanding or judgement; sometimes to the inward disposition of the heart, will and affections; and sometimes to the manifesting of that inward disposition, by the outward carriage and behaviour: yet are they also not seldom taken at large for the whole soul, and all the powers thereof, together with all the motions and operations of any, or each of them, whether in the apprehensive, appetitive, or executive part. And I see nothing to the contrary, but that it may very well be taken in that largest extent in this place. And then the thing so earnestly begged at the hand of God, is, that he would so frame the hearts of these Romans one towards another, as that there might be an universal accord amongst them so far as was possible, both in their Opinions, Affections, and Conversations. [Now the God of Patience and Consolation grant you to be likeminded.]  
24. likeminded, first in Opinion and Judgement. It is a thing much to be desired, and by all good means to be endeavoured, that (according to our Church's Prayer) God would give to all Nation's unity, peace and concord: but especially that all they that do confess his holy name, may also agree in the truth of his holy 
1 Cor. 1. 10.  word; at leastwise in the main and most substantial truths. I beseech you, brethren, saith St. Paul, by the name of our Lord jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgement. That is the first, Like-mindedness in judgement.  
25. likeminded secondly in heart and affection. men's understandings are not all of one size and temper: and even they that have the largest and the clearest understandings, yet know but in part, and are therefore subject to Errors and 
1 Cor. 13. 9  Misapprehensions. And therefore it cannot be hoped, there should be such a consonancy and uniformity of judgement amongst all men, no not amongst wise and godly men; but that in many things, yea, and those sometimes of great importance, they may and will descent one from another unto the world's end. But then good heed would be taken, lest by the cunning of Satan (who is very forward and expert to work upon such advantages) difference in judgement should in process of time first, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 25.  estrange by little and little, and at length quite alienate our Affections one from another. It is one thing to descent from, another to be at discord with, our brethren. Ita dissensi ab illo (saith Tully concerning himself and Cato) ut in disjunctione sententiae, conjuncti tamen amicitiâ maneremus. It is probable the whole multitude of them that believed were (but we are not sure they were, and it is possible they might not be) all of one opinion in every point, even in those first and primitive times: but St. Luke telleth us for certain, that they were all of one heart. 
Acts 4. 3.   
26. likeminded thirdly, in a fair and peaceable outward conversation. For albeit through humane frailty, and amid so many scandals as are, and must be in the world (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) there be not evermore that hearty entire affection, 
Luke 17. 1.  that aught to be between Christian men; especially when they stand divided one from another in opinion: yet should they all bear this mind, and so be at least thus far likeminded, as to resolve to forbear all scornful and insolent speeches and behaviour, of and towards one another; without jeering, without censuring, without provoking, without causeless vexing one another, or disturbing the public peace of the Church. For the servant of God must not strive, 
2 Tim. 2. 24, 25.  but be gentle unto all men, and patient. So gentle and patient, that he must study to win them that oppose themselves; not by reviling, but instructing them: and that not in a loud and lofty strain, (unless when there is left no other remedy;) but first, (and if that will serve the turn, only) in love and with meekness. Our conversation, where it cannot be all out so free and familiar, should yet be fair and amiable. God's holy truth we must stand for, I grant, if it be opposed, to the utmost of our strength: neither may we betray any part thereof by our silence or softness, for any man's pleasure or displeasure; where we may help it, and where the defence of it appeareth to be prudentially necessary. Yet even in that case ought we so to maintain the truth of God, as not to despise the persons of 
Eph. 4. 15.  men. We are to follow the truth in love: which is then best done, when holding us close to the truth, we are ready yet in love to our brethren to do them all the rights, and to perform unto them all those respects, which (without confirming them in their Errors) may any way fall due unto them.  
27. It is a perfect and a blessed Unity when all the three meet together; unity of true Doctrine, unity of loving Affection, and unity of peaceable conversation: and this perfection ought to be both in our Aims, and in our Endeavours. But if (through our own weakness, or the waywardness of others) we cannot attain to the full perfection of the whole, having faithfully endeavoured it; pulchrum est 
Cic. in orat.  in secundis tertiisve, it will be some commendation and comfort to us, to have attained so much as we could. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Phil. 3.) Nevertheless whereunto we 
Phil. 3. 16.  have attained, let us mind the same thing.  
28. To quicken us hereunto (the duty being so needful, and we withal so dull) these few things following would be taken into consideration. Consider first, that by our Christian Calling we are all made up into one mystical body, 
Eph. 3. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and that by such a real, (though mysterious) concorporation, as that we become thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as all of us members of Christ, so every one of us one another's 
Rom. 12. 5.  members. Now the sympathy and supply, that is between the members of the natural body, for their mutual comfort and the good of the whole, the Apostle elegantly setteth forth, and applieth it very fully to the mystical body of the Church, in 1 Cor. 12. at large. It were a thing prodigiously unnatural, and to every man's apprehension the effect of a frenzy at the least, to see one member of the body fall a beating or tearing another. No! if any one member (be it never so mean and despicable) be in Anguish, the rest are sensible of it. No terms of betterness are then stood upon, (I am better than thou, or I than thou;) no terms of defiance heard, (I have no need of thee, or I of thee:) But they are all ready to contribute their several supplies, according to their several abilities and measures, to give ease and relief to the grieved part; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the reason is given at Ver. 25. there, that so there might be no rent, no schism, no division or dis-union of parts in the body.  
Consider secondly, That by our Condition we are all fellow-brethrens, and fellow-servants in the same family; of the household of faith all: and these are obliging 
Gal. 6. 10. 1 Tim. 3. 15. Gal. 4. 27.  relations. We ought therefore so to behave ourselves in the house of God, which is the Church of the living God, as becometh fellow-brethrens that are descended from the same Father, and fellow-servants that live under the same Master. 
1 Cor. 10. 3, 4.  We all wear one livery: having all put on Christ, by solemn profession at our holy Baptism. We are fed at one Table, eating the same spiritual meat, and drinking the same spiritual drink, in the holy Communion. Every thing that belongeth to this House breatheth Union. One body, one spirit, one calling, one hope, 
Eph. 4. 3.— 6.  one Lord, one Faith, one Baptism, one God and Father of all; as the Apostle urgeth it, Eph. 4. concluding thence, that therefore we ought to be at one among ourselves, endeavouring to keep the unity of the spirit in the bond of peace. Any of us would think it a very disorderly house, and ill governed; if coming in by chance we should find the Children and Servants all together by the Ears, though but once. How much more then, if we should observe them to be ever and anon snarling and quarrelling one with another, and beating and kicking one another? 
Gen. 45. 24. Gen. 13. 8.  joseph thought he need say no more to his brethren to prevent their falling out by the way in their return homeward, than to remind them of this, that they were all one man's children. And Abraham to procure an everlasting Amnesty and utter cessation thenceforth of all debate between himself and his Nephew Lot and their servants; made use of this one argument, as the most prevalent of all other for that end, that they were Brethren. Ecce quam bonum (I cannot but repeat it once more) Behold how good and joyful a thing it is, for brethren to 
Psal. 133. 1.  dwell together in unity.  
30. Consider thirdly, how peace and unity forwardeth the work of God for the building up of his Church; which faction and division on the other side obstructeth, so as nothing more. When all the workmen intent the main business, each in his place and office performing his appointed task with cheerfulness and good agreement: the work goeth on, and the building gets up apace. But where one man draweth one way, and another another way; one will have things done after this fashion, and another after that; when one maketh, and another marreth; now one setteth up, by and by cometh another and plucketh all down again, how is it possible, whilst things go thus, that ever the building should be brought to any perfection, or handsomeness? The Apostle well understood what he said, 
Rom. 14. 19  when in the foregoing Chapter he joined Peace and Edification together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us follow after the things that make for peace, and things wherewith we may edify one another. Where the Hearts and Tongues of 
Jam. 3. 16.  the builders are divided, the building will either come to nothing, or prove but a Babel of Confusion. For where envying and strife is, there is confusion, and every evil work Strife, you see, maketh ill work: it buildeth up nothing, unless it be the walls of Babel. It is peace and concord that buildeth up the walls of jerusalem: 
Psal. 122. 3.  which, as it hath its name from Peace, so hath it its beauty also and perfection from Peace. And then, but not before, shall jerusalem be built as a City that is at unity in itself; when they that build jerusalem are at unity first among themselves. 
Livi.   
31. Consider fourthly, what heartening is given, and what advantage to the Enemy abroad, whilst there are fractions and distractions at home. Per discordias civiles externi tollunt animos, said the Historian once of old Rome. And it was 
Gild. de excid. Brit.  the complaint of our Countryman Gildas, uttered long since with much grief concerning the state of this Island, then embroiled in Civil Wars; Fortis ad civilia bella, infirma ad retundenda hostium tela. That by how much more her valour and strength was spent upon herself, in the managing of intestine and domestic broils: the more she laid herself open to the incursions and outrages of foreign Enemies. The common Enemies to the truth of Religion, are chiefly Atheism and Superstition: Atheism opposing it in the forefront, and Superstition on both hands. If either of which at any time get ground of us, (as whilst we wrangle, God knoweth what they may do:) we may thank our own contentions for it most. We may cherish causeless jealousies, and frame chimaeras of other matters and causes out of our fancies or fears. But the very truth is, there is no such scandal to enemies of all sorts, as are our home differences, and chiefly those (which make it the sadder business) that are about indifferent things, Alas, whereto serveth all this ado about gestures, and vestures, and other outward rites▪ and formalities: that for such things as these are (things in their own nature indifferent, and never intended to be otherwise imposed, than as matters of circumstance and order) men should clamour against the times, desert their ministerial functions and charges, fly out of their own Country as out of Babylon, stand at open defiance against lawful authority, and sharpen their wits, and tongues, and pens, with so much petulancy (that I say not virulency) as some have done, to maintain their stiffness and obstinacy therein? I say, whereto sérveth all this, but to give scandal to the Enemies of our Church and Religion?  
32. Scandal first, to the Atheist. Who till all men be of one Religion, and agreed in every point thereof too, (which I doubt will never be whilst the world lasteth:) thinketh it the best wisdom to be of none; and maketh it his best pastime to jeer at all. Great scandal also secondly to the Romanist. Who is not a little confirmed in his opinion of the Catholickness of the Roman Faith; when he heareth so many of the things, which have been, and still are retained in the Church of England in common with the Church of Rome, as they were transmitted both to them and us in a continued line of Succession, from our godly and Orthodox forefathers, who lived in the Ages next after Christ and his Apostles; to be now inveighed against and decried as Popish and Superstitious. And when he seeth men pretending to piety, purity, and reformation more than others, not contenting themselves with those just exceptions, that had been formerly taken by the Church of England, and her regular children, against some erroneous Doctrines and forms of worship taught and practised in the Church of Rome, and endeavoured to be unduly and by her sole Authority imposed upon other Churches; to be so far transported with a spirit of Contradiction, as that they care not, so as they may but run far enough from Rome, whither or how far they run, although they should run themselves (as too oft they do) quite beyond the bounds of Truth, Allegiance, common reason, and even common humanity too.  
33. But especially and thirdly, great scandal to those of the separation. Who must needs think very jollily of themselves, and their own singular way, when they shall find those very grounds, whereon they have raised their Schism, to be so stoutly pleaded for by some, who are yet content to hold a kind of communion with us. Truly I could wish it were sufficiently considered by those whom it so nearly concerneth: (for my own part, I must confess, I could never be able to comprehend it) with what satisfaction to the conscience any man can hold those principles, without the maintenance whereof there can be nothing colourably pretended for inconformity in point of Ceremony and Church-government; and yet not admit of such conclusions naturally issuing thence, as will necessarily enforce an utter separation. Vae mundo, saith our Saviour, Woe unto the world because 
Mat. 18. 7.  of offences. It is one of the great trials, wherewith it is the good pleasure of God to exercise the faith and patience of his servants whilst they live on the earth; that there will be divisions and offences: and they must abide it. But vae homini though: without repentance woe to the man by whom the occasion cometh. Much have they to answer for the while, that cannot keep themselves quiet, when they ought and might; but by restless provocations trouble both themselves and others: to the great prejudice and grief of their brethren, but advantage and rejoicing of the common Enemy.  
34. Thus much for the Thing itself, Like-mindedness: The conditions or Qualifications follow. The former whereof concerneth the Persons: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [one toward another.] It noteth such an agreement, as is both Universal, and Mutual. Universal first. I doubt not, but in the than Roman Church, at the time when this Epistle was written, the strong agreed well enough among themselves, and were all alike-minded, and so the weak among themselves, all alike-minded too. They all minded to despise these: these all minded to judge them. But that agreement was with those only of their own party; and so a partial agreement: which tended rather to the holding up of a Faction, than to the making up of an Union. It was an Universal agreement the Apostle desired and prayed for: that the strong would be more compassionate to the Weak, and the weak more charitable toward the Strong; both Weak and Strong more patient and moderate, and more respective either of other in all brotherly mutual condescensions.  
35. It is our fault too most an end. We are partial to those on that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat. 14.  side we take to, beyond all reason: ready to justify those enterprises of theirs that look very suspiciously, and to excuse, or at least to extenuate their most palpable excesses; and as ready on the other side to misconstrue the most justifiable actions of the adverse part, but to aggravate to the utmost their smallest and most pardonable aberrations. Thus do we sometimes both at once (either of which alone 
Prov. 17. 15.  is an abomination to the Lord) justify the guilty, and condemn the innocent. Whilst partial affections corrupt our judgements, and will not suffer us to look upon the actions of our brethren with an equal and indifferent eye. But let us beware of it by all means: for so long as we give ourselves to be carried away with partialities and prejudices, we shall never rightly perform our duties either to God or man. That therefore the agreement may be as it ought to be: we must resolve to be patient (not towards some, but) towards all men, 1 Thes. 5. 
1 Thes. 5. 24.  to be gentle (not unto some, but) unto all men, 2 Tim. 2. to show all meekness 
2 Tim. 2. 24. Tit. 3. 2.  (not to some, but) to all men, Titus. 3. 2. The Concord should be Universal.  
36. It should likewise be Mutual, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth that also: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer-Iliad. ●.  either part being ready for charity sake to contemperate and accommodate themselves to other, so far as reason requireth. But herein also, as in the former, men's corrupt partiality bewrayeth itself extremely. The strong Romans like enough could discern a censorious spirit in the weaker ones: and the weak ones perhaps as easily a disdainful spirit in them. But neithér of both (it is to be 
— id mani●ae quod in tergo.  doubted) were willing enough to look into the other end of the wallet, and to examine throughly their own spirits. We use to say, If every man would mend one, all would be well. Yea, would? How cometh it to to pass then that all hath not been well even long ago? For where is the man, that is not ready to mend one? One, said I? Yea, ten; yea, a hundred! why, here it is: every man would be mending one, but not the right one. He would be mending his brother: but he will not mend himself. Ut nemo in sese tentat descendere! O saith the strong, we should soon agree; but that he is so censorious: and yet himself flouteth as freely as ever he did. We should hit it very well saith the weak, were not he so scornful; and himself judgeth as deeply as ever he did. Oh the falseness and hypocrisy of men's hearts blinded with self-love! how it abuseth them with strong delusions, and so filleth the world with divisions and offences!  
37. For this our blessed Saviour, who hath best discovered the malady, hath also prescribed the best remedy. The Disease is Hypocrisy. The Symptoms are: 
Luke 16. 41— 4●.  One, to be cat-eyed outward; in readily espying somewhat (the smallest mote cannot escape) in a brother's eye: another, to be bat-eyed inward; in not perceiving (be it never so great) a beam in a man's own eye: a third, a forwardness to be tampering with his brother's eye, and offering his service to help him out with the mote there, before he think a thought of doing any thing towards the clearing of his own eye. The Remedy is, to begin at home: do but put the things into their right order, and the business is done. Tu conversus; confirma 
— 22. 33.  fratres. Strengthen thy Brethren what thou canst: it is a good office, and would not be neglected. But there is something more needful to be done than that; and to be done first and before that; and which if it be first done, thou wilt be able to do that much the better (than shalt thou see clearly) and that is to reform thy 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 6. 42.  self: be sure first thyself be converted, and then in God's name deal with thy weak Brother as thou seest cause, and strengthen him.  
38. Let them that are so forward to censure the actions of others, especially of their Superiors, and are ever and anon complaining how ill things are carried above; but never take notice of their own frauds, and oppressions, and sacrileges, and insolences, and peevishnesses, and other enormities: let them turn their eye homeward another while, observe how their own pulses beat, and go learn what that is, Thou hypocrite, cast out first the beam out of thine own eye. We 
Luke 6. 42.  deal not like Christians, no nor like reasonable men, if we expect all men should come to our bent in every thing; and we ourselves not relent from our own stiffness in the least matter for their sakes. Believe it, we shall never grow to Christian Unanimity in any tolerable measure, so long as every man seeks but to please himself only, in following his own liking; and is not desirous withal (according to our Apostles exhortation, ver. 2.) to please his neighbour also, by condescending to his desires, where it may be for his good, in any thing that is not either unlawful, or unreasonable. The inclinations to agreement should be mutual, that so we might be likeminded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
39 And then all this must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is the other qualification in the Text, and now only remaineth to be spoken of: According to Christ jesus. Which last clause is capable of a double interpretation, pertinent to the scope of the Text, and useful for our direction in point of practice, both; and therefore neither of both to be rejected. Some understand it, as a Limitation of that Unity, which was prayed for in the former words: and not unfitly. For lest it should be conceived, that all the Apostle desired in their behalf was, that they should be likeminded one towards another: howsoever he might intend by the addition of this clause to show, that it was not such an Unity as he desired, unless it were according to Truth and Godliness in Christ Jesus. There may be an agreement in falso; when men hold together for the maintenance of one and the same Common Error: Such as is the agreement of Heretics, of Schismatics, of Sect aries, among themselves. And there may be an agreement in malo; when men combine together in a confederacy for the compassing of some mischievous design: as did those forty and odd, that bound themselves with a curse to destroy 
Acts 23. 12.— 13.  Paul. Such is the agreement of 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thiefs, of Cheaters, of Rebels, among themselves. Such 
b— delicta fuere Nexus amicitiae. Claud. li. 2. in Ruffian. Mat. 12. 26. Psal. 55. 9 Acts 23. 6.  agreements as these, no man ought to pray for: indeed no man need to pray for. The wisdom of the flesh, and cunning of the Devil, will bring men on fast enough to those cursed agreements, without which he and his know well enough his Kingdom cannot stand. The servants of God have rather bend themselves evermore by their prayers and endeavours, to dissolve the glue, and to break the confederacies of the ungodly. Destroy their tongues, O Lord, and divide them, is holy David's prayer, Psal. 55. And St. Paul, when he stood before the Sanhedrim at jerusalem, to take off his malicious accusers the better, perceiving both the judges and bystanders to be of two different factions, some Pharisees, who believed a Resurrection, and other some Sadduces, who denied it; did very wisely to cast a bone among them: When 
— 7.  by proclaiming himself a Pharisee, and professing his belief of the Resurrection, 
— 10.  he raised such a dissension between the two factions, that the whole multitude was divided; insomuch as the chief Captain was fain to use force to get Paul from amid the uproar, and to carry him away: by which means all their intended proceedings against him were stopped for that time.  
40. But the Unity that is to be prayed for, and to be laboured for in the Christian Church, is a Christian Unity: that is to say, a happy concord in walking lovingly together in the same path of Truth and Godliness. The word of Christ is the word of truth: and the mystery of Christ, the mystery of Godliness. Whatsoever 
Col. 1. 5. 1 Tim. 3. 16.  therefore is contrary to either of these (Truth, or Godliness) cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to Christ; but rather altogether against him. Here than we have our bounds set us: our Ne plus ultrà, beyond which if we pass, we transgress and are exorbitant. Alas for us the while, when even our good desires may deceive us, if they be inordinate, and the love of so lovely a thing, as Peace is, misled us. The more need have we to look narrowly to our tread, lest the Tempter should have laid a snare for us in a way wherein we suspected it not, and so surprise us ere we be aware. Usque ad arras: The Altar-stone that is the meer-stone. All bonds of friendship, all offices of neighbourhood, must give way, when the honour of God and his truth lie at the stake. If peace will be had upon fair terms, or indeed upon any terms (salvis veritate & pietate) without impeachment of either of these; it ought to be embraced. But if it will not come but upon harder conditions; better let it go: A man may buy Gold too 
Heb. 12. 14.  dear. Follow peace with all men, and holiness, without which no man shall see the Lord. The gender of the article there showeth the meaning: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without which peace; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which holiness no man shall see the lord Without peace some man may, having faithfully endeavoured it, though he cannot obtain it, (that is not his fault:) but without holiness (which if any man want, it is through his own fault only) no man shall see the Lord. Our like-mindedness then must be according to Christ jesus in this first sense; that is, so far forth as may stand with Christian truth and godliness.  
41. But very many Expositors do rather understand the phrase in another sense. According to Christ; that is, according to the example of Christ: which seemeth to have been the judgement of our last Translators, who have therefore so put it into the margin of our Bibles. His Example the Apostle had reserved unto the last place, as one of the weightiest and most effectual arguments in this business: producing it a little before the Text, and repeating it again a little after 
Vers. 3.— 7.  the Text. So as this prayer may seem (according to this interpretation) to be an illustration of that argument which was drawn from Christ's Example: as if he had said, Christ sought not himself, but us. He laid aside his own glory, devested himself of Majesty and Excellency, that he might condescend to our baseness, and bear our infirmities: he did not despise us, but received us with all 
— 7.  meekness and compassion. Let not us therefore seek every man to please himself, in going his own way, and setting up his own will; neither let us despise any man's 
— 1.  weakness, but rather, treading in the steps of our blessed Lord jesus, let every 
— 2.  one of us strive to please his neighbour for his good unto edification; bearing with the infirmities of our weaker brethren, and receiving one another into our 
— 1.  inwardest bosoms and bowels, even as Christ also received us to the Glory of God. 
— 7.   
42. If the examples of the servants of Christ ought not to be lightly set by, how much more ought the Example of the Master himself to sway with every Good Christian? In 1 Cor. 10. St. Paul having delivered an exhortation in general, the same in effect with that we are now in hand withal, ver. 24. Let no man seek his own, but every man another's wealth:) he doth after propose to their imitation in that point, his own particular practice and example in the last verse of the Chapter, [Even as I please all men in all things, saith he, not seeking mine own profit, but the profit of many, that they might be saved:] But then, lest he might be thought to cry up himself, and that he might know how unsafe a thing it were to rest barely upon his, or any other man's example: in the very next following words, the first words of the next Chapter. He leadeth them higher, and to a more perject example, even that of Christ, [Be ye followers of me, saith he, as I also am of Christ] As if he had said, Although my example, who am as nothing, be little considerable in itself: yet wherein my example is guided by the example of Christ, you may not despise it. The original record only is authentical, and not the transcript: yet may a transcript be creditable, when it is signed and attested with a Concordat cum originali under the hand of a public Notary, or other sworn Officer: I do not therefore lay mine own example upon you, as a Rule; I only set it before you, as a help or Encouragement: that you may the more cheerfully follow the Example of Christ, when you shall see men subject, to the same sinful infirmities with yourselves, by the grace of God to have done the same before you. My example only showeth the thing to be feasible: it is Christ's Example only that can render it warrantable. Be ye therefore followers of me, even as I also am of Christ.  
43. Here just occasion is offered me (but I may not take it, because of the time) first and more generally of a very profitable Enquiry, in what things, and how far forth we are astricted to follow the Example of Christ. And then secondly, and more particularly, what especial directions to take from his Example, for the ordering of our carriage towards our brethren, in order to the more ready attaining to this Christian unanimity and like-mindedness one towards another, of which we have hitherto spoken. But I remit you over for both, to what our Apostle hath written, Phil. 2. in the whole forepart of the Chapter. The whole passage is very well worthy the pondering: and his discourse therein may serve as a Commentary upon a good part of this Text. I therefore commend it to your private meditation; and you, and what you have heard, to the good blessing of Almighty God: and that with St. Paul's votive prayer or benediction here; (for I know not where to fetch a better.)  Now the God of Patience and Consolation grant you to be likeminded one towards another, according to Christ jesus. That you may with one mind and one mouth glorify God, even the Father of our Lord jesus Christ. To whom, etc.  

AD AULAM.  
The Ninth Sermon.  
BERWICK, JULY 16. 1639.  1 Tim. 3. 16. And without all Controversy great is the Mystery of Godliness. 
1. THe Ordination of Bishops, Priests and Deacons, being one of the principal acts of the Episcopal power: our Apostle therefore instructeth Timothy (whom he had ordained 
a See Hieron. in Catal. Cap. 11. Euseb. 3. hist. Eccl. cap. 4. Concil. Chalced. Act. 11.  Bishop of Ephesus, the famous Metropolis of that part of Asia) somewhat fully, what he was to do in that so weighty an affair. What manner of persons and how qualified he should assume in partem curae, to assist him in his Pastoral charge, for the service of God's Church, and the propagation of the Gospel. Which having done at large from the beginning of the Chapter unto the end of ver. 13. he rendereth a reason at vers. 14. why he had insisted so long upon that argument: even, lest the Church of God (in his absence) should be destitute of sufficient help for the work of the Gospel. At Ephesus the hand of God had opened a wide door (1 Cor, 16.) but withal Satan (as his manner 
1 Cor. 16. 9  is) had stirred up many adversaries: and some of them very mild ones, more like savage beasts than men: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word for it, 1 Cor. 15. It was at Ephesus, 
1 Cor. 15. 32.  that he fought with beasts in the shape of men. Witness Demetrius the Silver-smith; and that Bellua multorum capitum, the mad giddy multitude in a tumultuous assembly, all in an uproar, and no man well wist for what, Acts 19 Here was work enough to be done. The door must be held open, to let converts in: but must be well manned and maintained too, to keep adversaries out. All 
Acts 19 32.  this not to be done, but with many hands: The harvest being great, the labourers had not need be few.  
2. The only thing, that might perhaps make Timothy put off Ordination somewhat the longer, might be the expectation of the Apostles coming; to whom he might think fit to reserve that honour: as to one able (by reason of his Apostolic spirit) to make choice of meet persons for the Church's service with better certainty than himself could do. The Apostle therefore telleth him for that, 
Ver. 14. and chap. 4. 13.  That true it is, he had an earnest desire of a long time, and still had a full purpose (if God would) to be with him ere long: Yet because of the uncertainty of future events; that was not a thing for him to rely upon so, as in expectance thereof to delay the doing of any service needful for the Church of Christ. For who could tell how it might please God t● dispose of him? Or whether the necessities of other Churches might not require his personal presence and pains rather elsewhere? He would not therefore he should stay for him: but go in hand with it himself with all convenient care and speed. All this appeareth in the two verses next before the Text; [These things▪ I wrote unto thee, hoping to come unto thee shortly. But if I tarry long, that yet thou mayst know how to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of Truth.]  
3. This seemeth to be the Scope and Contexture of the whole foregoing part of the Chapter, and then immediately fall in the words of the Text [And without all controversy, great is the mystery of Godliness, etc.] Which seem to have but a very slender dependence upon the foregoing discourse: and indeed no more they have. For the Apostle having in the end of the fifteenth verse (and that but incidentally neither) mentioned the word Truth: he thereupon taketh occasion in this sixteenth verse, a little and briefly to touch upon the Nature and Substance of that holy Truth. The whole verse containeth Evangelii Encomium, & Compendium: A brief description of the Nature in the former part, and a brief summary of the Doctrine of the Gospel in some remarkable heads thereof in the latter part of the verse.  
4. With that latter I shall not now meddle. In that former part, we may observe Quid, Quantum, and Quale. First, Quid: what is Christianity? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a mystery. But there are greater, and there are lesser Mysteries: Quantum therefore? Of the bigger sort sure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great Mystery: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all confessions, and without all contradiction or controversy Great. But the greater the worse, if it be not good as well as great. Quale therefore? What a kind of Mystery is it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is a mystery of Piety or Godliness. CHRISTIANITY IS THE GREAT MYSTERY OF GODLINESS: That is the Tota. Now to the Parts: and first of the Quid; The Gospel a Mystery. But than first: What is a Mystery? For the Quid Nominis: and then, why the Gospel a Mystery? For the Quid Rei. The Word first, than the Thing.  
5. For the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I find sundry conceits ready collected to my hand by 
a V. Casaubon. exercit. 16. 43. Martin. Lexic. philol. verb. Mysterium.  learned men, out of the writings of the Greek Fathers, and out of the Commentaries of Grammarians and Critics, both ancient and modern: whereof I spare the recital, because it would neither much conduce to my present purpose, nor profit the present Auditory. The word is clearly of a Greek Original: from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to shut the eye or mouth. Of all the mysterious rites used among the Heathens the Eleusinia sacra were the most ceremonious and mysterious: insomuch as that, when in their Writings, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by itself, without any farther specification, it is ordinarily conceived to be meant of those Eleusinian mysteries. These none might be present at, but they that were solemnly initiated thereunto: who upon their first admission (which yet was but to the outer and lesser mysteries) were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And if after a sufficient time of probation (a twelvemonth was the least) they were adjudged meet to be admitted to the greater and more secret mysteries, they were then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Whereto there seemeth to be some 
b— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 16.  allusion (as there is frequently to sundry other customs and usages of the Heathens) even in the holy Scriptures themselves. But whether they were admitted to their lesser or the greater mysteries, straight order was evermore taken with them, by Oaths, Penalties, and otherwise, as strong as could be devised; that they should by no means reveal any of the passages or rites thereunto belonging, to those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not initiated: whom in that respect they counted profane. To do otherwise, was reputed so heinous a crime, that nothing could be imagined in their superstition more irreligious and piacular than that.  Quis Cereris ritus audet vulgare profanis? 

Hor. 3. Carm. 2.  He knew not where to find a man, that durst presume so to do. Vetabo qui Cereris sacrum vulg●rit arcanae, sub iisdem Sit trabibus— He would be loath to lodge under the same roof, or to put to Sea in the same vessel, with him that were guilty of such an high provocation, as the divulging abroad of the sacred mysteries: lest some vengeance from the offended Deities should overtake them for their impiety (and him for company) to their destruction. It was in very deed the Devils cunning, one of the depths of Satan, and one of the most advantageous mysteries of his arts, by that secrecy to hold up a reverend and religious Esteem of those mysteries, which were so replete with all filthy and impious abominations: that, if they should have been made known to the world, it must needs have exposed their whole religion to the contempt of the vulgar, and to the detestation of the wiser sort.  
6. Such, and no better, were those mysteria sacra among the Heathens: whence the word Mystery had its birth and rise. Both the Name and Thing, being so vilely abused by them: it yet pleased the holy Spirit of God to make choice of that Word, whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation, which is revealed to us in the Gospel of grace. By the warrant of whose example, the ancient Church, both Greek and Latin, took the Liberty (as what hindereth but they might?) to make use of sundry words and phrases, fetched from the very dregs of Paganism, for the better explication of sundry points of the Christian Faith; and to signify their notions of sundry things of Ecclesiastical usage to the people. The Greek Church hath constantly used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Heathenish superstitious word; and the Latin Church in like manner the word Sacramentum, a Heathen military word, to signify thereby the holy Sacraments of the Christian Church. I note it the rather; and I have therefore stood upon it a little longer than was otherwise needful: to let you know, that the godly and learned Christians of those Primitive times, were not so fond shy and scrupulous (as some of ours are) as to boggle at, much less so rashly supercilious (I might say, and superstitious too) as to cry down and condemn for evil, and even eo nomine utterly unlawful, the use of all such whether names or things, as were invented, or have been abused, by Heathens or Idolaters.  
7. But this by the way. I return to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which, being rarely found in the Greek version of the Old Testament, (indeed not at all, so far as my search serveth me, save only some few times in Daniel) is frequently used in the 
Dan. 2. 18. & 4. 9  New: and that for the most part to signify (for now I come to the Quid Rei) either the whole Doctrine of the Gospel, or some special branches thereof, or the dispensations of God's providence for the time or manner of revealing it. To you it is given to know the mysteries of the Kingdom of God, Mat. 13. We speak the wisdom 
Mat. 13. 11. 1 Cor. 2. 7. Col. 4. 3.  of God in a mystery, 1 Cor. 2. So the Gospel is called the mystery of Christ, Col. 4. mystery of Faith in this Chapter at the ninth verse; and here in the Text, The mystery of Godliness.  
8. But why a Mystery? That I shall now show you. First, when we see something, good or bad, done plainly before our eyes, yet cannot imagine to what end or purpose it should tend, nor can guests what should be the design or intention of the doer: that we use to call a Mystery. The Counsels of Princes and affairs of State (Regione di stato, as the Italians call it) when they are purposely carried 
Arcana Imperii.  in a cloud of secrecy, that the reasons and ends of their actions may be hidden from the eyes of men, are therefore called the Mystery of state: and upon the same ground sundry manual crafts are called Mysteries: for that there belong to the exercise of them some secrets, which they that have not been trained up therein cannot so well understand, and they that have been trained up therein, could like well that none but themselves should understand. In a worse sense also it is not seldom used. If some crafty Companion, with whom we have had little dealings formerly, should begin of a sudden to apply himself to us in a more than ordinary manner, with great shows and proffers of kindness, and we know no particular reason why he should so do: we presently conclude in our thoughts, that sure there is some mystery or other in it; that is, that he hath some secret ends, some design upon us, which we understand not. Ioseph●s writing of Antipater the Son of Herod, who was a most wicked mischievous person, but withal a notable dissembler; very cunning and close, and one that could carry matters marvellous smoothly and fairly to the outward appearance, so that the most intelligent and cautious men could not escape, but he would sometimes reach beyond them to their destruction: he saith of him, and his whole course of life, that it was 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. de bell. Judaic. lib. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing but a very mystery of wickedness.  
9 In this notion (in the better sense of it) may the great work of our Redemption by Jesus Christ, which is the very pith and marrow of the Gospel, be called a Mystery. Who that should have seen a child of a span long, to be born in an Inn, of a mean parentage, coursely swaddled up, and cradled in a manger, and then afterwards to be brought up under a Carpenter, and to live in a poor and low condition, scarce worth a room where to rest his head; and after all that to be bought and sold, buffetted, spit on, reviled, tortured, condemned, and executed as a Malefactor, with as much ignominy and despightfulness, as the malice of Men and Devils could devise: Who that should have seen all these things, and the whole carriage thereof, could have imagined, that upon such weak hinges should have moved the greatest act of Power, Wisdom, and Goodness, that ever was, or ever shall be done in the world; that such Contemptible means should serve to bring about the eternal good will and purpose of God towards mankind? yet so it was whiles judas was plotting his treason, and the jews contriving Christ's death, (he to satisfy his Covetousness, and they their Malice;) and all those other, that had any hand in the business, were looking every man but at his own private ends: all this while was this Mystery working. Unawares indeed to them, (and therefore no thanks to them for it, nor benefit to them from it) but yet by the determinate counsel and foreknowledge of God: who most wisely 
Act 2. 23.  and powerfully ordered all those various and vicious motions of the creature, for the effectuating of his own most glorious and gracious purposes. That is one Reason.  
10. Secondly, We use to call all such things Mysteries as cannot possibly come to our knowledge, unless they be some way or other revealed unto us: whether they have, or have not, otherwise any great difficulty in them. Nebuchadnezzar's dream is so called 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dan. 2 18. Rom. 11. 25.  a Mystery, Dan. 2. And St. Paul in one place speaking of the conversion of the jews, calleth it a Mystery, (I would not Brethren, that you should be ignorant of this Mystery, Rom. 11.) and in another place, speaking of the change of those that should be found alive at Christ's second coming, calleth that a Mystery too, (Behold I show you a Mystery; we shall not all dye, etc. 1 Cor. 15.) In this notion also is the Gospel a Mystery: it being utterly impossible, 
1 Cor. 15. 51.  that any wit of man, by the light of Nature, or strength of humane discourse, should have been able to have found out that way, which Almighty God hath appointed for our salvation; if it had not pleased him to have made it known to the world by supernatural revelation. The wisest Philosophers, and learnedst Rabbis, nor did nor could ever have dreamt of any such thing; till God revealed it to his Church by his Prophets and Apostles. This mystery was 
Col. 1. 26. 1 Cor. 2. 8. 10▪  hid from Ages, and from Generations, nor did any of the Princes of this world know it in any of those Ages or Generations; as it is now made manifest to us, since God revealed it to us by his Spirit: As our Apostle elsewhere speaketh.  
11. The Philosophers indeed saw (a little dimly) some of those truths that are more clearly revealed to us in the Scriptures. They found in all men a great proclivity to Evil, and an indisposition to Good: but knew nothing at all, either of the true Causes, or of the right Remedies thereof. Some apprehensions also they had of a Deity, of the Creation of the World, of a divine Providence, of the Immortality of the Soul, of a final Retribution to be awarded to all men by a divine justice according to the merit of their works; and some other truths. But those more high and mysterious points, especially those two, that of the Trinity of Persons in the Godhead, and that of the Incarnation of the Son of God, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek Fathers use to call them;) together with those appendices of the latter, the Redemption of the World, the justification of a sinner, the Resurrection of the body, and the beatifical Vision of God and Christ in the Kingdom of Heaven: not the least thought of any of these deep things of God ever came within them; God not having revealed the same unto them.  
12. It is no thanks then to us, that very children among us do believe and confess these high mysterious points, whereof Plato, and Aristotle, and all the other grand Sophies among them were ignorant: since we owe our whole knowledge herein, not to our own natural sagacity or industry (wherein they were beyond most of us) but to divine and supernatural revelation. For flesh and blood hath not revealed them unto us, but our Father which is in Heaven. We see what 
Mat. 16. 17.  they saw not: not because our eyes are better than theirs, but because God hath vouchsafed to us a better light than he did to them. Which being an act of special grace, ought therefore to be acknowledged with special thankfulness. Our Saviour hath given us the example, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes, Mat. 11. 25.  
13. Truly, much cause we have to bless the holy Name of God, that he hath given us to be born of Christian Parents, and to be bred up in the bosom of the Christian Church: where we have been initiated into these Sacred Mysteries; being catechised and instructed in the Doctrine of the Gospel out of the holy Scriptures, even from our very Childhood, as Timothy was. But we are wretchedly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 3. 15.  unthankful to so good a God, and extremely unworthy of so great a blessing: if we murmur against our Governors, and clamour against the Times, because every thing is not point-wise just as we should have it, or as we have fancied to ourselves it should be. Whereas, were our hearts truly thankful, although things should be really and in truth even ten times worse than now they are, but in their conceit only: yet so long as we may enjoy the Gospel in any (though never so scant a) measure, and with any (though never so hard) conditions, we should account it a benefit and mercy invaluable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so St. Paul esteemed it, the very riches of the grace of God: for he writeth, According to the riches of his grace, wherein he hath abounded towards us, in all wisdom and prudence having made known to us the mystery of his will, Eph. 1.] If he had not 
Eph. 1. 7.— 9  made it known to us, we had never known it: and that is the second Reason why a Mystery.  
14. There is yet a Third: even because we are not able perfectly to comprehend it, now it is revealed. And this Reason will se●ch in the Quantum too. For herein especially it is that this Mystery doth so far transcend all other Mysteries. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great, marvellous great Mystery. In the search whereof Reason finding itself at a loss, is forced to give it over in the plain field, and to cry out, O altitudo! as being unable to reach the unfathomed depth thereof. We believe and know, and that with fullness of assurance, that all these things are so as they are revealed in the holy Scriptures; because the mouth of God (who is Truth itself, and cannot lie) hath spoken them: and our own Reason upon this ground teacheth us to submit ourselves and it to the obedience of Faith, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that so it is. But then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Nichodemus his question, How can these things be?) it is no more possible for our weak understanding 
Joh. 3.  to comprehend that, than it is for the eyes of Bats or Owls to look steadfastly upon the body of the Sun, when he shineth forth in his greatest strength. The very Angels, those holy and heavenly spirits, have a desire, saith St. Peter, (it is but a desire, not any perfect ability; and that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither) to peep a little into those incomprehensible Mysteries, and then cover their faces with their 
1 Pet. 1. 10.  wings, and peep again, and cover again: as being not able to endure the fullness of that glorious lustre that shineth therein.  
15. God hath revealed himself and his good pleasure towards us in his holy Word sufficient to save our souls, if we will believe: but not to solve all our doubts, if we will dispute. The Scriptures being written for our sakes; it was needful they should be fitted to our capacities: and therefore the mysteries contained therein are set forth by such resemblances as we are capable of; but far short of the nature and excellency of the things themselves. The best knowledge we can have of them here, is but per speculum, and in aenigmate, 1 Cor. 13. 
1 Cor. 13. 12.  as it were in a glass, and by way of riddle: darkly both. God teacheth us by the eye in his Creatures. That is per speculum, as it were by a glass, and that but a divine one neither: where we may read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some of the invisible things of God; but written in small and outworn Characters, scarce legible by 
Rom. 1. 19 23.  us. He teacheth us also by the Ear, in the preaching of his holy Word: but that in aenigmate, altogether by riddles, dark riddles. That there should be three distinct Persons in one Essence, and two distinct Natures in one Person; That Virginity should Conceive, Eternity be Born, Immortality Die, and Mortality rise from Death to Life; That there should be a finite and mortal God, or an infinite and immortal Man: What are all these, and many other more of like intricacy, but so many Riddles?  
16. In all which (that I may from the Premises infer something of Use) we should but cum ratione insanire, should we go about to make our Reason the measure of our Faith. We may as well think to grasp the Earth in our fists, or to empty the Sea with a Pitcher; as to comprehend these heavenly Mysteries within our narrow understanding. Puteus altus; the Well is deep, and our Buckets (for want of Cordage) will not reach near the bottom. We have use of our Reason (and they are unreasonable, that would deny us the use of it) in Religion, as well as in other things. And that not only in Agendis, in matters of D●ty and Morality, wherein it is of a more necessary and constant use, as the standard to regulate our judgements in most cases: but even in Credendis too, in such points as are more properly of Faith, in matters Doctrinal and Dogmatical. But then she must be employed, only as an handmaid to Faith; and learn to know her distance, Confer, and Infer; those are her proper tasks: to confer one Scripture with another; and to infer Conclusions, and deduce Instructions thence by clear Logical Discourse. Let her keep within these bounds; and ●he may do very good service. But we mar all if we suffer the handmaid to bear too great a sway, to grow petulant, and to perk above the Mistress.  
17. It hath been the bane of the Church, and the Original of the most, and the most pernicious, Errors and Heresies in all Ages: that men not contenting themselves with the simplicity of believing, have doted too much upon their own fancies; and made Reason the sole standard, whereby to measure both the Principles and Conclusions of Faith. It is the very fundamental error of the Socinians at this day. No less absurdly, than as if a man should take upon him without Mathematical Instruments to take the just dimensions of the heavenly bodies, and to pronounce of Altitudes, Magnitudes, Distances, Aspects, and other appearances, only by the scantling of the Eye. Nor less dangerously, than as if a Smith (it is St. Chrysostoms' comparison) should lay by his tongs, and take the 
Chrys. in 1 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 8.  Iron hot from the Forge to work it upon the Anvil with his bare hands. Mysteries are not to be measured by Reason. That is the first Instruction.  
18. The next is, That forasmuch as there are in the Mystery of Christianity so many things incomprehensible; it would be safe for us (for the avoiding of Errors and Contentions, and consequently in order to those two most precious things, Truth and Peace) to contain ourselves within the bounds of Sobriety, without wading too far into abstruse, curious and useless speculations. The most necessary Truths, and such as sufficed to bring our forefathers (in the Primitive and succeeding times) to heaven, are so clearly revealed in Scripture, and have been so universally and constantly consented unto by the Christian Church in a continued succession of times; as that to doubt of them must needs argue a spirit of Pride and Singularity at least, if not also of Strife and Contradiction. But in things less evident (and therefore also less necessary) no man ought to be either too stiff in his own private opinion, or too peremptory in judging those that are otherwise minded. But as every man would desire to be left to his own liberty of judgement in such things; so should he be willing to leave other men to their liberty also: at least, so long as they keep themselves quiet, without raising quarrels, or disturbing the peace of the Church thereabouts.  
19 As for example. Concerning the Entrance and Propagation of Original sin; the Nature, Orders and Offices of Angels; The Time, Place and Antecedents of the last judgement; The Consistency both of God's immutable decrees, with the contingency of second Causes, and of the efficacy of God's grace, with the freedom of Manswill, etc. In which and other like difficult points, they that have traveled farthest, with desire to satisfy their own curiosity, have either dashed upon pernicious Errors, or involved themselves in inextricable difficulties; or by God's mercy (which is the happiest loose from such fruitless studies) have been thereby brought to a deeper sense of their own ignorance, and an higher admiration of the infinite Majesty and wisdom of our great God, who hath set his Counsels so high above our reach, made his ways so impossible for us to find out. That is our second Instruction.  
20. There is yet another, arising from the consideration of the greatness of this Mystery. That therefore no man ought to take offence at the discrepancy of opinions, that is in the Churches of Christ amongst Divines, in matters of Religion. There are men in the world (who think themselves no babes neither) so deeply possessed with a spirit of Atheism; that though they will be of any Religion (in show) to serve their turns, and comply with the Times: yet they are resolved to be (indeed) of none, till all men be agreed of one: which yet never was, nor is ever like to be. A resolution no less desperate for the soul, if not rather much more, than it would be for the body, if a man should vow he would never eat till all the Clocks in the City should strike Twelve together. If we look into the large Volumes that have been written by Philosophers, Lawyers, and Physicians we shall find the greatest part of them spent in Disputations, and in the reciting and confuting of one another's opinions. And we allow them so to do, without prejudice to their respective professions: albeit they be conversant about things measurable by Sense, or Reason. Only in Divinity, great offence is taken at the multitude of Controversies: wherein yet difference of opinions is by so much more tolerable than in other Sciences; by how much the things about which we are conversant are of a more sublime, mysterious and incomprehensible nature, than are those of other Sciences.  
21. Truly it would make a religious heart bleed, to consider the many and great distractions that are all over the Christian world at this day. The lamentable effects whereof scarce any part of Christendom but feeleth more or less: either in open wars, or dangerous seditions, or (at the best) in uncharitable censures and ungrounded jealousies. Yet the infinite variety of men's dispositions, inclinations, and aims considered; together with the great obscurity that is in the things of God, and the strength of corruption that is in us: it is to be acknowledged the admirable work of God, that these distractions are not even much more, and greater, and wider than they are; and that amid so many Sects as are in the world, there should be yet such an universal concurrence of judgement as there is, in the main fundamental points of the Christian Faith. And if we were so wise, as we might and should be, to make the right use of it: it would not stumble us a whit in the belief of our Religion, that Christians differ so much as they do in many things; but rather mightily confirm us in the assurances thereof, that they agree so well as they do almost in any thing. And it may be a great comfort to every well meaning soul, that the simple belief of those certain truths, whereon all parties are in a manner agreed, may be, and (ordinarily) is sufficient for the salvation of all them, who are sincerely careful (according to that measure of light and means that God hath vouchsafed them) to actuate their Faith with Piety, Charity and good Works: so making this great Mystery to become unto them (as it is in its self) Mysterium Pietatis, a Mystery of Godliness. Which is the last point proposed: the Quale, to which I now pass.  
22. As the corrupt Doctrine of Antichrist is not only a Doctrine of Error, but of Impiety too; called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The mystery of iniquity, 2 Thes. 
2 Thes 2. 7.  2. So the wholesome doctrine of Christ, is not only a doctrine of Truth, but of Piety too; and is therefore termed here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Mystery of Godliness. Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Godliness; since there appeareth not any great necessity in the Context to restrain it to that more peculiar sense, wherein both the Greek and English word are sometimes used; namely, to signify the right manner of God's Worship according to his word, in opposition to all idolatrous, superstitious, or false Worships practised among the Heathens: I am the rather inclined to understand it here, as many Interpreters have done, in the fuller Latitude, as it comprehenderh the whole duty of a Christian man, which he standeth bound, by the command of God in his Law, or of Christ in his Gospel, to perform.  
23. Verum and Bonum, we know, are near of kin the one to the other: And the spirit of God, who is both the Author and the Revealer of this Mystery; as he is the spirit of truth, Joh. 14. so is he also the spirit of holiness, Rom. 1. And 
Joh. 14. 17. Rom. 1. 4.  it is part of his work to sanctific the heart with grace, as well as to enlighten the mind with knowledge. Our Apostle therefore sometimes mentioneth Truth and Godliness together: teaching us thereby, that we should take them both into our care together. If any man consent not to the words of our Lord jesus Christ, and to the doctrine which is after Godliness, 1 Tim. 6. And Tit. 1.— according to 
1 Tim 6. 3. T●t. 1. 1.  the Faith of God's Elect, and acknowledging of the Truth which is after Godliness. And here in express terms, The Mystery of Godliness. And that most rightly: whether we consider it in the Scope, Parts or Conservation of it.  
24. First, the general Scope and aim of Christianity is, by the mercy of God founded on the merits of Christ, to bring men on through Faith and Godliness to Salvation. It was not in the purpose of God in publishing the Gospel, and thereby freeing us from the personal obligation, rigour and curse of the Law, so to turn us lose and lawless, to do whatsoever should seem good in our own eyes, follow our own crooked wills, or gratify any corrupt lust: but to oblige us rather the faster by these new benefits, and to incite us the more effectually by Evangelical promises, to the earnest study and pursuit of Godliness. The Gospel, 
Rom. 12. 1, 2. Cor. 7. 1, etc.  though upon quite different grounds, bindeth us yet to our good behaviour in every respect, as deep as ever the Law did, if not in some respects deeper: allowing no liberty to the flesh for the fulfilling of the lusts thereof in any thing, but exacting entire sanctity and purity, both of inward affection, and outward conversation in all those that embrace it. The grace of God, appearing in the revelation 
Tit. 2. 11. 12  of this mystery, as it bringeth along with it an offer of salvation to all men: so it teacheth all men, that have any real purpose to lay hold on so gracious an offer, to deny ungodliness and worldly lusts, and to live righteously, and soberly, and godly in this present world.  
25. It is not to be wondered at, if all false Religions give allowance to some 
a dare morbo, exemplo divin●tatis, excusatam licentiam. Senec. de brevit. vit. c. 16. Exprimunt impudicam Venerem, adulterum Martem, jovem illum suum non magis regnis quam vitiis principem. Cyprian. Epist. 2.  ungodliness or other: when the very Gods whom they worship give such encouragements thereunto by their lewd examples. The Gods of the Pagans were renowned for nothing so much, most of them, as for their vices. Mars, a bloody God; Bacchus, a drunken God; Mercury, a cheating God; and so proportionably in their several kinds all the rest. Their great Capital God jupiter, guilty of almost all the Capital vices. And where the Gods are naught, who can imagine the Religion should be good? Their very mysteria sacra (as they called them) were so full of all wickedness and filthy abominations (as was already in part touched) but is fully discovered by Clemens Alexandrinus, Lactantius, Arnobius, Tertullian, (and other of the Ancients of our Religion) that it was the wisest point in all their Religion, to take such strict order as they did, for the keeping of them secret.  
26. But it is the honour and prerogative of the Christian Religion, that it alone alloweth of no wickedness: But as God himself is holy, so he requireth an holy Worship, and holy Worshippers. He exacteth the mortification of all evil lusts: 
1 Thes. 5. 23.  and the sanctification of the whole man, body, soul, and spirit, and that in each of these throughout. Every one that nameth himself from the name of Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 12. 9  doth ipso facto by the very taking of that blessed name upon him, and daring to style himself Christian, virtually bind himself to depart from all iniquity: nor so only, but to endeavour also (after the example of him, whose name otherwise he unworthily usurpeth) to be just, merciful, temperate, humble, meek, patient, charitable; to get the habits, and to exercise the acts of these and all other holy graces and virtues. Nay more; the Gospel imposeth upon us some moral strictnesses, which the Stoics themselves, or whoever else were the most rigid Masters of Morality, never so much as thought of. Nay yet more; it exalteth the Moral Law of God himself, given by Moses to the People of Israel, to a higher pitch, than they (at least as they commonly understood the Law) took themselves thereby obliged unto. That a man should forsake all his dearest 
Luke 18. 19 Ma●. 16. 24.  friends, yea, and deny his own dearest self too, for Christ's sake; and yet for Christ's sake at the same time love his deadliest enemies: That he should take 
Mat. 5. 44. 1 Joh. 3. 16.  up his Cross, and (if need were) lay down his life, not only for his great Master, but even for the meanest of his fellow-servants too: That he should exult with joy, and abound in hope, in the midst of tribulations, of persecutions, of death itself! Surely the Mystery that driveth at all this, must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the highest degree, the great mystery of Godliness. That for the scope.  
27. Look now secondly at the parts and parcels, the several pieces (as it were) whereof this mystery is made up; those mentioned in this verse, and the rest: and you shall find, that from each of them severally, but how much more than from them altogether jointly, may be deduced sundry strong motives and persuasives unto Godliness. Take the material parts of this Mystery: the Incarnation, Nativity, Circumcision, Baptism, Temptation, Preaching, Life, Death, Burial, Resurrection, Ascension, Intercession, and Second coming of Christ. Or take (if I may so call them) the formal parts thereof: our eternal Election before the World was, our Vocation by the Preaching of the Gospel, our justification by Faith in the merits of Christ, our Sanctification by the Spirit of grace, the steadfast Promises we have, and hopes of future Glory, and the rest. It would be too long to vouch Texts for each particular; but this I say of them all in general: There is not one link in either of those two golden chains, which doth not straight tie up our hands, tongues and hearts from doing evil; draw us up effectually unto God and Christ; and strongly oblige us to show forth the power of his Grace upon our souls, by expressing the power of Godliness in our lives and conversations. That for the parts.  
28. Thirdly, Christian Religion may be called the Mystery of Godliness, in regard of its Conversation: because Godliness is the best preserver of Christianity. Roots, and Fruits, and Herbs, which let alone and left to themselves would soon corrupt and putrify, may, being well condited with Sugar by a skilful Confectioner, be preserved to continue for many years, and be serviceable all the while. So the best and surest means to preserve Christianity in its proper integrity and power, from corrupting into Atheism or Heresy, is to season it well with Grace, (as we do fresh meats with salt to keep them sweet;) and to be sure to keep the Conscience upright. Holding the mysteries of faith in a pure Conscience, saith our Apostle a little after, at verse 9 of this Chapter: and in the first Chapter of this Epistle vers. 19 Holding faith and a good Conscience, which (latter) some having put away, concerning faith have made shipwreck. Apostasy from the faith springeth most an end from Apostasy in manners: And he that hath but a very little care how he liveth, can have no very fast hold of what he believeth. For when men grow once regardless of their Consciences, good affections will soon languish: and then will noisome lusts gather strength, and cast up mud into the soul, that the judgement cannot run clear. Seldom is the head right, where the heart is amiss. A rotten heart will be ever and anon sending up evil thoughts into the mind, as marish and fenny grounds do foggy mists into the air, that both darken and corrupt it. As a man's taste, when some malignant humour affecteth the organ, savoureth nothing aright, but deemeth sweet things bitter, and sour things pleasant: So where Avarice, Ambition, Malice, Voluptuousness, Vainglory, Sedition, or any other domineering lust hath made itself master of the heart: it will so blind and corrupt the judgement, that it shall not be able to discern (at any certainty) good from evil, or truth from falsehood. Wholesome 
Isa. 5. 20. 2 Pet. 1. 5.  therefore is St. Peter's advice, to add unto faith Virtue. Virtue will not only keep it in life, but at such a height of vigour also, that it shall not easily either degenerate into Heresy, or languish into Atheism.  
29. We see now three Reasons, for which the Doctrine of Christianity may be called The mystery of Godliness: because it first exacteth Godliness; and secondly exciteth unto Godliness; and is thirdly best preserved by Godliness. From these Premises, I shall desire (for our nearer instruction) to infer but two things only: the one, for the trial of Doctrines; the other, for the bettering of our lives. For the first: St. john would not have us overforward to believe every spirit. Every 
1 Joh. 4. 1.  spirit, doth he say? Truly, it is impossible we should; unless we should believe flat contradictions. Whilst one Spirit saith, It is; another Spirit saith, It is not: can a man believe the one▪ and not disbelieve the other, if he hear both? Believe not every spirit then, is as much (in St. John's meaning) as if he had said, Be not too hasty to Believe any Spirit (especially where there appeareth some just cause of Suspicion) but try it first, whether it be a true spirit or a false. Even as St. Paul biddeth us prove all things, that having so done, we may 
1 Th●s. 5. 21.  hold fast what upon trial proveth good, and let the rest go.  
30. Now holy Scripture is certainly that Lapis Lydius, that Test whereby this trial is to be made. Ad legem, & ad testimonium: when we have wrangled as 
Isa. 8. 20.  long as we can, hitherto we must come at last. But sith all Sectaries pretend to Scripture; Papists, Anabaptists, Disciplinarians, All; yea, the Devil himself can vouch Texts to drive on a Temptation: It were good therefore we knew how to make right applications of Scripture, for the Trial of Doctrines, that we do not mistake a false one for a true one. Many profitable Rules for this purpose our Apostle affordeth us in sundry places. One very good one we may gather from the words immediately before the Text, wherein the Church of God is said to be the pillar and ground of truth. The Collection thence is obvious, that it would very much conduce to the guiding of our judgements aright, in the examining of men's doctrines concerning either Faith or Manners, wherein the Letter of Scripture is obscure, or the meaning doubtful, to inform ourselves as well as we can, in credendis, what the received sense; and in agendis, what the constant usage and practice of the Church (especially in the ancient times) hath been concerning those matters: and that to consider what conformity the Doctrines under trial hold with the principles, upon which that their sense or practice in the Premises was grounded. The judgement and Practice of the Church, aught to sway very much with every sober and wise man: either of which whosoever neglecteth, or but slighteth (as too many do, upon a very poor pretence, that the mystery of iniquity began to work betimes) runneth a great hazard of falling into many errors and Absurdities. If he do not; he may thank his good fortune, more than his forecast: and if he do, he may thank none but himself for neglecting so good a guide.  
31. But this now mentioned Rule, although it be of excellent use, if it be rightly understood, and prudently applied, and therefore growing so near the Text, I could not wholly balk it, without some notice taken of it; it being not within the Text, I press it no farther; but come to another, that springeth out of the very Text itself: And it is this: a very good one too, viz. That when we are to try the Doctrines, we should duly examine them whether they be according unto Godliness, yea, or no. Our Saviour's direction for the discovery of false Prophets, Mat. 7. is to this very purpose; Ex fructibus, Ye shall know them 
Mat. 7. 16, 20.  by their fruits. Meaneth he it, trow you, of the fruits of their lives in their outward Conversation? Verily no: not only; no, nor principally neither: perhaps not at all. For Falsehood is commonly set off by Hypocrisy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next following verse here. Shows of Sanctity and Purity, pretensions of Religion and Reformation, is the wool that the wolf wrappeth about him, when he meaneth to do most mischief with least suspicion. The Old Serpent sure is never so silly, as to think his Ministers (the Ministers of darkness) should be able to draw in a considerable party into their communion, should they appear in their dismal colours: therefore he putteth them into a new dress before he sendeth them abroad, disguising and transforming them as if they were the Ministers of 
2 Cor. 11. 13.— 15.  righteousness and of the light. Our Saviour therefore cannot mean the fruits of their lives so much (if at all) as the fruits of their Doctrines: that is to say, the necessary consequents of their Doctrines; such Conclusions, as naturally and by good and evident discourse do issue from their Doctrines. And so understood, it is a very useful Rule; even in the Affirmative, (taking in other requisite conditions withal:) but in the Negative, taken even alone and by itself, it holdeth infallibly. If what is spoken seem to be according to Godliness; it is the better to like onward, and the more likely to be true: yet may it possibly be false for all that, and therefore it will be needful to try it farther, and to make use of other Criteria withal. But if what is spoken, upon examination, appear to have any repugnancy with Godliness, in any one branch or duty thereunto belonging: we may be sure the words cannot be wholesome words. It can be no heavenly Doctrine, that teacheth men to be Earthly, Sensual, or Devilish: or that tendeth to make men unjust in their dealings, uncharitable in their censures, undutiful to their superiors, or any other way, superstitious, licentious, or profane.  
32. I note it, not without much rejoicing and gratulating to us of this Church. There are, God knoweth, afoot in the Christian World, Controversies more than a good many: Decades, Centuries, Chiliads of novel Tenants, brought in in this last Age (which were never believed, many of them scarce ever heard of, in the Ancient Church) by Sectaries of all sorts. Now it is our great comfort (blessed be God for it) that the Doctrine established in the Church of England (I mean the public Doctrine, for that is it we are to hold us to, passing by private Opinions;) I say, the public Doctrine of our Church is such, as is not justly chargeable with any Impiety, contrarious to any part of that Duty we owe either to God or Man. Oh that our Conversations were as free from exception, as our Religion is! Oh that we were sufficiently careful to preserve the honour and lustre of the Truth we profess, by the correspondency of our lives and actions thereunto!  
33. And upon this point we dare boldly join issue, with our clamourous adversaries on either hand, Papists I mean, and Disciplinarians. Who do both so loudly (but unjustly) accuse us and our Religion: they, as carnal and licentious; 
1 King. 18. 24.  these, as Popish and superstitious. As Elijah once said to the Baalites, that God that answereth by fire, let him be God: so may we say to either of both: and when we have said it, not fear to put it to a fair trial; That Church, whose Dostrine, Confession, and Worship is most according to Godliness, let that be the Church. As for our Accusers, if there were no more to be instanced in but that one cursed position alone, wherein (notwithstanding their disagreements otherwise) they both consent; That lawful Sovereigns may be by their Subjects resisted, and Arms taken up against them, for the cause of Religion: it were enough to make good the Challenge against them both. Which is such a notorious piece of Ungodliness, as no man, that either feareth God or King, as he ought to do, can speak of, or think of, without detestation; and is certainly (if either St. Peter or St. Paul, those two great Apostles, understood themselves) a branch rather of that other great mystery (2 Thes. 2.) the mystery of Iniquity, than of the great mystery here in the Text, the mystery of Godliness. There is not that point in Popery besides, (to my understanding) that maketh it savour so strongly of Antichrist; as this one dangerous and desperate point of jesuitism doth. Wherein yet those men, that are ever bawling against our Ceremonies and Service, as Antichristian, do so deeply and wretchedly symbolise with them. The Lord be judge between them and us: whether our Service, or their Doctrine, be the more Antichristian.  
34. I have done with the former Inference, for the trial of Doctrines: there is another yet behind, for the bettering of our lives. For sith Christianity is a mystery of Godliness: it concerneth every Christian man, so to take the mystery along with him, that he leave not Godliness behind. That is, whatsoever becometh of doubtful Controversies; to look well to his life, and to make conscience of practising that which without all Controversy, is his Duty. I know, Controversies must be looked into: and it were well, if it were done by them (and by them only) whose Gifts and Callings serve for it. For Truth's must be maintained, Errors must be refuted, and the Mouths of gainsayers must be stopped. All this must be done, it is true: but it is as true, when all this is done, still the shortest cut to heaven is Faith and Godliness.  
35. I know not how better to draw my Sermon towards a conclusion, than by observing how the great Preacher concludeth his, Eccles. last. After he had taken a large and exact survey of all the travels that are done under the Sun, and found nothing in them but Vanity and Vexation of Spirit: he telleth us at length, that in multitude of Books and much reading we may sooner meet with weariness than satisfaction. But, saith he, if you will hear the end of all, here it is; this is the Conclusion of the whole matter: Fear God and keep his Commandments; for this is the whole business of man, upon which all his care and employment in this world should be spent. So I say, we may puzzle ourselves in the pursuit of knowledge, dive into the mysteries of all Arts and Sciences, especially engulf ourselves deep in the studies of those three highest Professions of Physic, Law and Divinity: For Physic, search into the Writings of Hypocrates, Galen, and the Methodists, of Avicen and the Empyricks, of Paracelsus and the Chemists; for Law, wrestle through the large bodies of both Laws, Civil and Canon, with the vast Tomes of Glosses, Repertories, Responses and Commentaries thereon, and take in the Reports and year-books of our Common-Law to boot; for Divinity, get through a course of Councils, Fathers, School men, Casuists, Expositors, Controversers of all sorts and Sects. When all is done, after much weariness to the flesh, and (in comparison thereof) little satisfaction to the mind (for the more knowledge we gain by all this travel, the more we discern our own Ignorance, and thereby but increase our own sorrow:) the short of all is this; and when I have said it, I have done. You shall evermore find, try it when you will,  

Temperance, the best Physic;  
Patience, the best Law; and  
A good Conscience, the best Divinity.   
I have done. Now to God, etc.   

AD AULAM.  
The Tenth Sermon.  
WHITEHALL, at a public Fast, JULY 8. 1640.  Psal. 119. 75. I know, O Lord, that thy judgements are right: and that thou of very faithfulness hast caused me to be troubled. 
1. IN which words the holy Prophet in two several Conclusions giveth unto God the Glory of those two his great Attributes, that shine forth with so much lustre in all the Works of his Providence: his justice and his Mercy. The glory of his justice in the former conclusion, I know, O Lord, that thy judgements are right: the glory of his Mercy in the latter, And that thou of very faithfulness hast caused me to be troubled. And to secure us the better of the truth of both Conclusions, because flesh and blood will be ready to stumble at both: We have his Scio prefixed, expressly to the former only, but (the speech being copulative) intended to both. I know, O Lord, that thy judgements are right: and I know also that thou of very faithfulness hast caused me to be troubled. Our order must be to begin with the Conclusions first, as they lie in the Text; and after that to proceed to David's knowledge of them, although that stand first in the order of the words. In the former Conclusion we have to consider of Two things. First, what these judgements of God are that David here speaketh of, as the Subject: and then of the righteousness thereof, as the Predicate. I know, O Lord, that thy judgements are right.  
2. What judgements first? There are judicia oris, and there are judici● operis: the judgements of God's mouth, and the judgements of God's hands. Of the former there is mention at Verse 13. [With my lips have I been telling of all the judgements of thy mouth.] And by these judgements are meant nothing else but the holy Law of God, and his whole written Word; which every where in this Psalm are indifferently called his Statutes, his Commandments, his Precepts, his Testimonies, his judgements. And the Laws of God are therefore (amongst other reasons) called by the name of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr. respons. ad orthod. qu. 92. Rom. 7. 7.  judgements; because by them we come to have a right judgement, whereby to discern between Good and Evil. We could not otherwise with any certainty judge, what was meet for us to do, and what was needful for us to shun. A lege tuâ intellexi, at verse 104. By thy Law have I gotten understanding. St. Paul confesseth, Rom. 7. that he had never rightly known what sin was, if it had not been for the Law: and he instanceth in that of lust, which he had not known to be a sin, if the Law had not said, Thou shalt not covet. And no question but these judgements, these judicia oris, are all right too; for it were unreasonable to think, that God should make that a rule of right to us, which were itself not right. We have both the name, (that of judgements;) and the thing too, (that they are right) in the 19th Psalm: Where having highly commended the Law of God, under the several appellations of Law, Testimonies, Statutes and Commandments, ver. 7, and 8. the Prophet than concludeth under this name of judgements, ver. 9 The judgements of the Lord are true and righteous altogether.  
3. Besides these judicia Oris, which are Gods judgements of directions: there are also judicia Operis, which are his judgements for correction. And these do ever include aliquid poenale, something inflicted upon us by Almighty God, as it were by way of punishment; something that breedeth us Trouble or Grief: The Apostle saith, Heb. 12. that every chastening is grievous: and so it is more or less; 
Heb. 12. 11.  or else it could be to us no punishment. And these again are of two sorts: yet not distinguished so much by the things themselves that are inflicted, as by the condition of the persons on whom they are inflicted, and especially by the Affection, and Intention of God that inflicteth them. For all, whether public calamities, that light upon whole Nations, Cities, or other greater or lesser Societies of men (such as are Pestilences, Famine, War, Inundations, unseasonable Wether, and the like;) or private Afflictions that light upon particular Families or Persons, (as sickness, poverty, disgraces, injuries, death of friends, and the like:) All these, and whatsoever other of either kind, may undergo a twofold consideration: in either of both which, they may not unfitly be termed the judgements of God; though in different respects.  
4. For either these things are sent by Almighty God in his heavy displeasure, as Plagues upon his Enemies, intending therein their destruction: Such as were those public judgements, upon the Old World, swept away with the flood; upon Sodom and the other Cities, consumed with fire from Heaven; upon Pharaoh, and his Host, overwhelmed in the Red Sea; upon the Canaanites, spewed out of the Land for their abominations; upon jerusalem, at the final destruction thereof by the Romans. And those private judgements also, that befell sundry particular persons, as Cain, Absalon, Senacherib, Herod, and others. Or else they are laid by Almighty God as gentle Corrections upon his own Children, in his Fatherly love towards them, and for their good; to chastise them for their strayings, to bring them to repentance for their sins, to make them more observant and careful of their duty thenceforward, to exercise their Faith, and Patience, and other Graces, and the like. Such as were those distresses that befell the whole people of Israel sundry times under Moses, and in the days of their judges and Kings; and those particular Trials and Afflictions wherewith Abraham, and joseph, and job, and David, and Paul, and other the holy Saints and Servants of God were exercised in their times.  
5. Both the one sort and the other are called judgements: but (as I said) in different respects, and for different reasons. Those former Plagues are called Gods judgements; because they come from God, not as a loving and merciful Father, but as a just and severe judge who proceeding according to course of Law giveth sentence against a malefactor to cut him off. And therefore this kind 
Psal. 143. 2.  of judgement David earnestly deprecateth, Psal. 143. [Enter not into judgement with thy servant:] for then neither can I, nor any flesh living be justified in thy sight. These latter Corrections also, or chastenings of our heavenly Father, are called judgements too, [When we are judged, we are chastened of the Lord:] but 
1 Cor. 11. 32.  in a quite different notion. Because God proceedeth therein, not with Violence and Fury, as men that are in passion use to do: but coolly, and advisedly, and with judgement. And therefore, whereas David deprecated God's judgement (as we heard) in that former notion, and as judgement is opposed to Favour: jeremy on the other side desireth God's judgement in this latter notion, and as it is opposed to Fury [Correct me, O Lord! yet in thy judgement, not in thy fury,] Jer. 
Jer. 10. 24.  10.  
6. Now we see the several sorts of God's judgements: which of all these may we think is here meant? If we should take them all in, the Conclusion would hold them, and hold true too. judicia Oris, and judicia Operis; public and private judgements; those Plagues wherewith in fury he punisheth his Enemies, and those rods wherewith in mercy he correcteth his children: most certain it is, they are all right. But yet I conceive those judicia oris not to be so properly meant in this place: for the Exegesis in the latter part of the verse (wherein what are here called judgements, are there expounded by troubles) seemeth to exclude them, and to confine the Text in the proper intent thereof to these judicia operis only: but yet to all them of what sort soever; public or private, Plagues or Corrections. Of all which he pronounceth that they are right: which is the Predicate of the Conclusion; and cometh next to be considered. I know, O Lord, that thy judgements are right.  
7. And we may know it too, if we will but care to know either God or Ourselves. First, for God; though we be not 
a— incomprehensibilis dispositio & irreprehensibilis. Bern. serm. 103. Psal. 145. 17. Isa. 26. 8.  able to comprehend the reasons of his dispensations, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the judgements are right, it may satisfy us if we do but know that they are his. Tua will infer recta strongly enough: for the Lord, who is righteous in all his ways, must needs be so in the way of his judgements too. 1. men's judgements are sometimes not right through misinformations, and sundry other mistake and defects; for which the Laws therefore allow Writs of Error, Appeals, and other remedies: But as for God, 
Psal. 139. 3. Prov. 21. 2.  he not only spieth out the goings, but also searcheth into the hearts of all men; he pondereth their spirits, and by him all their actions are weighed. 2. men's judgements are sometimes not right, because themselves are partial and unjust; awed with Fear, blinded with Gifts, transported with Passion, carried away with Favour or This affection, or wearied with Importunity. But as for God, with him 
Rom. 2. 11. Gen. 18. 25.  is no respect of Persons, nor possibility of being corrupted. Abraham took that for granted, that the judge of all the world must needs do right, Gen. 18. And the Apostle rejecteth all suspicion to the contrary with an Absit, (What shall we say then? Is there unrighteousness with God? God forbid, Rom. 9) 3. men's judgements 
Rom. 9 14.  are sometimes not right, merely for want of zeal to justice: They lay not the causes of poor men to heart, nor are willing to put themselves to the pains or trouble of sifting a cause to the bottom, nor care much which way it go, so as they may but be at rest, and enjoy their ease. But as for God, he is zealous of doing justice: he loveth it himself; he requireth it in others; punishing the neglect of it, and rewarding the administration of it in them to whom it belongeth. (The righteous Lord loveth righteousness, Psal. 11.)  
8. And then secondly in ourselves we may find (if we will but look) enough to satisfy us even for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, so far as is meet for us to expect satisfaction. The judgements of God indeed are Abyssus multa: his ways are in the Sea, and his 
Psal. 11. ult. Psal 77. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 11. 33.  paths are in the deep waters, and his footsteps are not known; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Soon may we lose ourselves in the search, but never find them out. Yet even there, where the judgements of God are like a great deep, unfathomable by any finite understanding: his righteousness yet standeth like the high mountains (as it is in 
Psal. 36. 6.  Psal. 36.) visible to every eye. If any of us shall search well into his own heart, and weigh his own carriage and deservings: if he shall not then find enough in himself to justify God in all his proceedings; I forbid him not to say (which yet I tremble but to rehearse) that God is unrighteous.  
9 The holy Saints of God therefore have ever acquitted him by condemning themselves. The Prophet jeremy in the behalf of himself and the whole Church 
Lam. 1. 18.  of God, (The Lord is righteous: for I have rebelled against his Commandments, Lam. 1.) So did Daniel in that his solemn Confession, when he set his face to seek the Lord God by prayer and supplications, with fasting and sackcloth and ashes, Dan. 9 (O Lord, righteousness belongeth unto thee; but unto us confusion of face, as it is this day, to our Kings, to our Princes, and to our Fathers, because we have sinned against thee, ver. 7.) and again after at verse 14. (Therefore hath the Lord watched upon the evil, and brought it upon us; for the Lord our God is righteous in all his works which he doth: for we obeyed not his Voice.) Yea, so illustrious many times is the righteousness of God in his judicial proceedings, that it hath extorted an acknowledgement from men obstinately wicked. Pharaoh, who sometimes in the pride of his heart had said, Who is the Lord? was afterwards by the 
Exod. 5. 2. Exod. 9 27.  evidence of the fact itself forced to this confession, I have sinned: the Lord is righteous, but I and my people are wicked, Exod. 9  
10. They are then (at least in that respect) worse than wicked Pharaoh, that to justify themselves, will not stick to repine either at God himself, or his judgements; as if he were cruel, and they unrighteous: like the slothful Servant in 
●at. 25. 24.  the Parable, that did his Master no service at all; and yet as lazy as he was, could blame his Master for being an hard man. Cain, when he had slain his righteous brother, and God had laid a judgement upon him for it; complained of the burden 
Gen. 4. 13.  of it, as if the Lord had dealt hardly with him, in laying more upon him than he was able to bear: never considering the weight of the sin, which God in justice could not bear. Solomon noteth it as a fault common among men, when by their own sinful folly they have pulled misery upon themselves, then to murmur against God, and complain of his providence: The folly of a man perverteth his 
Prov. 19 3.  ways, and his heart fretteth against the Lord, Prov. 19] As the Israelites in their passage through the Wilderness, were ever and anon murmuring and complaining at somewhat or other; either against God, or (which cometh much to one) against Moses and Aaron, and that upon every occasion, and for every trifle: so do we. Every small Disgrace, Injury, Affront or Loss, that happeneth to us from the forwardness of our Betters, the unkindness of our Neighbours, the undutifulness of our Children, the unfaithfulness of our Servants, the unsuccessfulness of our Attempts, or by any other means whatsoever; any sorry thing will serve to put us quite out of patience: as jonas took pet at the withering 
Ionas 4, 8.  of the Gourd. And as he was ready to justify his impatience even to God himself [Dost thou well to be angry, jonas? Yea, marry do I; I do well to be angry 
— Ver. 9  even to the death:] so are we ready, in all our murmurings against the Lords corrections, to flatter ourselves as if we did not complain without cause; especially where we are able to charge those men that trouble us, with unrighteous dealing.  
11. This is, I confess a strong temptation to flesh and blood; and many of God's holy Servants have had much ado to overcome it, whilst they looked a little too much outward. But yet we have by the help of God a very present reme●●y there-against, if blind Self-love will but suffer us to be so wise as to make use 
E● si proxi 〈…〉  o● it: and that is no more but this, to turn our eye inward; and to examine our 〈…〉 not how well we have dealt with other men, who now requite us so ill? 〈◊〉 we ourselves have requited God, who hath dealt so graciously and undutifully with us. If we thus look back into ourselves and sins, we shall soon perceive that God is 
a 〈…〉  just even in those things wherein men are unjust; and that we most righteously deserved at his hands to suffer all those things, which yet we have no ways deserved at their hands by whom we suffer. It will well become us therefore, whatsoever judgements God shall please at any time to lay upon us, or to threaten us withal; either public or private, either by his own immediate hand, or by such instruments as he shall employ; without all murmurings or 
Phil. 2. 14.  dispute to submit to his good will and pleasure, and to accept the punishment of our iniquity, (as the Phrase is, Leu. 26.) by humbling ourselves, and confessing 
Leu. 26. 41. 43.  that the Lord is righteous: as Rehoboam and the Princes of judah did, 2 Chron. 12. The sense of our own wickedness in rebelling, and the acknowledgement 
2 Chron 12. ●  of God's justice in punishing (which are the very first acts of true humiliation, and the first steps unto true repentance;) we shall find by the mercy of God to be of great efficacy, not only for the averting of God's judgements after they are come, but also (if used timely enough, and throughly enough) for the preventing thereof before they become. For if we would judge ourselves, we should not 
1 Cor. 11  be judged of the Lord, 1 Cor. 11. But because we neglect it, (and yet it is a thing that must be done, or we are undone;) God in great love and mercy towards us, setteth in for our good; and doth it himself, rather than it should be left undone, and we perish: even as it there followeth, When we are judged, we 
—  are chastened of the Lord, that we should not be condemned with ●he world. And it is that faithfulness of God which David acknowledgeth in the latter Conclusion: whereunto I now pass.  
12. And that thou of very faithfulness hast caused me to be troubled. In which words we have these three points: First, David was troubled: Next, God caused him to be so troubled: Last, and God did so out of very faithfulness. No great news, when we hear of David, to hear of trouble withal; (Lord remember 
Psal. 1.  David and all his troubles, Psal. 132.) Consider him which way you will, in his condition natural, spiritual or civil; that is, either as a man, or as a godly man, or as a King: and he had his portion of troubles in every of those conditions. First, troubles he must have as a man. Hae● est conditio nascendi. Every mother's child that cometh into the world, 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thag. Job 1 Joh. Psal. Eccl.  hath a child's part of those troubles the world affordeth. Man that is born of a woman, those few days that he hath to live he shall be sure to have them full of trouble howsoever. In mundo pressuram, saith our Saviour, In the world ye shall have tribulation. Never think it can be otherwise, so long as you live here below in the vale of misery, where at every turn you shall meet with nothing but very vanity and vexation of spirit.  
13. Then he was a Godly man and his troubles were somewhat the more for 
〈…〉 o. 23.  that too. For all that will live godly must suffer persecution: and however it is 
2 Tim. Psal. 3●  with other men, certainly many are the troubles of the righteous. It is the common lot of the true Children of God, because they have many out-flyings, wherewith 
Neb. 12.  their holy Father is not well-pleased, to come under the scourge oftener than the Bastards do. If they do amiss (and amiss they do) they must smart for it either here, or hereafter: Now God meaneth them no condemnation hereafter, 
1 Cor. 11. 32.  and therefore he giveth them the more chastening here.  
14. But was not David a King? And would not that exempt him from troubles? He was so indeed: but I ween his troubles were neither the fewer, nor the lesser for that. There are sundry passages in this Psalm, that induce me to believe 
Vers. 9 99, 100, etc.  (with great probability) that David made it, while he lived a young man in the Court of Saul, long before his coming to the Crown. But yet he was even then unct us in Regem, anointed and designed for the Kingdom: and he met even then with many troubles the more for that very respect. And after he came to enjoy the Crown, if God had not been the joy and crown of his heart, he should have had little joy of it: so full of trouble and unrest was the greatest part of his Reign. I noteit, not with a purpose to enter into a set discourse how many and great the troubles are that attend the Crown and Sceptres of Princes; which I easily believe to be far both more and greater than we that stand below are capable to imagine: but for two other reasons a great deal more useful, and therefore so much the more needful to be thought on, both by them and us. It should first w●rk in all them that sit aloft, and so are exposed to more and stronger blasts, the greater care to provide a safe resting place for their souls: that whensoever they ●hall meet with trouble and sorrow in the flesh, (and that they shall be sure to do oftener than they look for) they may retire thither, there to repose and solace themselves in the goodness of their God; saying eftsoons with our Prophet, (Return unto thy rest, O my soul.) It was well for him that he had such a 
●●al. 116. 10.  a rest for his soul: for he had rest little enough otherwise from continual troubles and cares in his civil affairs and estate. And it should in all reason secondly quicken the hearts of all loyal and well-affected Subjects, by their prayers, counsels, services, aids, and cheerful obedience respectively; rather to afford Princes their best assistance, for the comfortable support of that their weighty and troublesome charge, than out of ambition, discontent, popularity, envy, or any other cross or peevish humour, add unto their cares, and create unto them more troubles.  
15. David, you see, had troubles; as a man, as a godly man, as a King. But 
Exod. Exod.  who caused them? Sure in those his first times, when (as I conjecture) he wrote this Psalm; Saul with his Princes and followers was the chiefest cause of most of his troubles: and afterwards crafty Achitophel caused him much trouble, and railing Shimei some, and seditious Sheba not a little; but his rebellious Son Absalon most of all. He complaineth of many troubles raised by the means of that Son 
A●at. 25.  in Psal. 3. Domine quam multiplicati! Lord, how are: they increased that trouble me! Yet here, you see, he over-looketh them all, and all other second causes; and ascribeth his troubles wholly unto God. So he did also afterwards in the particular of Shimei's railing: Let him alone, saith he to Abishai, Let him curse on, 
Gen. 16. 10.  for God hath bidden him. Even as job had done before him: when the Sabeans and the Chaldeans had taken away his Cattle and Goods, he scarce took notice of them (he knew they were but Instruments) but looked at the hand of God only, as the chief and principal cause, Dominus abstulit, The Lord hath given, and 
Prov. 19  the Lord hath taken away. Neither did David any injury at all to Almighty God in ascribing it to him: for God also himself taketh it all upon himself; I will 
2. 11.  raise him evil out of his own house: and I will do it before the sun, 2 Sam. 12.  
16. How all those things (wherein wicked men, serving their own lusts only in their own purpose, do yet unwittingly do service to God Almighty in furthering 
● 〈…〉 9 20. 5. 5.  his wise and holy designs) can have their efficiency from causes of such contrary quality, and looking at such contrary ends, to the producing of one and the same effect: is a speculation more curious than profitable. It is enough for us to 
Jona  know, that it neither casteth any blemish at all upon him, that he maketh such use of them; nor giveth any excuse at all to them, that they do such service to him: but that all this notwithstanding, he shall still have the whole glory of his own wisdom and holiness; and they shall still bear the whole burden of their own folly and wickedness. But there is another, and that a far better use to be made hereof, than to trouble ourselves about a mystery, that we shall never be able in this life to comprehend; and that is this: that seeing all the troubles that befall us in any kind whatsoever, or by what instruments soever, come yet from the hand of God; we should not therefore, when at any time we meet with trouble, rage against the second causes, or seek to vent our spleen upon them, as of ourselves we are very apt to do: but laying our hands upon our hearts and upon our mouths, compose ourselves to a holy patience and silence; considering it is 
a Placeat homini, quicquid Deo placuit. Senec. Epist. 75.  his will and pleasure to have it so, to whom it is both our duty and wisdom wholly to submit.  
17. We may learn it of holy job. His wife moved his patience not a little, by 
Job 2. 10.  moving him to impatience: Thou talkest like a foolish woman, saith he, shall we receive good things at the hand of God, and shall we not receive evil also? Or we may learn it of good old Eli. When he received a message from the Lord, by the mouth of young Samuel, of a right heavy judgement shortly to fall upon him and his house, for his fond indulgence to his ungracious Children; he made no more reply, but said only, It is the Lord: let him do what seemeth him good. Or, 
1 Sam. 3. 18.  to go on further than our Prophet David, we may learn it sufficiently from him, I was dumb, saith he, and opened not my mouth, Quoniam tu fecisti, for it was 
Psal. 39 9  thy doing. This consideration alone, Quoniam tu fecisti, is enough to silence all tumultuous thoughts, and to cut off all farther disputing and debating the matter: that it is God that causeth us to be troubled. All whose judgements are not only done in righteousness, as we have hitherto heard: but towards his children also out of much love and faithfulness, as we are next to hear, [I know that of very faithfulness thou hast caused me to be troubled.  
18. In the former part of the verse, where he spoke of the righteousness of God, he did it indefinitely, without mentioning either himself, or any other person: not particularly, Thy judgements upon me; but indefinitely, I know, O Lord, that thy judgements are right. But now in this latter part of the verse where he cometh to speak of the faithfulness of God, he nameth himself; And that thou of very faithfulness hast caused me to be troubled. For as earthly Princes must do justice to all men, (for justice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every man may challenge it, and there must be no respect had, no difference made of Persons therein;) but their favours they may bestow upon whom they think good: so God will have his justice to appear in all his dealings with all men generally, be they good or bad, that none of them all shall be able to say he hath done them the least wrong; but yet his tender mercies and loving kindnesses, those he reserveth for the Godly only, who are in special favour with him, and towards whom he beareth a special respect. For by faithfulness here, as in sundry other places of Scripture is meant nothing else but the special love and favour of God, towards those that love and fear him, whereby he ordereth and disposeth all things so, as may make most for their good.  
19 And it is not unfitly so called; whether we respect the gracious promises, that God hath made unto them, or those sundry mutual relations, that are between him and them. First, faithfulness rela●eth to a promise: (He is faithful 
Heb. 10. 23.  that hath promised, Heb. 10.) Truly, God is a debtor to no man: that he doth for us any thing at all; it is ex mero motu, of his own grace and goodness merely; we can challenge nothing at his hands. But yet so desirous is he to manifest his gracious love to us, that he hath freely bound himself, and so made himself a voluntary debtor, by his promises, (for promise is due debt:) insomuch as he giveth us the leave, and alloweth us the boldness to remind him of his promises, to urge him with them, and as it were to adjure him by all his truth and faithfulness to make them good. But what a kind of promise is this may some say; to promise a man to trouble him? It seemeth a threatening this: not a promise. If these be his promises, God may keep his promises to himself; we shall not be very forward to challenge him or his faithfulness about them. Yet so it is: the afflictions and troubles wherewith God in his love chasteneth his children for their good, are indeed part of his promise, and that a gracious part too. In Mar. 10. you shall find persecutions (and persecutions are troubles) expressly named there among other things, as part of the promise or reward; (No man that hath left 
Mar. 10. 30.  house, or brethren, etc. for my sake and the Gospels, but he shall receive an hundred fold now in this time, houses, and brethren, etc. with persecutions, and in the world to come eternal life.) There it is expressed: but where it is not so, it must ever be understood in all the promises that concern this life. It is a received rule among Divines; that all temporal promises are to be understood cum exceptione crucis: that is to say, not absolutely, but with this reservation, unless the Lord in his holy wisdom shall see it good for us to have it otherwise. So that if at any time he see it good for us to be troubled (as many times he doth; David confesseth it but four verses higher, Bonum mihi quòd humiliasti, It is good for 
Psal. 119. 71.  me that I have been in trouble;) he doth then in great love to us cause us to be troubled: and that out of very faithfulness, and in regard of his Promise.  
20. There are also sundry mutual relations, wherein God and his people stand tied either to other; all which require faithfulness. He is their Creator, and they are the work of his hands: and St. Peter styleth him a faithful Creator. He is their shepherd, and they the sheep of his pasture: and a faithful shepherd he 
1 Pet. 4. 19 Psal. 23. 1. Joh. 10. 11.  is, a good shepherd, Joh. 10. To omit these, and sundry other, as of Father, Master, Husband, and the rest: take but this one relation only of Friendship; whereto (as every man knoweth) faithfulness is so necessary, as nothing can be more. Now as for those that believe God and keep his Commandments, God entereth into a League and Covenant of 
a Inter bonos viros & Deum amicitia est, conciliante virtute. Senec. de Provide▪ cap. 1. Jam. 2. 23. Joh. 15. 14.  friendship with them: for Faith and Obedience are those very things that qualify us for his friendship. (Abraham believed God, and it was counted to him for righteousness, and he was called the friend of God. Jam. 2.) There is Faith. Ye are my friends, if ye keep my commandments saith our Saviour, joh. 15. There is Obedience. Such a League of friendship there was betwixt God and David in this particular: and as strongly tied and confirmed, as any other we read of; the parties swearing fidelity either to other. God to him: The Lord hath made a faithful Oath unto David, and he shall not 
Psal. 32. 11. Psal. 119. 106.  shrink from it. And he to God: I have sworn, and am steadfastly purposed, to keep thy righteous judgements. The misery is; we hold not touch perfectly with God, but break with him oftentimes through humane frailty and subreption, and sometimes also in a more desperate and provoking manner, when we sin presumptuously and with a high hand. David himself, notwithstanding his Oath, and the steadfastness of his purpose to perform it, yet held not out; but failed sundry times through infirmity: but he shrank most shamefully and foully in the matter of Uriah. But here is our comfort then on the other side; that though we are 
1 King. 15. 5.  wavering and loose, off and on, and no hold to be taken of us; yet he is still the same, he remaineth a fast and constant friend to us. Though we sometimes so far forget ourselves and our faithful promise, as to deny him; yet he continueth 
2 Tim. 2. 13.  faithful, and will not deny himself: no nor us neither, if we will but seek to him in any time by true repentance, confessing our unfaithfulness, and ask pardon thereof, and not wholly and finally renounce the Covenant we made with him. It maketh well for us, that he is not forward to take (no not all just) exceptions he might: if he should be any whit extreme to mark what we do amiss, 
Psal. 130. 3.  not a man of us all should long abide in his friendship. It is not our faithfulness then to him, but his faithfulness to us, that holdeth us in.  
21. But you will say, This is scarce a friendly part: will any friend cause his friend to be troubled; especially having the power in himself to prevent it? As Absalon said to Hushai, Is this thy kindness to thy friend? Call you this faithfulness? 
2 Sam. 16. 17.  Yes indeed: and very faithfulness too. For a true friend aimeth at his friends 
a Id pactum est ab illo mundi conditore,— ut salvi essen●●s, non delicati. Senec. Epist. 119.  good in every thing he doth; and in comparison of that, regardeth not at any time the satisfying of any his inordinate or unreasonable desires. And therefore he will freely reprove him, when he seeth him to do otherwise than well: and sometimes anger him by doing some things quite contrary to his mind, but yet for his good. Yea, and if the inequality and condition of the person be such as will bear it, he will give him also such punishments or other correction, as shall be needful, according to the merit of his fault. And all this he may do saluâ amicitiâ, and without breach of friendship: nay, he is so far tied by the rules of true friendship to do all this, and out of 
b— Ergo amicum hodie meum concastigabo— invitus, ni me id invitet ut faciam fides. Plaut. in Trinum. 1. 1. Prov. 3. 12.  very faithfulness, that he should transgress those rules, and prove unfaithful, if he should neglect so to do, where the cause requireth it. Doth not a Father scourge the Son in whom he delighteth? And sometimes give him sharp correction, when the fault deserveth it? And no friend can love his friend more dearly and faithfully, than a Father doth his Child. Nay, this chastening is so far from being any argument of the Father's disaffection, that it is rather one of the strongest evidences of his faithful love towards him: and he should not love him faithfully, but foolishly, if he should out of fond indulgence let him go on in an evil way without due correction. He that spareth the rod, hateth his Child, saith Solomon: he meaneth 
Prov. 13. 24.  it interpretative; that is, he doth his child as much hurt out of his fond love, as he could not do him more harm, if he were his enemy's child whom he hateth. Will not a mother, that loveth her child with all tenderness, if it have got some hurt with a fall, lay on a plaster to heal it, though it smart? And though the child cry and struggle against it all it can, yet will she lay it on for all that, yea, and bind it too to keep it on: and all out of very love and faithfulness, because she knoweth it must be so, or the child will be the worse for it. I use these Comparisons the rather, not only because they are familiar, (and the more familiar ever the better, if they be fit:) but because the Lord himself also delighteth 
Psal. 103. 13. Isa. 49. 15.  to set forth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and love to us by the love of a discreet Father, and the affection of a tender Mother, towards the fruit of their own loins and womb: And the Apostle at large prosecuteth the resemblance (and that in this very matter, whereof we now speak, of our heavenly Fathers correcting his children in love, and for their good) most accurately and comfortably in Heb. 12.  
22. But to return back to the relation of friendship (from which yet I have not digressed: for can we have any better friends than our Parents?) If any of us have a friend that is lethargic or lunatic: will we not put the one from his drowsy seat, and shake him up, and make him stir about, whether he will or no; and tie the other in his bed, hamper him with cords, yea, and with blows too, if need be, to keep him quiet; though it be death to the one to be stirred, and to the other to be tied. Or if we have some near friend or kinsman, that we wish well to, and partly dependeth upon us for his livelihood, that will not be advised by us, but will fly out into bad company, drink, and quarrel, and game: will we not pinch him in his allowance; refuse to give him entertainment; set some underhand to beat him when he quarrels in his drink, or to cheat him when he gameth too deep; and if he will not be reclaimed otherwise, get him arrested and laid up, and then let him lie by it, till shame and want give him some better sight and sense of his former follies? Can any man now charge us truly with unfaithfulness to our friend for so doing? Or is it not rather a good proof of our love and faithfulness to him? Doubtless it is. You know the old saying, Non quòd odio habeam, sed quòd amem: it hath some reason in it. For the love and faithfulness of a friend is not to be measured by the things done, but by the affection and intention of the doer. A thing may be done, that carrieth the show of much friendship with it, yet with an intent to do the party a mischief:  Eutrapelus cuicunque nocere volebat— etc. 

Hor. 1. Ep. 18.  As if he should put his friend upon some employment he were unmeet for, of purpose to disgrace him; or feed him with money in a riotous course, to get a 
1 Sam. 18. 21  hanck over his Estate: like Saul's friendship to David, in giving him his Daughter to wife, that she might be a snare to him, to put him into the hands of the Philistines. This is the basest unfaithfulness of all other, sub amici fallere nomen; and by many degrees worse than open hostility. Let not their precious balms break 
Psal. 141. 5.  my head: Let the righteous rather smite me friendly, saith David. There may be smiting, it should seem by him, without violation of friendship. And his wise Son Solomon preferreth the wounds of a Friend, before the kisses of an Enemy. 
Prov. 27. 6.  These may be pleasanter, but those will prove wholesomer: there is treachery in these kisses, but in those wounds faithfulness.  
23. You may perceive by what hath been said, that God may cause his servants to be troubled, and yet continue his love and faithfulness to them nevertheless: yea, moreover that he bringeth those troubles upon them out of his great love and faithfulness toward them. It should make us the more willing, whether God inflict or threaten, whether we feel or fear, any either public calamity or personal affliction, any thing that is like to breed us any grief or trouble; to submit ourselves to the hand of God, not only with patience, because he is righteous, but even with thankfulness too, because he is faithful therein. Very meet we should apprehend the wrath of God, and his just indignation against us when he striketh; for he is righteous, and will not correct us but for our sin: 
Acts 2. 37. Joel 2. 13.  Which should prick our hearts with sorrow, nay, rend them in pieces with through- contrition, that we should so unworthily provoke so gracious a God to punish us. But then we must apprehend his wrath, that we doubt not of his favour; nor despair of staying his hand, if we will but stay the course of our sins by godly repentance and reformation: for he is faithful, and correcteth us ever for our good. Doth he take any pleasure, think you, in our destruction? 
Heb. 12. 10. Ezek. 33. 11.  He hath sworn the contrary; and dare you not believe him? Doubt ye not therefore, but that humility and confidence, fear and hope, may consist together, as well as justice and mercy may in God, or repentance and faith in us. Presume not then to continue in sin, but fear his judgements: for he is righteous, and will 
Exod. 34. 7.  not acquit the guilty. Neither yet despair of finding pardon, but hope in his mercy: 
Psal. 51. 17.  for he is faithful, and will not despise the penitent. I forbid no man, but charge him rather, as he meaneth to build his after comforts upon a firm base, to lay a good foundation of repentance and godly sorrow, by looking first upon God's justice and his own sins: that he may be cast down, and humbled under the 
1 Pet. 5. 6.  mighty hand of God, before he presume to lay hold of any actual mercy. But after he hath by this means assured the foundation; let him then in God's name proceed with his work, and bring it on more and more to perfection, by sweet meditations of the great love and gracious promises of our good God, and his undoubted stead fastness and faithfulness therein. Never giving it over, till it come to that perfection of art and skill, that he can spy love even in the very wrath of God; Mel de petra, suck honey out of the stony rock; gather grapes 
Deus qu●s amat, indurat, recognoscit, exercet. Senec. de Provide. cap. 4.  of thorns, and figs of thistles. Till we attain to this; I say not but we may have true hope and comfort in God, which by his mercy may bring us to salvation: but we have not yet that fullness of joy and peace, which (because by God's grace, if our own endeavours be not wanting, it is attainable in this life) we should press hard after; of rejoicing in tribulation, and counting it all joy, when 
Rom. 5. 3. Jam. 1. 2.  we fall into divers temptations.  
24. Somewhat a hard lesson I grant; yet if we can but learn some of David's knowledge, it will be much the easier. He speaketh not here you see, out of a vain hope, because he would fain have it so; nor out of some uncertain conjecture, as if perhaps it might be so: but out of certain knowledge, gotten by diligent and attentive study in the Word of God, and by his own experience and observation. I know, O Lord, that thy judgements are right, and that thou of very faithfulness hast caused me to be troubled. For the former branch of this knowledge, that concerneth the righteousness of God's judgements; it is a thing soon learned: I have showed you the course already. There is no more to be done, but to examine our own carriage and deserving; and we shall find enough I doubt not to satisfy fully in that point: and therefore there need no more be said of it. All the skill is about the latter branch; how we may know that it is done out of very love and faithfulness, whensover God causeth us to be troubled.  
25. For which purpose the best help I can commend unto you for the present is, to observe how variously Almighty God manifesteth his love and faithfulness to his children in all their tribulations: especially in three respects; every one of which marvellously setteth forth his gracious goodness towards us. First, the End that he aimeth at in them: Secondly, the Proportion that he holdeth under them: and thirdly, the Issues that he giveth out of them.  
26. For the End first; He aimeth always at our good. Our earthly friends do not ever so: no not our Parents, that love us best. The Apostle telleth us, and experience proveth it, that they chasten us sometimes for their own pleasure. He 
Heb. 12. 10.  meaneth, that sometimes when they are distempered with passion, and in an outrageous mood, they beat the poor child, either without cause, or more than there is cause, rather to satisfy their own fury, than to benefit the child. But he doth it always 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat 3.  for our profit; saith he, Heb. 12. If I should enter here into the Common place de bono afflictionis, I should not well know either where to begin, or when to make an end. In the whole course of Divinity, I find not a field of larger scope than that is. I shall therefore bring you but into one corner of it, and show you, how God out of very faithfulness maketh use of these troubles, for the better draining out of some of those evil corruptions, that would otherwise so abound in us, like noisome humours in the body, that they would endanger a plethory in our souls: especially these four, Pride, Security, Worldly-mindedness, and Incompassion.  
27. Pride must be first, else is it not right. And we have store of that in us. Any toy puffeth us up like a bladder, and filleth us full of ourselves. Take the instance but in our knowledge: A sorry thing, God knoweth: he that hath most, what he knoweth is not the thousandth part of what he knoweth not: and yet how strangely are some over leavened with a very small pittance of it; Scientia inflat, the Apostle might well say; knowledge puffeth up. So do riches, 
1 Cor. 8. 1.  and honour, and praise, and valour, and beauty, and wit; or indeed any thing. A bush of hair will do it, where it groweth; yea, and where it groweth not. Now prosperity cherisheth this corruption wonderfully, (as ill-humours abound most in full bodies; and ill weeds grow rankest in a fat earth;) and setteth a man so far from God, and above himself, that he neither well knoweth the one nor the other. Our Lord then when he seeth us thus high set, sendeth afflictions and troubles to take down these unkindly swellings, to prick the bladder of our pride, and let out some of the wind: and so he bringeth us into some 
a— adversisqu● in rebus noscere qui sint. Lucret. lib. 3. Psal. 9 20.  better acquaintance with ourselves again. King Philip had a Crier to put him daily in remembrance, that he was but a man: lest he should forget it, and think himself a little God, as his Son Alexander did soon after. But there is no remembrancer can do this office better than affiictions can. Put them in fear, O Lord, that the Heathen may know themselves to be but men, Psal. 9 If afflictions were not, would not even that be soon forgotten?  
28. Security is next. Ease and prosperity fatteneth the heart, and maketh us drowsy and heavy in God's service. It casteth us into a spiritual Lethargy; maketh us settle upon our lees, and flatter ourselves, as if we were out of gunshot, 
Jer. 48. 11. Luke 12. 19  and no evil could reach us. Soul take thine ease; eat, and drink; thou hast provision laid up beforehand for many years yet to come. Marvel not to hear ungodly men vaunt it so in a vapouring manner, (Psal, 10, Tush, I shall never be 
Psal. 10. 6. Psal. 30. 6.  removed, there shall no harm happen unto me:) when holy David, upon some little longer continuance of prosperity than usual, did almost say even as they; he thought his hill so strong, that he should never be removed, Psal. 30. When God seeth us thus settling upon our lees, he thinketh it high time to pour us 
Jer. 48. 11.  from vessel to vessel, to keep us from growing musty. He layeth his hand upon us, and shaketh us out of our dead sleep, and by laying trouble upon our loins driveth us to seek to him for remedy and succour. He dealt so with David: when in 
Psal. 66. 11.  his prosperity he had said, he should never be removed, as we heard but now out of Psalm. 30. the next news we hear of him is, He was removed: God, out of very faithfulness caused him to be troubled, and he was the better for it. (Thou 
Psal. 30. 7.— 8.  didst turn away thy face from me, and I was troubled: Then cried I unto thee, O Lord; and got me to my Lord right humbly; as it there followeth in that Psalm.) In the time of my trouble I sought the Lord, saith he elsewhere: Belike 
Psal. 77. 2.  in the time of his ease, he either sought him not, or not so carefully. In their afflictions they will seek me diligently, Hosea 5. but negligently enough out of 
Host 5. 15. 2 Sam. 14. 29.— 31.  affliction. Absalon had a mind to speak with joab, but joab had no mind to speak with him. Absalon sendeth for him, one messenger after another: still joab cometh not. Well, thinketh Absalon, he will not come, but I will fetch him: and so he sendeth some of his people to fire his cornfields; and that fetcheth him: then he cometh running in all haste, to know what the matter was. So God sendeth for us messenger after messenger, one Sermon after another, to bring us in: we little regard it, but sit it out, and will not come in, till he fire our corn, or do us some displeasure; and that, if any thing, will bring us.  
29. Thirdly, we are full of worldly-mindedness. Adhaesit pavimento, as David speaketh in this Psalm; so may we say, but quite in another sense, Our soul 
Psal. 119. 25.  cleaveth to the dust. We all complain, the world is naught, and so it is, God mend it; (tot us in maligno) nothing but vanity and wickedness: and yet as bad as it 
1▪ Joh. 5. 19  is, our hearts hanker after it out of all measure. And the more we prosper in it: the more we grow in love with it: the faster riches, or honours, or any of these other vanities increase, the more eagerly do we pursue them, and the more fond set our hearts upon them. Only afflictions do now and then take us off somewhat, and a little embitter the lusciousness of them to our taste. That we have any apprehension at all of the vanity of the world, we may thank for it those vexations 
Eccles. 2. 11.  of spirit, that are interwoven therewithal. Loving it as we do, being so full of those vexations as it is; how absurdly should we dote upon it, if we should meet with nothing in it to vex us?  
30. Lastly, we are full of Incompassion. Our brethren that are in distress, though they be our fellow-members, yet have we little fellow-feeling of their griefs: but either we insult over them, or censure them, or at best neglect them; especially when ourselves are at ease. When we stretch ourselves upon Ivory 
Amos 5. 4.— 6.  beds, eat the fat, and drink the sweet, and chant it to the Viols, live merry and full; it is great odds the afflictions of joseph will be but slenderly remembered: no more than Lazarus was at the rich man's gates, where he found no pity: but 
Luke 16. 21.  what the dogs showed him. But then when it cometh to be our own case, when we fall into sicknesses, disgraces, or other distresses ourselves:  Non ignara mali— 

Virgil.  Then do our bowels, which before were crusted up, begin to relent a little towards our poorer brethren; and our own misery maketh us the more charitable. 
Heb. 13. 2. Gen. 4. 23.  Then we remember those that are in bonds, (whom we forgot before, as Pharaohs Butler forgot joseph) when we ourselves are bound with them; and those that are in adversity, when we find and feel that we ourselves are but flesh. Thus God out of very faithfulness causeth us to be troubled: as for our good many other ways: so particularly in purging out thereby some of that Pride, and Security, and Worlidiness, and Incompassion, (besides sundry other Corruptions) that abound in us.  
31. That for the End. Next God manifesteth his faithfulness to his servants in their troubles, by the proportion he holdeth therein: whether we compare therewith their deservings, their strength or their comforts: very measurably in all. First, our sufferings are far short of our deservings. He doth ever chasten us citra condignum: (He dealeth not with us after our sins, neither rewardeth us 
Psal. 103. 10.  after our iniquities, Psal. 103.) After what then? Even after his own loving kindness, and fatherly affection towards us: Even as a father pitieth his own 
Ibid. ver. 13.  children, as it there followeth. And how that is, every father can tell you: Pro magnâ culpâ parum supplicii satis est patri. When we for drinking in iniquity like water, had deserved to drink off the cup of fury to the bottom, dregs and all, he maketh us but sip a little overly of the very brim. And when he might in justice lash us with Scorpions, he doth but scourge us with rushes. The Lord promised his people, jer. 30. that though he could not in justice, nor would, leave them 
Jer. 30. 11.  altogether unpunished; yet he would correct them in measure, and not make a full end of them. And he did indeed according to his promise: they found his faithfulness therein, and acknowledged it; (— seeing that our God hath punished 
Ezra 9 13. Gen. 32. 10.  less than our iniquities deserve, Ezra. 9) jacob confessed that he was less than the least of God's mercies: and we must confess, that we are more than the greatest of his corrections.  
32. Secondly, he proportioneth our sufferings to our strength. As a discreet Physician considereth, as well as the malignity of the disease, the strength of the Patient: and prescribeth for him accordingly, both for the ingredients, and dose. Abraham, and job, and David, and St. Paul, the Lord put them to great Trials: because he had endowed them with great strength. But as for most of us, God is careful to lay but common troubles upon us; because we have no more but common strength: as jacob had a good care not to over-drive the weaker cattle. If 
Gen. 33. 13. 2 Cor. 12. 7. 9  he shall hereafter think good to send such a messenger of Satan against us, as shall buffet us with stronger blows; doubtless if we be his friends, and do but seek to him for it, he will give us such an addition of strength and grace, as shall be sufficient for our safety. The Apostle both observeth God's thus dealing with us, and imputeth it also to his faithfulness, 1 Cor. 10. God is faithful, who will not 
1 Cor. 10. 13.  suffer you to be tempted above what you are able. Either Cain said not truly; or if he did, the fault was in himself, not in God: when he complained, that his 
Gen. 4. 13.  punishment was greater than he could bear. God is not so hard a Master to us; (for all we are so slack and untoward in our service) as either to require that of us which he will not enable us to do, or lay that upon us which he will not enable us to bear: if we will but lay our hands and our shoulders thereunto, and put out our strength and endeavours to the utmost.  
33. Thirdly, he proportioneth us out also comforts suitable to our afflictions: every whit as large as they, and more effectual; to preserve us from drooping; and to sustain our souls in the midst of our greatest sufferings. For as the smallest temptation would foil us, if God should withhold his grace from us; but if he vouchsafe us the assistance of that, we are able to withstand the greatest: so the least afflictions would over-whelm our spirits, if he should withhold his comforts from us; but if he afford us them, we are able to bear up under the greatest. And God doth afford unto his children in all their distresses, though not perhaps always such comforts as they desire, yet ever such as he knoweth and they find to be both meet and sufficient. Spiritual comforts first; and they are the chiefest: the testimony of a good Conscience from within; and the light of God's 
Psal. 4. 6, 7.  favourable Countenance from above. These put more true joy into the heart, than the want of Corn, or Wine, or Oil, or any outward thing, can sorrow; And by these our inner man is so renewed and strengthened, that yet we faint not, whatsoever 
2 Cor. 4. 16. Psal. 94. 19  becometh of our outward man; no, not though it should perish. David had troubles, multitude of troubles, troubles that touched him at the very heart: but the comforts of God in his soul gave him more refreshing than all those troubles could work him vexation, Psal. 94. And St. Paul found, that still as his sufferings increased, his comforts had withal such a proportionable rise, that where 
2 Cor. 1. 5.  those abounded, these did rather superabound, 2 Cor. 1.  
34. These inward comforts are sufficient even alone. Yet God knoweth our frame so well, and so far tendereth our weakness, that he doth also afford us such outward comforts, as he seeth convenient for us. A small matter perhaps in bulk, and to the eye; but yet such as by his mercy giveth us mighty refreshing. For as any little affliction, scarce considerable in itself, is yet able to work us much sorrow, if God mean to make a rod of it: so any otherwise inconsiderable accident, when God is pleased to make a comfort of it, is able to cheer us up beyond belief. The coming of Titus out of Achaia into Macedonia, seemed to be a matter of no great consequence: yet coming at such a time, and in the nick as it were, St. Paul remembreth it as a great mercy from God, and a great comfort to him, in 2 Cor. 7. He was much distressed, it seemeth, at that time with fightings without, and fears within; insomuch as he was troubled on every side, and his flesh had no rest; at the fifth verse there. Nevertheless, saith he, God that comforteth those that are cast down, comforted us by the coming of Titus, at vers. 6.  
35. Thirdly, God manifesteth his love and faithfulness to his children in their troubles, by the issues, that he giveth out of them; Deliverance, and Honour. Deliverance first. That God hath often promised, (Call upon me in the time of trouble, and I will hear thee, Psal. 50.) And he hath faithfully performed it; 
Psal. 50. 15. Psal. 34. 19  (Many, or great, are the troubles of the Righteous, but the Lord delivereth them out of all, Psal. 34.) And he delivereth him safe and sound, many times without 
— Ibid. v. 20.  the breaking of a bone, yea, sometimes without so much as the loss of a hair of his head. How oft do we hear it repeated in one Psalm, and made good by 
Psal. 107. 6. 13, 19, 28.  sundry instances; So when they cried unto the Lord in their trouble, he delivered them from their distress.  
36. Some evidence it is of his love and faithfulness, that he delivered them at all: but much more that he doth it with the addition of honour. Yet hath he bound himself by his gracious promise to that also: (He shall call upon me, and I 
Psal. 91. 15.  will hear him; yea, I am with him in trouble: I will deliver him and bring him to honour, Psal. 91.) As gold cast into the furnace, receiveth there a new lustre, and shineth brighter when it cometh forth than it did before: so are the Saints of God more glorious after their great afflictions; their graces ever more resplendent, and many times even their outward estate also more honourable. We may see in the examples of joseph, of job, of David himself, and others (if we had time to produce them) that of Psal. 113. verified: He raiseth the poor out of the dust, 
Psal. 113 7, 8.  and lifteth the needy out of the mire, and from the dunghill, that he may set him with Princes, even with the Princes of his people. But we have an example beyond all example, even our blessed Saviour jesus Christ. Never any sufferings so grievous as his: never man so emptied, and trodden down, and made a man of sorrows, 
Isa. 53. 3. Ph●l. 2 9— 11.  as he: never any issues so honourable as his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath highly exalted him, and given him a name above every name, that at the name of jesus every knee should bow, and every tongue should confess to his honour. And what hath befallen him the head, concerneth us also his members: not only by way of merit, but by way of conformity also. Si compatimur, conregnabimus. If we be partakers of his 
2 Tim. 2. 12.  sufferings, we shall be also of his glory. God, as out of very faithfulness he doth cause us to be troubled, so will he out of the very same faithfulness give an honourable issue also to all our troubles; if we cleave unto him by steadfast faith and constant obedience: possibly in this life, if he see it useful for us; but undoubtedly in the life to come. Whereunto, etc.   

AD AULAM.  
The Eleventh Sermon.  
WHITEHALL, JULY 5. 1640.  1 Cor. 10. 23. All things are lawful for me; But all things are not expedient: All things are lawful for me; But all things edify not. 
1. IN which words the Apostle with much holy wisdom, by setting just bounds unto our Christian Liberty, in the Power first, and then in the exercise of that power; excellently preventeth both the Error of those that would shrink it in, and the Presumption of those that would stretch it out, more than they ought. He extendeth our Liberty in the Power, but restraineth it in the Use. Would you know what a large power God hath permitted unto you in indifferent things; and what may be done ex plenitudine potestatis, and without scruple of conscience? For that you have, Omnia licent, All things are lawful. But would you know withal with what caution you ought to use that power; and what at all times is fit to be done ex intuitu charitatis, and for the avoiding of offence? You have for that too, Non omnia expediunt, All things are not expedient, All things edify not. If we will sail by this Card, regulate our judgement and practice by our Apostles rule and example in the Text; we shall neither dash against the Rock of Superstition on the right hand, nor fall into the Gulf of Profaneness on the left; we shall neither betray our Christian Liberty, nor abuse it.  
2. In the words themselves are apparently observable, concerning that Liberty, two things: the Extension first, and then the Limitation of it. The extension is in the former clause: Wherein we have the Things, and the Persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things lawful, and All lawful for me. The Limitation is in the latter clauses: wherein is declared first, what it is must limit us; and that is the reason of Expediency; [But all things are not expedient.] And secondly, one special means whereby to judge of that Expediency; which is the usefulness of it unto Edification, [But all things edify not.] I am to begin with the Extension: of which only at this time; And first and chiefly in respect of the things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— All things are lawful.  
3. What? All things? Simply and without exception All? What meant 
Mat. 14. 4.  john Baptist then to come in with his Non licet to Herod about his Brother's Wife; [It is not lawful for thee to have her, Mat. 14.] Or if john were an austere man, and had too much of Elias' spirit in him: Yet how is it, that our 
Mat. 19 3.— 6.  blessed Saviour, the very pattern of love and meekness, when the Pharisees put a question to him, Whether it were lawful for a man to put away his Wife for every cause; resolveth it in effect, as if he had said, No, it is not lawful. St. Peter 
2 Pet. 2. 8.  saith, the wicked Sodomites vexed the righteous soul of Lot daily with their unlawful deeds. And who (that hearkeneth to the holy Law of God, or but to the dictates of natural conscience) will not acknowledge Blasphemy, Idolatry, Sacrilege, Perjury, Oppression, Incest, Parricide, Treason, etc. to be things altogether unlawful? And doth St. Paul now descent so far from the judgement of his Master, of his Fellow-Apostle, of the whole world besides, as to pronounce of all these things, that they are lawful?  
4. Here the rule of Logicians must help; Signa distributiva sunt intelligenda accommodatè ad subjectam materiam. Notes of Universality are not ever to be understood in that fullness of latitude, which the words seem to import; but most often with such convenient restrictions, as 
a Memento distributionis accommode. Cajet. in 1 Cor. 6.  the matter in hand will require. Now the Apostle, by mentioning Expediency in the Text, giveth us clearly to understand, that by All things he intendeth all such things only, whose Expediency or Inexpediency are meet to be taken into consideration: as much as to say, All indifferent things, and none other. For things absolutely necessary, (although it may truly be said of them, that they also are lawful) yet are they quite beside the Apostles intention in this place. Both for that their lawfulness is not ad utrumlibet; it holdeth but the one way only, (for though it be lawful to do them, yet is it not lawful to leave them undone:) as also, because expedient or inexpedient, done they must be howsoever; for I must do my bounden duty, though all the World should take offence thereat. And on the other side things absolutely forbidden, such as those before mentioned, and sundry others, are of themselves utterly unlawful, and may not in any case be done, seem they never so expedient: for I may not do any evil, for any good that may 
Rom. 3. 8.  ensue thereof. But then there are 
b Quae in medio sunt, & à Graces tùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellantur,— per se ipsa neque honesta neque turpia. A Gel. 2. noct. Atti●. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as they call them) things of a middle nature, that are neither absolutely commanded, nor absolutely forbidden; but are left to every man's choice either to do, or to leave undone, as he shall see cause: Indifferent things. Of these the Apostle speaketh freely, and universally, and without exception, that they are all lawful. 
c Chrysost. Hom. 17. in 1 Cor.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. chrysostom; and 
d Heming.  de medio genere rerum, others; and to the same effect most Interpreters.  
5. Somewhat we have gained towards the better understanding of the Text; yet not much, unless it may withal certainly appear, what things are Indifferent, and what not: for all the wrangling will be about that. For that therefore (not to hold you with a long discourse, but to come up close to the point) take it briefly thus. Every action or thing whatsoever, that cannot by just and logical deduction, either from the light of Nature, or from the written Word of God, be shown to be either absolutely necessary, or simply unlawful; I say, every such action or thing is in its own nature indifferent; and consequently permitted by our gracious Lord God to our free liberty and choice, from time to time, either to do or to leave undone, either to use, or to forbear the use, as in godly wisdom and charity (according to the just exigence of circumstances) we shall see it expedient.  
6. Hitherto appertain those sundry passages of our Apostle to the Romans; I know and am persuaded that there is nothing unclean of itself: and again, All things 
Rom. 14. 14. Ibid. 20. Tit. 1. 15.  indeed are pure. To Titus; To the pure all things are pure. To these Corinthians once before, he hath words in part the same with these of the Text; All things are lawful for me, but all things are not expedient: All things are lawful for 
1 Cor. 6. 12.  me, but I will not be brought under the power of any. He repeateth it there twice, as he doth also here (All things are lawful, and again, All things are lawful:) no doubt of purpose that we should take the more notice of it. To Timothy lastly, (for I quote but such places only as have The note of Universality expressed) Every creature of God is good, and nothing to be refused. 
1 Tim. 4. 4.   
7. From all which places it is evident, that we have a free and universal liberty allowed us by our gracious Lord and Master to every Creature in the World. So as that, whatsoever natural faculties or properties he hath endowed any of them withal; or whatsoever benefit or improvement we can raise out of any such their faculties, or properties by any our art, skill, or industry, we may serve ourselves of them both for our necessity and comfort: provided ever, that we keep ourselves within the bounds of sobriety, charity, and other requisite conditions. And then it will also follow farther, and no less certainly (ourselves being in the number of those creatures) that we have the like liberty to exercise all those several faculties, abilities, and endowments, whether of soul, or body, or outward things, which it hath pleased God to allot us: and consequently to build, and plant, and alter; to buy and sell, and exchange; to obey Laws, to observe Rites, and Fashions, and Customs; to use Recreations, and generally to perform all the actions of common life, as occasions shall require; still provided, as before, that all due conditions be duly observed.  
8. Injurious then are all they to true Christian liberty, and adversaries to the truth of God, as it is constantly taught by this blessed Apostle; who either impose any of those things as necessary, or else condemn any of them as unlawful, which it was the gracious pleasure of our good God, to leave free, arbitrary, and indifferent. Both extremes are superstitious; both derogatory to the honour of God, and the liberty of his people: both strong symptoms of that great pride that cleaveth to the spirit of corrupt man, in daring to piece out the holy Word of God, by tacking thereunto his own devices.  
9 Extremely faulty this way, especially in the former branch, in laying a necessity where there should not, are they of the Romish party. For after that the Bishops of Rome had begun, by the advantages of the times, to lift themselves towards that superlative height of greatness, whereto at length they attained; they began withal, for the better support of that greatness, to exercise a grievous tyranny over the consciences of men, by obtruding upon them their own inventions, both in points of faith and manners; and those to be received, believed and obeyed▪ 
a Abutuntur suâ potestate, qui quicquid ordinant, volunt id robur habere per obligationem ad poenam ●ternam. Gerson. part. 3. de vit. spirit. lect. 4.  under pain of damnation: whereby they became the Authors, and still are the Continuers, of the widest Schism, that ever was in the Church of Christ, from the very first infancy thereof. The Anabaptists also and Separatists, by striving to run so far as they can from Popery, have run themselves unawares even as deep as they, and that in the very same fault, (I mean as to the general of Superstition;) though quite on the other hand, and upon quite different grounds: for they offend more in the latter branch, in laying an unlawfulness where they should not.  
10. But I shall not meddle much with either sort, though they are deeply guilty both: because professedly abhorring all communion with us, I presume none of them will hear; and than what booteth it to speak? There be others, who for that they live in the same visible communion with us, do even therefore deserve far better respect from us than either of the former; and are also even therefore more capable of better information from us than they. Who yet by their unnecessary and unwarrantable strictness in sundry particulars, and by casting impurity upon many things both of Ecclesiastical and civil usage, which are not in their own nature, unlawful, though some of them (I doubt not) in their practice much abused, have done, and still do, a world of mischief in the Church of Christ. A great deal more, I am verily persuaded, than themselves are aware of, or than themselves (I hope) intent: but I fear withal a great deal more, than either any of us can imagine, or all of us can well tell how to help. That therefore both they and we may see, how needful a thing it is for every of us, to have a right judgement concerning indifferent things, and their lawfulness: I shall endeavour to show you, both how unrighteous a thing it is in itself, and of how noisome and perilous Consequence many ways, to condemn any thing as simply unlawful, without very clear evidence to lead us thereunto.  
11. First, it is a very unrighteous thing. For as in Civil Judicatories, the judge that should make no more ado, but presently adjudge to death all such persons as should be brought before him, upon light surmises and slender presumptions, without any due enquiry into the cause, or expecting clearer evidence, must needs pass many an unjust Sentence, and be in great jeopardy at some time or other of shedding innocent blood: so he that is very forward, when the lawfulness of any thing is called in question, upon some colourable exceptions there-against, straightways to cry it down, and to pronounce it unlawful; can hardly avoid the falling oftentimes into Error, and sometimes into Uncharitableness. Pilate, though he did jesus much wrong afterward, yet he did him some right onward, when the Jews cried out ●●ucifige, Away with him, crucify him; in replying for him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why, what evil hath he done? Doth our Law judge 
Mat. 27. 22, 23. Joh. 7. 51.  a man before it hear him, and know what he doth? Was Nicodemus his Plea, joh. 7. I wonder then by what Law those men proceed, who judge so deeply, and yet examine so overly: speaking evil of those things they know not, as St. jude; 
Judas v. 10.  and answering a matter before they hear it, as Solomon speaketh. Which in his 
Prov. 18. 13.  judgement is both folly and shame to them: as who say, there is neither Wit nor Honesty in it. The Prophet Isaiah, to show the righteousness and equity of Christ in the exercise of his Kingly Office, describeth it thus, Isa. 11. He shall not 
Isa. 11. 3, 4.  judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness shall he judge the poor, and reprove with equity: Implying that where there is had a just regard of righteousness and equity, there will be had also a due care not to proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to our first apprehension of things, as they are suddenly represented to our eyes or ears, without further examination. A fault which our Saviour reproveth in the Jews, as an unrighteous thing, when they censured him as a Sabbath-breaker without cause; judge not according to the outward appearance, but judge righteous Judgement, joh. 7. 
Joh. 7. 24.   
12. All this will easily be granted, may some say, where the case is plain. But suppose when the Lawfulness of something is called in question, that there be probable Arguments on both sides, so as it is not easy to resolve, whether way rather to incline: Is it not, at leastwise in that case, better to suspect it may be unlawful, than to presume it to be lawful? For in doubtful cases via tutior, it is best ever to take the safer way. Now because there is in most men a wondrous aptness to stretch their liberty to the utmost extent, many times even to a licentiousness; and so there may be more danger in the enlargement, than there can be in the restraint of our liberty: it seemeth therefore to be the safer error, in doubtful cases to judge the things unlawful, say that should prove an error; rather than to allow them lawful, and yet that prove an error.  
13. True it is, that in hypothesi, and in point of practice, and in things not enjoined by Superior Authority, either Divine or Humane; it is the saferway (if we have any doubts that trouble us) to forbear the doing of them, for fear they should prove unlawful, rather than to adventure to do them, before we be well satisfied that they are lawful. As for example, if any man should doubt of the lawfulness of playing at Cards, or of Dancing either single or mixed, (although I know no just cause why any man should doubt of either, severed from the abuses and accidental consequents;) yet if any man shall think he hath just cause so todo: that man ought by all means to forbear such playing or dancing, till he can be satisfied in his own mind, that he may lawfully use the same. The Apostle hath clearly resolved the case, Rom. 14. that be the thing what it can be in itself, yet his very doubting maketh it unlawful to him, so long as he remaineth doubtful: because it cannot be of faith; and whatsoever is not of faith 
Rom. 14. 23.  is sin. Thus far therefore the former allegation may hold good; so long as we consider things but in hypothesi; that is to say, only so far forth as concerneth our own particular in point of practice: that in these doubtful cases, it is safer to be too scrupulous than too adventurous.  
14. But then, if we will speak of things in thesi (that is to say, taken in their general nature, and considered in themselves, and as they stand devested of all circumstances:) and in point of judgement, so as to give a positive and determinate Sentence either with them, or against them: there I take it the former allegation of Via tutior, is so far from being of force, that it holdeth rather the clean contrary way. For in bivio dextra: in doubtful cases, it is safer erring 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz orat. 25. Inter dispares sententias initior vincat. Sen. 1. controv. 5.  the more charitable way. As a judge upon the Bench had better 
b Satius est impunitum relinqui facinus nocent is quam innocentem condemnari. ●. absentem. ff. de poenis.  acquit ten Malefactors if there be no full proof brought against them, than condemn but one innocent person upon mere presumptions. And this seemeth to be very reasonable. For as in the Courts of Civil justice, men are not ordinarily put to prove themselves honest men, but the proof lieth on 
c Actori incumbit probatio.  the accuser's part; and it is sufficient for the acquitting of any man in foro externo, that there is nothing of moment proved against him: (for in the construction of the Law every man is presumed to be an honest man, till he be proved otherwise:) But to the condemning of a man there is more requisite than so: bare suspicions are not enough, no nor strong presumptions neither; but there must be a clear and full evidence, especially if the trial concern life. So in these moral trials also in foro interno, when enquiry is made into the lawfulness, or unlawfulness of Humane Acts in their several kinds: it is sufficient to warrant any Act in the kind to be 
d Certe verum est, permissum esse quicquid non prohibetur. Chamier. 1 panstrar. Cathol. lib. 9 Cep. 20. 11. Licita sunt, quae nullo praecepto Dei prohibentur. Aug. de adulter. conjug. cap. 14. Omnia non prohibita licent. Cajetan. in 1 Cor. 6.  lawful, that there can be nothing produced from Scripture or sound Reason to prove it unlawful. For so much the words of my Text do manifestly import, All things are lawful for me. But to condemn any act as simply and utterly unlawful in the kind; remote consequences and weak deductions from Scripture-Text should not serve the turn: neither yet reasons of inconveniency or inexpediency, though carrying with them great shows of probablity. But it is requisite that the unlawfulness thereof should be 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Genesin hom. 24.  sufficiently demonstrated, either from express and undeniable testimony of Scripture, or from the clear light of natural reason; or at leastwise from some Conclusions, properly, directly, and evidently deduced therefrom. If we condemn it before this be done, our judgement therein is rash and unrighteous.  
15. Nor is that all: I told you, besides the unrighteousness of it in itself, that it is also of very noisome and perilous consequence many ways. Sundry the evil and pernicious effects whereof, I desire you to take notice of: being many I shall do little more than name them; howbeit they well deserve a larger discovery. And first it produceth much Uncharitableness. For although difference of judgement should not alienate our affections one from another: yet daily experience showeth it doth. By reason of that self-love, and envy, and other corruptions that abound in us; it is rarely seen that those men are of one heart, that are of two minds. St. Paul found it so with the Romans in his time: whilst some condemned that as unlawful, which others practised as lawful; they judged one another, and despised one another, perpetually. And I doubt not, but any of us, that is any-whit-like acquainted with the wretched deceitfulness 
Jer. 17. 9  of man's heart, may easily conclude how hard a thing it is (if at all possible) not to think somewhat hardly of those men, that take the liberty to do such things as we judge unlawful. As for example: If we shall judge all walking into the fields, discoursing occasionally on the occurrency of the times, dressing of meat for dinner or supper, or even moderate recreations on the Lord's day, to be grievous profanations of the Sabbath; how can we choose but judge those men that use them to be grievous prophaners of God's Sabbath? And if such our judgement concerning the things should after prove to be erroneous: then can it not be avoided, but that such our judgement also concerning the persons must needs be uncharitable.  
16. Secondly, this misjudging of things filleth the world with endless niceties and disputes; to the great disturbance of the Church's peace, which to every good man ought to be precious. The multiplying of Books and Writings pro and con, and pursuing of Arguments with heat and opposition, doth rather lengthen than decide Controversies; and instead of destroying the old, begetteth new ones: whiles they that are in the wrong out of obstinacy will not, and they that stand for the truth out of conscience dare not, may not yield; and so still the War goeth on.  
17. And as to the public peace of the Church, so is there also thirdly by this means great prejudice done to the peace and tranquillity of private men's consciences: when by the peremptory Dostrines of some strict and rigid Masters, the souls of many a well-meaning man are miserably disquieted with a thousand unnecessary scruples, and driven sometimes into very woeful perplexities. Surely it can be no light matter, thus to lay heavy burdens upon other men's shoulders, 
Mat. 23. 3. 2 Cor. 7. 35. Mat. 7. 14.  and to cast a snare upon their consciences, by making the narrow way to heaven 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 26.  narrower than ever God meant it.  
18. Fourthly, hereby Christian Governors come to be robbed of a great part of that honour that is due unto them from their people; both in their Affections, and Subjection. For when they shall see cause to exercise over us that power that God hath left them in indifferent things, by commanding such or such things to be done; as namely, wearing of a Surplice, kneeling at the Communion, and the like: if now we in our own thoughts have already prejudged any of the things so commanded to be unlawful; it cannot be but our hearts will be soured towards our Superiors, in whom we ought to rejoice: 
1 Tim. 2. 1, 2.  and instead of blessing God for them, (as we are bound to do, and that with hearty cheerfulness; we shall be ready to speak evil of them, even with open 
Judas ver. 8.  mouth, so far as we dare for fear of being shent. Or if out of that fear we do it but indirectly and obliquely; yet we will be sure to do it in such a manner, as if we were willing to be understood with as much reflection upon authority as may be. But then as for our Obedience, we think ourselves clearly discharged of that: it being granted on all hands (as it ought) that Superiors commanding unlawful things, are not therein to be obeyed.  
19 And then (as ever one evil bringeth on another) since it is against all reason that our Error should deprive our Superiors of that right they have to our obedience, (for why should any man reap or challenge benefit from his own act?) we do by this means fifthly exasperate those that are in authority, and make the spirit of the Ruler rise against us, which may hap to fall right heavy on 
Eccles. 10. 4.  us in the end. All power we know, whether Natural or Civil, striveth to maintain itself at the height, for the better preserving of itself: the Natural from decay; and the Civil from contempt. When we therefore withdraw from the higher powers our due obedience, what do we other than pull upon ourselves their just displeasure; and put into their hands the opportunity (if they shall but be as ready to take it, as we are to give it) rather to extend their power. Whereby if we suffer in the conclusion, (as not unlike we may; (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—) 
Homer Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whom may we thank for it but ourselves?  
20. Sixthly, by this means we cast ourselves upon such sufferings, as (the cause being naught) we can have no sound comfort in. 
b— cum martyrem faciat, non poena, sed causa. Aug. Ep. 61. & ep. 167.  Causa, non passio, we know: it is the cause maketh a true Martyr or Confessor, and not barely the suffering. He that suffereth for the Truth, and a good cause, suffereth as a Christian; and he need not be ashamed, but may exult in the midst of his greatest sufferings; cheering up his own heart, and glorifying God on that behalf. But he 
1 Pet. 4. 16.  that suffereth for his Error, or Disobedience, or other rashness, buildeth his comfort upon a sandy foundation: and cannot better glorify God, and discharge a good conscience, than by being ashamed of his fault, and retracting it.  
21. Seventhly, hereby we expose not ourselves only (which yet is something;) but sometimes also (which is a far greater matter) the whole Reformed Religion by our default, to the insolent jeers of Atheists, and Papists, and other profane and scornful spirits. For men that have Wit enough, and to spare, but no more Religion than will serve to keep them out of the reach of the Laws; when they see such men as pretend most to holiness to run into such extravagant opinions and practices, as in the judgement of any understanding man are manifestly ridiculous: they cannot hold but their Wits will be working; and whilst they play upon them, and make themselves sport enough therewithal, it shall go hard but they will have one fling among, even at the power of Religion too. Even as the Stoics of old, though they stood mainly for virtue; yet because they did it in such an uncouth and rigid way, as seemed to be repugnant not only to 
a Sensus cujusque, & natura rerum, atque ipsa veritas clamat. Cic. 4. de finib. Sensus moresque repugnant. Hor. 1. Sat. 3.  the manners of men, but almost to common sense also: they gave occasion to the Wits of those times, under a colour of making themselves merry with the Paradoxes of the Stoics, to laugh even true virtue itself out of countenance.  
22. Lastly, (for why should I trouble you with any more? These are enough:) by condemning sundry indifferent things, and namely, Church Ceremonies as unlawful; we give great scandal to those of the Separation, to their farther confirming in that their unjust Schism. For why should these men, will they say, (and for aught I know; they speak but reason;) why should they who agree so well with us in our Principles, hold off from our Conclusions? Why do they yet hold communion with, or remain in the bosom of that Church, that imposeth such unlawful things upon them? How are they not guilty themselves of that lukewarm Laodicean temper, wherewith they so often, and so deeply charge others? 
Rev. 3. 16.  Why do they halt so shamefully between two opinions? if Baal be God, and the Ceremonies lawful: why do not they yield obedience, cheerful obedience, 
1 King. 18. 21.  to their Governors, so long as they command but lawful things? But if Baal be an Idol, and the Ceremonies unlawful, as they and we consent: Why do they not either set them packing, or (if they cannot get that done) pack themselves away from them as fast as they can, either to Amsterdam, or to some other place? The Objection is so strong: that I must confess for my own part, If I could see cause to admit of those principles, whereon most of our Nonconformers, and such as favour them, ground their dislike of our Church-Orders and Ceremonies, I should hold myself in all conscience bound (for any thing I yet ever read or heard to the contrary) to forsake the Church of England, and to fly out of Babylon, before I were many week's older.  
23. Truly, Brethren, if these unhappy fruits were but accidental events only, occasioned rather than caused, by such our opinions; I should have thought the time misspent in but naming them: since the very best things that are, may by accident produce evil effects. But being they do in very truth naturally and unavoidably issue therefrom, as from their true and proper cause: I cannot but earnestly beseech all such as are otherwise minded, in the bowels and in the name of the Lord jesus Christ, and by all the love they bear to Gods▪ holy truth, which they seem so much to stand for; to take these things into their due consideration, and to lay them close to their consciences. And as for those my brethren of the Clergy, that have most authority in the hearts of such as bias too much that way, (for they only may have some hope to prevail with them; the rest are shut out by prejudice:) if I were in place where, I should require and charge them, as they will answer the contrary to God, the Church, and their own Consciences; that they would approve their faithfulness in their Ministry; by giving their best diligence to inform the judgements of God's people aright, as concerning the nature and use of indifferent things: and (as in love to their souls they are bound) that they would not humour them in these their 
Leu. 19 17.  pernicious errors, nor suffer them to continue therein for want of their rebuke, either in their public teaching, or otherwise as they shall have opportunity thereunto in private discourses.  
24. But you will say, if these things were so, how should it then come to pass, that so many men, pretending to Godliness, (and thousands of them doubtless such as they pretend; for it were an uncharitable thing to charge them all with hypocrisy:) should so often and so grievously offend this way? To omit those two more universal causes; Almighty God's Permission first, whose good pleasure it is, for sundry wise and gracious ends, to exercise his Church, during her warfare here, with Heresies, and Schisms, and Scandals: And then the wiliness 
1 Cor. 11. 19 Luke 17. 1.  of Satan, who cunningly observeth, whether way our hearts incline most, to looseness, or to strictness; and then frameth his Temptations thereafter: So he can but put us cut of the way; it is no great matter to him, on whether hand it be: he hath his end howsoever. Nor to insist upon sundry more particular causes: as namely, a natural proneness in all men to superstition: in many an affectation of singularity, to go beyond the ordinary sort of people in something or other; the difficulty of shunning one, without running into the contrary extreme; the great force of Education and Custom; besides manifold abuses, offences and provocations, arising from the carriage of others; and the rest: I shall note but these two only, as the two great fountains of Error, (to which also most of the other may be reduced) Ignorance and Partiality: from neither of which Gods dearest Servants and Children are in this life wholly exempted.  
25. Ignorance first is a fruitful mother of Errors. (Ye err, not knowing the 
Mat. 22. 29.  Scriptures, Mat. 22.) Yet not so much Gross Ignorance neither: I mean not that. For your mere Ignaro's, what they err, they err for company: they judge not at all; neither according to the appearance, nor yet righteous judgement. They only run on with the herd, and follow as they are led, be it right or wrong; and never trouble themselves farther. But by Ignorance I mean 
a— hominum leviter creditorum Cic. 3. de orator.  weakness of judgement, which consisteth in a disproportion between the affections, and the understanding: when a man is very 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat. 2●. Eph. 5. 6.  earnest, but withal very shallow: readeth much and heareth much, and thinketh that he knoweth much, but hath not the judgement to sever truth from falsehood, nor to discern between a sound Argument and a captious Fallacy. And so for want of ability to examine the soundness and strength of those principles, from whence he fetcheth his Conclusions; he is easily carried away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as our Apostle elsewhere speaketh, with vain words, and empty arguments. As St. Augustine said of Donatus, 
c Augustin 4. de bapt. contra▪ Donat. 6.  Rationes irripuit, he catcheth hold of some reasons, (as wranglers will catch at a small thing, rather than yield from their opinions) quas consider ants, verisimiles esse potius quam veras invenimus; which saith he, we found to have more show of probability at the first appearance, than substance of truth after they were well considered of.  
26. And I dare say, whosoever shall peruse with a judicious and unpartial eye most of those Pamphlets, that in this daring age have been thrust into the World, against the Ceremonies of the Church, against Episcopal Government; (to pass by things of lesser regard and usefulness, and more open to exception and abuse, yet so far as I can understand, unjustly condemned as things utterly unlawful; such as are lusorious lots, dancing, stageplays, and some other things of like nature;) When he shall have drained out the bitter invectives, unmannerly jeers, petulant girding at those that are in authority, impertinent digressions, but above all those most bold and perverse wrest of holy Scripture, wherewith such books are infinitely stuffed; he shall find that little poor remainder that is left behind, to contain nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain words and empty arguments. For when these great undertakers have snatched up the bucklers as if they would make it good against all comers, that such and such things are utterly unlawful; and therefore ought in all reason and conscience, to bring▪ such proofs as will come up to that conclusion: Quid dignum tanto? Very seldom shall you hear from them any other arguments, than such as will conclude but an Inexpediency at the most. As, that they are apt to give Scandal; that they carry with them an appearance of evil; that they are often occasions of sin; that they are not commanded in the Word; and such like. Which Objections, even where they are just, are not of force, (no not taken all together, much less any of them singly) to prove a thing to be utterly unlawful. And yet are they glad many times rather than sit out, to play very small game, and to make use of Arguments yet weaker than these, and such as will not reach so far as to prove a bare inexpediency. As, that they are invented by Heathens; that they have been abused in Popery; and other such like. Which to my understanding is a very strong presumption, that they have taken a very weak cause in hand, and such as is holy destitute of sound proof: For if they had any better Arguments, think ye we should not besure to hear of them.  
27. Marvel not therefore, if▪ I charge them with Ignorance: although in their Writings some of them may show much variety of reading, and other 
(As Parker, Dioclavius, etc.)  pieces of learning and knowledge. For if their knowledge were even much more than it is, yet if it should not hold pace with their zeal, but suffer that to outrun it: there should be still in them that disproportion that before I spoke of: and they might so far forth be ranked with those silly women our Apostle speaketh of, (for such disproportion is very incident to the weaker Sex) that are ever learning, but are never able to come to the knowledge of the truth. And 
2 Tim. 3. 7.  this kind of ignorance is evermore very troublesome; and hath been the raiser of most of those stirs, that so much disquiet either whole Churches, or particular Congregations: as the lame horse ever raiseth the most dust; and 
a Zelius absque scientia, quo vehementius irruit, & gravius corruit. Bern deverbis Isa. Serm. 4.  the faster he putteth on still the more dust. Have you observed any men to be fuller of molestation in the places where they live; than those that have been somewhat towards the Law, or having some little smattering therein, think themselves for that a great deal wiser than the rest of their Neighbours? Although such busy spirits for the most part make it appear to the World before they have done, that they had but just so much Law, as would serve them to vex their neighbours withal in the mean time, and undo themselves in the end. Zeal is a kind of fire. An excellent creature Fire, as it may be used; but yet may do a great deal of mischief too, as it may be used; as we use to say of it, that it is a good Servant, but an ill Master. A right zeal, grounded upon certain knowledge, and guided with godly discretion, like fire on the hearth, is very comfortable and serviceable: but blind or undiscreet zeal, like fire in the thatch, will soon set all the house in a combustion.  
28. So much for Ignorance, the first great Fountain of Error: the other is Partiality. And this is causa causarum: much of that ignorance and ill-governed zeal, from which so many other errors spring, doth itself spring from this corrupt Fountain of Partiality. Which maketh the Error so much the worse; and the judgement so much the more unrighteous. For where an Error proceedeth merely from weakness, though it cannot be therefore excused, much less ought to be therefore cherished; yet may it be even therefore pitied, 
a Juvenal. satire. 2.  horum simplicitas miserabilis— and the rather born with for a time. But if it shall once appear, that partiality runneth along with it, or especially that it proceedeth from partiality; this renders it odious both to God and Man. St. Paul therefore, well knowing what mischiefs would come of it, if Church Governors in the administration of their weighty callings should be swayed with partial affections, either for or against any, layeth a great charge upon 
b Timotheus Ephesiorum Episcopus ordinatus à B. Paulo. Hieron. de Script. Ec. cles. cap. 11. 1 Tim. 5. 21.  Timothy, whom he had ordained Bishop of Ephesus, and that with a most deep and solemn obtestation, by all means to beware of Partiality. (I charge thee before God and the Lord jesus Christ, and the elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality, 1 Tim. 5.)  
29. And reason good; there being scarce any thing more directly contrarious to the Rules of Charity, Equity and justice, than Partiality is: as might be easily shown, if we had time for it. And yet as unjust, unequal, and uncharitable as it is, the world aboundeth with it for all that. Not to instance in the writing of Histories, handling of Controversies, distribution of Rewards and Punishments, and other particulars: Take but a general view of the ordinary passages of most men's lives, either in the carriage of their own, or in the censuring of other men's actions; and you shall find partiality to bear no little sway, in most of the things that are done under the Sun. The truth is, we are 
a Nemo non est benignus sui judex Senec. 2. de Benef. 26.  all partial: and shall be as long as we live here, more or less. For Partiality is the Daughter of Pride and Hypocrisy: both which are as universally spread, and as deeply and inseparably rooted in our nature, as any other corruptions whatsoever. Pride ever maketh a man to look at himself and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 27.  his own party with favour; and at the opposites either with envy, if they be above him; or if below him, with scorn: and how can such a man choose but be partial? And Hypocrisy ever leaneth on a nail: it will make a man halt before his best friends, and when fainest he would be thought to go upright. The spying of motes in our brother's eye, and baulking of beams in our own (which is Partiality) our Saviour therefore chargeth with Hypocrisy, (Thou Hypocrite, first cast the beam out of thine own eye, 
Luk. 6. 42.  Luk. 6.) And St. james coupleth them together, as things that seldom go asunder; 
Jam. 1. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without partiality and without Hypocrisy.  
30. Besides these two internal causes (Pride and Hypocrisy) from within, which first breed it; there are sundry other external causes of Partiality from without, which after it is bred, help to feed it and increase it. One whereof is the great force of Education and Custom; which commonly layeth such strong anticipations upon the judgement, that it is a matter of great difficulty to work out those 
a Id sapit u●●squisque quod didicit. Senec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 1. Judas v. 16.  first impressions afterwards by any strength of reason; or but so much as to bring us to suspect there can be any error in those things, whereto our ears have been so long enured. Another is, that which the Apostle calleth the having of men's persons in admiration: when we have such a high opinion of some men, as to receive whatsoever they deliver, as the undoubted Oracles of God, though wanting both partiality and proof; and such a prejudice again on the other side against some others, though perhaps of better worth and sounder judgement than the former, as to suspect every thing that cometh from them (especially if it do not sapere ad palatum) be it laid down never so clearly, proved never so substantially. But I must omit both these, and the rest: only one I cannot choose but name, because it so much concerneth this point of lawfulness, whereof we now speak; and it belongeth also to this last mentioned branch of admiring men's persons. And that is, the great credit that is usually given to such Divines, as in their Expositions of the Commandments, or other Treatises concerning Cases of Conscience, have set a Non licet upon very many things, and that with very much confidence, and yet upon very weak grounds. Yea, so corruptibly or slightly, is that useful part of Divinity handled by most that have traveled therein, either in the Romish or Reformed Churches; that scarce is to be found one just volume in that kind, able to give satisfaction to a Reader, that is both rational and conscientious, in sundry weighty points: and namely in those two, than which there are few of more general use in our daily conversation; to wit, the point of Christian Liberty, and the point of Christian Subjection. By means whereof, many of them that should teach others better, are many times themselves mis-taught: and so the blind leading the blind, both Teachers and People are plunged deep either in Superstition, or Disobedience, or both, before they ever so much as mistrust themselves to have stepped awry. But of this enough.  
31. In this former clause of my Text, besides the things whereof we have hithereto spoken (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things:) the Apostle expressing of his own person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only all these lawful, but all lawful for me; though I will not press it much, yet may not be wholly neglected. There is an opinion taken up in this last age, that hath passed for current amongst many, grounded upon one misunderstood passage in this Epistle; but is indeed both false in itself, and dangerous 
1 Cor. 3. 22, 23.  in the consequents: namely this, that the godly regenerate have a full right to all the creatures; but wicked and unregenerate men have right to none, but are malae fidei possessores, intruders and usurpers of those things they have, and shall at the day of judgement be answerable, not only for their abusing of them, but even for their very possessing of them. Possibly some may imagine (yet none but they whose judgements are forestalled with that fancy) that these words of our Apostle look that way; and that there lieth an Emphasis in the Pronoun, to this sense: All things are lawful for me; but not so for every man. Being a godly and regenerate man, and engrafted into Christ by faith, I have a right and liberty to all the Creatures, which every man hath not.  
32. But to feign such a sense to these words, besides, that it seemeth apparently to offer force to the Text, it doth indeed quite overthrow the Apostles main purpose in this part of his discourse: which is, to teach the Corinthians, and all others, to yield something from their lawful liberty for their brethren's sakes, when they shall see it needful so to do, either for the avoiding of private scandal, or for the preservation of the public peace. So that the Apostle certainly here intended to extend our liberty to the Creatures, as far and wide, in respect of the persons, as of the things: as if he had said, All things are lawful for all men. The interlinear Gloss is right here, Quod sibi dicit licere, innuit & de aliis. We know it is an usual thing, as in our ordinary speech, so in the Scriptures too; in framing objections, in putting cases, and the like, to make the instance personal, where the aim is general. As Rom. 3. If the truth of God have abounded 
Rom. 3. 7.  through my lie unto his glory, why am I also judged as a sinner? That is, through my lie, or any man's else: Why either I, or any man else? So after in this Chapter; Why is my liberty judged— and why am I evil spoken of—? Mine or any 
1 Cor. 10. 29.— ibid. 30.  man's else? ay, or any man else? And so in a hundred places more.  
33. There is no great necessity therefore, for aught I see, that we should place any Emprhasis at all in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or if we do, it must then be understood, as if the Apostle intended thereby, not to exclude others: (Thus All things are lawful for me, that is, for me rather than for some others:) but only to include himself; as thus, All things are lawful for me, that is, for me also as well as for others. He did not conceive, that his Apostolical Calling did any whit either infringe his Christian liberty, or abridge it: but that notwithstanding he was set apart for the service of Christ in the work of the Ministry, he had 
Rom. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  still the same fullness of power and right that ever he had, or that any other person had to all the good Creatures of God. St. Paul was content to forbear his power in some things: But he would not forgo it though in any thing. He used his liberty indeed very sparingly, but yet he maintained it most stoutly. Am I not 
1 Cor. 9 1, etc.  an Apostle? Am I not free? Have we not power to eat and drink as well as others? To lead about a Sister, a Wife as well as others? To forbear working as well as others? In the Chapter before this.  
34. I find not any where in Scripture, that the Priesthood of the Gospel doth render a man incapable of any thing, whereunto he hath either a natural, or civil liberty: but that whatsoever is lawful for any other man to do, is lawful for a Churchman to do, notwithstanding his Ministerial Office and Calling. What is decent and expedient for a Minister of the Gospel to do, that is quite another business: I speak now only of lawfulness, which respecteth the things themselves only, considered in their own nature, and in the general, without relation either to the opinions and fashions of times and places, which is the measure of decency; or to such particular circumstances, as attend particular actions, which ought to be the measure of Expediency.  
35. For a grave Clergyman to wear a green suit, a Cap and Feather, and a long Lock on the one side; or to work journeywork in some mechanic or manual trade, as with a Mason, Carpenter, or Shoemaker: as things are now settled among us, no wise man can think it either decent or expedient. Yet that decency and expediency set aside, no man can truly say, that the doing of any of this is simply unlawful. For why might not an English Minister, if he were Prisoner in Turkey, to make an escape, disguise himself in such a habit as aforesaid; which if it were simply unlawful, rather than to do it, he should die a thousand deaths. And why it should not be as lawful now for a Minister, as it was once for an Apostle, to work journeywork, to make Shoes now, as then to make Tents, (if it might stand with decency and expediency now, as well as then:) let him that can, show a reason. Let them look how they 
Acts 18. 3.  will answer it therefore, that make it unlawful for Priests, either to marry, as some do: or to be in commission of the peace, as some others do: as if either the state of Wedlock, or the exercise of Temporal jurisdiction, were inconsistent with holy Orders. When the maintainers of either Opinion shall show good Text for what they teach, the cause shall be yielded: but till that be done, they must pardon us if we appeal them both of Pharisaism, in teaching for Doctrine men's Precepts. So long as this Text stands in the Bible 
Mat. 15. 9  unexpunged, All things are lawful for me: if any man either from Rome, or elsewhere, nay, if an Angel from Heaven, should teach either of those things to be unlawful, and bring no better proof for it than yet hath been done, he must excuse me if I should not be very forward to believe him.  
36. Well, you see the Apostle here extendeth our liberty very far in indifferent things; without exception either of things or persons: All things lawful, and lawful for all men. In the asserting of which liberty, if in any thing I have spoken at this time, I may seem to any man to have set open a wide gap to carnal licentiousness: I must entreat at his hands one of these three things; and the request is but reasonable. Either First, that all prejudice and partiality laid aside, he would not judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the appearance, but according 
Joh. 7. 24.  to right and truth; and then I doubt not but all shall be well enough. Or Secondly, that he would consider, whether these words of our Apostle, taken by themselves alone, do not seem to set open the gap as wide, as I or any man else can stretch it; Omnia licent, All things are lawful for me. Or that Thirdly, he would at leastwise suspend his judgement, till I shall have handled the latter clauses of my Text also, wherein our liberty is restrained, as it is here extended. Then (which may be ere long, if God will) he shall possibly find the gap, if any such be, sufficiently stopped up again, to keep out all carnal licentiousness, and other abuse of Christian Liberty whatsoever. In the mean time, and at all times, God grant us all to have a right judgement, and to keep a good conscience in all things.   

AD AULAM.  
Sermon XII.  
HAMPTON-COURT, JULY 26. 1640.  1 Cor. 10. 23. — But all things are not expedient— But all things edify not. 
THe former Clause of the Verse, here twice repeated (All things are lawful for me) containeth the Extension; as these latter Clauses do the Limitation of that Liberty that God hath left us to things of indifferent Nature. That Extension I have already handled; and set our Christian Liberty there (where according to the constant Doctrine of our Apostle) I think it should stand. From what I then delivered, (which I now repeat not) plain it was, that the Apostle extendeth our Liberty very far, without exception either of Things or Persons. All Things lawful, and lawful for all men. All the fear was, lest by so asserting our liberty, we might seem to set open a gap to carnal licentiousness. Although there be no great cause for it in respect of the thing itself; yet is not that fear altogether needless, in regard of our Corruption: who are apt to turn▪ the very best things into abuse, and Liberty as much as any thing. Yet that fear need not much trouble us, if we will but take these latter Clauses of the Verse also along with us, as we ought to do. Where we shall find the gap▪ (if any such were) sufficiently made up again, to keep out all carnal licentiousness, and other abuse of Christian Liberty whatsoever.  
2. Of those Clauses we are now to speak; But all things are not expedient. But all things edify not. Wherein the Apostle having before extended our liberty in the power, now restraineth it in the use and exercise of that power. Concerning which I shall comprehend all I have to say in three Observations▪ grounded all upon the Text. First, That the Apostle establisheth the point of lawfulness, before he meddle with that of expediency. Secondly, That he requireth we should have an eye to the expediency also of the things we do, not resting upon their lawfulness alone. And thirdly, that he measureth the expediency of lawful things by their usefulness unto edification. Of which in their order.  
3. And first, Expediency in St. Paul's method supposeth lawfulness. He taketh that for granted, that the thing is lawful; before he enter into any Enquiry whether it be expedient, yea, or no. For expediency is here brought in, as a thing that must restrain and limit us in the exercise of that liberty, which God hath otherwise allowed us: but God hath not allowed us any liberty unto unlawful things. And this Observation is of right good use: for thence it will follow, that when the unlawfulness of any thing is once made sufficiently to appear, all farther enquiry into the expediency or inexpediency thereof must thenceforth utterly cease and determine. No conjuncture of Circumstances whatsoever, can make that expedient to be done at any time, that is of itself and in the kind 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Phoeniss. Act. 3.  unlawful. For a man to blaspheme the holy Name of God, to sacrifice to Idols, to give wrong sentence in Judgement, by his power to oppress those that are not able to withstand him, by subtlety to overreach others in bargaining, to take up arms (offensive or defensive) against a lawful Sovereign: none of these and sundry other things of like nature, being all of them simply and the toto genere unlawful, may be done by any man, at any time, in any case, upon any colour or pretention whatsoever; the express Command of God himself only excepted, as in the case of Abraham for sacrificing his Son. Not for the avoiding of scandal, 
Gen. 22. 2.  not at the instance of any Friend, or command of any Power upon earth; nor for the maintenance of the Lives or Liberties either of ourselves or others; nor for the defence of Religion; not for the preservation of a Church or State: no nor yet, if that could be imagined possible, for the salvation of a Soul, no not for the redemption of the whole world.  
4. I remember to have read long since a Story of one of the Popes (but who the Man was, and what the particular Occasion, I cannot now recall to mind) that having in a Consultation with some of his Cardinals proposed unto them the course himself had thought of, for the settling of some present Affairs to his most advantage: when one of the Cardinals told him he might not go that way, because it was not according to justice; he made answer again, that though it might not be done per viam justitiae, yet it was to be done per viam Expedientiae. A distinction which it seemeth the High Priest of Rome had learned of his Predecessor at jerusalem, the Highpriest Caiaphas, in a solemn consultation held there, joh. 11. There the chief Priests and pharisees call a Council; and the business 
Joh. 11. 47,— 50.  was, what they should do with jesus. If they should let him alone so, the people would all run after him because of his miracles: and then would the Romans (who did but wait for such an opportunity) make that a pretence to invade their Country, and to destroy both their Religion and Nation. If they should take away his life, that were indeed a sure course; but Nicodemus had stammered them all, for that a good while before, in a former Council at jerusalem, joh. 7. 
John 7. 51.  when he told them that they could not do it by Law; being they had nothing to lay to his charge that could touch his life. Up standeth Caiaphas then, and telleth them, they were but too scrpulous to stand somuch upon the nice point of legality at that time: they should let the matter of justice go for once, and consider what was now expedient to be done, for the preserving of their Nation, and to prevent the incursions of the Romans. (You know nothing at all, saith he, nor consider that it is expedient for us, that one man should die for the People, and that the whole Nation perishnot.)  
5. Whatever Infallibility either of these High Priests might challenge to themselves, or their flatterers ascribe to them: it is sure far safer for us to rest our judgements upon that neverfailing Rule of St. Paul, Rom. 3. (
a Rom. 3. 8. Nunquam virtus vitio adjuvanda est. Sen. 1. de ira, 9  We may not do evil, that good may come thereof, than to follow them in their wild resolutions. But if we desire Examples rather; we cannot have for the purpose in one man, a more proper Example on the one side for our imitation, nor a more fearful Example on the other side for our admonition, than are those two so unlike Actions of David in the matter of Saul, and in the matter of Uriah.  
6. As for Saul, two several times it was in the power of his hands to have slain him, if he would. In the Cave, he might as easily have cut the Thread of his 
1 Sam. 24. 4.  Life, as the skirt of his Garment: and in the Trench, as easily have taken his Head 
1 Sam. 26. 12.  from off his shoulders, as the Spear from beside his Bolster. And much might have been said for the expediency of it too. Saul was his professed, his implacable Enemy; hunted him from place to place like a Partridge upon the mountains, 
1 Sam. 26. 20.  set snares and traps for him in every corner to destroy him; and all this without cause. Nor was David ignorant of what God had promised, and Samuel had foretold, concerning the rending of the Kingdom from Saul, and settling it upon him; and now, if ever, might seem to be a fair opportunity to bring all that about, now he had him in his hands; by taking away his Life, and setting the Crown upon his own Head: besides the accomplishment of God's promises, he might so provide for his own safety, quiet the distractions in the State, turn all the Forces against the common Enemy, advance Religion, in adding honourable Solemnities to the public Worship, and settle the Kingdom in a more just, moderate and peaceable Government than now it was. Plausible inducements all, and probable: and his Captains and Servants about him did not forget to urge them, and to press the Expediency. But David rightly apprehended 
1 Sam. 24. 4. & 26. 8.  the thing itself, to offer violence to the Lord's anointed, to be utterly unlawful; and that was it that stayed his hand. That unlawfulness alone he opposeth against all these, and whatsoever other seeming Expediencies could be pretended, as a sufficient Answer to them all. The Lord forbid that I should 
1 Sam. 24. 6. 1 Sam. 26. 9  stretch forth my hand against the Lords anointed: and, who can stretch out his hand against the Lords Anointed and be guiltless? Thus is David in the matter of Saul, a worthy Example for our limitation.  
7. See him now another while in the Matter of Uriah, and how he behaved himself there. Quantum mutatus! Could you think it were the same man? He had lain with the Wife, when the Husband was abroad, and in his Service, 
2 Sam. 11. 4.— Ibid. 5.  and she proved with Child. If this should be famed abroad, it could not but tend much to the Kings Dishonour; yea, and to the scandal of Religion too. It seemed therefore very expedient the matter should be smothered; and David setteth all his Wits on work how to do that handsomely. Many Fetches and Devices he had in his Head, and sundry of them he put to trial, this way and that way; but none of them would take. God meant him a shame for his sin▪ and therefore blasted all those his Attempts, and made them unsuccessful. When he saw he could not bring his purpose to pass any other way, at last he entertaineth black Thoughts, and falleth upon a desperate resolution; to blear the eyes of the World, Uriah must die: so shall the Widow be his, and the Child born in lawful Wedlock be thought to be Legitimate, and all shall be well. A hard Case, to take away the Life of an innocent Person, a man of Renown, Valiant and Religious, whose Name stood 
2 Sam. 23. 39 2 Sam. 11. 13.— Ibid. 25.  in the List, enroled among his chiefest Worthies; and that in a most base and treacherous fashion too, not without a great deal of daubing and hypocrisy withal. The Circumstances aggravate much. No doubt David's Heart, that was 
1 Sam. 24. 5.  so ready to smite him at other times upon very small occasions in comparison, would now buffet him with stronger Checks; and not suffer him to be ignorant of the wickedness and unlawfulness of his ●oul intentions. But all is one for that: jacta est alea. He was in, and he must on: so it must be now, thinketh he, or else we are shamed for ever. This is David in the matter of Uriah: a fearful Example for our Admonition.  
8. Heaven and Hell are not at more distance, nor Light and Darkness more unlike; than David's carriage in the one case, and in the other. Of which so great difference and unlikeness, if we examine what was the true cause; we shall find it to have been none other but this; that in the former he looked chiefly at the unlawfulness of the thing, and in the latter at the expediency only. In the matter of Saul, he saw the thing was utterly unlawful to be done, as being repugnant to the Ordinance of God, and the duty of a Subject; and therefore, expedient or inexpedient, he resolves he will not do it for a world; and that was certainly the right way. In the matter of Uriah, he saw the thing was expedient to be done, as conducing to his ends, for the saving of his credit at that time; and therefore lawful or unlawful, he resolveth he will do it, whatsoever come of it: and that was certainly the wrong way.  
9 Take we warning by his example (it is the cheapest learning to profit by another's harm) not 
a Facere aliquid, quod sci as non licere. Cic. pro Balbo. Rom. 16. 18. Psal. 50. 17.  to adventure the doing of any thing we know to be unlawful; seem it never so expedient, and conducible to such ends as we intent. Alas! why should any of us for the serving of our own bellies, cast the Commandments of God behind our backs; or violate his holy Laws, to satisfy our own impure Lusts? Can the compass of any thing we can desire in this world; Profit, Pleasure, Preferment, Glory, Revenge, or any thing else, be to us of so great advantage: that for the attainment thereof, we should so far dishonour God, and quench the Light that is in us; as to lie, and for swear, and flatter, and slander, and supplant, and cheat, and oppress, or do any other unjust or unlawful Act, against the Light of our own Reason, or contrary to the Checks of own Consciences.  
10. Nor ought we to be careful hereof then only, when in our ends we look merely at ourselves, and our own private conveniences in any of the forementioned respects of Profit, Pleasure, and the rest: but even then also when our intentions are more noble and honourable; the honour of God, the edification of our Brethren, the peace of the Church, and the common Good. For neither pious intentions alone, nor reasons of expediency alone, nor yet both together, will either warrant us beforehand to the choice, nor excuse us afterwards for the use of unlawful means. Whatever Saul's intention was, in sparing the fatter cattle, 
1 Sam. 15. 15.  I make no question but that Uzzah's very intention was pious, in reaching forth his hands to stay the Ark from falling, when it tottered in the Cart. The things 
● Sam. 6. 6.  themselves, both the one and the other, seemed to be very expedient: But God's special Command to Saul that all should be destroyed, and his Law given by Moses 
1 Sam. 15. 3.  concerning that sacred and mysterious Utensil, having made both those things 
Num. 4. 15.  unlawful, did thereby also make both the facts inexcusable: And Almighty God to win reverence and honour to his own Ordinances, punished with great severity both the disobedience of the one, and the rash presumption of the other.  
11. Be our Ends and Aims therefore what they will; unless we arm ourselves with strong Resolutions beforehand, not to do any thing we know to be unlawful upon any terms, seem it otherwise never so expedient; and then afterwards use all our best Prayers and Endeavours by God's Grace to hold our Resolutions: We are gone. Satan is cunning, and we but weak: and he will be too hard for us, if he do but find us any whit staggering in our Resolutions, for doing nothing but what is lawful; or lending an ear to any Persuasions, for the doing of any thing that is unlawful. By this very means he got within our Grandmother Eve; and prevailed with her to taste 
Gen. 3. 5.  of the forbidden Fruit, though it were unlawful, by persuading her that it was expedient. This one is a sure ground for us to build upon: To a good Christian, that desireth to make conscience of his ways, nothing can be truly 
a Quicquid non licet, certe non oportet. Cic. pro Balbo. Potest aliquid licere, & non expedire: expedire autem quod non licet, non potest. Aug. de adult. Conjug. cap. 15. Constat in Christiana Philosophia, non decere nisi quod licet, nec expedire, nisi quod & decet & licet. Bern. de consid. lib. 3. Sin à sumus qui profecto esse debemus, ut nihil arbitremur expedire nisi quod rectum honestumque sit. Cic. 4. sam. Epist. 3. Universa Concio, quod aequnm non videretur, ne expedire quidem proclamavit. Valer. Max. 6. 5. Chap. 11 & 14.  expedient that is apparently unlawful. And so much for the first Observation.  
12. The Apostle first supposeth the thing to be lawful: else it may not be done howsoever. But if it be lawful; then we hope we may use it at our pleasure; without either scruple in ourselves, or blame from others: Indeed, that is the common guise of the World. Have but the Opinion of some Divine of Note, concerning any thing we have a mind to, that is lawful: and then we think we need take no more care, nor trouble ourselves about Circumstances. But there is a great deal more belongeth to it than so. Lawfulness alone will not bear us out in the use of a thing, unless there be care had withal to use it lawfully: lest otherwise our liberty degenerate into a carnal licentiousness; as easily it may do. For preventing whereof, the Apostle here requireth, that we consider as well what is expedient to be done, as what is lawful. Which was our second Observation. [All things are lawful for me, but all things are not expedient.]  
13. St. Bernard to Eugenius requireth trinam considerationem, a threefold consideration or enquiry to precede the doing of any Action of moment, and worthy our deliberation; An liceat, an deceat, an expediat. Whether it be lawful or no; whether comely or no; whether expedient or no: lawful in itself, comely for us, expedient in respect of others. He maketh there that of decency, and that of expediency, two different considerations the one from the other; yet both necessary. And as well the difference that is between them, as the necessity of both, ariseth from those two grand Virtues, which must have a special influence into every Action morally and spiritually good; to wit, Discretion and Charity: of which two, Discretion is the proper Judge of Decency, and Charity of Expediency, though both do in some sort belong to both; but as for Decency, it may be the Apostle intended not to speak of it at all; as being not so very pertinent to his present Argument; and having besides a purpose to mention it more seasonably afterwards. Or if he did, he than taketh Expediency in a larger sense; so as to comprehend under that Name, all that which Bernard meaneth by Decency and Expediency both. And so taken, (that we may understand what it is we speak of) the difference that is between Lawfulness and Expediency consisteth in this; that Lawfulness looketh but at the Nature and Quality of the thing in itself, considered in the kind, and abstractedly both from the End and Circumstances: but Expediency taketh in the End also, and such other Circumstances as attend particular Actions.  
14. That Expediency ever relateth to the End, we may gather from the very notion of the Words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, is as much as to confer or contribute something, to bring in some Help or Furtherance towards the attainment of the desired End. And Expedire in the Latin, is properly to speed a Business: as the contrary thereof (Impedire) is to hinder it. The Word Expedition cometh thence; and so doth this also of Expediency. That thing than may not unfitly be said to be expedient to any End, that doth expedire, give any furtherance or avail towards the attaining of that End: and that on the contrary to be inexpedient, that doth impedire, cast in any Let, Rub, or Impediment to hinder the same. It must be man's first care to propose to himself in all his Actions some right End: and then he is to judge of the Expediency of the Means by their serviceableness thereunto.  
15. It is (no doubt) lawful for a Christian (being that God hath tied him to live out his time in the World) therefore to propose to himself in sundry particular actions of this Life, worldly Ends; (Gain, Preferment, Reputation, Delight;) so as he desire nothing but what is meet for him; and that his desires thereof be also moderate. And he may consequently apply himself to such Means as are expedient, and conducing to those Ends. But those Ends and Means are but the Buy of a Christian, not the Main. He liveth in the World; and so must, and therefore also may use it: But woe unto him, if he have not far higher and nobler Ends than these, to which all his Actions must refer, and whereto all those worldly both Means and Ends must be subordinate. And those are to seek the Glory of God, and the Salvation of his own Soul, by discharging a good Conscience, and advancing the common Good. In the use therefore and choice of such things, as are in themselves lawful (as all indifferent things are) we are to judge those Means, that may any way further us towards the attainment of any of those Ends, to be so far forth expedient; and those that any way hinder the same, to be so far forth inexpedient: and by how much more or less they so either further or hinder, to be by so much more or less either expedient, or inexpedient.  
16. Besides the End, the reason of Expediency dependeth also very much upon such other particular Circumstances, as do attend humane Actions: as Times, Places, Persons, Measure, Manner, and the rest. By reason of the infinite variety and uncertainty whereof, it is utterly impossible to give such general Rules of Expediency▪ as shall serve to all particular Cases: so that there is no remedy, but the weighing of particular Circumstances in particular actions, must be left to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. 2. Ethic. 6.  the Discretion and Charity of particular men. Wherein every man that desireth to walk conscionably, must endeavour at all times, and in all his actions to lay things together as well as he can; and taking one thing with another, according to that measure of Wisdom and Charity wherewith God hath endowed him, to resolve ever to do that, which seemeth to him most convenient to be done, 
b— utra sit harum via utilior, cum materia deliberabimus. Quin. 3. Instit. 7. Consillum in arena. Adag.  as things than stand. Only let him be sure still his Eye and Aim be upon the right End in the main, and that then all things be ordered with reference thereunto.  
17. This discovery of the Nature of Expediency, what it is, and what dependence it hath upon, and relation unto the End and Circumstances of men's actions; discovereth unto us withal sundry material differences between Lawfulness and Expediency; and thence also the very true reason, why in the exercise of our Christian Liberty it should be needful for us to have regard, as well to the Expediency, as to the Lawfulness of those things we are to do. Some of those Differences are; First, that as the Natures of things are unchangeable, but their Ends and Circumstances various and variable; so their Lawfulness, which is rooted in their Nature, is also constant, and permanent, and ever the same; but their Expediency, which hangeth upon so many 
c Quorum usus coercetur certis circumstantiis, ea dicuntur non expedire, non dicuntur non licere. Chamier. 3. panstr. 21. 75.  turning hinges, is ever and anon changing. What is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. 1. Mou. Mon. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 2. Ethic. 3.  expedient to day, may be inexpedient to morrow: but once lawful, and ever lawful. Secondly, That a thing may be at the same time expedient in one respect, and inexpedient in another: but no respects can make the same thing to be at once both lawful and unlawful. Because respects cannot alter the Natures of things, from which their Lawfulness, or Unlawfulness ariseth. Thirdly, That the Lawfulness and Unlawfulness of things consisteth in puncto indivisibili (as they use to speak) even as the Nature and Essence of every thing doth; and so are not capable either of them of the degrees of more or less: all lawful things being equally lawful, and all unlawful things equally unlawful. But there is a latitude of expediency and inexpediency: they do both suspicere magis & minus: so as one thing may be more or less expedient than another, and more or less inexpedient than another. And that therefore fourthly, It is a harder thing to judge rightly of 
a Quill rectum sit, apparet; quid expediat, obscurum est. Cic. 5. Ep. 19  the Expediency of things to be done, than of their lawfulness. For to judge whether a thing be lawful or no, there need no more to be done, but to consider the nature of it in general, and therein what conformity it hath with the principles of Reason, and the written Word of God: And universalia certiora; a man of competent judgement, and not forestalled with prejudice will not easily mistake in such generalities, because they are neither many, nor subject to much uncertainty. But 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1. Poster. anal. 13. 15.  descendendo contingit errare; the more we descend to Particulars, in the more danger are we of being mistaken therein; because we have both far more things to consider of, and those also far more uncertain than before. And it may fall out, and not seldom doth, that when we have laid things together in the Balance, weighing one Circumstance with another as carefully as we could; and thereupon have resolved to do this or that as in our judgement the most expedient for that time: some Circumstance or other may come into our minds afterwards, which we did not forethink, or some casual intervening Accident may happen, which we could not foresee; that may turn the scales quite the other way, and render the thing, which seemed expedient but now, now altogether inexpedient.  
18. From these and other like Differences, we may gather the true reason, why the Apostle so much and so often presseth the Point of Expediency as meet to be taken into our Consideration and Practice, as well as that of Lawfulness. Even because things lawful in themselves, and in the kind, may for want of 
c— etsi officio videtur bonum, ipso non recto fine peccatum est. Aug. 4. contra Jul. 3.  a right End, or through a neglect of due Circumstances, become sinful in the doer. Not as if an Act of ours could change the nature of the things from what they are: for it is beyond the power of any Creature in the world to do that. God only is Dominus Naturae; to him it belongeth only as chief Lord, to change either the Physical or Moral Nature of things at his pleasure. Things in their own nature indifferent, God by commanding, can make necessary, and by forbidding, unlawful: as he made Circumcision necessary, and eating of Pork unlawful to the jews under the old Law. But no Scruple of Conscience, no Command of the higher Powers, no Opinions or Consent of Men, no Scandal or Abuse whatsoever, can make any indifferent thing to become either necessary or unlawful, universally, and perpetually, and in the nature of it: but it still remaineth indifferent as it was before, any act of ours notwithstanding. Yet may such an indifferent thing, remaining still in the nature of it indifferent as before, by some act of ours, or otherwise, become in the use of it, and by accident, either necessary or unlawful, pro hîc & nunc, to some men, and at some times, and with some circumstances. As the Command of lawful Authority, may make an indifferent thing to us necessary for the time: and the just fear of Scandal may make an indifferent thing to us unlawful for the time. Therefore it behooveth us in all our deliberations de rebus agendis, to consider well not only of the nature of the thing we would do, whether it be lawful or no in the kind; but of the end also, and all present circumstances, especially the most material: lest, through some default there, it become so inexpedient, that it cannot be then done by us without sin. For as we may sin, by doing that which is unlawful; so may we also by doing even that, which is lawful, in an undue manner.  
19 And it will much concern us, to use all possible circumspection herein, the rather for two great Reasons: for that by this means (I mean the supposed lawfulness of things) we are both very easily drawn on unto Sin, and when we are in, very hardly fetched off again. First, we are easily drawn on. The very name and opinion of Lawfulness many times carrieth us along, whilst we suspect no evil, and putteth our foot into the snare, ere we be aware of it. The Conscience of many a good man, that would keep a straight watch over himself against grosser offences, will sometimes set itself very loose, when he findeth himself able to plead, that he doth nothing but what is lawful. In things simply evil Sin cannot lurk so close, but that a godly wise man that hath his eyes in his head, may spy it and avoid it: as a wild beast or Thief may easily 
Eccles. 2. 4.  be descried in the open Champain. But if it can once shroud itself under the covert of Lawfulness, it is the more dangerous; like a wild beast or Thief in the woods, or behind the thickets, where he may lurk unseen, and assault us on a sudden, if we do not look the better about us. And the greater our danger is, the greater should be our circumspection also.  
20. And as we are easily inveigled and drawn in, to sins of this kind; so when we are in, we get off again very hardly. If we chance through humane frailty, or the strength of temptations, to fall into some gross offence, by doing something that is manifestly unlawful (although such gross sins are of themselves apt to waste the conscience, to beat back the offers of Grace, and to harden the heart wonderfully against repentance:) yet have we in sundry other respects more and better helps and advantages towards Repentance for such sins, than when we transgress by abusing our liberty in lawful things. 1. It is no hard matter to convince our understandings of those grosser transgressions; their obliquity is so palpable. 2. They often lie cold and heavy at the heart: where the burden of them is so pressing and afflictive, that it will force us to seek abroad for ease. 3. We shall scarce read a Chapter, or hear a Sermon, but we shall meet with something or other that seemeth to rub upon that gall. 4. The World will cry shame on us. 5. And our Enemy's triumph that they have gotten something to lay in our Dish. 6. Our Friends will have a just occasion to give us a sharp Rebuke. 7. And the guiltiness of the Fact will so stop our mouths, that we shall have nothing to answer for ourselves. All which may be so many good preparations unto repentance.  
21. But when we are able to plead a lawfulness in the substance of the thing done: 1. Seldom do we take notice of our failings in some Circumstances. 2. Nor do our Hearts smite us with much Remorse thereat. 3. The edge of God's holy Word slideth over us, without cutting or piercing at all, or not deep. 4. We lie not so open to the upbraid either of Friends or Foes, but that if any thing be objected by either, we can yet say something in our defence. All which are so many impediments unto Repentance. Not but that whoever truly feareth God, and repenteth unfeignedly, repenteth even of the smallest sins, as well as of the greatest; but that he doth it not so feelingly, nor so particularly, for these smaller, as for those greater ones; because he is not so apprehensive of these, as he is of those. For the most part his Repentance for such like sins is but in a general form; wrapped up in the lump of his unknown sins: like that in Psal. 19 Who can tell how oft he offendeth? O cleanse thou me from my secret 
Psal. 19 12.  faults! Only our hope and comfort is, that our merciful Lord God will graciously accept this general Repentance for current; without requiring of us a more particular sense of those sins, whereof he hath not given us a more particular sight.  
22. By what hath been said you may perceive how unsafe a thing it is to rest upon the bare lawfulness of a thing alone, without regard to expediency. For this is indeed the ready way to turn our liberty into a licentiousness: sith even lawful things become unlawful when they grow inexpedient. Lawful in themselves, but unlawful to us: lawful in their nature, but unlawful in their use. But then the Question will be, how we shall know from time to time, and at all times, what is expedient to be done, and what not? Which leadeth us to the third and last Observation from the Text, viz That the expediency of lawful things is to be measured by their usefulness unto edification. For if we shall ask, Why are not all lawful things always expedient? The Apostle's Answer is, Because they do not always edify. When they do edify, they are not only lawful, but expedient too; and we may do them: But when they edify not, but destroy, though they be lawful still, yet they are not expedient; and we may not do them: All things are lawful; but all things edify not.  
23. To this edification it appeareth St. Paul had a great respect in all his actions and affairs: (We do all things, Brethren, for your edifying (2 Cor. 12.) 
2 Cor. 12. 19  And he desireth that all other men would do so too; (Let every man please his Neighbour for his good unto edification, Rome 15. 2.) and that in all the actions of 
Rom. 15. 2.  their lives, (Let all things be done to edifying, 1. Cor. 14.) It is the very end for 
1 Cor. 14. 26.  which God ordained the Ministry of the Gospel; (the edifying of the body of Christ, Eph. 4.) and for which he endowed his servants with power and with 
Eph. 4. 12.  gifts to enable them for the work; (the power which God hath given us for edification, 
2 Cor. 10. 8. & 13. 10.  2 Cor. 13.) Whatsoever our Callings are: whatsoever our power or gifts: if we direct them not to Edification, when we use them, we abuse them.  
24. But than what is Edification? For that we are yet to learn. The Word is Metaphorical, taken from material Buildings: but is often used by our Apostle in his Epistles, with application ever to the Church of God, and the spiritual Building thereof. The Church is the House of the living God. All Christians, 
1 Tim. 3. 15.  Members of this Church, are so many Stones of the Building, whereof the House is made up. The bringing in of Unbelievers into the Church, by converting them to the Christian Faith, is as the fetching of more Stones from the Quarries to be laid in the Building. The Building itself (and that is Edification) is the well and orderly joining together of Christian men, as living Stones, in truth and love; that they may grow together (as it were) into one entire frame of Building, to make up the House strong and comely for the Master's 
1 Pet. 2. 5.  Use and Honour.  
25. I know not how it is come to pass in these later times, that in the popular and common Notion of this Word, in the Mouths and Apprehensions of most men generally, Edification is in a manner confined wholly to the Understanding. Which is an Error, perhaps not of much consequence, yet an Error though, and such as hath done some hurt too. For thereon is grounded that Objection, which some have stood much upon (though there be little cause why) against instrumental Music in the Service of God, and some other things used in the Church; that they tend not to edification, but rather hinder it, because there cometh no instruction, nor other fruit to the understanding thereby: And therefore ought such things, say they, to be cast out of the Church, as things unlawful. A Conclusion (by the way) which will by no means follow, though all the Premises should be granted: for it is clear both from the Words and Drift of the Text, that Edification is put as a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed of Expediency, but not so of Lawfulness: And therefore from the Unserviceableness of any thing to Edification, we cannot reasonably infer the Unlawfulness thereof, but the Inexpediency only. But to let go the inconsequence, that which is supposed in the Premises, and laid as the ground of the Objection (viz. that where the Understanding is not benefited, there is no Edification;) is not true. The Objectors should consider, that whatsoever thing any way advanceth the Service of God, or furthereth the growth of his Church, or conduceth to the increasing of any Spiritual Grace, or enlivening of any holy Affection in us; or serveth to the outward Exercise, or but Expression of any such Grace or Affection, as joy, Fear, Thankfulness, Cheerfulness, Reverence, or any other; doubtless every such thing so far forth serveth more or less unto Edification.  
26. The building up of the People in the right knowledge of God, and of his most holy Truth, is, I confess, a necessary part of the Work; and no man that wisheth well to the Work, will either despise it in his heart, or speak contemptibly of it with his mouth: yet it is not the whole Work though, no nor yet the chiefest part thereof. Our Apostle expressly giveth Charity the pre-eminence before it: Knowledge puffeth up, but Charity edifieth. And for 
1 Cor. 8. 1.  once he speaketh of Edification in his Epistles with reference to Knowledge; I dare say he speaketh of it thrice with reference to Peace and brotherly Charity or Condescension. The Truth is, that Edification he so much urgeth, is the promoting and furthering of ourselves, and others in Truth, Godliness and Peace, or any Grace accompanying Salvation, for the common good of the whole Body. St. jude speaketh of building up ourselves; and St. Paul of 
Judas ver. 20. 1 Thes. 5. 11.  edifying one another. And this should be our daily and mutual study, to build up ourselves and others in the knowledge of the Truth, and in the practice of Godliness: but especially to the utmost of our powers, within our several Spheres, and in those Stations wherein God hath set us, to advance the Common Good, by preserving Peace, and Love, and Unity in the Church.  
27. The Instructions, Corrections, or Admonitions we bestow upon our private Brethren; the good Examples we set before them; our bearing with their Infirmities; our yielding and condescending from our own power and liberty, to the desires even of private and particular men; is as the chipping, and hewing, and squaring of the several Stones, to make them fitter for the Building. But when we do withal promote the public Good of the Church, and do something towards the procuring and conserving the Peace and Unity thereof, according to our measure: that is as the laying of the Stones together, by making them couch close one together, and binding them with Fillings and Cement, to make them hold. Now whatsoever we shall find, according to the present state of the Times, Places, and Persons with whom we have to do, to conduce to the Good either of the whole Church, or of any greater or lesser portion thereof, or but of any single Member belonging thereunto, (so as no prejudice or wrong be thereby done to any other:) that we may be sure is expedient for that time.  
28. To enter into Particulars, when and how far forth we are bound to forbear the exercise of our lawful Liberty in indifferent things for our Brother's sake, would be endless. When all is said and written in this Argument that can be thought of; yet still (as was said) much must be left to men's Discretion and Charity. Discretion first will tell us in the general, that as the Circumstances alter, so the Expediency and Inexpediency of things may alter accordingly. 
a Senec. 9 Controu. 2. Eccles. 3. 1.  Quaedam quae licent, tempore & loco mutato non licent, saith Seneca. There is a time for every thing, saith Solomon, and a season for every purpose under Heaven. 
b Momentis quaedam grata & ingrata sunt. Senec. 1. de Benef. 12.  Hit that time right, and whatever we do is 
c Eccl. 3. 11. 2 Sam. 17. 7.  beautiful: but there is no Beauty in any thing we do, if it be unseasonable. As Hushai said of Ahitophel's Advice, The Counsel of Ahitophel is not good 
d Est utilitatis & in tempore quaestio. Expedit, sed non nunc. Quin. 3. Instit. orat. 8.  at this time. And as he said to his Friend, that cited some Verses out of Homer not altogether to his liking, and commended them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wholesome counsel, but not for all men, nor at all times. If any man should now in these times endeavour to bring back into the Church postliminio, and after so many years' cessation thereof, either the severity of the ancient Canons for public Penances, or the enjoining of private Confessions before Easter or some other things now long disused; he should attempt a thing of great Inexpediency. Not in regard of the things themselves, which severed from those Abuses which in tract of time had, through men's corruption, grown thereunto) are certainly lawful; and might be, as in some former times, so now also, profitable, if the times would bear them. But in regard of 
c Quaedam justa naturâ sed conditione temporum inutilia. Quintil. 12. 1. Acts 16. 3. Gal. 2. 2.— 5.  the condition of the times, and the general averseness of men's minds therefrom: who having been so long accustomed to so much indulgence and liberty in that kind, could not now brook those severer impositions, but would cry out against them (as they do against some other things with very little reason) as Antichristian and Superstitious. Paul thought fit to circumcise Timothy at one time, when he saw it expedient so to do: But would by no means yield that Titus should be circumcised at another time when he saw it inexpedient.  
29. Sith then the difference of 
a Tempore commutatur officium, ut non semper sit idem, Cicer. 1. office.  times may make such a difference in the expediency and inexpediency of things, otherwise and in themselves lawful and indifferent; and so may the other Circumstances also of 
b— Et in loco, Non hic; & in personis; Non nobis, etc. Quin. 3. instit. orat. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad. ap. Suid.  places, persons, and the rest: wise men therefore must be content 
c Rom. 12. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if you will allow that reading, Rom. 12. Yea, to be downright time-servers, you will say! No such matter: but to suffer themselves now and then to be overruled by Circumstances; and 
d Tempori cedere, i. e. necessitati parere▪ semper sapientis habitum est. Cicer. 4. epist. fam. 9 Non est turpe cum re mutare consilium, Sen. 4. de benet. 38.  to yield to the sway of the times, and other occasions in sundry things, though perhaps somewhat against their own liking and judgement otherwise: so long as they be not enforced thereby, either to do any dishonest or unlawful thing, or to omit any part of their necessary duty. As 
e Ut in navigando, tempestati obsequi, artis est. Cic. 1. ep. same 9— sententiam, tanquam aliquod navigium ex Reip. tempestate moderari. Cic. 4. Barb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pythag. apud Stob. Ser. 1.  a skilful Pilot must of necessity hold that course, that the wind and weather will suffer him: winning upon them by little and little what he can by his skill, and making his advantage even of a side-wind, if he can but get it, to bring his Bark with as much safety and speed as may be to the intended Haven. For to 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phocyl.  tug against wind and tide, besides the toil, he knoweth would be both bootless, and dangerous. It is an easy matter for a Workman upon his bed to frame to himself in his own fancy an exact idea of some goodly Fabric that he is to raise: and he may 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 5.  please himself not a little with an imagination that all shall be done just according to that Platform. But when he cometh ad practicandum, and to lay his hand to the work indeed, he shall be forced, do what he can, in many things to vary from his former speculations, if 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophra.  the matter he hath to work upon, will not serve thereunto, as like enough a good part of it will not. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. apud Stob. ser. 1.  Velis quodpossis, is the old Saying: it must be our wisdom, when we cannot hope to bring all things to our own votes and desires, (for that is more than yet ever any man could do since the World began) to frame ourselves to the present occasions; and taking things as they are, when they will be no better, to 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non licet hominem esse saepè ita ut vult, si res non sinit. Terent. Heaut. 4. 1.  make the best of them we can for our own, and others, and the common good. Nothing doubting, but that if so we do, we shall do that that is expedient; although possibly we may see some inconveniences likely to ensue thereupon. For if we shall suspend our resolutions, till we can bethink ourselves of something that is free from all inconveniences, in most of our deliberations we shall never resolve upon any thing at all: as Solomon saith, 
l Eccles. 11. 4. Rusticus expectat dum defluat amnis. Horat. Epist. 2.— dum omnia timent, nil conantur, Quintil. 2. instit. 4.  He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap. God hath so tempered the things of this World, that every commodity hath some incommodiousness, and every conveniency some inconvenience attending the same: which many times all the wit and industry of man is not able to sever. If therefore out of the whole bunch we can cull out that, which may prevent the most and greatest inconveniences, and be itself subject to 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 3. top. 2. 1.  the least and fewest, we shall not have much cause to repent us of our choice. And all this our Discretion will teach us.  
30. Charity also will tell us in the general, that we must bear with the weakness of our brethren and forbear our own liberty in some cases; where we may see hope that any good will come of it. For as the stones in a building, if they be well laid together, do give mutual strength and support one to another: So it is our duty to bear one another's burdens, that so we may fulfil the 
Gal. 6. 2. 1 Cor. 13. 5.  Law of Christ. Charity seeketh not her own, 1 Cor. 13. She standeth not ever upon the tip▪ toe, with those high terms, [This I may do, and this I will do, whosoever says nay. I may eat flesh, and I will eat flesh, take offence at it who list:] but where she may hope to do good, cometh down so low, as to resolve never to eat flesh while the world standeth, rather than give offence thereby. Our Apostle 
1 Cor. 8. 13.  professeth in the last verse of this Chapter, that he sought to please all men in all things, not seeking his own profit, but the profit of many. And it was no flourish neither: St. Paul was a real man, no bragger: what she said, he did. He became as a jew to the Jews, as a Gentile to the Gentiles; not to humour 
1 Cor. 9 20.— 22.  either, but to win both. And at Corinth he maintained himself along while together with his own hand-labour, when he might have challenged maintenance from them, as the Apostle of Christ: But he would not, only to cut off occasion from those that slandered him, as if he went about to wake a prey of them, and 
2 Cor. 11. 11.  would have been glad to find any occasion against him, to give credit to that slander.  
31. But what is St. Paul now all on a sudden become a man-pleaser? Or how is there not yea and nay with him; that he should here profess it so largely; 
2 Cor. 1. 18.  and yet elsewhere protest against it so deeply; Do I seek to please men? No, 
Gal. 1. 10.  saith he, I scorn it: such baseness will better become their own slaves; I am the servant of Christ, Gal. 1. Worthy resolutions both, both savouring of an Apostolic spirit: and no contrariety at all between them. Rather that seeming contrariety yieldeth excellent instruction to us, how to behave ourselves in this matter pleasing. Not to please men, be they never so many or great, out of flatness of spirit: so as for the pleasing of them, either first to neglect any part of our duty towards God and Christ; or secondly, to go against our own consciences, by doing any dishonest or unlawful thing; or thirdly, to do them harm whom we would please, by confirming them in their errors, flattering them in their sins, humouring them in their peevishness, or but even cherishing their weakness: (for weakness though it may be born with, yet it must not be cherished.) Thus did not he, thus should not we, seek to please any man. But then by yielding to their infirmities for a time, in hope to win them; by patiently 
Rom. 15. 1.  expecting their conversion or strengthening; by restoring them with the spirit 
1 Thes. 5. 14. Gal. 6. 1. Gal. 5. 26. 2 Tim. 2. 25. 1 Cor. 10. 33. Rom. 15. 2.  of meekness, when they had fallen; by forbearing all scornful, jeering, provoking, or exasperating, language and behaviour towards them, but rather with meekness instructing them that opposed themselves: so did he, so should we seek to please all men; for their▪ profit, and for their good. For that is Charity.  
32. Alas, it is not the pleasing, or displeasing of men, that Charity looketh after, but their good: And therefore as it seeketh to please them, if that be for their good; so it careth not to displease them, if that also be for their good. St. Paul was add utrumque paratus; he could use both, as occasion required, 
1 Cor. 4. 21. 1 Cor. 3. 10.  either the rod, or the spirit of meekness: and he would make choice ever of that which he saw to be for the present the more expedient. He was a wise Master builder; and knew how to lay his work, to make the building rise both 
Heb. 3. 4. Wisd. 8. 1.  fair and strong. He took his model from the great Arch-architect, the builder and maker of all things, which is God. Suaviter & fortiter (in the book of Wisdom:) all God's works go on so. He doth whatsoever he doth fortiter; effectually, and without fail in respect of the end: that is to build strong: But yet suaviter; sweetly and without violence in the use of the means: that's to build fair.  
33. Can any Governor, any Minister, any private man, that desireth to do so much as falleth to his share in this Building, desire a better pattern to work by? A Governor, that hath advisedly resolved upon a just course (for that must still be supposed: if justice do not lie at the bottom, the frame cannot stand;) let him go through-stich with it in God's name; do it fortiter (as is said of David, Psal. 78. He ruled them prudently with all his power:) so as his 
Psal. 78. 72.  commands may be obeyed, his authority feared, his enemies quelled. But then he must do it suaviter too, (that must not be forgotten) with such equity, lenity, and moderation; that they may be left without excuse in their undutifulness, that will not both acknowledge his justice and clemency. A Minister also of the Gospel, who hath a great part in the work, both for the pulling down of error and sin, and for the setting up of truth and godliness, he must do his part▪ fortiter: instruct, exhort, reprove, correct, with full demonstration of the 
Jer. 1. 10. 1 Cor. 2. 4.  spirit and power, and with clear evidence of truth and reason, that he may build strong. Yet suaviter too with all sweetness and meekness, with much beseeching and brotherly language, that he, may build fair: approving himself both ways a Workman that needeth not be ashamed. But if he either put in ill 
2. Tim. 2. 15.  stuff, or lay it ill; that is, if either he prove with bad arguments, or reprove with bad words: he may then be ashamed of his work; he doth but blunder and bungle, and not build. Yea, every private man, that hath in his hand the managing of any good cause, wherein he meeteth with opposition, cannot give better proof both of his wisdom and charity, than by doing it fortiter and suaviter: to the uttermost of his power and skill, effectually; but yet fairly withal.  
34. I have now done with all my three observations: and should draw to a conclusion, but that for the preventing of a foul mistake in this affair, it is needful I should first put in one caution of some importance; and it is this, That in weighing the decency, and expediency of things, we ought to make a difference between those lawful things, wherein superior authority hath interposed, and determined our liberty either way; and those things wherein we are left wholly to ourselves. What hath been said concerning the yielding to the weaknesses of our brethren for the avoiding of their offence, and the forbearing of lawful things sometimes, when they grow inexpedient: is to be understood of such things only, as are wholly in our own power; no superior authority, either divine or humane, having limited us therein. But where lawful Authority hath determined our choice, we must hold to their determination; any seeming inexpediency to the contrary notwithstanding.  
35. Whiles things are in agitation; private men may, if any thing seem to them inexpedient, modestly tender their thoughts, together with the reasons thereof, to the consideration of those that are in authority: to whose care and wisdom it belongeth, in prescribing any thing concerning indifferent things, to proceed with all just advisedness and moderation: that so the subject may be encouraged to perform that 
a Remissius imperanti, melius paretur. Sen. 1. de Clem. 24.  obedience with cheerfulness, which of necessity he must perform howsoever. It concerneth Superiors therefore to look well to the expediency, and inexpediency of what they enjoin in indifferent things. Wherein if there be a fault, it must lie upon their account: the necessity of obedience is to us a sufficient discharge in that behalf. Only it were good we did remember, that they are to give up that account to God only, and not to us. But after that things are once concluded and established by public Authority, Acts passed, and constitutions made concerning the same, and the will and pleasure of the higher powers sufficiently made known therein: then for private men to put in their vie, and with unseasonable diligence to call in question the decency or expediency of the things so established, yea, with intolerable pride to refuse obedience thereunto, merely upon this pretention, That they are undecent or inexpedient, is itself indeed the most indecent and inexpedient thing that can be imagined.  
36. For that the fear of offending a private brother, is a thing not considerable in comparison of the duty of obedience to a public Governor; might be shown so apparently by sundry arguments, if we had time to enlarge and illustrate them, as must sufficiently convince the judgement of any man not wilfully obstinate in that point. I shall only crave leave briefly to touch at some of them. First then, when Governors shall have appointed what seemed to them expedient; and private men shall refuse to observe the same, pretending it to be inexpedient: who shall judge thereof? Either they themselves that take the exceptions must be judges; which is both unreasonable and preposterous: or else every man must be his own judge, which were to overthrow all Government, 
Judg. 21. 25.  and to bring in a confusion, every man to do what is good in his own eyes: or else the known Governors must judge; and than you know what will follow, even to submit and obey.  
37. Secondly, to allow men under the pretence of inexpediency, and because of some offence that may be taken thereat, to disobey Laws and Constitutions made by those that are in authority; were the next way to cut the sinews of all authority, and to bring both Magistrates and Laws into contempt. For what Law ever was made, or can be made, so just and reasonable, but some man or other either did, or might take offence thereat? And what man that is disposed to disobey, but may pretend some inexpediency or other, wherewith to countenance out such his disobedience.  
38. Thirdly, It is agreed by consent of all that handle the matter of Scandal, that we may not commit any sin whatsoever, be it never so small, for the avoiding of any scandal, be it never so great. But to disobey lawful authority in lawful things, is a sin against the fifth Commandment. Therefore we may not redeem a scandal by such our disobedience; nor refuse to do the thing commanded by such authority, whosoever should take offence thereat.  
39 Fourthly, though lawfulness and unlawfulness be not, yet expediency and inexpediency are (as we heard) capable of the degrees of more and less▪ and then in all reason, of two inexpedient things we are to do that which is 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 5. Ethic. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat 40.  less inexpedient, for the avoiding of that which is more inexpedient. Say then there be an inexpediency in doing the thing commanded by authority, when a brother is thereby offended; is there not a greater inexpediency in not doing it, when the Magistrate is thereby disobeyed? Is it not more expedient, and conducing to the common good, that a public Magistrate should be obeyed in a just command, than that a private person should be gratified in a causeless scruple?  
40. Fifthly, when by refusing obedience to the lawful commands of our Superiors, we think to shun the offending of one or two weak brethren; we do in truth incur thereby a far 
b Advertat, scandalum scandalo non benè emendari. Bern. de praec. & disp.  more grievous scandal, by giving offence to hundreds of others: whose consciences by our Disobedience will be emboldened to that, where to corrupt nature is but too too prone, to affront the Magistrate, and despise Authority.  
41. Lastly, where we are not able to discharge both; 
c justitiae officia sunt priorae, & strictior is obligationis quam illa quae sunt charit atis. Ames. 2. Medul. Theol. 16. 62.  debts of justice are to be paid, before debts of Charity. Now the duty of obedience is debitum justitiae, and a matter of right: my Superior may challenge it at my hands as his due; and I do him wrong if I withhold it from him. But the care of not giving offence is but debitum Charitatis, and a matter but of courtesy. I am to perform it to my brother in love, when I see cause: but he cannot challenge it from me as his right; nor can justly say I do him wrong, if I neglect it. It is therefore no more lawful for me, to disobey the lawful command of a Superior, to prevent thereby the offence of one or a few brethren: than it is lawful for me to do one man 
d Quis est qui dicat, ut habeamus quod demus ●auperibus, fa●iamus furta di●●tibus? August. cont. mendac. Cap. 7.  wrong; to do another man a courtesy withal; or than it is lawful for me to rob the Exchequer, to relieve an Hospital.  
24. I see not yet how any of these six Reasons can fairly be avoided: and yet (which would be considered) if but any one of them hold good, it is enough to carry the Cause: and therefore I hope there need be no more said in this matter. To conclude then, for the point of Practice (which is the main thing I aimed at in the choice of this Text, and my whole meditations thereon) we may take our direction in these three Rules; easy to be understood and remembered, and not hard to be observed in our Practice, if we will but put our good wills thereunto. First, if God command, we must 
a Audaciam existimo de bono praecepti divini disputare. Tert. de poenit. cap. 4 Gen. 22.  submit without any more ado; and not trouble ourselves about the expediency, or so much as about the lawfulness of the thing commanded. His very 
b Quid revolvis? Deus praecepit. Tertul. ibid.  Command is warrant enough for both. Abraham never disputed whether it were expedient for him, nor yet whether it were lawful for him to sacrifice his Son or no, when once it appeared to him that God would have it so.  
43. Secondly, if our Superiors, endued with lawful authority thereunto, command us any thing; we may and (where we have 
c Ubi suspicio, ibi discussio necessaria. Bern. Epist. 7.  just cause of doubt) we ought, to inquire into the lawfulness thereof. Yet not with such anxious curiosity, as if we desired to find out some loop▪ hole whereby to evade; but with such modest ingenuity, as may witness to God and the world the unfeigned sincerity of our desires, both to fear God, and to honour those that he hath set over 
1 Pet. 2. 17.  us. And if having used ordinary moral diligence bonâ fide to inform ourselves the best we can, there appear no unlawfulness in it; we are then also to 
d Ille vice Dei tibi dicit, quid expedit, & quid decet. Gers. de relig. perf. pr. 3.  submit and obey without any more ado, never troubling ourselves farther to enwhether it be expedient yea or no. Let them that command us look to that: for it is they must answer for it, not we.  
44. But than thirdly, where Authority hath left us free, no Command, either of God, or of those that are set over us under God, having prescribed any thing to us in that behalf: there it is at our own liberty and choice, to do as we shall think good. Yet are we not left so loose, as that we may do what we list, so as the thing be but lawful; (for that were licentiousness, and not liberty:) but we must ever do that, which according to the exigence of present Circumstances, (so far as all the Wisdom and Charity we have will serve us to judge) shall seem to us most expedient and profitable to mutual Edification. This is the way: God give us all Grace to walk in it. So shall we bring Glory to him, and to ourselves Comfort: so shall we further his Work onward, and our own Account at the last.   

AD AULAM.  
Sermon XIII.  
WHITEHALL, JULY 1641.  Rom. 15. 6. — That ye may with one mind, and with one mouth glorify God, even the Father of our Lord jesus Christ. 
THe sense hangeth unperfect, unless we take in the former verse too. Both together contain a Votive Prayer or Benediction; wherewith the Apostle, for the better speeding of all the pains he had taken in the whole former Chapter, and in the beginning of this, (to make the Romans more charitably affected one towards another without 
Rom. 14. 3. 10.  despising the weakness, or judging the liberty one of another) concludeth his whole discourse concerning that Argument. His Exhortations will do the better, he thinketh, if he second them with his Devotions; I have showed you, saith he, what you are to do: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Now God grant it may be done. Now the God of patience, and of Consolation grant you to be likeminded one towards another according to Christ jesus; that ye may with one, etc.  
2. In the matter or substance of which Prayer, (besides the formality thereof in those first words, Now the God of Patience and Consolation grant you:) St. Paul expresseth, both the thing he desired; even their unity, in the residue of the fifth verse [To be likeminded one towards another according to Christ jesus:] and the end for which he desired it; even God's glory, in this sixth verse [That ye may with one mind, and with one mouth, glorify God, even the Father of our Lord jesus Christ] Of that I have heretofore spoken, now, some years past: of this I desire by God's grace presently to speak. And like as in that former part we then considered three particulars: First, the thing itself, Unity or like-mindedness [to be likeminded;] and then two amplifications thereof; one in respect of the Persons, that it should be universal and mutual [one towards another;] the other in respect of the manner, that it should be according (to Christ jesus:) So are we at this time, in this latter part to consider of the like three particulars. First, the End itself, the glory of God [that ye may glorify God.] And then two Amplifications thereof: the one, respecting the person whom they were to glorify, thus described [God, even the Father of our Lord jesus Christ:] the other respecting the manner how, or the means whereby they were to glorify him [with one mind, and with one mouth.] Of which in their order: the End first, and then the Amplifications.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That ye may glorify God. We must a little search into the words, that we may the more fully understand them. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though but a Particle, hath its use: It pointeth us out to some end or final cause. Would St. Paul have so bestirred himself as he doth, spent so much breath, so much oratory, so many arguments; been so copious and so earnest as he is, by his best both persuasions and prayers, to draw all parts to unity: if he had not conceived it conducible to some good end? He that doth not propose to himself some 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. 1. Ethic. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1. Eudem. 2. Phil. 2. 21.  main end in all his Actions, especially those that are of moment, and such as he will make a business of; is not like either to go on with any good certainty, or to come off with any sound comfort. There would be ever some fixed end or other thought of in all our undertake and endeavours.  
4. And so there is most an end; (Nature itself prompting us thereunto:) but for the most part (our Nature being so foully depraved) a wrong one. Omnes quae sua: he speaketh of it complainingly, as of an error that is common among men, and in a manner universal. All seek their own; seldom look beyond themselves: but make their own profit, their own pleasure, their own glory, their own safety, or other their own personal contentment, the utmost end of all their thoughts. Which upon the point is no better than very 
a Quis ● nim est bonus qui facit nihil nisi sui causâ? Cic. 7. Epist. 12. Psal. 10. 4. 1 Cor. 10. 23. Acts 20. 24.  Atheism, or at the best (and that but a very little better) Idolatry. He that doth all for himself, and hath no farther End: make an Idol of himself, and hath no other God [The ungodly is so proud, that he careth not for God, neither is God in all his thoughts, Psal. 10.] He is so full of himself, his thoughts are so wholly taken up with himself, that there is no room there for God, or any thing else but himself. But this selfseeking, St. Paul every where disclaimeth: Not seeking his own profit, 1 Cor. 10. Nor counting his life dear unto himself, so as he might do God and his Church any acceptable service, either with it or without it, Act. 20. If he had looked but at himself and his own things, what need the dissension of the Romans 
Rom. 14. 3, 10. Gal. 5. 15.  have troubled him any thing at all: If they be so minded, let them go to it hardly; judge on, and despise on; tug it out among themselves as well as they can; by't and devour one another; till they had wearied and worried one another: what is that to him? It would be much more for his ease, and possibly he should have as much thanks from them too, (for to part a fray is most what a thankless office) to sit him down, let them alone, and say nothing. This is all true, and this he knew well enough too. But there was a farther matter in 
1 Thes. 3. 1, 5.  it: he saw his Lord and Master had had an Interest; his honour suffered in their dissensions: and then he could not hold off. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as his Phrase is 
2 Cor. 5. 14.  twice in one Chapter) he could not for his life forbear, but he must put in: for the love of Christ constrained him. We are by his example to make God our chiefest good, and the utmost end of all our actions and intentions. Not merely seeking our own credit, or profit, or ease, or advancement; nor determining our aims in ourselves, or in any other Creature: But raising our thoughts to an higher pitch, to look beyond all these at God as the chief delight of our hearts, and 
Psal. 16. 8.  scope of our desires; That we may be able to say with David, Psal. 16. I have set the Lord always before me. That is a second Point.  
5. And if we do so; the third will fall in of itself, to wit, his Glory; for he and it are inseparable. The greatest glory on earth is that of a mighty King, when he appeareth in state: his robes glorious, his attendants glorious, every thing about him ordered to be as glorious as may be, (Solomon in all his glory, 
Mat. 6. 19  Mat. 6.) There is, I grant no proportion here: (finiti ad infinitum.) But because we are acquainted with no higher; it is the best resemblance we have, whereby to take some scantling of the infinite glory of our heavenly King. And therefore the Scriptures fitted to our capacity, speak of it to us mostly in that key, [The Lord is King, and hath put on glorious apparel, Psal. 93. O Lord my God 
Psal. 93. 1.— 104. 1.  thou art become exceeding glorious: thou art clothed with Majesty and honour, Psal. 104.] But as I said before, it holdeth no proportion. So that we may not unfitly take up our Apostles words elsewhere, (though spoken to another purpose;) Even that which is most glorious here hath no glory in this respect, by reason of the glory that excelleth, 2 Cor. 3. 10. And the force of the Argument he useth at the next verse there, holdeth full out as strongly here: For, saith he, if that which is done away be glorious, much more that which remaineth is glorious. The glory of the greatest Monarch in the world, when it is at the fullest, is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the word fitteth the thing very well:) a matter rather of show and opinion than of substance; and hath in it more of fancy than reality: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is St. Luke's expression, Acts 25.) Yet as empty a thing as it is: if it 
Act. 25. 23.  were of any permanency, it were worthy the better regard. But that that maketh it the verier vanity is, that it is a thing so transitory: it shall and must be done away. But the glory of the great King of Heaven remaineth, and shall not (cannot) be done away for ever. The glorious Majesty of the Lord endureth 
Psal. 104. 31.  for ever, Psal. 104. If then that be glorious, much more this: but how much more, is more than any tongue can utter, or heart conceive. So that if we look at God, we cannot leave out Glory.  
6. Neither, if we speak of Glory, may we leave out God, and that is a fourth Point. For as no other thing belongeth so properly to God as Glory: so neither doth Glory belong so properly to any other person as to God. The holy Martyr St. Stephen therefore calleth▪ him, The God of Glory. And the holy Apostles, 
Acts 7. 2.  when they speak of giving him glory, do it sometimes with the exclusive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the only wise God, or (as the words will equally bear it) 
Rom. 16. 27. 1 Tim. 1. 17.  only to the wise God be Glory: to him, and only to him. Yea, and the holy Angels in that Anthem they sang upon our Saviour's birth, when they shared heaven and earth their several portions, allotted us our part in peace, and the good will of God, but with reservation of the whole glory to him. [Glory be to God on 
Luke 2. 14.  high, and in earth peace, and towards men good will.] It is 
a Tibi Domine, tibi maneat gloria illibata: mecum benè agitur, si pacem habuero. Bern. in Cant. ser. 13. 1 Tim. 6. 17.  well and happy for us, if we may enjoy our own peace, and his good will, (full little have we deserved either of both, but much rather the contrary) but we were best take heed how we meddle with his glory. All other things he giveth us richly to enjoy; many a good gift and perfect giving. He hath not withheld from us any thing that was his, and useful for us, no not his only begotten Son excepted: the best gift that ever was given, and a pledge of all the rest. Yea, and 
Jam. 1. 17. Psal. 84. 12.  he will give us a kind of glory too; (the Lord will give grace and glory, Psal. 84.) and that not a light one neither, nor fading away: but such as neither eye, nor ear, nor heart of man can comprehend; so massy, and so durable (an eternal 
2 Cor. 4. 17.  and exceeding weight of glory.) But that divine, infinite, incomprehensible glory, that belongeth to him as supreme King of kings, as his peculiar Prerogative, and the choicest flower in his Crown: of that he is most jealous; in that he will brook no sharer. And he hath made known to us his royal pleasure in that point, Isa. 42. My glory will I not give to another. 
Isa. 42. 8.   
7. He will part with none, you see: it seemeth rather fifthly, (by the form of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that he looketh for some from us. For what else is it to glorify, but to make one glorious by conferring some glory upon him, which he had not (or not in that degree) before. And to God how can that be done? whose 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Naz. orat. 34.  glory is perfect, essential, and infinite: and to what is perfect, much less to what is infinite, can nothing be added. What a 
b Macrob. 1. Saturn. 24.  great admirer of Virgil said of him (tanta Maronis gloria, ut nullius laudibus crescat, nullius vituperatione minuatur) was but a flaunting hyperbole, far beyond the merit of the party he meant it to. But the like speech would be most tightly true of him, of whom we now speak; (indeed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than an hyperbole:) Whose Glory is truly such, as all the creatures in the world, should they join their whole forces together to do it, could not make it either more or less than it is.  
8. We must therefore of necessity forsake the proper signification of the word Glorify (which is to add some glory to another; either in specie, or in gradu, which before he had not:) and understand it in such a▪ sense, as that the thing meant thereby may be feasible. And so 
c Dominum magnificat qui domini magnificentiam praedicat. Euseb. Emis. hom. 6. Psal. 66. 1.  to glorify God, is no more than to show forth his glory: and to manifest to our own consciences, and to the world, how highly we praise and esteem his glory; and how earnestly we desire, and, as much as in us lieth, endeavour it, that all other men would also with us acknowledge and admire the same, Sing praise to the honour of his name; make his praise glorious, Psal. 66. Not make his essence to be more glorious than it is in itself: but make his praise to be more and more glorious in the eye and esteem of men; That so his power, his glory, and mightiness of his Kingdom 
— 145. 12.— 96. 8. 138. 5.  might be known unto men; and that men might ascribe unto the Lord the honour due unto his name; and that men might sing in the way of the Lord, that great is the glory of the Lord. To endeavour by our thanksgivings, confessions, faith, charity, obedience, goodworks, and perseverance in all these, to bring Gods true Religion and Worship into request; to win a due reverence to his holy name and word; to beget in others more high and honourable thoughts concerning God in all those his most eminent Attributes of Wisdom, Power, justice, Mercy, and the rest: that is in Scripture language to glorify God.  
9 One thing more from the Person of the Verb: and then you have all. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That God may be glorified; and so leave it indefinite, and uncertain by whom it should be done: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ye may glorify him. The thing to be done: and they to do it. One would think the glorious Angels and Saints in heaven were fitter instruments for such an employment, than we poor sinful worms upon earth. Very true, they in heaven are fitter to do it, and it is best done there: but there is more need of it upon earth; and if it be done here (in truth and singleness of heart) it is very well accepted. Poor things, God knoweth, our best services are, if God should value them but according to their weight and worth. But in his mercy (and that through Christ) he graciously accepteth our unfeigned desires, and faithful endeavours according to that truth we have, be it never so little: and not according to that perfection we want, be it never so much. Alas, what is the tinkling of two little bells in a Country-steeple, or the people's running to the Towns end, and crying God save the King; to add any honour or greatness to the Majesty of a Potent Monarch? Yet will a gracious Prince take those mean expressions of his subjects love, as an honour done him: because he readeth therein their hearty affections towards him, and he knoweth, that if they knew how to express themselves better, they would. So it is here: It is not the thing done, that is looked at so much, as the heart. Set that right first: and then be the performance what it can be, God is both pleased and honoured therewithal. Whoso offereth praise glorifieth me, Psal. 50. That is; so he intendeth it, and so I accept 
Psal. 50. 23.  it.  
10. You have now all I would say by way of explication, from these words. The particulars are six. First, we should propose to ourselves some end: Therein Secondly, look at God: Thirdly, that God may have glory: and that he alone may have it, Fourthly: Fifthly, that something be done for the advancement of his glory: and Lastly, that it be done by us. The result from the whole six taken together is; That the Glory of God ought to be the chiefest end, and main scope of all our desires and endeavours. In whatever we think, say, do, or suffer in the whole course of our Lives and Actions, we should refer all to this, look at this as the main: Whatsoever become of us and our affairs, that yet God may be glorified. Whether ye eat or drink, saith St. Paul, or whatsoever else 
1 Cor. 10. 31.  ye do, let all be done to the glory of God, 1 Cor. 10. He would have us, not only in the performance of good works and of necessary duties, to intend the Glory of God, (according to that of our Saviour; Let your light so shine before men, that they way see your good works, and glorify your Father which is in heaven:) but 
Matth. 5. 16.  even in the use of the Creatures, and of all indifferent things; in eating, and drinking, in buying and selling, and in all the like actions of common life. In that most absolute Form of Prayer, taught us by Christ himself as the Pattern and Canon of all our Prayers, the Glory of God standeth at both ends. When we begin, the first Petition we are to put up, is, that the Name of God may be hallowed and glorified: and when we have done, we are to wrap up all in the Conclusion with this acknowledgement, that to him alone belongeth all the kingdom, the power and the glory for ever and ever.  
11. The Glory of God, you see, is to be the Alpha and the Omega of all our votes and desires. Infinitely therefore to be preferred, not only before Riches, Honour, Pleasures, Friends, and all the comforts and contentments the World can afford us in this life, but even before life itself. The blessed Son of God so valued it; who laid down his life for his Father's Glory: and so did many holy Martyrs and faithful Servants of God value it too; who laid down their lives for their Master's Glory. Nay, let me go yet higher: infinitely to be preferred, even before the unspeakable joys of the life to come, before the everlasting salvation of our own souls. It was not merely a strain of his Rhetoric, to give his brethren (by that hyperbolical expression) the better assurance of his exceeding great love towards them, that our Apostle said before at Chap. 9 of this Epistle, 
Rom. 9 3.  that he could wish himself to be accursed, to be made an Anathema, to be separated and cut off from Christ, for their sakes. Neither yet was it a hasty inconsiderate speech, that fell suddenly from him as he was writing (fervente calamo;) and as the abortive fruit of a precipitate over-passionate zeal, before he had sufficiently consulted his reason, whether he should suffer it to pass in that form or not, for then doubtless he would have corrected himself, and retracted it upon his second thoughts, as he did Acts 23. when he had inconsiderately 
Acts 23. 5.  reviled the Highpriest sitting then in the place of Judicature. But he spoke it advisedly, and upon good deliberation, yea, and that upon his conscience, yea, and upon his Oath too, and as in the presence of God: as you may see it ushered in there with a most solemn Asseveration, as the true, real, and earnest desire of his heart; I speak the truth in Christ, I lie not, my conscience 
Rom. 9 1.  bearing me witness in the Holy Ghost. Not that St. Paul wished their salvation more than his own; (understand it not so:) for such a desire neither was possible, nor could be regular. Not possible, by the Law of Nature, which cannot but begin at home, 
a Teren. Andr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Omnes sibi melius esse malunt quam alteri:) Nor regular, by the course of Charity; which is not orderly, if he do not so too. That is not it then, but this: That he preferred the Glory of God before both his own salvation, and theirs. Insomuch that if God's Glory should so require (hoc impossibili supposito) he could be content with all his heart, rather to lose his own part in the joys of heaven, that God might be the more Glorified, than that God should lose any part of his Glory, for his salvation.  
12. And great reason there is, that as his was, so every Christian man's heart should be disposed in like manner: that the bend of his whole desires and endeavours (all other things set apart, otherwise than as they serve thereunto▪) should be the Glory of God. For first, all men consent in this as an undoubted verity, That that which is the chiefest good, ought also to be the uttermost end. And that must needs be the chiefest good, which Almighty God (who is goodness itself, and best knoweth what is good) proposeth to himself as the End of all his Actions: and that is merely his own glory. All those his high and unconceivable acts ad intra, being immanent in himself, must needs also be terminated in himself. And as for all those his powerful and providential acts ad extra, those I mean which are exercised upon and about the creatures, and (by reason of that their efflux and emanation) are made better known to us than the former: if we follow them to their last period, we shall find that they all determine and concentre there. He made them, he preserveth them, he forgiveth them, he destroyeth them, he punisheth them, he rewardeth them, every other way he ordereth them, and disposeth of them according to the good pleasure of his Will, for his own names sake, and for his one glories sake. That so his Wisdom, and Power, and Truth, and justice, and Mercy, and all those other his divine excellencies, which we are to believe and admire, (but may not seek to comprehend) might be acknowledged, reverenced, and magnified. Those two great acts of his most secret and unsearchable council; than the one whereof there is not any one act more gracious, the Destination of those that persevere in Faith and Godliness to eternal happiness; nor any one act more full of terror and astonishment than the other, the designation of such as live and die in Sin and Infidelity without repentance, to eternal destruction: the Scriptures in the last resolution refer them wholly to his Glory, as the last End. The glory of his rich mercy being most resplendent in the one: and the glory of his just severity in the other. Concerning the one, the Scripture saith, that he predestinated us to the praise of 
Eph. 5. 6.  the Glory of his grace. Eph. 1. Concerning the other; The Lord made all things for himself, yea, even the wicked for the day of evil, Prov. 16. He maketh it his End: 
Prov. 16. 4.  we should make it ours too, if but by way of Conformity.  
13. But he requireth it of us secondly, as our bounden Duty, and by way of Thankfulness; in acknowledgement of those many favours we have received from him. Whatever we have, nay, whatever we are; as at first we had it all from him, so we still holdit all of him: and that jure beneficiario, as feudataries; with reservation of services out of the same, to be performed for the honour of the Donor. Our Apostle therefore in our Lord's behalf presseth us with the nature of our tenure, and challengeth this duty from us by a claim of right. Ye have them of God, saith he, and ye are not your own: therefore glorify God in your 
1 Cor. 6. 19 29.  body and in your Spirit, which are Gods. Glorify him in both, because both are his. As the rivers return again to the place whence they came, Eccl. 1. they all 
Eccles. 1. 7.  come from the Sea, and they all run into the Sea again: So all our store, as it issued at first from the fountain of his grace, so should it all fall at last into the Ocean of his Glory. For of him, and through him, and to him are all things: to him be glory for ever and ever, Amen. 
Rom. 11. 36.   
14. But say there lay no such Obligation upon us, yet thirdly, in point of Wisdom it would concern us to seek our Master's Glory, the benefit whereof would so abundantly redound upon ourselves. For (as was touched before) there accrueth no advantage to him thereby: the gain is solely ours. By seeking his glory, we promote our own: and so by doing him service, we do upon the point but serve ourselves. Doth job, doth any man, serve God for nought? I 
Job 1. 9  speak it not for this purpose, as if we should aim at God's Glory, with a further aim therein at our own benefit. For that could be but a mercenary service at the best: neither worthy of him, nor becoming us. And besides, the reason should contradict itself: for how could Gods Glory be our farthest end, if we should have another end beyond it, for ourselves? I note it only, to let us see the exceeding goodness of our gracious Lord and Master, and for our better heartening, that we faint not in his Service, who doth so infallibly procure our Glory, whilst we unfeignedly seek his. And whereof we have a fair and full assurance, and that from his own mouth, and that in as plain and express terms, as it is possible for a promise to be made, 1 Sam. 2. Them that honour me, I will honour. 
1 Sam. 2. 30.   
15. From the point thus confirmed will arise sundry profitable Inferences: some whereof I shall propose to you, and those all by way of admonition. Since our chief aim ought to be that in every thing, God may have the Glory due to his name: beware we first, that we do not by base flattery, or other too much reverence or obsequiousness give unto any mortal Man, or other finite Creature any part of that Honour, which is due to the infinite and immortal God alone. Not the glory of Omnipotency, unto any Power upon Earth, be it never so great (God spoke once, twice have I heard the same, that power belongeth unto God. Psal. 62.) 
Psal. 62. 11.  Experience showeth there is impotency in them all. Not the Glory of infallibility, to any judgement, be it never so clear; not to any judicatory, be it never so solemn. (Let God be true, and every Man a Liar, Rom. 3.) Experience showeth 
Rom. 3. 3.  there is Error and Partiality in them all. Not the Glory of Religious Worship, to any Image, Saint, Angel, or other Creature, though never so blessed and glorious: For God is extremely jealous in that particular above all other, (My glory will I not give to another, neither my praise to graven Images, Isa. 42.) Experience 
Isa. 42. 8.  and reason showeth, there is some deficiency or other in them all.  
16. Beware we secondly, that we do not 
a sacrilegus invasor gloriae tuae Bern. in Cant. ser. 13.  sacrilegiously rob God of his honour, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in. 1 Tim. ser. 3. Acts 5. 3.  by deriving the least part of it upon ourselves. As Ananias kept back for his proper use part of the price of his land, when he should have brought in all for the Church's use. Like 
c Et qui dispensat, frangit sibi Juven. satire. 7. Psal. 115. 1.  crafty Stewards, that every themselves by lessening their Lords fines: or untrusty Servants, that turn some of their Master's goods into Money, and then put the Money into their own purses. Non nobis Domine, non nobis, saith David, Psal. 115. Not unto us, O Lord, not unto us, but to thy name be the praise. He repeateth it twice, that he might disclaim it wholly; and wash his hands of it so clearly, that not any of it might 
d fidelis famulus es, si de multâ gloriâ domini tui— transeunte per te nil tuis manibus adhaerere contingat. Bern. in Cant. Serm. 13. Heb. 5. 3. Phil. 2. 6, 7. Heb. 5. 5. Joh. 8. 50. Prov. 25. 27.  stick to his Fingers: as who say, By no means to us. Our blessed Lord himself Christ jesus, who was the very brightness and express Image of his Father's Glory, and (without robbery) of equal and coeternal Glory with him: yet, as he was man he did not glorify himself; nay, (let me say more) having taken upon him the form of a Servant, he durst not seek his own Glory, but the glory of his Father that sent him. We use to call it vainglory, when a man seeketh his own glory unduly or inordinately; and rightly we so term it: for Vanity is next akin to nothing: and such glory is no better, if Solomon may be judge, For to men seek their own glory, is not glory, Prov. 25.  
17. But, though we may not seek to pull any glory upon ourselves: yet if others will needs put it upon us unsought for, may we not admit it? May we not take it, when it is given us? No, that you may not neither. Beware of that therefore thirdly. It is a 
a Fortè grave non est, gloriam & honorem non petere; sed valdè grave est non eum suscipere cum offertur. Greg. hom. in Evang.  strong temptation, I grant, to our proud minds, but that maketh it nothing the less, it rendereth it rather the more dangerous. For what hath any man to do, to bestow what is none of his? And if we know they have no right to give it, sure we are greatly to blame, if we 
b non modo non ipse sibi accipere gloriam— sed nec ab alio quidem recipere oblatam, Bern. in Qui habet, Serm. 1.  take it.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that receiveth stolen goods, is not much less guilty than he that stole them. It did not any thing at all either excuse Herod from guilt, or exempt him from punishment, that he did no more but admit those shouts and acclamations, wherewith the people so magnified his eloquence (It is the voice of God, and not of man.) Great ones had need take heed how they listen too much to those that magnify them too much. Because he did not some way or other show himself displeased with those flatterers, (not chastening them so much as with a frown) nor transmit the glory they cast upon him higher, and where it was of right due: he standeth convicted and condemned upon record, for not giving God the glory, Acts 12. Marvel not that one of God's holy 
Act. 12. 22, 23.  Angels was so ready to do Execution upon him there for that fault: when you find another of those holy Angels so very shy in a case of that nature. Who, when john fell at his Feet, with the intent to worship him, timely and severely 
Rev. 22. 8, 9  forhad him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see thou do it not at any hand; I am but thy fellow-servant: that honour belongeth to our Master only, and not to me; worship God. And how did Paul and Barnabas bestir themselves at Lystra, when the people began to deify them, and were preparing Oxen and Garlands to sacrifice to them? As 
Act. 14. 11. 15.  soon as ever they heard of it, in token of grief and detestation, they rend their clothes, and in all haste ran in among the people, crying out, Sirs, what do you mean? Why do you thus? Mistake not yourselves nor us. Neither are we jupiter and Mercury, as you suppose: neither, if we were, are jupiter and Mercury Gods: but we men, subject to like passions (both of sin and misery) with you; and they but Idols and Vanity.  
18. There is yet a fourth thing, whereof I cannot but entreat you to be exceeding wary, above all the rest. Not that it is worse, (nor perhaps simply so ill) as some of those afore-named: but that is in some respects more dangerous: as being for the most part less suspected than they, are not altogether so easy to be discerned as they. And that is this, that we beware by all means we do not indeed manage our own quarrels, whilst we pretend to stand for the glory of God. Is it not enough for us, to dote upon out own wild fancies, as Pygmalion did upon the Image himself had carved? Enough, when we have embraced some fond conceit upon weak grounds through ignorance or prejudice, to contend with some acrimony for it? Enough, having perhaps overshot ourselves in some speech or action rashly, to set ourselves to maintain it for our credit's sake, when our hearts can tell us all was not right? But we must needs draw in God, and make him a party in the business: as if the cause were his, as if in all we had said or done, we had sought nothing more than him and his glory, nothing less than ourselves and our own interest? Alas! what a pity it is, nay, what a shame, that Conscience, Religion, the honour of God, and the vindicating of his glory, should be made a stale to disloyalty, sacrilege, sedition, faction or private revenge? Yet so it is daily: and so it ever was, and so it ever will be, more or less, whilst the World standeth. In nomine Domini, you know the old saying: and what a world of errors and mischiefs men have been led into, under that notion. Those words are used pro forma, and set in the beginning of the instrument: when all that followeth after in the whole writing, contain nothing but our own Wills. Time was, when they that killed the Apostles, 
●oh. 16. 2.  thought they did God a piece of good service in it: and when our Apostle before his conversion made havoc of the Church, it was the zeal of God's Glory that so bemadded him: Concerning zeal persecuting the Church. And neither of these, 
Phil. 3. 6.  I take it, a pretended zeal, but true and real: that is to say, not counterfeit, though erroneous.  
19 But as in all Monopolies, there is a pretention of some common good held forth to make them passable: when as in most of them it may be there is no good at all intended to the public, but private lucre only, or at the best, together with some little good to the public, such an appearance withal of private interest over-balancing it, as that wise men justly fear, they will prove rather mischievous, than beneficial, taken in the whole lump. So doubtless many time's zeal of God's Glory is unconscionably pretended: where either it is not at all, but in show; or at leastwise mingled with such a strong infusion of corrupt partiality and selfseeking, as soureth it extremely, and rendereth it very inexcusable. How did the Pharisees and other jews juggle with the poor man that had been born blind, joh. 9 seeking to work upon him with fair words and pretences, 
Joh. 9 25.  (Give God the praise, etc.) when at the same instant they did most wickedly endeavour to obscure the Glory of that miraculous cure, which Christ had wrought upon him, in giving him his sight.  
20. It were no hard matter, if the time would suffer, (or indeed if the times would suffer) to set before you variety of instances, even unto the satiety. But I shall only give you a taste in two; both concerning matters Ecclesiastical: the one in point of Government, the other of Worship. For Church Government, who knoweth not on the one side, how in some former Ages one man, taking the advantage of every opportunity (whereof the ambitions and factions of Princes and Bishops in every age afforded good store) to lift up himself still higher and higher, hath perked himself up at length in the Temple of God, there bearing himself as God, or a vicegod at least; stretching his Diocese over the whole World, and challenging a Monarchial superintendency over the universal Church of Christ, as Ecumenical Pastor, or Christ's Vicar-general upon earth? And who seeth not on the other side, how busy some spirits have been in this last Age, and a very little before, to draw all down to such a Democratical parity, (for such indeed it is, and not Aristocratical, as they would fain have the world believe it to be) as was never practised, nor, (for any thing appeareth in the ancient Histories and Monuments of the Church) ever so much as heard of, in any settled Church in Asia, Europe or Africa, for fifteen hundred years together? Both sides pretend from Scripture; and for the glory of God, both: and that with equal confidence, and (for aught I know) upon equal Grounds; that is, to speak plain, no grounds at all for either. For no man yet on either side hath been able to make it sufficiently appear from clear evidence of Scripture or Reason, that it is the pleasure of God to be glorified by either of those new devices.  
21. Likewise in point of Public Worship. How just the blame is on either side, I dispute not: that is not now the business. But some have been blamed for bringing into the Church new Forms and Ceremonies; or (which is all one in the apprehensions of men that consider not much, and so is liable to the same censure) for reviving old ones, but long disused and forgotten: and othersome have been blamed for seeking to strip her both of old and new, and to leave her stark naked of all her Ornaments and Formalities. In this case also, as in the former, the glory of God is pretended on both sides. Those thinking their way maketh most for the honour of God, as adding decency and solemnity to his service: and these theirs, as better suiting with the simplicity of the Gospel.  
22. Methinks (dust and ashes that we are) we should tremble to make so bold with the glory of the great God of Heaven and Earth, which is the most sacred thing in the world, as to engage it in our quarrels, and to make it serve to our humours or ends, when and how we list. Were it not a lamentable case, if it should ever come to that, that Religion should lie at the top, where Avarice, Ambition, or Sacrilege lie at the bottom, and perhaps Malice, Partiality, Oppression, Murder, some wicked Lust or other in the midst? Yet is not any of this impossible to be: yea, rather scarce possible to be avoided, so long as we dare take upon us, out of the furiousness of our spirits, and the rashness of a distempered Zeal, to be wiser and holier than God would have us: I mean in the determining of his glory according to our fancies; where we have no clear Texts of Scripture to assure us, that the glory of God is so much concerned in these or those particulars, that we so eagerly contend for. Nay, when there seem to be clear Texts of Scripture, to assure us rather of the contrary, and that the 
Rom. 14. 17.  Glory of God doth not consist therein, but in things of a higher nature. For the Kingdom of God is not meat and drink, saith the Apostle in the next former Chapter. It consists not in this, whether such or such meats may he eaten or not: for neither if we eat, nor if we eat not, are we much either the better or 
2 Cor. 8. 8.  the worse for that. But the Kingdom of God is righteousness, and peace, and joy in the holy Ghost. It consisteth in the exercise of holy graces, and the conscionble performance of unquestioned duties. Sincere confession of sin proceeding from an humble and contrite heart; constancy in professing the true faith of Christ; patience in suffering adversity; exemplary obedience to the holy Laws of God; fruitfulness in good works, these, these are things wherein God expecteth to be glorified by us▪ But as for meats and drinks, and all other indifferent things, inasmuch as they have no intrinsecal moral, either good or evil in them, but are good or evil only according as they are used well or ill; the glory of God is not at all concerned in the using or not using of them, otherwise than as our Faith, or Temperance, or Obedience, or Charity, or other like Christian grace or virtue is exercised, or evidenced thereby.  
23. I have now done with the first thing, and of the most important consideration, proposed from the Text: to wit, the end itself, the Glory of God. The Amplifications follow: the former whereof containeth a description of the party to be glorified. That ye may glorify God. If it be demanded, Which God? For there be Gods many, and Lords many. It is answered in the Text, (God even the Father of our Lord jesus Christ) Of which Title there may be sundry reasons 
1 Cor. 8. 5.  given; some more general, why it is used at all: some more special, why it should be used here. First, this is Stilo novo: never found in the Old Testament; but very often in the New. (For this cause I bow my knees to the Father of our 
Eph. 3. 14. 2 Cor. 11. 31. 1 Pet. 1.  Lord jesus Christ. Eph. 3. The God and Father of our Lord jesus Christ knoweth that I lie not, 2 Cor. 11. Blessed be God, even the Father of our Lord jesus Christ, 1 Pet. 1.) As the Old Covenant ceased upon the bringing in of a new and better Covenant: so there was cessation of the old Style, upon the bringing in of this new and better Style. The old ran thus, The God of Abraham, the God of Isaac, 
Exod. 3. 15.  and the God of Jacob: proclaimed by God himself, when he was about to deliver the posterity of those three godly Patriarches from the Bondage of Egypt. But having now vouchsafed unto his people a far more glorious deliverance than that, from a far more grievious Bondage than that, (from under Sin, Satan, Death, Hell, and the Law) whereof that of Egypt was but a shadow and type; he hath quitted that Style and now expecteth to be glorified by this most sweet and blessed Name, The Father of our Lord jesus Christ. Exchanging the name of God, a name of greater distance and terror; into the Name of Father, a name of more nearness and indulgence: And taking the additional title or denomination, not from the parties delivered (as before) who were his faithful servants indeed, yet but servants: but from the person delivering, his only begotten and only beloved Son. It is first the evangelical Style.  
24. Secondly, this Style putteth a difference between the true God of Heaven and Earth, whom only we are to glorify: and all other false and imaginary titular Gods, to whom we owe nothing but scorn and detestation. The Pagans had scores, hundreds, (some have reckoned thousands) of Gods; all of their own making. Every Nation, every City, yea, almost every House had their several Gods or Godlings: Deos topicos; Gods many, and Lords many. But to us, saith our Apostle, (to us Christians) there is but one God the Father, and one Lord jesus Christ, 
1 Cor. 8. 6.  his Son. This is Deus Christianorum. If either you hope as Christians to receive grace from that God, that alone can give it; or mean as Christians to give glory to that God, that alone ought to have it: this, this is he, and none other; God even the Father of our Lord jesus Christ. It is a Style of distinction.  
25. These two Reasons are general. There are two other more special; for the use of it here: in respect of some congruity it hath with the matter or method of the Apostles present discourse. For First, it might be done with reverence to that Argument, which he had so lately pressed, and whereof also he had given a touch immediately before in the next former verse, and which he also resumed again, in the next following verse; drawn from the example of Christ. That since Christ, in receiving us, and condescending to our weaknesses, did aim at his Father's glory: so we also should aim at the same end, by treading in the same steps. We cannot better glorify God the Father of our Lord jesus Christ, than by receiving one another into our charity, care, and mutual support, as jesus Christ also received us to the glory of his heavenly Father.  
26. Secondly, since we cannot rightly glorify God, unless we so conceive him as our Father (—— If I be a Father, where is mine honour? Mal. 1.— That they 
Mal. 1. 6. Mat. 5. 16.  may see your good works, and glorify your Father, which is in heaven, Mat. 5.) it may be the Apostle would have us take knowledge how we came to have a right to our Sonship; and for that end might use the title here given, to intimate to us upon what ground it is, that we have leave to make so bold with our great Lord and Master, as to call him our Father: even no other but this, because he is the Father of our Lord jesus Christ. Jesus Christ is the only Son of God by nature and generation: and through him only it is, that we are made the Sons of God by grace and adoption. (As many as received him, to them he gave 
John 1. 12.  power to be made the Sons of God, Joh. 1.) If we be the Sons of God, we are 
Athanas. in Symbolo. Joh. 20. 17.  made so: but he is the Son of God, not made, nor created, but begotten. I go to my Father, and to your Father, saith he himself, joh. 20. mine first: and then, and therefore, yours also. He is medium unionis: like the corner stone, wherein both sides of the building unite; or like the ladder, whereon jacob saw Angels ascending and descending. All intercourse, 'twixt Heaven and Earth, God and 
Gen. 28. 12.  Man, is in and through him. If any grace come from God to us, it is by Christ: If any glory come from us to God, it is by Christ too. (Unto him be glory in the 
Ephes. 3. 21.  Church by Christ jesus, Eph. 3.) And this shall suffice to have spoken concerning the former Amplification: briefly, because it seemeth not to conduce so much▪ nor so nearly to the Apostles main scope here, as doth that other, which now followeth; respecting the manner, [with one mind, and with one mouth.]  
27. Wherein, omitting (for brevity's sake such advantages, as from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might be raised, for farther enlargement: observe first, that whereas he nameth two instruments wherewith we are to glorify God, the one inward (the mind;) the other outward (the mouth;) he nameth the inward first. The mind must be first, and before the mouth, in this service. Else we shall incur that reproof in the Prophet Isaiah, as well as the Pharisees 
Isa. 29. 13. Mat. 15. 8.  did, to whom our Saviour applieth it in the Gospel (This people draweth near me with their mouth, and honoureth me with their lips: but their hearts have they removed far from me.) Or that other in jer. 12. in words not much unlike, Thou 
Jer. 12. 2.  art near in their mouth, but far from their reins. David calleth his tongue his glory, Psal. 108. for this reason (as I conceive) among others, because the chiefest employment he had for it, was to glorify God with it. But if when his tongue was so employed, his mind had not gone with it; if he had not roused up himself, that is, his heart and mind (for 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. Psal. 108. 2.  the mind, that's the man) as well as his tongue, (Awake my glory, awake Lute and Harp, I myself will awake early:) the best music of his tongue, with Lute and Harp to boot, had been no better, than sounding brass, or a tinkling Cymbal. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an exact 
Heb. 4. 12.  critic in spelling and examining the thoughts of our hearts most accurately. He mindeth us, how we mind him in all our services: And will no more take himself to be honoured by us, when we cry Lord, Lord, or (as the Pharisee) God I 
Mat. 7. 21. Luke 18. 11.  thank thee; if our minds the while be aloof off, hankering after the World, or our own base Lusts: than Christ took himself to be honoured by the soldiers, that put a reed into his hand instead of a Sceptre, and bowed the knee before 
Mat. 27. 29, 30.  him, saying, Hail King of the jews, and then presently spat upon him, and smote him on the head. Let us be sure then, if we mean God should have any glory from us, in all our addresses and services to take our minds along with us.  
28. But then observe secondly, that though the mind is to go first, yet the mouth must bear a part too. We may not think we glorify God sufficiently, if with the heart we believe in him, unless with the mouth also we be ready to confess 
Rom. 10. 10.  him. David therefore professeth very often in the Psalms, that he would perform his services to God with his mouth and lips. (Open thou my lips, and my mouth 
Psal. 51. 15.— 63. 5.  shall show forth thy praise. My soul shall be satisfied as it were with marrow and fatness, whilst my tongue praiseth thee with joyful lips,) and in many other places. Nor indeed can it be otherwise: for if the inward part be right set, the outward will follow of themselves. A full heart cannot but overflow, when time serveth, out of its own abundance: and if there be much heat there, it will break out at the lips. My heart was hot within, saith David, and while I was musing the 
Psal. 39 4.  fire kindled, and at last I spoke with my tongue, Psal. 39 And in another Psalm, 
— 45. 1.  as his heart was busy enditing of a good matter, his tongue was as the Pen of a ready Writer, to take it as fast as his heart could dictate it. Heart and Tongue, Mind and Mouth, both must join together, and if there be any thing else in us besides, that can contribute any furtherance to the work, it must in too: and all little enough to glorify our Maker.  
29. Observe thirdly and principally (for the weight of the amplification leith most there) that God is much glorified by unity, peace and concord. This Observation ariseth clearly from the main scope of the words. He had exhorted them at large, to study to be likeminded: and he prayeth in the verse next before, that God would grant them so to be. Why so, might one say, or to what end all this? Even for this end, saith he, that ye may with one mind, and with one mouth 
1 Cor. 12. 4, 6.  glorify God. Which argument were of very little force, if unanimity and like-mindedness were not a thing very subservient to Gods Glory. What an honour is it to the God of Israel, when all Israel cometh in as one man to do him worship? God hath bestowed gifts upon his Church, and disposed the persons therein into several ranks, administrations, and offices, with admirable variety. Not that they should jar and clash one against another, and pull every one from other what they can for themselves: for that would soon bring all to confusion first, and then to destruction. But that each should sustain other, and mutually supply out of their several stores the wants each of other, for the better preservation of the whole, and the more comfort of the several parts. As the variety of instruments and voices, is so far from hindering the musiek, that it maketh it up: (for what else is musical harmony, but concordia discors, variety in consort?) The music could not be either so full, or delightful without some variety. But then care must be had of two things, first, that the instruments be well in tune (not only each within itself, but well tuned also one to another:) and then that the Minstrels agree to play the same Lesson.  
30. If either of these be wanting, all the music is marred. For the tuning; if any one single string, of any one single instrument in the whole consort should be out of tune, though but a little (say it be no more difference than a flat and a sharp) aures eruditae ferre non possent. Any thing that is tolerable will pass among country people: but the least discord in the world will offend a choice and delicate ear. But if it should be very much out of tune; it would be harsh, and grate even a thick and vulgar ear. But say all the instrument should be perfectly well tuned; yet if the men should not agree what to play, but one would have a grave Pavane, another a nimbler Galliard▪ a third some frisking toy or jig, and then all of them should be wilful, none yield to his fellow, but every one scrape on his own tune as loud as he could: what a hideous hateful noise may you imagine would such a mess of music be? No less odious to God, and equally grievous to every godly man it is, when such voices as these are heard in the Church; I am of Paul, and I of Cephas, and I of Apollo. When (as it is now grown with us) one Pamphleter must have the Church governed after this 
● Cor. 1. 12▪  fashion, another after that. Twenty several models and platforms of Geovernment: just as one of our own 
a Spenser in Fairy Queen. Discolor (Superstitio) sed ubique decolor. Lips. 1. Monit. & Ex. Pol. 3.  Poets (of good note in his time) hath long since described Errors Children; a numerous brood, but never a one like other; saving only in this, that they were all ill-favoured alike. And these Models Printed, and published to the world, and dispersed through all parts of the Kingdom, and echoed in the pulpits; to the manifest dishonour of God, the deep scandal of the reformed Religion, and eternal infamy both of our Church and State, and God knoweth what other sad and desperate consequents in future; if some speedy and effectual course be not taken to repress the unsufferable licentiousness both of our Presses and Pulpits.  
31. But I will repress myself howsoever. Indignation, though just, may carry a man into a digression, ere he be aware: though I do not perceive, that I have yet digressed very much. To return therefore; As I have heard those words of the last Psalm read monthly in our Churches, (Praise him upon the well-tuned 
Psal. 150. 5.  Cymbals, praise himupon the loud Cymbals:) it hath often come into my thoughts, that when we intent to glorify God with our Cymbals, it should not be our only care to have them loud enough; but our first care should be to have them well-tuned: else, the louder, the worse. Zeal doth very well: there is great, yea, necessary use of it, in every part of God's service. The Cymbal will be flat; it will have no life, nor spirit in it: it will not be loud enough without it. But if meekness, peaceableness, and moderation, do not first put the Cymbal into good tune: the loudness will but make it the more ungrateful in the player, the more ungrateful to the hearer.  
32. But I will pursue this Metaphor no further. There is another Metaphor also much used by our Apostle: that of Edification. He would have all things in 
1 Cor. 14. 25.  the Church done to edifiying. And if you will take the pains to examine it, you shall find that most times where he speaketh of glorifying God, he doth it with reference to Edification; and most times where he speaketh of Edifying, he doth it with reference to those mutual respects and charitable offices, whereby we apply ourselves to our brethren for the maintenance of peace and unity. That passage (for example:) before mentioned, and of all other the most obvious in this argument (Whether ye eat or drink, or whatsoever else ye do, let all be done to the 
1 Cor. 10. 31.  Glory of God) is meant especially in the case of brotherly condescension, in yielding somewhat to the infirmities of our brethren for charity's sake, where in godly wisdom we shall see it expedient so to do, for theirs, our own, or the common good: as it is evident from the whole frame of his discourse there. And so it is here also: He speaketh of bearing the infirmities of our weaker brethren, vers. 1. of not pleasing ourselves, but each man pleasing his brother for his good unto edification, vers. 2. of receiving one another, by Christ's example, vers. 7. And he cometh in among with this votive prayer, that God would grant them to be likeminded one unto another; that so by their unanimity they might Glorify God. That is, that their like-mindedness might serve to God's glory, in the edification of their brethren.  
33. Now if that which best edifieth the Church, do also most glorify God (as these and the like passages seem to import;) then certainly not by many things is God more glorified than by Peace, Love, and Concord: sith few things edify more than these do. As to the use of Edification, Knowledge (that seemeth to be all in all with some) is very little or nothing in comparison; or but a puff to Charity. 
1 Cor. 8. 1.  It may swell, look big, and make a show: but Charity doth the deed. St. Paul was a wise Master builder, and knew what belonged to the work as well as another: 
— 1. 10.  and he when he speaketh of compacting the Church into a building, mentioneth the edifying of itself in love, Eph. 4. It hath been my hap heretofore more than 
Eph. 4. 16.  once, yet both times led thereunto by the Texts, to insist somewhat upon this Metaphor: which maketh me the unwillinger to dwell upon it the third time. Yet sith it appeareth to have been of so frequent and familiar use with our Apostle, and is withal so pertinent both to the process of his discourse in this place, and to the business now in hand: I cannot but desire to press it a little farther, and that in two respects especially, and both of them very considerable in building: to wit, Dispatch and Strength.  
34. For Dispatch first. No man that goeth about a building, but would willingly get it up as fast as he can, without any delay or let, more than needs must. Now where the workmen, and labourers (layers, fillers, servers, and the rest) agree fairly, first to do every man what belongeth to him in his own office, and then to further every one another in theirs: the work goeth on, and getteth up a pace. But if they once begin to fallout one with another, then are they ready to hinder and to cross one another: and then the work standeth. When one of them hath laid a course▪ in the wall, up steppeth another, and pulleth the stones all asunder, and throweth them down: One saith, it shall be thus; another starteth up and sweareth, it shall not be so, but thus; and then they go to hot words, and from words to blows, and so instead of pointing the wall, fall a thrusting their trowels in one another's faces: How should the work go on and end now, think you, with any good expedition? When one buildeth, and another pulleth 
Sirac 34. 23.  down, what profit have they then but labour? saith the wise Son of Sirac, Eccles. 34. A great deal of noise, and a great deal of bustle: but little work done. It is even so in all other things: distraction ever hindereth business. The vessel must needs move slowly, when some of them that sweat at the Oar, ply with all the strength they have to thrust in Eastward, and other some of them, ply as hard to drive her Westward.  
35. Nor is it otherwise in the Church and Commonwealth. When 
a— Humiliter subesse, & utiliter praeesse: obedire spontè: & imperare discrete. Bern. Par. ser. 56.  Superiors rule with moderation, Inferiors obey with cheerfulness, all men (keeping themselves within their own ranks and stations) bend themselves with their utmost diligence to advance the public welfare: the work commonly riseth apace, and prospereth in their hands. But if they that work above, shall strive only how to extend their Power, and they that work below shall strive as much how to enlarge their Liberty; the one to impose, the other to refuse, what they list: If those shall hold them stiffly at this point, We may do it, and therefore we will do it; and these as stiffly at this; We may choose, and therefore we will not do it; when shall they meet? Where is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that yielding and condescension the Apostle so often requireth? It were a blessed thing, (and till it be so in some measure, the building will never rise to purpose) if men would look, not so much at their power, what they may do; or at their liberty, what they may not do, so to serve their own turns, humours or ends: as how to use both power, liberty, with all due sobriety and charity, to the glory of God in the good of others. If we could once grow to that, not to look every one on his own things, but every man also on the things of others, as St. Paul elsewhere exhorteth: then should we also agree 
Phis. 2. 4.  with one mind and heart to follow the work close, till we had got it up. That for dispatch.  
36. But haste maketh waste, we say. It doth so: and in building as much as in any thing. It were good wisdom therefore to bring on the work so, as to make it strong withal: lest if we make false work for quicker dispatch, we repent our overhasty building by leisure. To rid us of that fear; know secondly, that unity and concord serveth for strength too, as well as dispatch. Ever more vis unita fortior: but division weakeneth. A house divided against itself cannot stand: and 
Mat. 12. 25.  the wall must needs be hollow and loose, where the stones stand off one from another and couch not close. Now brotherly love and unity is it that bindeth all fast; so making of loose heaps one entire piece. I beseech you brethren (saith the Apostle) 
1 Cor. 1. 10.  that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgement, 1 Cor. 1. Like-mindedness, you see, is the thing that joineth all together: and in the well-joining consisteth the strength of structure. In Eph. 4. therefore he speaketh of the bond of peace: and in Col. 3. he 
Ephes▪ 4. 3. Col. 3. 14.  calleth love the bond of perfectness.  
37. In Phil. 1. he hath another expression, which also notably confirmeth the 
Phil. 1. 27.  same truth. That I may hear, saith he, of your affairs, that ye stand fast in one spirit, with one mind. They never stand so fast, as when they are of one mind. There is a Greek word sometimes used in the New Testament (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word) which is commonly translated confusion, and sometimes tumult. Not unfitly for the sense, either: but in the literal notation it improveth a kind of unstableness rather, or unsettledness; when a thing doth not stand fast, but shaketh and tottereth, and is in danger of falling. And this St. Paul opposeth to peace, 1 Cor. 14. God is not the author (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of confusion, or unstableness, 
1 Cor. 14 33.  but of peace: By that very opposition intimating, that it is mostly for want of peace that things do not stand fast, but are ready to fall into disorder and confusion. St. james speaketh out, what St. Paul but intimateth, and telleth us plainly, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the effect of discord, and that contention is the mother of confusion. For where envying and strife is, saith he, there is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inconstancy, 
Jam. 3. 16.  unsettledness, confusion and every evil work. The builders make very ill work, where the building is not like to stand, but threateneth ruin, and is ready to drop down again by that it be well up. And yet such ill work doth envying and strife ever make: it is concord only and unity that maketh good work, and buildeth strong. Let jerusalem be built, as a City at unity in itself: and jerusalem 
Psal. 122. 3.  will be like to stand the faster, and to stand up the longer.  
38. For a conclusion of all, I cannot but once again admonish, and earnestly entreat all those, that in contending with much earnestness for matters of no great consequence, have the glory of God ever and anon in their mouths: that they would take heed of embarquing God and his glory so deep in every trifling business, and such as wherein there is not dignus vindice nodus. But since it clearly appeareth from this and sundry other Texts of holy Scripture, that peace and love are of those things, whereby our gracious Lord God taketh himself to be chiefly glorified: that they would rather faithfully endeavour by their peaceable, charitable, and amiable carriage towards others, especially in such things, as they cannot but know to be (in the judgement of sundry men both learned and godly) accounted but of inferior and indifferent nature, to approve to God, the World, and their own Consciences, that they do sincerely desire to glorify God, by pleasing their brethren for their good unto edification. Which that we all unfeignedly may do, I commend us, and what we have heard, to the grace and blessing of Almighty God, dismissing you once again, as I did heretofore, with the Apostles Benediction in the Text; (for I know not where to fit myself better.)  Now the God of patience and consolation grant you to be likeminded one towards another, according unto Christ; That ye may with one mind, and with one mouth, glorify God even the Father of our Lord jesus Christ. 
To which God the Father, and his Son jesus Christ our Lord, and the blessed Spirit of them both; three Persons, etc.   

AD AULAM.  
Sermon XIV.  
WOBURNE. 1647. AUGUST.  Psal. 27. 10. When my Father and my Mother forsake me, the Lord taketh me up. 
1. THings that have a natural weakness, in them to bear up themselves, do by a natural instinct lean towards, and (if they can find it) clasp about, something that may sufficiently support them: but in default of such, will catch and twine about whatsoever is next them, that may be any little stay to them for any little time. So a Hop, for want of a strong Pole, will wind itself about a Thistle or Nettle, or any sorry weed, The heart of man, whilst it seeketh abroad for somewhat without itself, to rest itself upon; doth even thereby sufficiently bewray a secret consciousness in itself, of its own insufficiency to stand without something to support it. If it find not that which is the only true support indeed; it will stay itself as long as it can upon a weak staff, rather than none. Chariots, and Horses, and Riches, and Friends, etc. any thing will serve to trust in; whilst no better appeareth.  
2. But that our hearts [deceitful as they are] delude us not with vain confidences, we may learn from the Text, where it is, and where alone, that we may repose ourselves with full assurance of hope not to fail. David affirmeth positively, what he had found true by much experience: that when all others from whom we expect help, either will not, or cannot; God both can and will help us, so far as he seeth it good for us, if we put our trust in him. When my Father and Mother forsake me, the Lord will take me up. The words import, First, a possibility of failing in all inferior helps. It is supposed Fathers and Mothers and proportionally all other friends and helps) may forsake us, and leave us succourless: [When my Father and my Mother forsake me.] Secondly, a neverfailing sufficiency of help and relief from God. though all other helps should fail us: [Then the Lord will take me up.] The two points we are to speak to.  
3. Father and Mother. First, who are they? Properly and chiefly, our natural Parents, of whom we were begotten and born; to whom (under God) we owe our being and breeding. Yet here, not they only; but by Synecdoche all other kinsfolks, neighbours, friends, acquaintance; or indeed more generally yet, all worldly comforts, stays, and helps whatsoever. 2. But then, why these named the rarest; and the rest to be included in these? Because we promise to ourselves more help from them than from any of the other. We have a nearer relation to, and a greater interest in them than any other: and they, of all other, are the unlikest to forsake us. The very brute Creatures forsake not their young ones. A Hen will not desert her Chickens: nor a Bear endure to be robbed 
Mat. 23. 37. Prov. 17. 12.  of her Whelps. 3. But than Thirdly, why both named; Father, and Mother too? Partly, because it can hardly be imagined, that both of them should forsake their child, though one should hap to be unkind. Partly, because 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 16.  the Father's love being commonly with more providence, the Mothers with more tenderness; both together do better express, than alone either would do, the abundant love of God towards us: who is infinitely dear over us; beyond the care of the most provident Father, beyond the affection of the tenderest Mother. 4. But than Fourthly, When may they be said to forsake us? When at any time they leave us destitute of such help as we stand in need of. Whether it be out of Choice, when they list not to help us, though they might if they would: or out of necessity, when they cannot help us, though they would if they could.  
4. The meaning of the words in the former part of the verse thus opened: the result thereof is, that There is a possibility of failing in all inferior helps. Fathers and Mothers; our nearest and dearest friends; all earthly visible helps and comforts, always may fail us, sometimes will fail us, and at last must fail us, leaving us destitute and succourless. The truth whereof will the better appear, if, instancing especially in our natural Parents (as the Text leadeth us) we take a view of sundry particular causes of their so failing us, under the two general heads but now mentioned: to wit, Choice and Necessity. Under either kind three. Sometimes they forsake us voluntarily, and of their own accord, and through their own default; when it is in their power to help us, if they were so pleased: which kind of forsaking may arise from three several Causes.  
5. First, Natural Parents may prove unnatural, merely out of the naughtiness of their own hard and incompassionate hearts. For although God hath imprinted this natural affection towards their own offspring in the hearts of men, in as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  deep and indelible characters, as almost any other branch of the Law of Nature (O nimiùm potens, Quanto parentes sanguinis vinculo tenes, Natura!) yet so desperately wicked is the heart of man, that if it should be left to the wildness of its own corruption, without any other bridle than the light of natural principles only, it would eftsoons shake off that also: and quite raze out all impressions of the Law of Nature; at least so blur and confound the Characters, that the Conscience should be able to spell very little (or nothing at all) of Duty out of them. Else what needed the Apostle, among other sins, to have listed this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this want of natural affection, in two several Catalogues, Rom. 1. and 
Rom. 1. 31. 2 Tim. 3. 3. Tit. 2. 4.  2 Tim. 3. Or to have charged Titus, that young women should be taught among other things, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to love their Children? If he had not observed some to have neglected their duty in that particular; whereof Histories and experience afford us many examples. Can a woman forget her sucking Child, that she should not have compassion of the Son of her womb? Saith the Lord by the Prophet. He speaketh of it, as of a monstrous thing, and 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Phoenis. Act. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. in Iphig. in Aul. Act.  scarce credible of any; Can she forget? (she in the single number:) But withal in the same words implyedly confessing it possible in more than one: Yea, they may forget: (They, in the plural number) Isa. 49. 15.  
6. Secondly, Parents, not altogether void of natural affection, may yet have their affections so alienated from their children upon some personal dislike, as to forsake them. Of which dislike I deny not but there may be just cause. As among the Hebrews in the case of Blasphemy, the Father's hand was to be first in the execution of his Son, Deut. 13. And both Civilians and Casuists allow the Father 
Deut. 13. 7.  jus abdicationis, a right of abdication in some cases. But such cases are not much pertinent here, or considerable as to our purpose. For they that give their earthly Parents, just cause to forsake them, can have little confidence that God as their heavenly Father should take them up. But when Parents shall withdraw their love and help from their Children upon some small oversights, or venial miscarriages; or take distaste at them either without cause, or more than there is cause; upon some wrong, either surmise of their own, or suggestion of others; (as Saul reviled jonathan, and threw a javelin at him to smite him; interpreting 
1 Sam. 20. 30. 33.— 22. 8.  his friendship with David, as it had been a plotted Conspiracy between his Son and his Servant, to take his Crown and his life from him:) Or when they shall disinherit their Children for some. deformity of Body, or defect of parts, or the like: As reason showeth it to be a great sin, and not to be excused by any pretence: so it is an observation grounded upon manifold experience, that where the right heirs have been disinherited upon almost whatsoever pretence; the blessing of God hath not usually followed upon the persons, and seldom hath the estate prospered in the hands of those that have succeeded in their rooms.  
7. Thirdly, Parents, whose affection towards their Children hath not been soured by any personal dislike, may yet have their affection so overpowered by some stronger lust, as to become cruel to their children, and forsake them. For as in the World, Might oftentimes overbeareth Right: so in the soul of man, the violence of a stronger passion or affection, (which in the case in hand may happen sundry ways) beareth down the weaker. It may happen, as sometimes 
Euripid. in Iphig. & alii.  it hath done, out of Superstition. So Agamemnon sacrificed his Daughter Iphigenia. The Heathens, generally, deceived by their cheating Oracles, and some 
Psal. 106. 37. Jer. 32. 35.  of the jews led by their example, sacrificed their sons and daughters unto devils, and caused their children to pass through the fire to Moloch. Sometimes out of revenge. As Medea, to be revenged of jason for leaving her, and placing his affection elsewhere, slew her own two Sons, begotten by him, in his sight. 
a Virg. eclog. 8.  Saevus amor docuit natorum sanguine matres Commaculâsse manus.) Sometimes out of fear. So the Parents of the blind man owned their Son indeed, joh. 9 but 
Joh 9 21.— 13. josephus.  for fear of being cast out of the Synagogue durst not speak a word in his just defence; but left him to shift as well as he could for himself. And Herod the great, for no other cause than his own causeless fears and jealousies, destroyed many of his own Sons. Sometimes out of the extremity and impatience of hunger. As in the sad story of the two mothers, who in the great Famine at the siege of Samaria 
2 King. 6. 28, 29. Deut. 28. 53.  had covenanted to dress their Children by turns, and to eat them: so fulfilling, even to the letter, that heavy curse which God had long before threatened against Israel in case of their disobedience. Sometimes out of voluptuousness and sensuality. As do thousands of prodigal ding-thrifts every where in the World; who by gaming, drinking, luxury, and other riot and intemperance vainly wasting their estate, (out of which, by St. Paul's rule, they ought to provide and 
2 Cor. 12, 14.  lay up for their Children) bring themselves to penury, and leave their children to beggary.  
8. And if by all these, and sundry other ways besides, it may happen fathers and mothers so often to forsake their children: the less are we to marvel, if our brethren, kinsfolks and neighbours; if our familiar acquaintance, companions and friends, prove unfaithful, and shrink from us when we stand in need of them: dealing deceitfully as a Brook. It is jobs comparison, job 6. The Brooks in Winter, 
Job. ●. 15, etc.  when the Springs below are open, and the bottles of heaven pour down water from above, overflow the banks and the meadows all about, and look like a little Sea: but when the heat of Summer is come, and the season dry, vanish; so as the weary Traveller can find no refreshing, nor the cattle quench their thirst thereat. Such is the common friendship of the World. Whilst we are full and stand in no need of them, they are also full of kindness, and overflow with protestations of love and service, Amici divitis multi; every friend will say, I am 
Prov. 14. 20. Sirac 37. 1.  his friend also, Yet they talk but vanity all this while, every one with his neighbour: they do but flatter with their lips, and dissemble with their double heart▪ 
Psal. 12. 2.  When we seek to them 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Phoenis. act. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. in Here, fur. act. 2.— Diffugiunt ●adis cum faece siccatis amici. Horat. Od. 1. 3. Luke 10. 32. Psal. 41. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz.  in our need, they look upon us stightly, and at a distance; at the most, let fall some overly expressions, that they wish us well, and pity our case (Good words are good cheap:) but do little or nothing for us. It may be, while we are up and aloft, they will crouch under us, apply themselves to us, lend a shoulder, yea, and sweat, to lift us up yet higher. But if we be going down; then at the best (as the Priest and Levite in the Parable) they will see and not see, but pass by, without so much as offering a hand to help us up: nay, it is well if they lift not up the heel against us, and help to tread us yet lower.  
9 As then, first, Natural Parents many times want natural affection: so common friends many times want common honesty, and fail those that trust to them. And as they secondly sometimes withdraw their love from their Children upon slender dislikes: so these many times take toy at a trifle, (actum est de amicitia!) and pick quarrels to desert us, when we have not done any thing that may justly deserve it at their hands. And as they lastly too much forget their Children, whilst they too eagerly pursue their own lusts: so these to serve their own ends, lay aside all relations, and break through all obligations of friendship: and if our occasions require something should be done for us, that may chance put them to some little trouble, hazard, or charge, or otherwise standeth not with their liking; put us off, as they did their fellow-virgins, Ne non sufficiat, Provide for 
Mat. 25. 9  yourselves; we cannot help you. This is the first kind, a voluntary forsaking; wherein the fault is theirs: when our fathers, and mothers, and friends might help us, but do not.  
10. The other kind is an enforced forsaking, and without their fault: when they cannot help us if they would. Which also ariseth from three other causes; Ignorance, Impotency, Mortality. First, there is in the understandings of men a great deal of darkness, for the discerning of Truth and falsehood, even in speculativis, matters which stand at a certain stay, and alter not: but much more for the discerning of Good and Evil in Practicis; matters, which by reason of the multiplicity of uncertain and mutable Circumstances are infinitely various. Whereby it becometh a matter of greater difficulty, to avoid folly in practice, than Error in judgement. No wonder then if the carefullest Parents, and faithfullest Friends be many times wanting in their help to those they wish well to: when either can find no way at all, whereby to to do them good; or else pitch upon a wrong one, whereby unawares they do them harm.  


a H●r. 2. Ep. 1.  Sedulitas autem stultè quem diligit, urget.  
— Nil moror officium, quod me gravat.   
The body of a Patient may be in such a condition of distemper, that the learnedst Doctor may be at a stand, not knowing perfectly what to make of it: and so must either let it alone, and do nothing; or else adventure upon such probabilities, as may lead him to mistake the Cause, and so the Disease, and so the Cure; and so in fine to destroy the Patient by those very means, whereby he intended his recovery. So Parents and others that love their children or friends well, and desire nothing more than to do them good; may be so puzzled sometimes by the unhappy conjunctures of some cross Circumstances, as that they cannot resolve upon any certain course how to dispose of them, deal with them, or undertake for them with any assurance, or but likely hope of a good effect: but they must either leave them to wrestle with their own burdens, as well as they can; or else fall upon some course at all adventure, (intending their good thereby) which may perhaps in the event turn to their undoing.  
11. And as we may fail of needful help from our best friend for lack of skill: so may we also secondly for want of Power. Verily all sufficiency is not to be found but in the Almighty Creator alone. No Creature can yield out of his own sufficiency, a salve for every sore, a supply for every want, a help for every defect: but there is some impotency, some vacuity, some deficiency, in the best. Agar loved 
Gen. 21▪ 15, 16.  her Infant well enough, and knew too well enough what would save his life for that time, if she could tell how to get it. But all the water in the bottle being spent, and no more to be had in that dry wilderness, no help but she must forsake him, and (for aught she knew, and relating but to ordinary means) he must perish. All she could do was, to cast the poor child under a shrub, and get her a good way off, that she might not see him die, and to lift up her own voice, that she might not hear his, Gen. 21. And Moses his Parents, when they had hid him as long as they could or durst, at last forsook him, and left him in the flags 
Exod. 2. 5. 1 King. 17. 12.  by the brink of the River Nilus, Exod. 2. The widow of Sarepta also, 1 King. 17. in the long drought and famine, being stored of provision but for one single repast for herself and her son, saw no possibility of further relief for herself and him; nor knew how to show her love to him otherwise, than by dying with him for company. By fire, water, long sickness, suits, plunderings, and a thousand casualties, our distresses may be such; as that our dearest and greatest friends may not be able to relieve us.  
12. Nor only are all men subject to Ignorance and Impotency; whereby they may forsake us whilst they are: but they are also thirdly under a state of mortality; and so must needs forsake us, when they shall be no more. Put not your trust in Princes, nor in any child of man: for there is no help in them, Psal. 146. 
Psal. 146. 2.  No, is? Sure some help there is, some little help in them, whilst they live, and are in power? But the meaning is, there is no certain help in them; none for a man to trust to: because there is no certainty how long they shall enjoy that life and power, For so the reason there followeth: For when the breath of man goeth 
— 3.  forth, he shall turn again to his earth, and then all his thoughts perish. The Prophets accordingly, Isa. 2. Cease ye from man, whose breath is in his nostrils: for 
Isa. 2. 22.  wherein is he to be accounted of? The Soul and Body (in whose conjunction life consisteth) are tied together by no stronger a thread, than the breath that passeth in and out by the Nostrils. Cut that thread, stop that breath, down falleth the tallest, and the stoutest, and the proudest of the sons of men; and when he falleth, all his wealth, and all his pomp, and all his thoughts and devices, and projects and contrivances fall with him. And this the end of every man; the utmost period of the race, the last act upon the stage: neither hath he any more a portion 
Eccl. 9 6.  for ever in any thing that is done under the Sun. And how should they then help others, that can no longer sustain themselves? Needs must they forsake us, when breath and life forsaketh them. So it is with all other earthly comforts whatsoever; pleasures, riches, honours, and the rest. When their time is come, they vanish; make themselves wings, and away they high: and when they are upon 
Prov. 23. 5.  the wing, look after them we may a little while, and to little purpose, but reclaim them we cannot. They soon get out of sight leaving us behind to grieve for the loss (as Rachel for her children) mourning, and refusing to be comforted, because 
Jer. 3. 15.  we are and they are not.  
13. The more unwise we, to raise to ourselves such vast hopes, as sometimes we do, upon so narrow, so frail a bottom. Would any wise man when he might have a staff, lean the weight of his body upon a crutch of reed? Or trust to a gutter-spout to quench his thirst, when he might go to a spring? Yet so is he that putteth his trust in any earthly Father or Friend, or in any Child of man, or in 
Jer. 2. 13.  any other creature or thing, besides God: That forsaking the fountain of living waters, which runneth clear, and can never be drawn dry, diggeth to himself broken pits, that can hold but a little water, and that but muddy at the best, and yet cannot hold that long neither. You shall find set down in Psal. 20. the different confidences of the worldling and the true believer, and their different successes. Their confidences, Ver. 7. Some put their trust in Chariots and some in horses: (and some in other things) but we will remember the name of the Lord our God. Their Successes, Ver. 8. They are cast down and fallen: but we are risen and stand upright. David and Goliath met upon these very terms. He came out against David, trusting in the arm of flesh: David went out against him in the 
1 Sam. 17. 45.  name of the Lord of Hosts. And they prospered accordingly. Behold Goliath is brought down; David riseth: Goliath falleth; David standeth upright. Fallax 
Psal. 33. 17.  equus; A horse is counted but a vain thing (and a vain thing it is to count otherwise of him, for he is truly but a vain thing) to save a man. So are Chariots, and Forts, and Armies, and Navies, and all earthly reliances. He that resteth upon them, down come they, and then down cometh he too. The horse and the 
Exod. 15. 1. Isa. 31. 1.— 3.  rider, both thrust into the Sea together. Exod. 15. woe unto them then that stay on horses, or trust in Chariots: when the Lord shall stretch out his hand both he that helpeth shall fall, and he that is holpen shall fall down, and they shall all fail together, Isa. 31.  
14. It were good wisdom for us therefore to deal safely; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath ever been held a wholesome politic Aphorism by the wise ones of the world:) never to rely on those that may deceive us; to esteem all outward helps but as they are, and to use them, and to trust to them accordingly. That is to say, as blessed means of our good and comfort, so long as God is pleased to lend them us, and to sanctify them to us: but such as we can have no hold of, neither any assurance that they shall not fail us. To honour our Fathers and Mothers; to love our Friends and Allies; to pray for the lives and prosperity of Kings and Princes: Again, to gather wealth by fair and just means; to raise ourselves to honours by faithful services and virtuous endeavours; to take our portion of lawful and regular pleasures: These we may do; those we must do. But take we heed we place not our felicity in the enjoyment, or please ourselves too much in the confidence, or allow ourselves overmuch freedom in the use of any creature. Lest as jonas was overjoyed when the Gourd sprang up, and over-vexed when it 
Jon. 4. 6, 8.  withered: so the loss of what we overvalued whiles we had it, over-whelm us with grief and impatience, when we must part from it. Quem res plus nimio delectauêre 
Horat. 1. Epist. 10.  secundae, Mutatae quatient.  
15. If we would seriously consider, what defects the things of this world are subject unto, and what Casualties, and frailties: we should reap (at least) this threefold benefit thereby▪ It would make us first, receive these outward things with more thankfulness; secondly, use them with more moderation; thirdly, forgo them with more patience than usually we do. 
a Hor. 3. od. 29.  Laudo manentem: si celeres quatit Pennas, resigno quoe dedit; as he said of Fortune. Whilst we have them it will become us to bless God for them, and to make our best of them: But if they will be gone, farewel they: let them go; but let us bear up notwithstanding, since we are neither hopeless, nor helpless. When all faileth, we have yet one string left, which we are sure will hold: even the name of the Lord our God; who standeth ever by us, ready to take us up, when all others have forsaken us. Which is the other Point in those latter words of the verse. The Lord taketh me up. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
16. The primary signification of the Hebrew Verb here used, is, together: and so it might allude to that, whereunto our Saviour in the Gospel resembleth his compassion towards the Jews, of a Hen gathering her Chickens under her wings. 
Mat. 23. 37.  But it is here rather translated by taking up, as the word very usually signifieth. 1. And it seemeth to resemble the state of young infants, by the unnatural Parents exposed to the wide world, (as we read Cyrus, and Romulus, and some others, both in Fables and Histories to have been) where they must have perished, if some good body had not taken pity of them, and taken them up. 2. Or the state of some impotent neglected Cripple, like him that lay before the Pool of 
Joh. 5. 5.— 7.  Bethesda, and had neither limbs to put himself into the water, nor any friend to help him in. 3. Or the traveller in the Parable, Luke 10. that lay in the highway 
Luke 10. 30.— 35.  wounded by thiefs half dead, where he must have died outright, if the Samaritan Passenger had not taken him up, and taken order for his tending and recovery.  
17. The plain meaning is, that though our Fathers and Mothers forsake us, though all other friends and comforts fail us; because they either cannot, or will not help us: yet our heavenly Father never doth, nor will fail or forsake those that put their trust in him, Yea rather, then is his providence nearest, and his help readiest, when we are most forsaken of others, and left most destitute of all worldly succour. Whence it is, that so often in the Psalms, to procure readier help from God, David allegeth it as a forcible argument, that he was a desolate 
Psal. 10. 14.— 22. 11.  and forsaken man. The poor committeth himself to thee, for thou art a helper of the friendless. O go not far from me; for trouble is nigh at hand, and there is none to help me. O be thou our help in trouble, for vain is the help of man, and many 
— 108. 12.  the like. And how often doth the Lord himself (whose general providence watcheth over all men, yea, even all creatures) profess himself yet in a more special manner to be the father of the Fatherless; and to have a special care of the 
Psal. 68 5.— 146. 9  widow, the poor, and the stranger above others: as being more destitute of worldly succour and friends, than others are? In three Psalms together you have passages 
— 145. 14.— 146. 8. 9  to this purpose: In the 145th. The Lord upholdeth all those that fall, and lifteth up all those that be down. In the 146th. The Lord helpeth them that are fallen; the Lord careth for the stranger, he defendeth the Fatherless and Widow. In the 147th. he feedeth the young ravens that call upon him. The observation is common, that 
— 147. 9  he instanceth in 
a Job 38. 41. Mat. 6. 26. Luke 12. 24.  the raven rather than in any other bird: because of all other birds the ravens are observeth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 6. Hist. animal. 6. See Aelian. 49. plin. 10. 12.  soon to forsake their young ones. Whether the observation hold or no, it serveth to my purpose howsoever: for if God so sufficiently provide for the young ravens, when the dams forsake them: will he not much more take care of us, when our Father and Mothers forsake us? Are not we (stamped with his own image) much more valuable with him than many ravens?  
18. But dictum factum: These are but words: are there producible any deeds to make it good? Verily there are: and that to the very Letter. When Ishmaels' 
Gen. 21. 19  Mother despairing of his life had forsaken him, and laid him down gasping (his last, for aught she knew, or could do to help it) in the wilderness; the Lord took him up: He opened a new spring of water, and opened her eyes to see it: and so the child was preserved, Gen. 21. When Moses his Parents also had forsaken 
Exod. 2. 6.  him (for they durst not stand by him any longer) and laid him down among the rushy flags; the Lord took him up too. He provided him of a Saviour, the Kings own Daughter; and of a Nurse, the Childs own Mother: and so he was preserved too.▪ Take but two Examples more, out of either Testament one; 
— 9  David and St. Paul: both forsaken of men, both taken up of God. How was David forsaken in Psal. 142. 5. when he had looked upon his right hand, and saw no man that would know him, he had no place to fly unto; and no man cared for his soul. But all the while Dominus à dextris: there was one at his right hand (though at first he was not aware of him) ready to take him up: As it there followeth, ver. 6. I cried unto thee, O Lord, and said, thou art my hope and my portion in the land of the living. And how St. Paul was forsaken, take it from himself, 2 Tim. 4. 16. At my first answer no man stood with me, but all forsook me. A heavy case: and had been heavier, had there not been one ready to take his part, at the next verse, Nevertheless the Lord stood by me and strengthened me, etc. What need we any more witnesses: In ore duorum, In the mouth of two such witnesses, the Point is sufficiently established.  
19 But you will yet say, These two might testify what they had already found post-factum. But David in the Text pronounceth de futuro, beforehand, and that somewhat confidently. The Lord will take me up. As he doth also elsewhere; Sure I am that the Lord will avenge the poor, and maintain the cause of the 
Psal. 140. 12.  helpless, Psal. 140. But is there any ground for that? Doubtless there is: a double ground; one in the nature, another in the promise of God. In his Nature four Qualities there are, (we take leave so to speak, suitably our own low apprehensions; for in the Godhead there are properly no Qualities:) but call them Qualities, or Attributes, or what else you will; there are four perfections in God, opposite to those defects, which in our earthly Parents we have found to be the chief causes why they do so oft forsake us: which give us full assurance that he will not fail to take us up, when all other succours fail us. Those are his Love, his Wisdom, his Power, his Eternity: all in his Nature. To which four add his Promise; and you have the fullness of all the assurance that can be desired.  
20. First, the Love of our heavenly Father towards all mankind in general, but especially towards those that are his Children by adoption and grace; is infinitely 
a Tàm pater nemo: tàm pius nemo. Tertul. de poenit. cap. 9 1 Joh. 4. 16.  beyond the love of earthly Parents towards their Children. They may prove unnatural, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their bowels may be crusted up against the fruit of their own body. But the Lord cannot but love his people. He can as well cease to be, as to love: for he is love. If he should deny that, he should deny himself: and that he will not do, because he cannot; and that he cannot do, because he will not. Potenier non potest. It is impossible for him, to whom all things are possible, to deny himself. The Church indeed, out of the sense of her pressures, letteth all 
2 Tim. 2. 13.  complaints sometimes as if she were forsaken: (But Zion said, the Lord hath forsaken me, and my God hath forgotten me, Isa. 49. 14.) But she complaineth without cause; it is a weakness in her, to which during her warfare she is subject by fits: but she is checked for it immediately, in the very next verse there, Can a woman forget her sucking Child, etc. Yea, they may forget: yet will not I forget thee.  
21. Again, their Love may be alienated by needless jealousies, or false suggestions, and so lost. But his Love is durable; he loveth his own unto the End. He 
Joh. 13. 1.  knoweth the singleness of their hearts, and will receive no accusation against them. Quis accusabit? Who dare lay any thing to the charge of his Elect, when 
Rom. 8. 33.  he standeth up for their justification? They alas are negligent enough; unthankful undutiful children: nay (confessed it must be) other while stubborn and rebellious. But as David's heart longed after Absolom, because he was his Son, though 
2 Sam. 14. 1.  a very ungracious one: so his bowels yearn after those that are no ways worthy 
Luke 15. 21.  (but by his dignation only) to be called his Sons. Forgiving all their bypast miscarriages upon their true repentance; receiving them with gladness. though they have squandered away all their portion with riotous living, if they return to 
— 13.  him in any time with humble, obedient, and perfect hearts; and in the mean time using very many admonition's entreaties, and other artifices to win them to repentance; and forbearing them with much patience; that they may have space 
Apoc. 2. 21.  enough to repent in. And if upon such indulgences and insinuations they shall come in; he will not only welcome them with kind embraces, but do his part also to hold them in, when they are even ready to fly out again, and were it not for that hold, would in all likelihood so do. So as unless by a total wilful renouncing him they break from him, and cut themselves off, nothing in the world shall be able to separate them from the love of God, which is in Christ jesus our Lord. 
Rom. 8. 39   
22. Yet again, Parents affections may be so strongly biased another way, (as we heard) that in the pursuit of other delights, they may either quite forget or very much disregard their Children. But no such thing can befall our heavenly 
Psal. 149. 4.— 35. 27. Mich. 7. 18. Deut. 10 15.  Father; who taketh pleasure in his People, and in their Prosperity: whose chiefest delight is in showing mercy to his children, and doing them good. [The Lord had a delight in thy Fathers to love them, Deut. 10.] And whereas the Church (as we also heard) is apt to complain, that she is forsaken and desolate: The Lord by the Prophet giveth her a most comfortable assurance to the contrary, Isa. 62. Thou shalt no more be called forsaken,— etc. But thou shalt be called Hephzibah.— (It 
Isa. 49. 14.— 62. 4.  is a compound word, and signifieth as much as My delight is in her: and so the reason of that appellation is there given) For the Lord delighteth in thee. That for his Love; the first Attribute.  
23. His Wisdom is the next. Fathers and Mothers (through humane ignorance) cannot perfectly understand the griefs of their Children, nor infallibly know how to remedy them, if they did. But God, who dwelleth in light, nay, who is light, knoweth the in most recesses, the darkest thoughts and secrets of all men's 
1 Tim. 6. 16. 1 Joh. 1. 5.  hearts, better than themselves do. He perfectly understandeth all their wants, and what supplies are fittest in their respective conditions, with all the least circumstances thereunto belonging. When all the wits and devices of men are at a loss, and know not which way in the world to turn them, to avoid this danger, to prevent that mischief, to effectuate any design: the Lord by his infinite wisdom can manage the business with all advantage for the good of his children, if he see it behoveful for them; bringing it about suaviter & fortiter, sweetly and without violence in ordering the means, but effectually and without fail in accomplishing the end.  
24. Which wisdom of his, observable in all the dispensations of his gracious providence towards his children; we may behold as by way of instance in his fatherly corrections: As the Apostle, Heb. 12. maketh the comparison between the different proceedings of the fathers of our flesh, and the Father of Spirits, in 
Heb. 12. 9— 10.  their chastisements. They do it after their own pleasure, saith he: that is, not always with judgement, and according to the merit of the fault; but after the present disposition of their own passions, either through a fond indulgence sparing the Rod too much, or in a frantic rage laying it on without mercy or measure. But it is not so with him: who in all his chastisements hath an eye, as to our former faults, (such is his justice;) so also and especially to our future profit, (such is his mercy:) and ordereth all accordingly. His blessings are our daily food: his corrections our Physic. Our frequent surfeiting on that food bringeth on such distempers, that we must be often and sometimes sound physickt, or we are but lost men. As therefore a skilful Physician attempereth and applieth his remedies with such due regard to the present state of the Patient, as may be likeliest to restore him to a good habit of body and consistency of health: so dealeth our heavenly Father with us. But with this remarkable difference. The other may err in judging of the state of the body, or the nature of the ingredients; in his proportions of mixture; in the dose, and many other ways: But the Lord perfectly knoweth how it is with us, and what will do us good, and how much, and when, and how long to continue, etc. and proceedeth in every respect thereafter.  
25. Thirdly, whereas our earthly Parents have a limited, and that a very narrow power, and cannot therefore do their children the good they would: our heavenly Father's power is (as his wisdom) infinite. Not limited by any thing, 
Psal. 147. 5.  but his own blessed will: (quicquid voluit fecit; as for our God he is in heaven, he hath done whatsoever pleased him.) Not hindered by any resistance, or retarded 
Psal. 135. 6.— 115. 3. Rom. 9 19▪  by any impediments: (Quis restitit? Who hath resisted his will? Rom. 9) Not disabled by any casualties, occurrences, or straitness of time: (adjutor in opportunitatibus, Psal. 9) Even a refuge in due time of trouble. That is his due time 
Psal. 9 9 Gen. 22. 14.  commonly (dominus in monte) when it seemeth too late to us, and when things are grown in the eye of reason almost desperate and remediless. The most proper 
Psal. 119. 116.  time for him to lay to his hand, is, when (to our apprehensions) his Law is even quite destroyed, when Men have fallen upon most cursed designs, trampled all Laws of God and Men under their feet, and prospered. And here indeed is the 
Rom. 18.— 20.  right trial of our faith, and whether we be the true children of faithful Abraham: If we can hope beyond and against hope: That is, if we can rest our faith entirely upon the power and providence of God; not staggering (through unbelief) at any promise, seem it never so unlikely: and continue steadfast in our holy obedience to the will of God, not staggering (through disobedience) at any command, seem it never so unreasonable. Abraham did both: and out of this reason, as the Apostle rendereth it, Rom. 4. because he was firmly grounded in this persuasion 
— 21.  of the power of God, that what he had promised he was able also to perform. 
Zach. 1. 5.   
26. The last attribute proposed is God's Eternity. Our Fathers and Mothers where are they? And do Prophets, or Princes, or any sort of men live for ever? They all pass like a shadow, whither as grass, and are driven away as the Grasshopper. When they must go, they cannot help themselves: and when they are gone, they cannot help us. They are mortal men; he the immortal God: they are dying men; he the living God. Life is one of his Prerogatives Royal. All other things that partake of life in any degree, have but a derived life, and such as either shall have an end, or at least had a beginning. God alone hath life in and of himself: and his life alone is measured, not by Time, but Eternity. He is therefore said to 
Psal. 57 15. Deut. 32. 40. Psal. 102. 12.— 27.  inhabit Eternity. He lifteth up his hand, when he sweareth by himself, having no greater to swear by) and saith, Behold I live for ever. His remembrance endureth throughout all generations; and his years fail not.  
27. And therefore when our Fathers, and Mothers, and friends forsake us▪ because either their Love faileth, or their skill faileth, or their power faileth, or their life faileth: our heavenly Father, who wanteth neither love, nor wisdom, nor power, nor life, but is infinite in all; we may rest assured is every way accomplished to succour us at all assays, and to take us up. And that he will engage all these for our relief, if we will but cast ourselves wholly upon him; we have his gracious promise in the last place, to fill up the measure of our assurance. Whereby he hath obliged himself, not only to give us all spiritual Graces and comforts, necessary for the everlasting salvation of our souls; but also to provide and furnish us with all the good things, and to preserve and deliver us from all the evils of this life; so far as in his excellent wisdom he shall see it conducing to 
1 Tim. 4. 8.  his glory the weal of his Church, and the salvation of his chosen.  
28. The particular promises are many, and lie scattered every where in the holy Scriptures: whence every man may gather them for his own use, as his occasions require. I shall mention but that one general Promise, which though 
Deut. 31. 8. Josh. 1. 5. Heb. 13. 5.  delivered first to joshua in particular, yet was afterwards applied to other persons also, and alleged, Heb. 13. as a ground of such general duties as are common to all Christians; and fitteth as properly as any other to the present argument: namely this, I will not fail thee, nor forsake the. He promiseth, that whosoever else faileth us, yet he will not: all one with what is here presumed in the Text by David. And having promised it, we were very Infidels, if we should doubt whether he will perform it or no. It were to question his wisdom, as if he had not considered what he promised when he passed his word: to question his Love; as if he would not be as good as his word: to question his Power, as if she could not be as big as his word.  
29. Having therefore such promises, dearly beloved, it behoveth us to be very wary, when troubles lie long and heavy upon us, that we complain not too distrustfully, as if God had quite forsaken us. And the rather, because it is an infirmity incident to very good men: but yet an infirmity, and so confessed by them. Hath God forgotten to be gracious? etc. David's complaint in Psal. 77. But presently 
Psal. 77. 7. 9.  acknowledging it an Error, he corrected himself for it, in the immediate following words, And I said, it is mine infirmity. We by his example, early to 
— 10.  silence all tumultuous thoughts, and secret murmurings of our evil hearts, which are so ready to charge God foolishly, and to break out into unseasonable complaints 
Job. 1. 22.  against his most wise and holy dispensations: and that by meditating effectually upon the Attributes and Promises aforesaid. Whoso confidently professeth himself to trust in God, (as almost all do;) and yet repiningly complaineth as if God had forsaken him, (as very many do:) either maketh God a liar, or bewrayeth himself (in some degree) an Hypocrite. He maketh God a liar, if he say God hath forsaken him, when he hath not: and he bewrayeth some Hypocrisy in himself, if he say he putteth his trust in God, when he doth not.  
30. And as it becometh us not to be too querulous for 〈…〉 present; so neither secondly, to be too solicitous for the future. I forbid not to any, but require rather in every man a moderate provident care for the getting, keeping and disposing of the things of this life, in an industrious and conscionable use of lawful means; still leaving the success entirely to the good pleasure of our heavenly Father. But sure, did we firmly believe that his care over us is no whit lesser, but rather infinitely greater than that of our earthly Parents: we would not suffer ourselves to be disquieted with perplexed thoughts, nor our spirits to be vexed with distrustful anxieties about the future success of our affairs. Children, whilst they are in their Father's house, and at their finding, use not to trouble themselves with such thoughts as these, What shall we eat? Or what shall we drink? Or wherewith 
Mat. 6. 31.  shall we be clothed? But leave that wholly to their Father, to whose care it properly belongeth. We are very meanly persuaded of our heavenly Father's affection towards us, and of his care over us, if we dare not trust him as securely for our daily provisions; who knoweth that we stand in need of all these things, 
32.  about which we so needlessly trouble ourselves. Enough it is for us, in all things by Supplications and Prayers for what we want, and thanksgiving for what we 
Phil. 4. 6. 1 Pet. 5. 7. Psal. 55. 22.  have, to let our requests be made known unto him; and then to be careful for nothing any farther, but to cast all our care and our burden upon him: and doubtless he will not suffer us to lie and perish; but will take us up, take care of us, and nourish us.  
31. Neither, thirdly, let us droop, or be swallowed up with overmuch sorrow, as if some strange thing had befallen us; upon the fail of any earthly helps or hopes whatsoever. If our Fathers and Mother's affection be not towards us, as we think it should; if they have entertained worse thoughts of us than we deserve: if they have not discretion and foresight to give us meet and orderly education, and to provide us means sortable thereunto: if they be fallen into want, or otherwise disabled from doing for us what formerly they intended, or we expected▪ if they be taken from us before we be grown up: If our friends, whom we trusted have proved unfaithful, and shrunk from us when we had use of them; if those proportions of Wealth, Honour, Reputation, Liberty, or whatsoever other worldly conveniences and contentments, we have formerly enjoyed, be pared away to very little, or even to nothing: we have yet one reserve, that we dare rest surely upon; one anchor of hope that will hold in despite of all the World; 
Heb. 6. 19  even the goodness and faithfulness of our gracious Lord God. To him have we been left ever since we were born: and he hath not hitherto failed nor forsaken us, 
Psal. 22. 10.  but hath preserved us in being; in such a being; as he who best knoweth what is fit, hath thought fit for us. It is our fault, if the experience of the time past do not breed in us hope for the time to come, and that a lively hope, a hope that 
Rom. 5. 4. 5. Psal. 48. 14.  will never shame either him or us: even this, That he Will also be our guide unto death; that he will not fail or forsake us henceforth for ever; but will preserve us still in such a condition as he shall see good for us. Persecuted we may be and 
2 Cor. 4. 9  afflicted, but forsaken we shall not be.  
32. We ought therefore to possess our souls in patience, whatsoever shall betid 
Luke 21. 19  us in the World: and not to consult with flesh and blood, in seeking to relieve ourselves in our distresses, by engaging in any unworthy or unwarrantable practice; or by siding, partaking, or but basely complying with the workers of wickedness, that we may eat of their dainties. Is it possible we should be so ill advised, 
Psal. 141. 4. Jon. 2. 8.  as to think to escape the storm when it approacheth towards us, by making shipwreck of a good Conscience? If we go after lying vanities, (and such are all Creatures, all men liars, all things vanity:) do we not ipso facto forsake our own mercy, and wilfully bring ruin upon us? The short and sure way is, when any danger, any distress, is upon us, or maketh towards us, to run to our heavenly 
Psal. 91. 4.— 37. 5.  Father, as young birds do to their Dam, for succour. He will gather us under his wings, and we shall be safe under his Feathers: his faithfulness and truth shall be our shield and buckler. If we commit our ways to him; cast ourselves upon him by a thorough reliance; resign all our desires, wills and interests into his hands: he will certainly bring to pass, aut quod volumus, aut quod malumus, either what we like best, or what he knoweth is best.  
33. Only let us resolve to perform our part; do faithfully what he commandeth, eat carefully what he forbiddeth, suffer patiently what he inflicteth, and we may then be confident he will perform his part to the uttermost. That when all the World forsaketh us, he will take us up: take us into his care and protection 
Rom. 2. 7.  here; and, if by patient continuance in well-doing we seek it, take us up at the last into the fellowship of that glory, and honour, and immortality, and eternal life, which his only beloved Son hath purchased, and his ever blessed Spirit consigned to all them that love him, and put their trust in his mercy. To that only beloved Son, and ever-blessed Spirit, together with the eternal Father, three Persons, and one undivided Trinity, be rendered by us, and the whole Church, all the Kingdom, the Power and the Glory, for ever and ever.  
Amen.   

AD AULAM.  
Sermon XV.  
STOKE POGEYS. 1647.  Luke 16. 8. — For the Children of this World are in their Generation wiser than the Children of Light. 
1. THe foregoing verses contain a Parable: this, the Application of it. The Parable that of the unjust Steward: a 
Verse 1.  faithless, and a thriftless man. He had wronged his Master, without any benefit to himself: as prodigals are wont, to do other men harm, and themselves no good. The Master, coming (at length, and 
a— Dedecus ille domus sciet ultimus. Juven. satire. 10. Verse 2.  with the last) to have some knowledge of his false dealing, dischargeth him his office, and calleth on him to give in his accounts. The Steward, awakened with that short and unexpected warning, began now to think in good earnest, what before he never thought of to purpose, what should become of him and his for the future: he knew not which way in the world to 
Verse 3.  turn himself to get a living, when he should be turned out of service. He had not been so provident an husband, as to have any thing beforehand to live upon: He could not frame to handle a spade, he had not been brought up with painstaking: And for him that had so long born sway in such a house, (and like enough with insolence enough) now to run craving a small piece of Money of every Traveller by the highway, or stand at another man's door begging a morsel of bread: shame, and a stout heart would not suffer him to think of that. Well, something he must do, and that speedily too, or starve. He therefore casteth about this way, and that way, and every way: and at last bethinketh himself 
Verse 4. Verse 5.— 7.  of a course, and resolveth upon it; to show his Master a trick at the loose, that should make amends for all, and do his whole business. He therefore sendeth for his Master's Debtors forthwith; 
a Dominicos debitores diminutis cautionibus relevat in subsidium sibi Tert. 4. adv. Martion. cap. 33.  abateth them of their several Sums, and makes the Books agree: in hope that having gratified so many▪ Persons by such large abatements; some of them would remember it sure, (though others should prove ungrateful) and make him some part of requital for the same. The Master vexed to see himself so palpably cheated, and knew not how to help it (for he could require no more of the Debtors than was upon the foot of their Bills:) could not yet but commend the man's wit howsoever. And the Lord commended the unjust Steward, because he had done wisely, in the former part of this verse.  
2. Having thus framed the body of the Parable; our Saviour now giveth it a soul in this latter part of the verse: breatheth into it the breath of life, by applying it. Application is the life of a Parable. The commending of the Steward's wisdom, was with the purpose to recommend the example to us: that we might from it learn to provide against the time to come, as he did; and that also by such like means, as he did. So that the Application hath two parts. The one more general, respecting the End: that as he was careful to provide maintenance for the preservation of his natural life; so we should be careful to make provision for our souls, that we may attain to everlasting life. The other more special, respecting the Means: that as he provided for himself out of his Master's goods, by disposing the same into other hands, and upon several persons: so we should lay up for ourselves a good foundation towards the attainment of everlasting life, out 
1 Tim. 6. 18, 19  of the unrighteous Mammon wherewith God hath entrusted us; by being rich in good works, communicating and distributing some of that in our hands towards the necessities of others. Of the temporals we here enjoy, we are not to account ourselves Proprietaries, but Stewards, and such as must be accountable. It should be our wisdom therefore (as it will be our happiness) to dispose them into other hands by Alms-deeds, and other charitable works, and so to improve these Temporals (which we cannot properly call our own) to our own spiritual and eternal advantage. That latter and more special application is in the next verse, [Make you friends of the unrighteous Mammon, etc.] The words proposed contain the more general application, (our business at this time) delivered here by way of comparison; a way more effectual (ordinarily) to provoke endeavour than bare Exhortations are. For the children of this world are in their Generation wiser, than the children of Light.  
3. In which comparison, there are observable; first and secondly, as the terms of the comparison, two sorts of persons distinguished either from other by their several Appellations, and compared the one with the other in the point of wisdom: The children of this world, on the one part; and the children of light, on the other: between these the question is, whether sort is wiser. Thirdly, the sentence or judgement given upon the question; clearly on behalf of the former sort: they are pronounced the wiser (— The children of this world wiser than the children of light.) Lastly, the limitation of the sentence, how far forth it is to be understood. They wiser; true: but than you must take it right; wiser in their generation, not simply and absolutely wiser. Of which in order.  
4. The persons are, children of this world, and children of light: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both, sons or children. That is terminus convenientiae: as opposites have always something wherein they agree. Men of some special Country, Profession, Quality, or Condition, are by an usual Hebraism in the Scriptures expressed by this word Children with some addition thereunto: as Children of Edom, Children of the Prophets, Children of death. From the Hebrews, other Languages have by derivation entertained the same Pleonasm: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so frequent in Homer; filii medicorum, and the like. In the Scriptures it is very usual, both in the good 
Joh. 8. 39 Mat. 11. 19 Rom. 9 26. 1 Sam. 10. 27. Eph. 5. 6. Mat. 23. 15.  part, and in the bad. In the good part, you have children of Abraham, children of Wisdom, children of God: in the evil part, children of Belial, children of Disobedience, children of Hell. Here are both: Children of the World, and Children of Light.  
5. For the World first; the Greeks have two words for it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one importing more properly the frame of the creatures; the other, some space or duration of time rather. That propriety is not always observed by Writers; yet here it is: for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hath respect unto Time. Next whereas it is said [this World] that implieth there is another; set oppositely against this: distinguished Luke 20. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this world and that 
Luke 10. 34. 35. Eph. 1. 20. Mat. 12. 32.  world: otherwhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the world that now is, and the world to come. Again, this world so taken (to wit, as it standeth distinguished from that world, or the world to come) is yet capable to be understood in a double notion. For it may be taken either in a more general sense, with respect to the common affairs of this life, without difference of good or bad: as it is taken in that place of Luke now mentioned (The children of this world marry, and are given in marriage: but they that shall be counteed worthy of that world. etc.) The children of this world, that is, men that live here on earth, whilst here they live: and the children of that world, they that hereafter shall live for ever in heaven. Or it may be taken in a narrower and more restrained sense, as the world is opposed an contradistinguished to the Church. And the opposition of the children of this world to the children of light, sheweth it must be so taken here: in effect as if he had said, the children of darkness. Those 
1 Thes. 5. 5.  than are the children of this world here meant, who as subjects serve under the Prince of darkness, the God of this world; live in the works of darkness, the employment 
2 Cor. 4. 4. Rom. 13. 12.  of this world; and when they die (unless God in special mercy deal otherwise with them, and that will not be done but upon the condition supposed, that of their repentance) shall be cast into utter darkness at the end of the 
Mat. 25. 30.  world.  
6. And this title we may conceive to belong unto them in a threefold respect: in as much as 1. Their affections are bend upon this world; 2. Their conversations are conformed to this world; and 3. There portion is allotted them in this world. First, children of this world, for that their affections are wholly set upon the world. The Godly are in this world tanquam in alieno, as strangers and pilgrims 
1 Pet. 2. 11.  in a foreign (yea, in the enemies) country: and they look upon the world, and are looked upon by it as strangers; and are used by it accordingly. If they were of the world, the world would own them, and love them, as her 
Joh. 15. 19  own party: and they would also love the world again, as their own home. But because they are not of the world, though they be in it;) but are denizens of heaven, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 3.) therefore the world hateth them: and they on 
Phil. 3. 20.  the other side are weary of the world, and long after heaven, (their own country) where their treasure is laid up, and where their hearts and affections also 
Mat. 6. 20, 21.  are. Like an English Factor in Turkey, that hath some dealings there; if not rather like an English Captive, that is held Prisoner there: but still professeth himself a Subject of England, and his heart and desires are here: But the Children, spoken of here in the Text, are in the World tanquam in proprio, as in their own Country, at their own homes, where (if they might) they would willingly set up their rest for ever. As Socrates being asked what Countryman he was, answered that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a Citizen of the world: so (but in another, and a worse sense) are they, No marvel then if they dote so much upon the world, as bad as it is, and settle their hearts and affections so entirely thereupon: saying as St. Peter did, when he said he knew not what bonum est esse 
Mat. 9 6.  hic, It is good being here. Their souls cleave to the world: and it is death to them to part from it.  
7. And as for their Affections: so secondly, children of this world in respect of their Conversation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle: fashion not yourself, 
Rom. 12. 2.  after this present world. The Godly being changed in the renewing of their minds: do not fashion themselves according to this present evil world: But as at their Baptism they renounced the world, with all the Pomp's, Lusts, and Vanities of it: so they take themselves bound in the whole course of their lives to be as unlike the evil world, as they can, by walking in all holiness and purity of conversation. So long as they continue in this Vale of misery, and live here in the world, they must have to do in the world, (and the world will have to do with them;) and daily occasion they shall have for the necessities of this life, to use the things of this world. But then they are careful so to use them, as neither to abuse themselves, nor them. Going through the vale of misery, they use it for a 
Psal. 84. 6.  Well, drawing out thence a little water (as occasions require) for their needful refreshing: but they will take care withal, to drain it well from the mud; to keep themselves (so far as is possible) unspotted with the World, and to escape 
Jam. 1. 27.  the manifold pollutions and defilements that are in the World through lust. But the children here spoken of, immerse and ingulf themselves in the affairs of this world with all greediness: walking (as the Apostle expresseth it, Eph. 2.) after 
Eph. 2. 2, 3.  the course of this world, according to the Prince of the power of the air in the lusts of the flesh, doing the will of the flesh and of the mind. There is a combination (you see) of our three great Spiritual Enemies, The Devil, the Flesh, and the World, against us; and these three agree in one, to undo us, and to destroy us. Now he that yieldeth to the temptations of the Devil, or maketh provision for the Flesh to fulfil it in the lusts thereof, or suffereth himself to be carried with the sway of the world to shape his course thereafter; preferring his own will before 
Rom. 13. 14.  the known will of God: is a child of this world in respect of his Conversation.  
8. Thirdly, The Children of this World are so called in regard their Portion is in this World. The children of Light content themselves with any small pittance which it pleaseth their heavenly Father to allow them here: being assured they shall be provided for with so much as shall be sufficient for them to maintain them during this their minority with a kind of subsistence. But the main of their portion, their full childs-part, their rich and precious inheritance, they expect not in this world. They well know it is laid up for them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is laid up 
1 Tim. 4. 6. 1 Pet. 1. 4, 5.  for me the Crown of righteousness:) and that in a safe place, (reserved in the heavens) and that in safe hands (kept by the power of God) till they be grown up to it. As joseph gave his brethren Provision for their Journey; but the full sacks 
Gen. 42. 25. Psal. 16. 5. 119. 57  were tied up, not to be opened till they were gotten home. Indeed rather, God himself is their portion: both here in part, and hereafter in full, But the Children we now speak of, if there be any natural or moral goodness, or usefulness in them, by the superabundant bountifulness of a gracious God in any respect or degree rewardable: habent mercedem. They have all they are like to have in 
Mat. 6. 2, etc.  hand: there is nothing for them, neither (for the most part) do they expect any thing in reversion, which have the portion in this life, saith David, Psal. 17. 
Psal. 17. 14.  If they have done him any small piece of service though unwittingly; they shall have their wages for it paid them to the uttermost: as Nabuchadnezzar had 
Ezek. 29. 18, 19  Egypt assigned him, as his wages for the service he did against Tyrus. If they be but bastard-sons, they shall yet have their portion set out for them; far beyond what they can either challenge as of right, or pretend to as by desert. But yet in this world only: The heavenly inheritance in the world to come, which is to descend unto the right heir when he cometh to age, is preserved for the legitimate 
Gal. 3. 26.  Children only, such as are become the Sons of God by faith in Christ jesus. As Abraham gave gifts to the Sons of his Concubines, and sent them away; and so 
Gen. 25. 5, 6.  we hear no more of them, nor of any thing their father did for them afterwards: but Isaac in fine carried the inheritance, though he had not so much as the other had in present.  
9 Those are the children of this World: but the Children of Light, who are they? I should enter into a very spacious field if I should undertake to declare the sundry significations of the word Light, as it is metaphorically used in the Scriptures; or pursue the resemblances between the metaphorical and spiritual Light, and the natural. To our purpose briefly; Light is either spoken of God, or of the things of God. First, God himself is light: a most pure, clear, and simple light; without the least allay or mixture of darkness. God is light, and in him is no darkness, saith St. john. The Father of lights, without so much as the 
1 Joh. 1. 5. Jam. 1. 17.  least shadow of turning, saith St. james. And if God be rightly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the father of lights: it cannot be unproper, that his children be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the children of light.  
10. Next the Word of God, that is a light too. Thy Word is a light unto my 
Psal. 119. 105.— 130.  feet, Psal. 119. so called from the effect: because when it goeth forth it giveth light and understanding to the simple. The Law, which is but a darker part of that word, enlighteneth yet the eyes, Psal. 19 Lex lux. The Prophecies, the 
— 19 8. Prov. 6. 23.  darkest part of all, yet are not without some degree of lustre: they shine, saith St. Peter, though but as a candle in a dark place. But then the light of the Gospel, 
2 Pet. 1. 19 2 Cor. 4. 4.  that is a most glorious light, shining forth as the Sun when he is in his greatest strength at noon day in Summer.  
11. Hence also ariseth (as one light commonly begetteth another) a third light: the light of grace and saving knowledge, wrought in the hearts of men by the holy word of God, (set on by his holy Spirit withal accompanying it.) God, 
2 Cor. 4. 6.  who bringeth light out of darkness, hath shined in your hearts, to give the light of the knowledge of the glory of God in the face of jesus Christ, 2 Cor. 4.  
12. And where the light of grace is, there is another light also fourthly, that always attendeth thereupon, the light of comfort. For Grace and Comfort are Twins: the blessed inseparable effects of one and the same blessed Spirit. Lux orta est justo: there is sprung up (or as some translate it, there is sown) a light for the righteous, and joyful gladness for such as be true hearted. Psal. 97. The true heart, 
Psal. 97. 11.  that is the light heart indeed. Light in both significations: light, without darkness; and light without sadness, or heaviness.  
13. There is yet remaining a fifth light; the light of Glory. Darkness is an Emblem of horror. We have not a fitter similitude, whereby to express the miseries of the hell within us, (that of an evil conscience) or of the hell without us (that of eternal torments) than by inner and outer darkness. But light is a most glorious creature: than which, none fitter to express to our capacities, either the infinite incomprehensible Glory and Majesty of God, (He clotheth himself with 
Psal. 104. 2. 1 Tim. 6. 16.  light as with a garment; and dwelleth in the light that no man can approach unto;) or that endless glory and happiness which the holy Angels do now, and all the Saints in their due time shall enjoy in heaven (— Who hath made us meet to be 
Col. 1. 12.  partakers of the inheritance of the Saints in light, Col. 1.)  
14. In these respects, he that hath the honour to be styled a Christian in any degree, hath also a title so far forth to be styled a child of light. Whether it be by the outward profession of the Christian faith only: or by the inward sanctification of the Spirit also. Those be nomine tenus Christiani, Christians but in name and show; equivocal Christians: these only are Christians indeed, and in truth. Of these is made up the Church of God's Elect, otherwise called the invisible Church of Christ, and not unfitly; because the persons appertaining to that Church as members thereof, are not distinguishable from others by any outward infallible Character visible to us, but by such secret and inward impresses as come not within the cognizance of any creature, nor can be known by any creature otherwise than conjecturally only, without special revelation from God. The 
2 Tim. 2. 19  foundation of God standeth firm, having this seal, (Dominus novit) The Lord knoweth who are his. Should we take these here meant; the opposition between the children of this world, and the children of light, would be most perfect. Those who remain in the state of depraved nature, and so under the dominion of Sin and Satan, being the children of this world in the strictest notion: and those whom God hath called out of darkness into his marvellous light; that is, brought out of the state of Nature into the state of Grace, and translated into the Kingdom of his Son jesus Christ, being the children of light in the stricter notion also.  
15. But forasmuch as we, who cannot look beyond the outside, are no competent judges of such matters: It will best become us to make use of that judgement, which alone God hath allowed us; I mean that of Charity. And then it will be no hard business for us to pronounce determinately, (applying the sentence even to particular persons) who are to be esteemed the children of light. Even all those, that by outwardly professing the name and faith of Christ, are within the pale of the visible Church of Christ. The holy Apostle so pronounceth of them all, 1 Thes. 5. Ye are all the Children of the light, and of the day. And Eph. 
1 Thes. 5. 5. Eph. 5. 8.  5. Yea were sometimes darkness, but now are light in the Lord. Our very Baptism entitleth is hereunto, which is the Sacrament of our initiation: whereby we put 
Gal. 3. 27.  on Christ, and are made members of Christ, and Children of God. Whence it is, that in the Greek Father's Baptism is usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an enlightening; and persons newly baptised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (an Officer in the Greek Church) to whom it belonged to hear the confessions of the Catechumeni, and after they were approved to present them to Baptism: with many other phrases and expressions borrowed from the same metaphor of light, and applied in like manner to Baptism.  
16. Now to bring all this long (and, as I fear, tedious) discourse home to the Text: the question here resolved seemeth, in the right stating thereof, to come to this issue: whether natural and worldly men, in the managery of their worldly affairs to the best temporal advantage; or they that profess themselves Christians, in the business of their souls, and pursuit of everlasting salvation; do proceed the more rationally and prudentially in their several ways, towards the attainment of their several ends? How the question is resolved, we shall consider by and by. In the mean time, from this very consideration alone, that the children of light, and the children of this world stand in mutual opposition one to the other, we may learn something that may be of use to us. We would all be thought (what I hope most of us are) not nomine tenus only, by outward profession, and at large, but in very deed and truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good Christians, and children of light in the stricter and nobler notion. Yet were it but the other only; our very Baptism and profession of Christianity would oblige us to a holy walking, suitable to our holy calling and Profession, and to the solemn vow we took upon us at our Baptism. It were a base, yea, a very absurd thing for us to jumble and confound, what we find here not only distinguished from, but even opposed against the one the other. Children of God and of the Church by profession: and yet children of Satan, and of the world in our conversation? Children 
Eph. 5. 11. 2 Cor. 6. 14.  of light, and yet hold fellowship with, and take delight in, the unfruitful works of darkness? Quae communio? saith St. Paul. It astonished him, that any man could think to bring things so contrary as Light and Darkness, to any good accord, or but tolerable compliance. When we were the children of this world (and such we were as soon as we were born into the world:) by taking Christendom upon us at our Baptism, we did ipso facto renounce the world, with all the sinful pomps and vanities thereof, and profess ourselves children of the God of light. If now being made the children of God, and of the light, we shall again cast back a longing eye after the world, as Lot's wife did after Sodom, or Demas-like embrace this 
Gen. 19 26. 1 Tim. 4. 10.  present world, clasping our hearts and our affections about it: how do we not ipso facto renounce our very Christendom, with all the blessed comforts and benefits thereof; return with the dog to lick up our old vomit, and reduce ourselves to that our former wretched condition of darkness, from which we had so happily escaped? Can any of us be so silly, as to think the Father of lights will own him for his child, and reserve for him an inheritance in light, who flieth out from under his wing, and quite forsaketh him, to run after the Prince of darkness? The Apostles motion seemeth very reasonable, Eph. 5. that, whereas whilst we were 
Eph. 5. 8.  darkness, we walked as children of darkness; now we are become light in the Lord, we should walk as children of the light. The children of the world perfectly hate the light: why should not the children of light as perfectly scorn the world? We have not so much spirit in us, as we should have, if we do not; nor so much wisdom neither, as we should have, if we do not; no, nor so much wisdom, as they have neither, if we do not: and even hereby justify our Saviour's doom in the comparison, and yield, The children of this world wiser in their generations than we are. Which is the next Point.  
17. The justice of the sentence cannot be questioned, where the judge that giveth it is beyond exception. Here he is so: so wise that he cannot be deceived; so good, that he will not deceive. Mistaken he cannot be, (through ignorance, 
Col. 2. 3.  or misinformation) in whom are hidden all the treasures of wisdom and knowledge. If Solomon were able in a very intricate case to judge between the two mothers: shall not a greater than Soloman be able in a case of less difficulty, to give a clear judgement between these two sorts of Children? Nor was there any such correspondence between our blessed Saviour (the judge that pronounceth sentence in the Text) and▪ the world; that we should suspect him at all inclinable to favour that side. The world hated him: and a great part of the business he came about, was to condemn the world. If it could have stood with the integrity of so righteous a judge, to have favoured either side: he that pronounced of himself, 
Joh. 8 12.  Ego sum lux, I am the light; would sure have leaned rather towards his own side, than towards the contrary party, and so have pronounced sentence for the children of light, and not against them. And that he should be awed with fear (as judges too often are) to transgress in judgement; there is of all other the least fear of that: since he hath not only vanquished the world in his own person, (Ego vici mundum, Joh. 16.) but hath also enabled the meanest person that belongeth 
Joh. 16. 33.  to him, and believeth in him, to do so too, [This is the victory that overcometh the world even your faith, 1 Joh. 5.] 
1 Joh. 5. 4.   
18. It was not then either ignorance, or favour, or fear, or any thing else imaginable, other than the truth and evidence of the thing itself, that could induce him to give sentence on that side. Of the truth whereof, every days experience ministereth proof enough. For do we not see daily, how worldly men in temporal matters, show their wisdom, infinitely beyond what Christians usually do in spiritual things? Very many ways, handling their affairs, such as they are, for the compassing of their own ends, such as they are (to omit other particulars) with greater sagacity, greater industry, greater cunning, greater unity (ordinarily) than these do. Which particulars when we shall have a little considered for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show the truth of the observation, and that so it is: we shall for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquire into the reasons thereof, and how it cometh to be so.  
19 First, they are very sagacious and provident, to forethink what they have to do, and to forecast how it may be done: very wary and circumspect in their projects and contrivances, to weigh all probable, (as far as is possible) all possible inconveniences, or whatsoever might impede or obstruct their designs, and to provide remedies there-against. All Histories afford us strange examples in their several kinds, of voluptuous beasts, who for the satisfying of their raging lusts; of ambitious spirits, who for the grasping of a vast and unjust power; of malicious and cruel men, who to glut themselves with blood and revenge, have adventured upon very desperate and almost impossible attempts: and yet by the strength of their wits have so laid the Scene beforehand, and so carried on the design all along; that they have very many times; either wholly accomplished what they intended, or brought their conceptions so near to the birth, that nothing but a visible hand of an overruling providence from above, could render them abortive. But omitting these (because I have yet much to go through) I chose rather to instance in the worldling; of the lowest sphere indeed, but best known by the name of a worldling; I mean the covetous wretch. It were almost a wonder to consider, but that by common experience we find it so, that a man otherwise of very mean parts and breeding, is of so thick a nostril that he can hardly be brought by any discourse to be sensible of any thing that savoureth of Religion, Reason, or Ingenuity, should yet be so quick scented where there is a likelihood of gain towards, to smell it as speedily, and at as great a distance, as a Vulture doth a piece of Carrion. Strange to see, what strange fetches and devices he can have (the eagerness of his desires after the world sharpening his wits, and quickening his invention) to hook in a good bargain: to inveigle and entangle his necessitous neighbour, by some seeming kindness towards him in supplying his present needs till he have got a thank over his estate: to watch the opportunities for the taking up, and putting off commodities to the most advantage; to trench so near upon the Laws by engrossing, enhaunsing, extortions, depopulations, and I know not how many other frauds and oppressions, and yet to keep himself so out of reach, that the Law cannot take hold of him.  
20. Secondly, the children of this world, as they are very provident and subtle in forecasting; so are they very industrious and diligent in pursuing what they have designed. Wicked men are therefore in the Scriptures usually called Operarii iniquitatis, Workers of iniquity: because they do hoc agere, make it their work, and their business, and follow it as their trade.  
a Horat. 1. Epist. 2.  Ut jugulent homines, surgunt de nocte— 
Whilst honest men lay them down in peace, and take their rest, suspecting no harm because they mean none; thiefs and robbers are up and abroad, spreading their nets for the prey, and watching to do mischievously. They that were against Christ were stirring in the dead time of the night, and marched with Swords and 
Joh. 18. 3. Mat. 26. 47. 38, etc.  staves to apprehend him: when they that were about him, though bidden and chidden too, could not hold from sleeping two or three hours before. 
b Alacrius currunt ad mortem, quam nos advitam. Bernard. Mat. 7. 13.  Martyrs Diaboli: How slack we are to do God any service, how backward to suffer any thing for him! and how they on the other side can bestir them to serve the Devil, and be content to suffer a kind of martyrdom in his service. The way sure is broad enough, ●nd easy enough that leadeth to destruction: yet so much pains is there taken to find it, that I verily believe half the pains many a man taketh to go to Hell, if it had been well bestowed, would have brought him to Heaven.  
21. Thirdly, the children of this world are marvellous cunning and close, to carry things fair in outward show, so far as to hold up their credit with the abused multitude, and to give a colour to the cause they manage, be it never so bad. Partly, by aspersing those that are otherwise minded than themselves are, and dare not partake with them in their sins, in what reproachful manner they please: wresting their most innocent speeches and actions to an evil construction; and taking up any slanders or accusations against them, whether true or false they matter not, so they can but thereby render them odious to the World. Partly by their hypocrisy, stealing away the hearts of well-meaning people from those to whom they owe honour or subjection, and gaining reputation to themselves and their own party 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as it is Rom. 16.) with fair speeches 
Rom. 16. 18.  and specious pretences; the glory of God, the asserting of liberty, the propagation of the Gospel, the reformation of abuses, and the like. Right Pharisees: by their 
Mar. 12. 40.  longwinded prayers winding themselves into the opinions of some, and estates of others. The main of their care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to set the fairest side forward, to enoil 
Gal. 6. 12. Mat. 23. 25.  a rotten post with a glistering varnish; and to make bright the outside of the vessel, whatsoever nastiness there remaineth within. Thus the grand rebel Absolom, by discrediting his Father's Government, pretending to a great zeal of justice, and 
2 Sam. 15. 3.— 6.  making shows and promises of great matters to be done by way of reformation therein, if the Supreme Power were settled upon him: did by little and little ingratiate himself with the people (ever easily cheated into rebellion by such smooth pretences;) insensibly loosen them from the conscience of their bounden allegiance, and having gotten together a strong Party, engaged them in a most unjust and unnatural war, against his own Father, and their undoubted Sovereign.  
22. Lastly, the children of this world, the better to effectuate what they have resolved upon, are at a marvellous great unity among themselves, They hold all 
Psal. 56. 6.  together, and keep themselves close, Psal. 56. They stick together like burrs: close as the scales of Leviathan. And although they be not always all of one piece, but 
Job 41. 15.— 17.  have their several aims, and act upon different particular principles: yet Satan well knowing that if his kingdom should be too much divided it could not stand, 
Luke 11. 18.  maketh a shift to patch them up so, ●as to make them 
a Conciliant inter se inimicissima● amicitias. Bern. serm. 24. Luke 23. 12. Mat. 16. 1. Acts 17. 18.  hang together to serve his turn, and to do mischief. Herod and Pilate, at some odds before, must now be made friends: Pharisees and Sadduces, Sectaries of contrary opinions, and notoriously factious either against other, will yet conspire to tempt Christ. The Epicureans and the Stoics, two Sects of Philosophers of all other the most extremely distant and opposite in their Tenants and Doctrines; came with their joint forces at Athens to encounter Paul, and discountenance Christianity. And to molest and make havoc of the people of God; the Tabernacles of the Edomites and Ismaelites, the Moabites and the Agarens, Gebal and Ammon 
Psal. 8● 5.— 8.  and Amalek; with the rest of them (a Cento and a Rhapsody of uncircumcised nations) could lay their heads together with one consent, and combine themselves in confederacies and associations, Psal. 83. Faciunt unitatem contra unitatem. To destroy the happy unity that should be among brethren, they that were strangers and enemies to one another before, grow to an unhappy cursed unity among themselves.  
23. Thus, whilst Christian men, who profess themselves children of light, by their improvidence, sloth, simplicity, and dis-union, too often suffer themselves to be surprised by every weak assault, and so to become a prey both to their spiritual and temporal enemies: the children of this world the while, by their subtlety, industry, hypocrisy, and unity, do show themselves so much beyond the other in all points of wisdom and prudence in their way: that we cannot but subscribe to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the truth of the sentence here pronounced by our Saviour; that certainly the children of this world are wiser (in their generations) than the children of light.  
24. But then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; if we be not satisfied how it should come to pass, that they are judged the wiser: For that, First, they have a very able Tutor to direct them; the Old Serpent Wisdom belongeth to the Serpent by kind; he hath 
Rev. 12. 9 Gen. 3. 1. Mat. 10. 16.  it by nature. (Be ye wise as Serpents.) And that wisdom, improved by the experience of some thousands of years, must needs increase, and rise to a great proportion. Now this Old subtle Serpent infuseth into the children of this world 
Gen. 3. 15.  (who are in very deed his own children also, semen serpentis, the seed of the serpent) some of his own spirit (is not that it think you, which in 1 Cor. 2. is called 
1 Cor. 2. 12.  Spiritus Mundi, the Spirit of the World, and is there opposed to the Spirit of God?) I mean, some of his own serpentine wisdom. Not that wisdom which is from above; that is from another alloy, and is the only true wisdom indeed: but that which is from beneath, which St. james affirmeth to be earthly, sensual, 
Jam. 3. 15.  devilish. From this infusion it is, that they do patrissare so right: having his example withal to instruct them in all the Premises. Their providence in forecasting to do mischief they learn from him: he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his devices, and his methods, his sundry subtle artifices, in ordering 
2 Cor. 2. 11. Eph. 6. 11. 2 Cor. 11. 3.  his temptations with the most advantage to ensnare us. Their unwearied diligence from him: who never resteth compassing the earth, and going to and fro 
Job. 1. 7. 1 Pet. 5. 8.  in it, as a hungry Lion hunting after prey. Their double cunning, both in slandering others, and disguising themselves, from him: who is such a malicious accuser of others, to make them seem worse than they are, that he hath his very name from it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which in the primary signification of the word 
Rev. 12. 10.  is no more than an Accuser;) and withal such a perfect Dissembler, that to make himself seem better than he is, he can (if need be) transform himself into an Angel of light. Their unanimous accord, from him: who though 
2 Cor. 11. 14.  he have so many legions of cursed Angels under him, yet keepeth them together all at such unity among themselves, that they never divide into factions and parties. By this infusion (to give you one instance) he taught judas to be so much wiser (as the world accounteth wisdom, and according to the notion wherein we now speak of it) than his fellow-Apostles: that whereas they rather lost by their Master than gained, having left all to follow him, who had not 
Mar. 10. 28.  so much as a house of his own wherein to harbour them; he played his game so well, that he made benefit of him. He first got the keeping of the bag, and out 
Joh. 12. 6.  of that he got what he could by pilfering and playing the thief: but because his gettings there could not amount to much, his Master's store being not great, he thought he were as good make a handsome bargain once for all, to bring him in a pretty lump together, and so sold his Master outright for present money. Silly fellows, the Eleven: this Puny, you see, out-witted them all. But let him not impute it wholly to himself, or his own Mother-wit: 
Joh. 13. 2.  that it may appear to whom he was beholding for it, the Story saith, the Devil put it into the heart of judas to betray his Master. And the infusion of that spirit of Satan was so strong in him, that it did after a sort transform him into the same image: insomuch as he is called by his name, (Have not I chosen you twelve, and one of you is a devil?) Let all judas-like traitors know (lest they be too proud, and sacrifice to their own wits) to whom they owe their wisdom. 
Joh. 6. 70.   
25. But perhaps you will say, this consideration can weigh but little. For as Satan by his spirit infuseth wisdom into the children of this world; so God by his Spirit infuseth wisdom into the children of light: and then, since the spirit of God is stronger than the spirit of Satan, it should rather follow on the contrary, that the wisdom of the children of light should exceed the wisdom of the children of this world. The fullest answer hereunto would depend upon the prosecution of the next point, (the limitation) which I shall have occasion to speak something unto anon: to wit, that the wisdom of the children of this world, being but of a very base metal in comparison, though it be more in bulk, is yet far less in value; as a little Diamond may be more worth than a whole quarry of rag.  
26. But I answer rather, which is sufficient for the present, because it leadeth us also to a second reason of the difference: That the spirit of God in the children of light doth not act ad ultimum sui posse, according to the utmost of his Almighty power; but according to the condition of the subject in whom he worketh (leaving him as rational Creature, to the freedom of his will; and as a child of Adam, obnoxious to the carnal motions of original concupiscence) and after the good pleasure of his own will withal. When Satan therefore infuseth of his spirit into a man, he hath this advantage, that he hath all the wisdom of the flesh to join with him readily, and to assist him, without any thing within to make opposition there-against, and to counter-work the working of that spirit, that it should not take effect: and so the work, meeting with some help, and no resistance, is soon done. Facilis descensus: as a stone, when it is set a going, tumbleth down the hill apace; or as a Boat that (having wind and tide with it) runneth glib and merrily down the stream. But when God infuseth his spirit into a man, though that spirit (once entered) maketh him partly Willing: yet is there in every child of Adam, so long as he liveth here, another inward principle still, which the Scripture use to call by the name of flesh, which lusteth against the good Spirit of God, and opposeth it, and much weakeneth the working of it. From whence 
Gal. 5. 17.  it cometh to pass, that the Spirit of God worketh so slowly, and so imperfectly in us: like a ship adverso flumine; much ado to tug it along against the current; or the stone which made Sisyphus 
a Saxum sudat versandonec proficit nihilum.  sweat to roll up the hill, although it tumbled down again always of itself.  
27. Thirdly, since it is natural to most men (out of self-love) to make their 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 3.  own dispositions and thoughts, the measure whereby to judge of other men's: hence it cometh to pass, that honest plaindealing men, are not very apt, unless they see apparent reason for it, to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. Orat. 21.  suspect ill of others. Because they mean well themselves, they are inclinable to believe that all other men do so too. But men that have little truth or honesty themselves, think all men to have as little: and so are full of fears and jealousies, and suspicions of every body; 
d Terent. Andr.  Mala mens, malus animus.) Now this maketh them stir up their own wits the more, and bestir themselves with the greater endeavours; because they dare trust no body else: and so they become the more cautelous and circumspect, the more vigilant, industrious and active, in all their enterprises, and worldly concernments: and consequently do the seldomer miscarry. Whereas on the contrary, those that 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. Orat. 19  out of the simplicity of their own heart suspect no double-dealing by others, are the more secure and credulous; by so much less solicitous to prevent dangers and injuries, by how much less they fear them: and consequently are often deceived by those they did not mistrust. Which very thing (the world being apt withal to judge well or ill of men's counsels by their events) hath brought simplicity itself, though a most commendable virtue, under the reproach of folly, (we call those simple fellows whom we count fools:) and hath won to craft and dissimulation the reputation of wisdom.  
28. Lastly, the consciousness of an ill cause unable to support itself by the strength of its own goodness, driveth the worldling to seek to hold it up by his wit, industry, and such like other assistances: like a ruinous house, ready to drop down, if it be not shored up with props, or stayed with buttresses. You may observe it in Lawsuits: the worse cause ever the better solicited. An honest man, that desireth but to keep his own, trusteth to the equity of his cause, hopeth that will carry when it cometh to hearing: and so he retaineth counsel, giveth them information and instructions in the case, getteth his witnesses ready, and then thinketh he need trouble himself no farther. But a crafty companion, that thinketh to put another beside his right, will not rest so content: but he will be dealing with the jury (perhaps get one packed for his turn) tampering with the witnesses, tempting the judge himself (it may be) with a Letter, or a Bribe; he will leave no stone unmoved, no likely means (how indirect soever) unattempted, to get the better of the day, and to cast his Adversary. You may observe it likewise in Church affairs. A regular Minister sitteth quietly at home, followeth his study, doth his duty in his own Cure, and teacheth his people truly and faithfully to do theirs; keepeth himself within his own station, and meddleth no further: But schismatical spirits are more pragmatical: they will not be contained within their own Circle, but must be flying out; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they must have an Oar in every Boat; offering (yea, thrusting) themselves into every Pulpit, before they be sent for; 
1 Pet. 4. 15.  running from Town to Town, from House to House, that they may scatter the seeds of Sedition, and Superstition, at every table, and in every corner. And all this (so wise are they in their generation) to serve their own belly, and to make a prey of 
Rom. 16. 18.  their poor seduced Proselytes: for by this means the people fall unto them, and thereout suck they no small advantage. You may observe it also in most other things: but these instances may suffice.  
29. The point thus proved and cleared, that the children of this world are wiser than the children of light: that we may make some use of it briefly, First, let me say with St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marvel not my brethren, when you see 
1 Pet. 4. 12.  an evil cause prosper (it may be for a long time together) and the better side go down; as if some strange thing had happened unto you, and such as never had been heard of in the World before: neither be troubled or scandalised at it. Fret not 
Psal. 37. 7.  thyself (saith David) at him whose way doth prosper, against the man that doth after evil counsels. If you would but well consider how solicitous, how industrious, how smooth and cunning, how unanimous they are on the one side; how far short they on the other side are in all these and all other like advantageous respects: you would soon find, that in the saddest events that ever your eyes beheld, there is no matter of wonderment at all. Yea, did not the powerful hand of God's overruling providence sometimes interpose, giving the enemy now and then a sudden stop, when they are in their full career, in the height of their pride and jollity; and making good his promises to his poor distressed Church, by sending unexpected help and deliverance, when they are brought very low both in their estates and hopes: we might rather wonder, that it is not even much worse with the people of God than it is; and how they should be able at all to subsist, their enemies having all the advantages in the world against them.  
30. Let not their successes therefore trouble us. Rather (in the second place) let their wisdom quicken us to a holy emulation. Not to imitate their ways, nor to join with them in their wicked enterprises: God forbid! no nor so much as to encourage them therein by any unworthy compliances. It was not the Steward's injustice, but his wisdom, that his Master commended him for in the Parable: and that our Master in the application of the Parable intended to commend to us for our imitation. His example should kindle a holy zeal in us, and an endeavour, to be as wise for spirituals, and in the business of our souls, as he was, and as the children of this world usually are, for temporals, and in the affairs of the world. It is no shame at all for us, to learn wisdom of any whomsoever. 1. Of 
Prov. 6. 6.  a poor irrational contemptible Creature. [Vade ad formicam, Go to the Pismire, O sluggard, and learn her ways;] learn wisdom of her. 2. Of an enemy: Books have been written by Moralists 
a Plutarch. Ipsa nos excitet hostium malitia pervigil.] Bern. serm. 108.  de utilitate ab inimicis capienda. We curse our Enemies many times unchristianly: whereas did we seriously consider, how much we are beholding to them, for the greatest part of that wisdom and circumspection we show in the managery of our affairs; we would not only bless them (as we are in Christian Charity bound) but heartily bless God for them also by way of Gratitude for the great benefit we reap by them. 3. Yea, of the Devil himself. Watch, saith St. Peter, for your adversary the Devil goeth about, etc. 
1 Pet. 5. 8.  As if he should say, He watcheth for your destruction; watch you therefore for your own security and preservation. Thus may we from the worldling's wisdom learn something that may be of use to us; and that in each of the forementioned particulars.  
31. From their Sagacity; 1. Learn to forecast how to please God; to fore-arm ourselves against all assaults and wiles of Satan; to forethink, and to be in some measure provided beforehand of needful and proper expedients, for any exigent or cross accident that may probably befall us. 2. From their Industry; learn 
Rom. 12. 11. Heb. 12. 1.  not to be slothful in doing service, not to slack the time of our repentance and turning to God; to run with constancy and courage the race that is set before us; to think no pains, no travel too much, that may bring us to heaven; to work out 
Phil. 1. 12.  our salvation to the uttermost with fear and trembling. 3. From their Hypocrisy and outward seeming▪ Holiness, learn, to have our conversations honest towards 
1 Pet. 2. 12.  them that are without, not giving the least scandal in any thing that may bring reproach upon the Gospel; to shun the very appearances of evil; and having first 
1 Thes. 5. 22.  cleansed the inside well, to keep the outside handsome too: that by our piety, devotion, meekness, patience, obedience, justice, charity, humility, and all holy graces, we may not only stop up the mouth of the Adversary from speaking evil of us, but may also win glory to God, and honour and reputation to our Christian profession thereby. 4. From their Unity; learn to follow the truth in love: 
Eph. 4. 15. 1 Tim. 6. 20.  to lay aside vain janglings, and opposition of science falsely so called; to make up the breaches that are in the Church of Christ, by moderating and reconciling differences, rather than to widen them by multiplying controversies, and maintaining hot disputes; to follow the things that make for peace, and whereby we may edify 
Rom. 14. 9  one another. This doing, we may gather grapes of thorns; make oil of Scorpions; extract all the medicinal virtue out of the Serpent, and yet leave all the poisonous and malignant quality behind.  
32. Emulate them then we may: nay, we ought. It is the very main scope of the Parable, to provoke us to that. But sure envy them we must not; indeed we need not: if we will but take the Limitation along with us, which now only remaineth to be considered: and that (the time so requiring) very briefly. How much wiser soever these worldly-wise men seem to be, (or indeed are, as we have now heard) it is but quadrantenus, and in some few respects▪ Take them super totam materiam, and they are 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. 13 Neminem malum esse, nisi stultum eundem, non modo à sapientibus dicitur, sed vulgo quoque semper est creditum. Quint. 121.  stark fools for all that; Very Naturals, if they have no Grace. The Limitation here in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is terminus diminuens: and must be understood accordingly. The Children of this world are said to be wiser than the Children of light. But how wiser? Not in genere; simply, and absolutely, and in every respect wiser: but 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in genere suo: wiser in some respect, wiser in their kind of wisdom, such as it is, (in worldly things, and for 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken properly.  worldly ends;) a very mean kind of wisdom in comparison. For such kind of limiting and diminuent terms, are for the most part destructive of that whereunto they are annexed; and contain in them (as we use to say) oppositum in opposito. He that saith, a dead man, or a painted Lion, by saying more, saith less, than if he had said but a man or a Lion only, without those additions: it is all one upon the point, as if he had said, no man, no Lion. For a dead man is not a man, neither is a painted Lion a Lion. So that our Saviour here pronouncing of the Children of this world that they are wiser, but thus limited, wiser in their Generation; implieth that otherwise, and save in that respect only, they are not wiser.  
33. The truth is; simply and absolutely considered, the child of light, if he be truly and really such, and not titular, and by a naked profession only, whatsoever he is taken for, is clearly the wiser man. And he that is no more than worldly or carnally wise, is in very deed, and in God's estimation, no better than a very fool. [Where is the Wise? Where is the Scribe? Where is the disputer of this World? 
1 Cor. 1. 20.  Hath not God made foolish the wisdom of the World? saith the Apostle.] That Interrogative form of speech is more emphatical than the bare Categorical had been: it signifieth as if it were so clear a truth, that no man could reasonably deny it. What Solomon saith in one place of the covetous rich man, and in another place of 
Prov. 28. 11.— 26. 16.  the sluggard, that he is wise in his own conceit; is true also of every vicious person in every other kind. Their wisdom is a wisdom; but in conceit, not in truth: and that but in their own conceit neither, and of some few others perhaps, that have their judgements corrupted with the same lusts, wherewith theirs also are.  Chrysippus non dicit idem— 

Juven. Sat. 13  Solomon sure had not that conceit of their wisdom, (and Solomon knew what belonged to wisdom as well as another man:) who putteth the fool upon the sinner I need not tell you, (indeed I cannot tell you) how oft in his writings.  
34. His judgement then is clear in the point: though it be a Paradox to the most, and therefore would have a little farther proof: for it is not enough barely to affirm Paradoxes, but we must prove them too. First then, true saving wisdom is not to be learned but from the Word of God. (A league tuâ intellexi, By thy Commandments have I gotten understanding, Psal. 119.) it is that word, 
Psal. 119. 104. 2 Tim. 3. 15,  and that alone, that is able to make us wise unto salvation. How then can they be truly wise, who regard not that word, but cast it behind their backs, and despise it? They have rejected the word of the Lord, and what wisdom is in them? 
Jer. 8. 9  saith jeremy. Again, The fear of the Lord is the beginning of Wisdom: and a good understanding have they that do thereafter, Psal. 111. How then can we allow 
Psal. 111. 10.— 36. 1.— 82. 5.  them to pass for wise men, and good understanding men, that have no fear of God before their eyes, that have no mind nor heart to do thereafter, that will not be learned nor understand, but are resolvedly bend to walk on still in darkness, and wilfully shut their eyes that they may not see the light?  
35. Since every man is desirous to have some reputation of wisdom, and accounteth it the greatest scorn and reproach in the world to be called, or made, a fool: it would be very well worth the labour (but that it would require, as it well deserveth, a great deal more labour and time than we dare now take) to illustrate and enlarge this point: which, though it seem a very Paradox, (as was now said) to the most, is yet a most certain and demonstrable truth; That godliness is the best of wisdom, and that there is no fool to the sinner. I shall but barely give you some of the heads of proof; and refer the enlargement to each man's private meditation. He that first is all for the present, and never considereth 
1.  what mischiefs or inconveniencies will follow thereupon afterwards; that secondly, 
2.  when both are permitted to his choice, hath not the wit to prefer that which is eminently better, but chooseth that which is extremely worse; that thirdly proposeth to himself base and unworthy ends; that fourthly, for the attaining 
3.  even of those poor ends, maketh choice of such means, as are neither proper 
4.  nor probable thereunto; that fifthly, goeth on in bold enterprises with great 
5.  confidence of success, upon very slender grounds of assurance; and that lastly, 
6.  where his own wit will not serve him, refuseth to be advised by those that are wiser than himself, what he wanteth in wit making it up in will: no wise man I think can take a person of this character for any other than a fool. And every worldly or ungodly man is all this, and more: and every godly man, the contrary. Let not the worldly-wise man therefore glory in his wisdom: that it turn not to his greater shame, when his folly shall be discovered to all the world. Let no man deceive himself, saith St. Paul, but if any among you seem to be wise in this world, let 
1 Cor. 3. 18.  him become a fool, that he may be wise. That is, let him lay aside all vain conceit of his own wisdom, and learn to account that seeming wisdom of the world, to be (as indeed it is) no better than folly: that so he may find that true wisdom which is of God. The God of light and of wisdom so enlighten our understandings with the saving knowledge of his truth, and so inflame our hearts with a holy love and fear of his Name, that we may be wise unto salvation: and so assist us with the grace of his holy Spirit, that the light of our good works and holy conversation may so shine forth both before God and men in the mean time, that in the end by his mercy who is the Father of lights, we may be made partakers of the inheritance of the Saints in the light of everlasting life and glory: and that for the merits sake of jesus Christ his only Son our Lord. To whom, etc.   

AD AULAM.  
Sermon XVI.  
Newport, in the Isle of Wight, Novemb. 1648.  Heb. 12. 3. — Consider him that endured such contradictions of sinners against himself: that ye be not wearied and faint in your minds. 
1. THere is scarce any other provocation to the performance of any duty so prevalent with men, as are 
a— acuelos subdunt exempla nobilia. Sen. de. tranquil. cap. 1.  the examples of such as have performed the same before them with glory and success. Because, besides that the same stirreth up in them an emulation of their glory, and cheereth them on with hopes of like success: it also clean taketh off that, which is the common excuse of sloth and neglect of duty, the pretention of Impossibility. The Apostle therefore, being to confirm the minds of these Hebrews with constancy and patience in their Christian course, against all discouragements whatsoever▪; setteth before them (in the whole former Chapter) a multitude of examples of the famous worthies of former times: who by the strength of their faith had both done and suffered great things with admirable patience and constancy, to their immortal honour upon earth, and eternal happiness in heaven. To the end, that compassed with such a cloud of Witnesses, they might think it a shame for them to hang back, and not to dare (especially having w●ithal so rich a Crown, laid ready at the Goal for them, to invite them thereunto) to run with all possible cheerfulness that race, when they had seen so many so happily to have run before them, vers. 1. of this Chapter.  
2. Yet this great cloud of examples they were but to look through, (as the Medium) at another and higher Example; that of the bright Son of righteousness himself, jesus Christ: whom they are to look upon, as the proper object, to terminate their thoughts; and whereon finally to fix their meditations. Looking unto jesus. etc. verse 2. Which example, recommended to them first from the compleatness of the person, (who is at both ends of the race, the Alpha and the Omega; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too; he that giveth the Law at the start, and he that giveth the prize at the goal; the author and the finisher of our faith) is there also further amplified. First, from the things he suffered. Such, as than which none more grievous to flesh and blood; Torture, and Ignominy; the Cross, and the shame. Secondly, from the manner of his suffering. Not patiently only, enduring; but stoutly too, despising them: He endured ●●e Cross and 
Luke 24. 26. 2 Tim. 2. 13.  despised the shame. Thirdly, from the issue and consequents of his sufferings, which were in lieu of the pain, joy; of the shame, Glory. To intimate to these Hebrews, that as it behoved Christ, first to suffer, and then after to enter into his glory: So, if they desire to come to the same end he did, and to reign with him; they must resolve to take the same way he did, and to suffer with him.  
3. Having used so strong a motive, and pressed it so high; you would think the Apostle needed not (as to this particular) to say any more. But for all this he cannot yet manum de tabulâ: he insisteth still, and in this verse urgeth the due and frequent consideration of it, as a matter not only of great benefit, but of some kind of necessity also. Considering the strong oppositions and contradictions that a Christian man, after he hath entered the lists, is like to meet withal before he come to the goal; all which he must encounter with, and overcome, or else he loseth his labour, and the prize: it is but needful he should muster up all his strength, summon and recollect all the arguments he can think of, that may put courage into him, and a resolution to go on undauntedly notwithstanding, and not to faint. Against which fainting under the cross, there being no other Cordial of so powerful and present operation, towards the relieving of the drooping spirits of a weak Christian; as is the meditation of Christ and his sufferings: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Therefore consider him, saith the Apostle, that endured such contradictions of sinners against himself, that ye be not wearied and faint in your minds.  
4. In which words, the Apostle, out of his great care of their souls health, dealeth with these Hebrews, as a faithful and skilful Physician should do. He showeth them the danger they are in, and the means how to prevent it. The danger, a spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fainting and weariness of soul under the Cross. The means of prevention, frequent and effectual meditation of the Cross of Christ. The parts then of the Text are two: (answerable to those two main parts, whereunto the whole method of Physic is after a sort reducible) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one whereof treateth of the disease, the other of the remedy. We begin with the former, the disease: the former I mean, in the nature of the things (though not so in the placing of the words;) and so first to be handled, in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That ye be not wearied and faint in your minds. The full importance whereof we shall the better understand, by the explication of these four things: 1. The Malady; 2. The inward Cause thereof; 3. The Part affected; and 4. The Subject, Person, or Patient.  
5. For the Malady, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that's Weariness, as we translate it. There is no burden, but a man would be willing to be eased of it, if he might: and all afflictions are burdens. But such a degree of Weariness, as implieth no more than the bare desire of rest and ease, falleth short of the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It importeth such an extreme lassitude, as bereaveth a man of all his strength; putteth him beyond his patience, and taketh him quite off his work. When he is so overcome with the pressure of the burden that lieth sad upon him, that he doth succumbere oneri, is not able to bear it any longer, but would be rid of it, if he could, at any rate: that's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or when he is so enfeebled by sickness, that he cannot in any wise brook to do the offices of his vocation as formerly he hath done, nor is able to stir out of his bed at all, nor well able to stir himself in it: that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too. The word is by St. james applied to the state of a sick person, 
Jam. 5. 15.  brought very low, and in some extremity of sickness, under small hope of recovery. The Prayer of Faith, when other remedies f●il, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall save the sick, saith he there.  
6. So that the danger here feared by the Apostle was, lest these Hebrews meeting with such terrible difficulties, as Lions in the way, (not such Lions as 
Prov. 26. 13.  Solomon's sluggard only fancieth to himself without cause, or perhaps but pretendeth to excuse his sloth thereby; Bug-bears indeed rather than Lions; but very Lions indeed, strong temptations, and lasting afflictions and persecutions:) lest I say meeting with such affronts and encounters in their Christian race, they should be quite beaten out of the field, ere they came to the end of their course. Lest being terrified by their adversaries, they should not be able to hold out in their holy profession to the end; nor to maintain faith and a good conscience with that courage, constancy, and perseverance they ought: but lose the Goal and the Crown, for want of finishing the course, they had so happily begun.  
7. But than Secondly it may be demanded; Of this malady what might be the true Cause? (The inward Cause I mean: for what is the outward cause is apparent enough; to wit, the Cross.) Or whence should this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this spiritual weariness proceed? That is answered in the Text too, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (The translations express it most what by faintness of mind:) the same word being again used a little after at vers. 5. and there also translated after the same manner; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My Son, despise not thou the chastening of the Lord: neither faint, when thou art corrected of him. The word properly importeth the loosening, slackening or dissolving of something that before was well knit together, fast and strong. The strength and firmness of a body, whether natural or artificial, consisteth much in the union of the parts, well 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 16.  compacted and knit together, and all the joints strung fast one to another. By the slackening, loosening, or disjointing whereof, the body on the other side cometh to be as much weakened. A House, Ship, Wagon, Plough, or other artificial body, be the materials never so strong: yet if it be loose in the joints, when it is put to any stress (as we call it) to any use where the strength of it is like to be tried, it will not endure it, but be ready to fall one piece from another.  
8. Much of a man's strength, whereby he is enabled to travel and to work, lieth in his loins and knees, and in his arms and hands. Whence it is that by an usual Trope in most Languages, and so in the Scriptures too, those parts are very often used (Genua, and Lacerti, etc.) to signify strength: and weakness on the contrary usually described by the luxation of those parts. The phrase is very frequent in Homer; when one of the Grecian or Trojan Chieftains had given his adversary some deadly or desperate wound, that he was not able to stand, but fell on the ground; to express it thus, —— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as to say, He loosened his knees. Even as it is said of Belshazzar, Dan. 5. 
See Ezek. 7. 17. Nahum. 2. 10.  when he was sore affrighted with the hand-writing upon the wall; that the joints (bindings or ligatures) of his loins were loosed, and his knees smote one against another. So for the hands and arms: we meet in the Scripture often with such like phrases as these: that by such or such means (as the occasion required) such or such men's hands were either strengthened, or weakened. So it is said of Ishbosheth, 2 Sam. 4. when he heard of the death of Abner, General of his Army, his hands were weakened. The like we find in many other places, as namely, in jer. 38. 4. where, in the Greek Translation, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same 
See Ezek. 21. 7.  with this in the Text, is used. Not to seek far, a little after in this very Chapter, we have both the Metaphors together in one verse [Wherefore lift up the hands that hang down, and strengthen the feeble knees] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 12. which is another compound word from the same Theme. As if he should say, Support the hands that hang loose, and have not strength enough to lift up themselves: and bind up the palsy knees, that are not well knit up in the joints, and so are unable to bear up the body.  
9 There is another Metaphor likewise often used by David, and sometimes elsewhere: which, as it very well fitteth with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so it serveth very well to express that feebleness or faintness of Spirit, (arising from fear and consternation of mind, when great troubles come upon us) whereof we now speak: namely, the melting of the heart, or soul.  
10. In Psal. 107. They that go down to the sea in ships, when the stormy wind 
Psal. 107. 6.  ariseth and lifteth up the waves, so as the vessel is tossed up and down, and the men reel to and fro, and stagger like drunkards, and are at their wits ends: he saith of them, that their very soul melteth away because of the trouble. My soul melteth away 
Psal. 119. 28.  for very heaviness: in another Psalm, speaking of himself, and his own troubles. In Psalm 22. he joineth this and the other Metaphor both together; I am 
Psal. 22. 14.  poured out like water, and all my bones are out of joint: my heart also in the midst of my body is even like melting wax. And so doth the Prophet Isaiah also: describing the great miseries and terrors that should be at the destruction of Babylon, 
Isa. 13. 6. See also Nahum 2. 12.  by the Medes and Persians, he saith, that by reason thereof all hands shall be weakened (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again in the Greek) and all hearts shall melt. See also Ezek. 21. 7. to omit sundry other like.  
11. For even as wax, which while it is hard will abide hard pressing, and not yield or take impression, when it is chafed or melted hath no strength at all to make resistance: And as the Ice, when the waters are congealed in a hard frost is of that firmness, that it will bear a loaden cart uncrackt; but as soon as a warm thaw hath fretted and loosened it, dissolveth into water, and becometh one of the weakest things in the world (it is a common Proverb among us, As weak as water:) so is the spirit of a man. So long as it standeth firmly knit to 
Psal. 86. 11. Hora●. 2. Sat. 7.  God by a steadfast faith, (as David saith, O knit my heart unto thee, that I may fear thy name!) and true to itself (in seipso totus teres atque rotundus) by adhering to honest, virtuous, and religious Principles: it is of impregnable strength against all outward attempts whatsoever. Si fractus illabatur orbis: if the 
Horat. 3. Ca●. 3.  weight of all the calamities in the world should come rushing upon him at once, it would be able to bear up under them all, and stand unruined amidst all those ruins. The spirit of a man is of strength enough to sustain all his infirmities. 
Prov. 18. 14.   
12. But if the strength that is in us be weakness; oh how great is that weakness? If our spirits within us, which should be as our lifeguard to secure us against all attempts from without, be shattered and disjointed, through distrust in God; or by entertaining fears and irresolutions so enfeebled, that it is not able to stand out when it is fiercely assaulted, but yieldeth the Fort to Satan and his temptations: that is to say in plain terms, if when any persecution or tribulation ariseth, we be scandalised and fall away either from our Christian faith or duty, forsake our standing, and shrink from the rules of true Religion, or a good conscience: this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the weakness and faintness ofmind spoken of in the Text.  
13. We now see the Malady, both in the Nature, and in the Cause: both what it is, and whence it groweth. We are in the next place to consider the part affected. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovereth: the mind, or the soul; (That ye be not wearied and faint in your minds, or souls.) And this occasioneth another doubt: how it should be possible that worlaly tribulations, which cannot reach beyond the outer-man, (in his possessions, in his liberty, in his good name, in his bodily health or life) should have such an operation upon his nobler part the soul, as to cause a faintness there. Our Apostle speaketh of resisting unto blood in the next verse, as the highest suffering that can be●al a man in this world. And our Saviour telleth his friends, Luk. 12. that when their enemies have killed their bodies, 
Luke 12 4.  (and from suffering so much, his very best friends, it seemeth, are not exempted;) they have then done their worst: they can proceed no farther; they have no power at all over their souls.  
14. It is most true: they have not. And happy it is for us, and one singular comfort to us, that they have not. Yet our own reason, and every days experience▪ can teach us, that outward bodily afflictions, and tribulations, do (by consequent, and by way of sympathy and consent, and by reason of union; though not immediately and directly) work even upon the soul also. As we see the fancy quick and roving, when the blood i● inflamed with choler; the memory and apprehension dull in a Lethargy: and other notable changes and effects in the faculties of the soul very easily disce●n●ble, upon any sudden change or distemper in the body. David often confesses, that the troubles he met withal, went sometimes to the very heart and soul of him. The sorrows of my heart are 
Psal. 25.— 94.— 55.— 42. 143. 2, 3.  enlarged. In the multitude of the troubles (or sorrows) that I have in my heart. My heart is disquieted within me. Why art thou so vexed, O my soul, and why art thou so disquieted within me? &c, Take but that one, in Psal, 143 The enemy hath persecuted my soul— etc. Therefore is my spirit vexed within me, and my heart within me is desolate.  
15. For the Soul then (or Mind) to be affected with such things as happen to the body, is natural: and such affections (if not vitiated with excess, or other inordina●y) blameless and without sin. But experience showeth us farther (too often, God knoweth) that persecutions, afflictions▪ and such other sad casualties as befall the body (nay the very shadow● thereof, the bare fears of such things and apprehensions of their approach, yea, even many times when it is causeless) may produce worse effects in the souls; and be the causes of such vicious weariness and faintness of mi●d, as the Apostle here forewarneth the Hebrews to beware of. No● to speak of the Lapse, and Traditores, and others that we read of in former times; and of whom there is such mention in the ancient Councils, and in the writings of the Fathers of the first Ages, and the Histories of the Church: How many have we seen even in our times; who having ●eemed to stand fast in the profession of Truth, and in the performance of the offices of Virtue, and duties of Pi●ty Allegiance, and justice before trial; have yet when they have been hard put to it (yea, and sometimes not very hard neither) fallen away, starting aside like 
Psal. 78. 57  a broken ●o●? and by flinching at the last, discovered themselves to have been but very weak christian at the best, if not rather very deep Hypocrites.  
16. It will sufficiently answer the doubt, to tell you, That persecutions and all occurrences from without, are not the chief causes, (nor indeed in true propriety of speech, any causes at all) but the occasions only of the souls fainting under them. Temptations they are I grant; yet are they but temptation: and it is not the temptation, but the consenting to the temptation, that induceth guilt. If at any time any temptation, either on the one hand, or the other, prevail against us: St. james teacheth us where to lay the fault▪ Not upon God by any 
Jam. 1. 13, 14.  means: for God tempteth no man. No nor upon the Devil neither, (let me add that too; it were a sin to belie the Devil in this:) for though he be a tempter, and that a busy one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tempter, yet that is the worse he can do: he can but tempt us, he cannot compel us. When he hath plied us with all his utmost 
Mat. 4 3.  strength, and tried us with all the engines and artifices he can devise: the will hath its natural liberty still, and it is at our choice whether we will yield or no. But every man when he is tempted, saith he, (tempted cum affectu, that is his meaning; so tempted as to be overcome by the temptation) is tempted of his own l●st, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dra●n away and enticed. Drawn away by injuries and affrightments from doing good: or enticed by delights and allurements to do evil. It is with temptations on the left hand (for such are those of which we now speak) even as it is with those on the right: yield not, and good enough. My Son, saith Solomon, if sinners entice thee consent not, Prov. 1. It may be said 
Prov. 1. 10.  also proportionably, and by the same reason; My Son, if sinners affright thee, comply not. The Common saying, if in any other, holdeth most true in the case of Temptations: No man taketh harm but from himself.  
17. And verily in the particular we are now upon, of fainting under the Cross: it is nothing but our own fears, and the falseness of a misgiving heart, that betrayeth us to the Tempter, and undoeth us. 
a Epictet. enchir. cap. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. as he said. It is not any reality in the things themselves so much that troubleth the mind, as our 
b Opinio est, quae nos cruciet. Senec. ad Marciam. c. 19 Prov. 21. 25. Joh. 14. 27.  over-deep apprehensions of them. All passions of the mind, if immoderate, are perturbations and may bring a snare: but none more or sooner than fear. The fear of man bringeth a snare, saith Solomon. And our Saviour, Let not your hearts be troubled, neither fear: as if fear were the greatest troubler of the heart. And truly so it is: No passion (not Love, no nor yet Anger if self, though great obstructers of Reason both) being so irrational, as Fear is. It maketh us many times do things quite otherwise than our own reason telleth us we should do. It is an excellent description, that a wise man hath given of it, Wisdom 17. Fear, saith he, is nothing else, but the betraying of the 
Wisd. 17. 11.  succours which reason offereth. He that letteth go his courage, forfeiteth his reason withal: and what good can you reasonably expect from an unreasonable man?  
18. Seest thou then a man faint-hearted? Suspect him (I had almost said, Conclude him) falsehearted too. It is certainly a very hard thing, if at all possible, for a Coward to be an honest man: or a true friend either to God or man. He is at the best but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a double-minded man: but God requireth simplicity 
Jam. 1. 8.  and singleness of heart. He hath a good mind perhaps to be honest, and to serve God and the King, and to love his neighbour and his friend; and if he would hold him there, and be of that mind always, all would be well. But his double mind will not suffer him so to do. He hath a mind withal to sleep in a whole skin, and to save his estate, if he can, howsoever. And so he becometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fickle and unstable in his ways; turneth as the tide turneth: There is no relying upon him; no trusting of him. jethro well considered this, when he 
Exod. 18. 21.  advised Moses to make choice of such for Magistrates as he knew to be men of courage, they that were otherwise, he knew could not discharge their duty as they ought, nor continue upright. And when our Saviour said to his Disciples, Luke 12. Isay unto you my friends, Fear not them which kill the body: He doth 
Luke 12. 4.  more than intimate that such base worldly fear cannot well consist with the Laws of true friendship.  
19 I insist somewhat the more upon this point, because men are generally so apt to pretend, to their own failings in this kind, the outward force offered by others: supposing they have said enough, to excuse what they have done, when they have said, they did it by compulsion. As if any man could be master of another's will, or enforce a consent from him without his consent: which carrieth before it a manifest contradiction. Indeed, if we suffer what we should not, without any our provocation; that is not our fault, because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is 
a Malum quod fit in nos, sive de nobis, non est imput andum nobis: caerùm quod sit & à nobis, jam non sine culpâ est voluntatis. Bern. de great. & lib. arb.  not in our power to help it. But if we do what we should not, upon what inducement so ever we do it, we must bear the greatest part of the blame ourselves: because it is our doing still.  
20. For a man then, when he hath been frighted out of his conscience and his duty, and done amiss, to say, I was compelled to do it against my mind, I could neither will nor choose, and thelike: are, as the most common, so the most vain and frivolous excuses in the world. Not only false, but ridiculously false, and such as carry their confutation along with them: fig-leaves so thin, that any body may see through them. For tell me, thou that sayest thou wast compelled to do it 
b Velle planè convincimur, quod non fierit si nollomus. Bern. ibid.  against thy mind: If thou hadst been minded to have withstood the pretended compulsion, and hadst continued in that mind; whether such compulsion could have taken effect or no? Thou that sayest, thou couldst neither will nor choose? was it not left to the choice of thine own will, whether thou wouldst do that which was required, or suffer that which was threatened? And didst not thou then, when thou mightest have chosen, if thou wouldst, to suffer the one, rather choose to do the other? Qui mavult, vult. Sure it is the Will evermore, that determineth the choice in every deliberation. It is manifestly absurd therefore, for any man to pretend that thing to have been done by him against his will; which (how hard soever the choice was) he yet chose to do.  
21. If these Allegations would serve the turn, or that we had any good warrant to decline suffering evil by doing evil: those glorious Martyrs and Confessors, so much renowned through the Christian world for their patience and constancy in suffering persecution, and laying down their lives for the testimony of faith and a good conscience, were a generation of very silly men. Who never had the wit to save their lives, when they might have done it with some little compliances with the times; and if their consciences had smitten them for so doing, licked themselves whole again by pleading Compulsion.  
22. Unless then we will condemn those blessed souls, whose memories we have hitherto honoured, not only of extreme folly; but of foul self-murder too, in being prodigal of their lives to no purpose, and casting away themselves wilfully when they needed not: we must needs acknowledge, That therelieth a necessity upon us, if we will be Christ's Disciples and Friends, to deny our selves, 
Mat. 16. 24.  our lusts, our interests, our fortunes, our liberties, our lives, or if there be any thing else that can be dearer to us: rather than for fear of any thing that can befall us in any of these, consent to the least wilful violation of our bounden duty either to God or our Neighbour; That no force or violence from without, no straits we can be driven into by any conjuncture of whatsoever circumstances, can make it either necessary for us to sin, or excusable in us to have sinned; That we are bound by virtue of Christ's both example and command, to take up any cross that it is his good pleasure to lay before us, and to bear it as long as he pleaseth, with patience, cheerfulness, and courage; That if we grow weary of it, and faint in our minds, so as to cast about how we may work ourselves from under it by such means, as we have no clear warrant from him for: we must answer wholly for it ourselves, and cannot justly charge it upon any other person or thing, than upon our own selves, and our own base cowardice. That for us.  
23. To return now to these Hebrews: the Persons in the Text; and the last of the four particulars proposed from that part of the Text. It may be demanded, with what reason the Apostle could entertain the least suspicion of such men's shrinking and fainting under the Cross: who had already given such good proof of their constancy and courage, in some former, and those no small conflicts neither? Nay, of whose Christian patience and magnanimity himself had given a very ample testimony a little before in this very Epistle: how they 
Heb. 10. 32.—— 4.  had endured a great fight of afflictions, and had been made a gazing stock both by reproaches and afflictions, suffered the spoiling of their goods; and not only suffered it, (patience perforce) but suffered it joyfully. Yet you see for all this, how urgent he is upon them still, in the remainder of that tenth Chapter, in the whole next, and in a great part of this, both before, in, and after the Text; by admonitions, exhortations, examples, and other topiques, artifices, and insinuations of great variety: not to cast away their confidence; to hold fast their profession without wavering; to run with patience the race that was set before them; to take heed they be not wearied, and faint in their minds.  
24. Not to say positively, that he had of late observed something in some of them, that might perhaps give him some particular cause of suspicion more than ordinary: although there be some passages in his discourse (especially at the fifth verse) that seem to carry a sound, as if something were not right with them. If we do but look upon some general considerations only: we shall see reasons enough, why the Apostle (notwithstanding his approving of their former carriage) might yet be jealous over them with a godly jealousy in this matter.  
25. First, he knew not (persecutions ever attending the Church as her lot) but they might; and (Christ having foretold great tribulations shortly to come upon that Nation) it was very like they should meet with more and stronger trials, than they had ever yet done. It was indeed, and by the Apostles confession, a great trial of afflictions they had undergone already; and they had received the charge bravely, and were come off with honour and victory: so that that brunt was happily over. But who could tell what trials were yet behind? These might be, for aught they knew, (or he either) but the beginnings of greater evils to ensue. You have not resisted unto blood, saith he, in the very next words after the Text: as if he had said, You have fought one good fight already, and quit yourselves like men: I commend you for it, and I bless God for it. Yet be not highminded, but fear: you have not yet done all your work; your warfare is not yet at an end. What if God should call you to suffer the shedding of your blood for Christ, as Christ shed his blood for you? You have not been put to that yet: but you know not what you may be. If you be not in some measure prepared even for that also, and resolved (by God's assistance) to strive against sin, and to withstand all sinful temptations, even to the shedding of the last drop of blood in your bodies, if God call you to it: you have done nothing. He that hateth not his life, as well as his House and Lands, for Christ and his Kingdom, is not worthy of either. 
Luk. 14. 36.  Sharp or long assaults may tyre out him that hath endured shorter and easier. But he that setteth forth for the goal, if he will obtain, must resolve to devour all difficulties, and to run it out: and not to faint or slug, till he have finished his course to the end; though he should meet with never so many Lions in the way.  
26. Secondly, so great is the natural frailty of man, so utterly averse from conforming itself entirely to the good will or pleasure of Almighty God, either in doing or suffering: that if he be not the better principled within (strengthened with grace in the inner man) he will not be able to hold out in either; but every sorry temptation from without will foil him, and beat him off. Be not weary of well-doing, saith the Apostle, Gal. 6. for in due time we shall reap if 
Gal. 6. 9  we faint not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the same word again.) Weariness and faintness of mind we are subject to (you see) in the point of well-doing: But how much more than in the point of suffering; which is of the two much the sorer trial?  
27. Marvel not, if ordinary Christians, such as these Hebrews were, might be in danger of fainting under the Cross: when the most holy and eminent of God's servants, whose Faith, and Patience, and Piety are recorded in the Scriptures as exemplary to all posterity, have in their failings in this kind bewrayed themselves to be but men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subject to passions of fear and distrust, even as others. Abraham the Father of the Faithful, of so strong Faith and Obedience, that he neither staggered at the promise of having a Son (though it were a very unlikely one, at that age) through unbelief; nor stumbled at the command of sacrificing that Son (though it were a very hard one, having no more) through disobedience: yet coming among strangers, upon some apprehensions that his life might be endangered if he should own Sarah to be his wife, his heart so far misgave him through humane frailty, that he showed some distrustfulness of God, by his doubting and dissimulation with Pharaoh first, and after with Abimelech, Gen. 13. and 20.  
28. And David also so full of courage sometimes, that he would not fear, 
Psal. 3. 6.— 27. 3.  though ten thousands of people, whole Armies of men, should rise up against him, and encompass him round about; though the opposers were so strong and numerous, that the earth should be moved and the mountains▪ shake at the noise 
— 46. 2, 3.  thereof: yet at some other times, when he saw no end of his troubles, but that he was hunted like a partridge upon the mountains day after day, and chased 
1 Sam. 26. 20.  from place to place perpetually, that he could rest no where; his heart began to melt and to faint within him. And although he had a promise from God of succeeding in the Kingdom, and an anointing also (as an earnest) to confirm the promise: yet it ran strongly in his thoughts nevertheless, that he should perish 
1 Sam. 27. 1.  one day by the hands of Saul. Insomuch that in a kind of distrust of God's truth and protection, he ventured so far upon his own head, (never so much as ask counsel at the mouth of God) as to expose himself to great inconveniencies, hazards, and temptations, in the midst of an hostile and idolatrous people. The good man was sensible of the imperfection, acknowledgeth it an infirmity and 
Psal. 77. 6.— 12.  striveth against it, Psal. 77.  
29. But of all the rest, St. Peter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom often styleth him) a man of great boldness and fervency of spirit, betrayed the greatest weakness. Who, after so fair warning so lately given him, and his own so confident profession of laying down his life in his Master's quarrel: yet within not many hours after, when he began to be questioned about his Master, and saw (by the malicious and partial proceedings against the Master) how it was like to go with him, if he were known to have such a near dependence upon him; became so faint-hearted, that (contrary to his former resolutions and engagement) he not only disowned him, but with Oaths and Imprecations forswore 
Mar. 14. 71.  him. Such weakness is there in the flesh, where there is yet left some willingness in the spirit: that without a continual supply of grace, and actual influence of strength from above, there is no absolute steadfastness to be found in the best of the Sons of men.  
30. Yet is not our natural inability to resist temptations (though very great) the cause of our actual faintings so much (because of the ready assistance of God's grace to relieve us, if we would but be as ready to make use of it) as a third thing is: To wit, our supine negligence; that we do not stand upon our guard as it concerneth us to do, nor provide for the encounter in time: but have our 
a— In pace, ut sapiens, pararet idonea bello. Hor. 2. sat. 2.  Arms to seek when the Enemy is upon us. As joseph in the years of plenty laid in Provision against the years of dearth: so should we, whilst it is Calm, provide for a Storm; and whilst we are at ease, against the evil day. It is such an ordinary point of wisdom in the common affairs of life, for men to be provided of all necessaries befitting their several occasions, before the time they should use them: that he is rather derided than pitied, that having time and means for it, neglecteth so to do. The Grasshopper in the Fable had the merry Summer: but the Pismire fared better in Winter. If in our prosperity we grow secure, flattering ourselves in our own thoughts, as if our hill were so strong that we should never be removed: if then God do but turn his 
Psal. 30. 6, etc.  face from us, yea, but a little, and send any little change upon us; we shall be so much the more troubled at the affliction when it cometh, by how much the less we expected it before. Our unpreparedness maketh a very little affliction sometimes fall very heavy upon us; and than it foileth us miserably, and soon tireth us out: and so we suffer by our own negligence.  
31. To which add in the fourth place, that which many times followeth upon such our neglect; Gods deserting of us, and withdrawing the ordinary support of his grace from us. And then as the Philistines overmastered Samson, when his strength was departed from him: so will temptations us, when we are left to wrestle with them by our own strength alone, without the special grace of God to assist. It is by Faith that we stand, if we do stand; (This is the victory that overcometh the world, even our Faith:) But it is by 
2 Cor. 1. 24 1 John 5. 4.  the grace and power of God, that our Faith itself standeth. Take that grace away, and our faith faileth; and then our hearts fail: and then there is neither courage, nor patience, nor obedience, nor any thing else that good is in us. At least, not in that measure, as to render our ways (during that estate) either acceptable to God, or comfortable to ourselves: until it shall please him to renew 
Psal. 51. 10.— 12.  us unto repentance, to give us the comfort of his help again; and to establish us afresh with his free spirit and grace.  
32. Of whose most holy and wise dispensations, although we be neither able nor worthy to apprehend any other reason, than his own will, nor to comprehend that: (for his spirit breatheth where and when it listeth, and we know 
Joh. 3. 8.  not (antecedently) either why, or how: yet are we well assured in the general, 
Psal. 145. 17.  that the Lord is righteous in all his ways, and holy in all his works. Yea, and we find by the blessed consequents many times, that the very withdrawing of his grace, is itself a special act of his grace. 1. As, when he hath thereby 
2 Chro. 32. 31.  humbled us to a better sight and sense of our own frailty: so was Hezekiah left to himself in the matter of the Ambassadors that came from the King of Babel. 2. Or checked us for our overmuch selfconfidence, as Peter's denial was a real rebuke for his overbold protestation. 3. Or brought us to acknowledge with thankfulness and humility, by whose 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Il. ●. Psal. 59 9 Gal. 6. 1.  strength it is that we have hitherto stood. (My strength will I ascribe unto thee, Psal. 59) 4. Or taught us to bear more compassion towards our brethren and their infirmities, if they hap to be overtaken with a fault, and to restore them with the spirit of meekness: considering, that even we ourselves are not such as cannot be tempted. Or wrought some other good effect upon us some other way,  
33. Sith then great and lasting afflictions are strong trials of men's patience and courage; and their inability to bear them, great, through the frailty of nature, is yet by their own personal default and supine negligence, much greater; and without the support of God's grace, (which as he is no ways bound to give them, so he may, and doth, when it pleaseth him, take from them) their spirits are not able to bear up under the least temptation: you will grant the Apostle had great reason to fear, lest these Hebrews, notwithstanding the good proof they had given of their Christian constancy in some former trials, should yet be weary and faint in their minds under greater sufferings. And consequently how it concerneth every one of us, whatsoever comforts we may have of our former sufferings and patience (whereof, unless God have the whole glory, our comfort sure will be the less;) yet to be very jealous of our own treacherous hearts, and to keep a constant watch over them that they deceive us not: not to be too highminded or jolly for any thing that is past: nor too unmerciful censurers of our weaker brethren for their faintings and failings; nor too confident of our own future standing.  
34. It ought to be our care rather at all times, especially in such times as threaten persecution to all those that will not recede from such Principles of Religion, justice, and Loyalty, as they have hitherto held themselves obliged to walk by: to live in a continual expectance of greater trials and temptations daily to assault us than we have yet wrestled withal. And to give all diligence, by our faithful prayers and utmost endeavours to arm and prepare ourselves for the better bearing them, with such calm patience and moderation on the one side, and yet with such undaunted courage and resolution on the other side; as may evidence at once our humble submission to whatsoever it shall please God to lay upon us, and our high contempt of the utmost despite the world can do us.  
35. For since every affliction (janus-like) hath two faces; and looketh two ways; we should do well to make our use of both. It looketh backward, as it cometh from God: who layeth it upon us, as a correction for some past sin. And it looketh forward, as it cometh from Satan and the World: who lay it before us, as a temptation to some new sin. Accordingly are we to entertain it. As it is God's Correction; by no means to despise it, (My Son despise not thou the chastening of the Lord, the next verse but one:) but to take it up with joy, and to bear it with patience, and to profit by it to repentance. But as it is Satan's temptation; by all means to resist it with courage, yea, and with disdain too. Resist it I say; but in that sense wherein such resistance is to be understood in the very next verse after Text. That is to say, so to resist the temptation, by striving against that sin whatever it be, which the Tempter seeketh to drive us into by the affliction; that we should fight it out in blood. resolving rather to lose it all, were it to the last drop, than consent to the committing of that. Thus to lose our blood, is to win the day: And the failing so to do, is that weariness and faininess of mind and soul, of which our Apostle here speaketh and upon which we have hitherto thus long insisted.  
36. Yet dare I not for all that leave it thus, without adding a necessary caution: lest what hath been said be misunderstood, as if, when we are bidden not to faint▪ under the Cross, we were forbidden to use any means or endeavours to remove it. No such matter. True it is, where no more is left to our choice, but one of the two, either Sin or Suffer; a right Christian should not (for shame) so much as take it into deliberation. Never demur upon it; it is a plain case: we must suffer. But where there is a Medium, or third thing (as an outlet, or 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag. aur. carm.  expedient▪) between both, as many times there is: nothing hindereth but we may, and reason would we should make choice of that; and so neither sin, nor suffer. Lay that first as a sure ground: We must avoid sin, though we suffer for it: But that once laid, if we can then avoid suffering too, without sinning, why may we not; nay, why ought we not, to avoid both?  
37. No man doubteth, but we may pray to be delivered from troubles: David doth it an hundred times: and if we do it not daily too, even as often as we beg our daily bread (our Saviour having contrived both Petitions into the same Prayer) we are to blame. And if we may pray for it, than no doubt but we may endeavour it also. Though they look something alike in someother respects, yet in this one (at least) Wishes and Prayers are much unlike. Many things we may lawfully wish for, which we may not endeavour after: but sure, whatsoever we may lawfully pray for, we not only lawfully may; but are in conscience bound to use our best endeavours towards the effecting thereof. We do indeed but mock God, and prevaricate in our Prayers; if we be not in some measure careful to second them with our Endeavours.  
38. Christ biddeth us deny ourselves, and take up the Cross. True: deny ourselves rather than deny him; and take up the Cross, when he layeth it before us, so 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. orat. 20.  as we cannot step beside it without sin. But he doth not bid us undo ourselves when his service requireth it not; nor make ourselves Crosses, when we need not.  
39 Afflictions are useful things, and many ways beneficial to God's children. True: blessed be God, but no thanks to them, that they are so. That much good sometimes cometh from them, it is but merely by accident, as to them: the true cause of those blessed effects is that overruling power, wisdom, and goodness of God; whereby he is able to bring light out of darkness, and can turn any evil (even sin itself) to the good of his Children. But take afflictions precisely, as they are in themselves, and in their pure naturals, as we say; and there is no such loveliness in them, that any man should court them: Nor 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz.  are they productive of any the least good, by any proper inherent virtue of their own. Nor are therefore such desirable things, as that any man can reasonably promise to himself any good effect from them, or any sound comfort under them, that shall wilfully draw them upon himself, when he might without sin avoid them.  
40. We must not count life, liberty, or livelihood dear to us: but despise them all, yea, even hate them for Christ's sake and the Gospels. True: where any of those stand in opposition against, or but in competition with Christ, or his Gospel, or any duty therein contained. In case of competition, despise them: in case of opposition hate them. Do so, and spare not. But otherwise, and out of those cases, these are the good blessings of God, wherewith he hath entrusted us, and for the expense whereof we are to be responsible: and ought not therefore to be so vile in our eyes, as that we should think we may trifle them away as we list, no necessity so requiring.  
41. It is the most proper act of Fortitude to endure hardship. True: To endure 
Abundè fortes sumus, si excipimus, non etiam incurrimus in discrimen. Lips. Epist.  it: but not to provoke it. We shall be like to find in the world hardship enough, whereon to exercise our manhood; without seeking. It is a foolhardy madness (better beseeming such a Knight-Errant as is described in the Romances, than a true Soldier of Christ, such as the Gospel setteth forth) to roam abroad to seek adventures. Afflictions are Temptations, as was said: and it is a presumption both rash and absurd, having prayed to God not to lead us into temptations, to go and cast ourselves into them, when we have done. Fortitude is an excellent virtue doubtless: but so is Prudence too, as well as it; and justice, no less than either. And therefore the offices of different Virtues are so to be exercised, as not to hinder or destroy one another (for between 
a Omnibus inter se virtutibus amicitia. Sen. Epist. 110.— virtutum est inhonesta contentio. Bern. in Annunc. ser. 1. 2 Tim. 3. 2.  virtuous acts there must be, there can be, no clashing) a man may without disparagement to his Fortitude, decline dangers, according to the dictates of Prudence: provided withal, that nothing be done, but what is according to the rules of justice..  
42. St. Paul saith of some that he had to deal with, that they were unreasonable men. Possibly it may be our case, to have to do with such men: Reason will not satisfy them; and it is not lawful for us to do, or to consent to the doing of, any thing, but what is agreeable to reason. True: but this very thing is agreeable to reason, that to live at quiet among unreasonable men, we should sometimes yield to their unreasonable demands. But usque ad arras still: that must evermore be understood. In the pursuance of peace with our neighbours, where it is not to be had upon better terms, we may and aught by all seasonable Compliances and condescensions to become omnia omnibus, all things to all men: even as Christ to make peace for us, condescended to be made like unto us in all things. And as his condescension for us had yet one, and but one, exception (made like unto us in all things, yet without sin:) so should our condescension 
Heb. 4. 1●.  to them be likewise, sin (and sin only) excepted, though upon conditions otherwise hard and unequal enough.  
43. The sum is. For the obtaining of peace, the preventing of mischiefs, the ridding of ourselves and others from troubles; we may with a good conscience and without sin yield to the doing of any thing that may stand with a good conscience, and be done without sin. Nor is it to be interpreted, either as an effect of faint-heartedness, or as a defect of Christian patience and courage, so to do: but is rather to be esteemed an act of Christian Wisdom and duty. But so to faint under the Cross, as to deny the Faith, to forsake our Religion, to violate the dictates of natural Conscience, to do any thing contrary to any of the rules of justice or Charity; or which we either know or suspect to be a sin; though it be for the shunning of any danger, or under the pretention of any necessity whatsoever; cannot consist with that nobleness of spirit and magnanimity, which becometh a worthy Disciple of Christ.  
44. I should have proceeded, according to my first intendment when I pitched upon this Scripture, (had their been room for it) to have discoursed somewhat also, from the other part of the Text, concerning that which is therein prescribed as an especial Remedy of, or rather Preservative against, this faint-heartedness we have been all this while in hand with; to wit, the Meditation of Christ and his sufferings. But all I shall have time now to do, will be to give you the heads of those most useful and observable points, which I conceive to arise without much enforcement from the words.  
45. First the act in the Verb here used, discovereth an excellent piece of Art, a rare secret in this Mystery, a short and compendious, but withal a very effectual way, how to lighten such afflictions as lie sad upon us, to our apprehensions, thereby to make them the more portable: for afflictions are lighter or heavier according to our apprehensions of them.  — leave fit, quod bene fertur, onus. 

O●id.  The original word is of more pregnant signification to this purpose than Translators can render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It importeth, not the bare consideration of a thing by itself alone; but the considering of it by weighing and comparing it with some other things of like kind or nature, and observing the analogies and proportions between it and them. Certainly it would be of marvellous use to us, for the rectifying our judgements concerning those pressures, which at any time are upon us, to render them less ponderous in our estimation of them: if we would duly compare them, either first, with the intolerable weight of our sins, whereby we have deserved them; or secondly, with the weight of those everlasting grievous pains in Hell, which by the sharpness of our short sufferings here (if we make the right use of them, to be thereby humbled unto repentance) by the mercy of God we shall escape; or thirdly, with that so exceeding and eternal weight of glory and joy in the Kingdom of Heaven, which by the free goodness of our God we expect in compensation of our light and momentany afflictions here; or fourthly, with the weight of those far greater and heavier trials, which other our brethren and fellow- servants, either of our own or former times, have undergone before us, and gone through them all with admirable patience and courage.  
46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. None of all these singly, but are of singular virtue towards the desired effect: but all of them together, if aptly applied, can hardly fail the cure. Especially if you add thereunto that one Ingredient more, which is alone here expressed (indeed the most sovereign of all the rest) as the object of this analogy or consideration in the Text: to wit, the incomparable bitter sufferings of our ever blessed Lord and Master jesus Christ.  
47. Then farther, in this Objection, as it is amplified in this short Text only, there are sundry particulars considerable. As namely, First, Who it was that suffered. Consider him: his Greatness, his Innocency, his Goodness. Secondly, how he suffered. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he endured also; not suffered it only. Consider him that endured such contradiction: endured it so willingly, so patiently, so cheerfully. Thirdly, from whom he suffered it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From sinners. Sinners, in their nature; sinful men: Sinners, in the Jews esteem; Heathen men: Sinners in the inward constitution of their own hearts; Hypocrites and Malignants: Sinners, in their outward carriage toward him, and their undue and illegal proceedings against him; no just cause, no just proofs, but clamours and outcries, rai●ing, and spitting, and buffeting, and insulting, and all manner of contumelious and despiseful usage. Fourthly, what he suffered. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such opposition and contradiction of sinners against himself. Contradictions manifold: of all sorts. and in all respects. To his person: denied to be the Son of God. To his Office: not received as the promised Messias. To his Doctrine: given out as a deceiver. To his Miracles: disgraced as if he had been a Conjuror, and dealt with the Devil. To his Conversation: defamed as a glutton and a wine-bibber, a profane fellow and a Sabbath-breaker, a companion of Publicans and Sinners. To his very life and being: Not him but Barrabas; Away with him, Crucify him, Crucify him.  
48. These are the heads. Many they are, you see; and of worthier consideration than to be crowded into the latter end of a Sermon. Therefore I must of necessity forbear the enlargement of them at this present: leaving that for every man to do in his private meditations. For a conclusion then, let us all (I beseech you) first consider (actually and throughly consider) him that endured such contradictions of sinners against himself: and having so done, applyingly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. tetrast.  consider, whether it can be reasonable, or almost possible, for any of us to faint under our petty sufferings. What are we, the best of us, the greatest of us, to him? Or what our sufferings, the worst of them, the greatest of them, to his? I have done.   

AD AULAM.  
Sermon XVII.  
Newport, in the Isle of Wight, Octob. 1648.  Gal. 5. 22, 23. But the Fruit of the Spirit is Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance: against such there is no Law. 
1. HE that shall impartially look upon former and the present times, shall find that of Solomon exactly true, There 
Eccl. 1. 9  is no new thing under the Sun. Vetus fabula, novi histriones. The things we see done are but 
a Nihil novi video, nihil novi facio. Senec.  the same things that have been done: only acted over again by new Persons, and with a few new circumstances. It was in the Apostles times, and the Churches of Galatia, even as it is with us in these days. False Teachers had crept in among them: who by their hypocrisy and pretensions of the Spirit, had so corrupted their Faith, that they were removed after a fort unto another Gospel; 
Gal. 1. 6.— 5. 26.— 5. 15.  and so extremely soured their Charity, that from provoking and envying, they were now grown to biting and devouring one another.  
2. The Apostle wondering at this so unexpected a change, (I marvel you are so soon removed, Gal. 1. 6.) to see them so befooled in their understandings, and bewitched in their affections, as to suffer so sore and sudden a decay, in the two most essential parts of Christian Religion, Faith and Charity: thought it high time for him, after he had first well schooled them (O foolish Galatians, who 
Gal. 3. 1.  hath bewitched you?) to offer his advice towards the allaying of those heats and distempers, that were the causes of this so sad and dangerous an alteration.  
3. The remedy he prescribeth for that end (vers. 16.) is short, but very sure, if they will but follow it. Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. As if he had said, You talk much of the Spirit: but you make it little appear in the fruit of your lives, that you are led by the spirit. The Spirit, and the Flesh, are contraries: and they lust contrary things, vers. 17. If you were as careful to walk in the Spirit, as you are to boast of it, you would not be so forward, as now you are, by cherishing unbrotherly contentions, and sundry other ways to fulfil the lusts of the flesh.  
4. A hard thing it is, to bring an overweening Hypocrite to a true understanding of himself: for Pride and Hypocrisy are two such things as few men are willing to own. That they might therefore with better certainty be able to discern whether they were indeed Spiritual, or but yet Carnal: the Apostle proceedeth to describe the Flesh and the Spirit by sundry their different effects. A Catalogue we have for that purpose of the works of the Flesh, in seventeen particulars, in the three next verses before the Text; and then another Catalogue of the Fruits of the spirit, in nine particulars, in the Text itself. Wherein we may observe three things: First, the Notion, or general description of Spiritual Graces, as they are here proposed: they go under this name, The fruit of the spirit. Secondly, the particular Species given under that Name or Notion: they are these nine; Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, and Temperance. Thirdly, a special privilege belonging to all and every the aforesaid particulars: to wit, Exemption from the Law; Against such there is no Law  
5. In the general description (which is like to be our only business at this time) the thing we are to take notice of is, the differences that may be observed, between the Titles under which St. Paul hath entered the several particulars of both sorts: as they are set down, the one in the beginning of verse 19 [The works of the Flesh are manifest, which are these, Adultery, etc.] the other in the beginning of verse. 22. [But the fruit of the Spirit is Love, etc.] And those differences are four. First, those effects of the former sort proceed originally from the Flesh; these from the Spirit. Secondly, those are rather styled by the name of Works, these by the name of Fruit: the Works of the Flesh, but the Fruit of the Spirit. Thirdly, those are set forth as many and apart, Works, in the Plural: These as many, but united into one, Fruit in the Singular. Fourthly, those are expressly said to be manifest: of these no such thing at all mentioned.  
6. The first difference, which ariseth from the nature of the things themselves, as they relate to their several proper causes, is of the four the most obvious and important: and it is this. That whereas the vicious habits and sinful actions catalogued in the former verses, are the production of the Flesh: the Graces and Virtues specified in the Text, are ascribed to the Spirit, as to their proper and original cause. They are not the works of the Flesh, as the former, but the fruit of the Spirit.  
7. Where the first Question, that every man will be ready to ask, is, What is here meant by the Spirit? The necessity of expressing supernatural and divine things, by words taken from natural or humane affairs, hath produced another necessity of enlarging the significations of sundry of those words to a very great Latitude. Which is one special cause of the obscurity, which is found in sundry places of holy Scripture, and consequently of the difficulty of giving the proper and genuine sense of such places: and consequently to that (amidst so many interpretations of one and the same place, whilst each contendeth for that sense which himself hath pitched upon) of infinite disputes and controversies in point of Religion. Among which words, three especially I have observed, all of them of very frequent use in the New Testament: which, as they are subject to greater variety of signification than most other words are; so have they ever yet been, and are like to be to the World's end, the matter and fuel of very many, and very fierce contentions in the Church. Those three are, Faith, Grace, and Spirit. Truly I am persuaded, if it were possible all men could agree in what signification each of those three words were to be understood in each place where any of them are found; three full parts at least of four, of those unhappy Controversies that have been held up in the Christian Church would vanish.  
8. And of the three this of Spirit hath yet the greatest variety of Significations. God in his Essence; the Person of the Holy Ghost; good Angels; evil Angels; extraordinary gifts, wherewith the Apostles and others in the Primitive times were endowed; the several faculties of the Soul, as Understanding, Affections, and Conscience; the whole Soul of man; supernatural Grace, besides many others not needful now to be remembered; all come under this appellation of Spirit. Much of the ambiguity of the World (I confess) is cut off, when it is opposed to Flesh: yet even then also it wanteth no variety. The Divine and Humane Nature in the Person of Christ; the literal and mystical sense of Scripture; the Ordinances of the Old and New Testament; the Body and the Soul; Sensuality and Reason; the corruption of Nature, and the Grace of God: all these may, according to the peculiar exigence of several places, be understood by the terms of Flesh and Spirit.  
9 Generally, the word Spirit in the common notion of it importeth a thing of subtle parts, but of an operative quality. So that the less any thing hath of matter, and the more of virtue, the nearer it cometh to the nature of a Spirit: as the Wind, and the Quintessences of Vegetables or Minerals extracted by Chemical operation. We use to say of a man, that is of a sad, sluggish and phlegmatic temper, that he hath no Spirit; but if he belively, active, quick, and vigorous, we then say, he hath spirit in him. It is said of the Queen of Sheba, 
1 King. 10. 5.  when she saw the wisdom and royal state of King of Solomon▪ that there was no more spirit left in her: that is, she stood mute and amazed at it, as if she had had no life, speech, sense, or motion in her. The Soul is therefore called a Spirit, because being itself no bodily substance, it yet actuateth and enliveneth the body; and is the inward principle of life thereunto: called therefore, The Spirit 
Gen. 2. 7. Jam. 2. 26.  of life; and St. james saith, The body without the Spirit is dead: that is, it is a liveless jump of flesh without the Soul. So that whatsoever is principium agendi internum, the fountain of action or operation, as an inward principle thereof, may in that respect and so far forth borrow the name of a Spirit. Insomuch as the very flesh itself, so far forth as it is the fountain of all those evil works, mentioned in the foregoing verses, may in that respect be called a Spirit: and so is by St. james, The Spirit that is in us lusteth after Envy, saith he; that is in 
Jam. 4. 5.  very deed, the Flesh that is in us: for among the lusts and work of the flesh is envy reckoned in the very next verse before the Text.  
10. To come up close to the Point, (for I fear I have kept off too long) as they stand here opposed; by Flesh I take to be clearly meant, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. hic. Joh. 3. 6.  the Natural Corruption of Man; and by Spirit, the Supernatural Grace of God. Even as the same words are also taken in some other places: as namely in that saying of our Saviour, joh. 3. That which is born of the Flesh, is Flesh; and that which is born of the Spirit, is Spirit. Which words may serve as a good Commentary upon this part of the Text: for they do not only warrant the interpretation, but afford us also the reason of it, under the analogy of a twofold Birth or Generation. The Generation, whether of Plants or living Creatures, is effectual by that prolifical virtue which is in the seed. Answerable therefore unto the twofold Birth, spoken of in the Scriptures, there is also a twofold seed. The first Birth, is that of the Old man, by natural generation, whereby we are born the sons of Adam: The second Birth, is that of the New man, by spiritual regeneration, whereby we are born the Sons of God. Answerably whereunto the first seed is Semen Adae, the seed of old Adam, derived unto us by carnal propagation from our natural Parents, who are therefore called, The Fathers of our Flesh, together 
Heb. 12. 9  wherewith is also derived that uncleanness or corruption: which upon our first birth cleaveth so inseparably to our nature, and is the inward principle, from which all the works of the flesh have their emanation. But then there is another seed, Semen Dei, as St. john calleth it, the seed of the second Adam, jesus Christ, 
1 Joh. 3. 9  God blessed for ever, derived unto us by the communication of his holy Spirit inwardly renewing us; together wherewith is also derived a measure of inherent supernatural grace, as the inward principle, whence all these choice fruits of the Spirit do flow.  
11. So that upon the whole matter, these two Points are clear. First, clear it is, that all the wicked practices recited and condemned in the foregoing verses, with all other of like quality, do proceed merely from 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  the corruption that is in us, from our own depraved minds and wills, without any the least cooperation of the holy Spirit of God therein. It cannot stand with the goodness of God to be the principal, and neither with his goodness nor greatness, to be an Accessary in any sinful action. He cannot be either the Author, or the Abettor of any thing that is evil. Whoso therefore hath committed any sin, let him take heed he do not add another and a worse to it, by charging God with it: rather let him give God and his Spirit the glory, by taking all the blame and shame of it to himself and his own Flesh. All sinful works are works of the Flesh.  
12. Secondly, it is clear also, that all the holy affections and performances here mentioned, with all other Christian virtues and graces, accompanying Salvation not here mentioned, though wrought immediately by us, and with the free consent of our own wills, are yet the fruit of God's Spirit working in us. That is to say. They do not proceed originally from any strength of nature, or any inherent power in man's freewill; nor are they acquired by the culture of Philosophy, the advantages of Education, or any improvement whatsoever of natural abilities by the helps of Art or Industry: but are in truth the proper effects of that supernatural grace, which is given unto us by the good pleasure of God the Father, merited for us by the precious blood of God the Son, and conveyed into our hearts by the sweet and secret inspirations of God the holy Ghost. Love, joy, Peace, etc. are fruits, not at all of the Flesh, but merely and entirely of the Spirit.  
13. All those very many passages in the New Testament, which either set forth the unframeableness of our nature to the doing of any thing that is good, [Not that we are sufficient of ourselves to think a good thought. In me, that is in 
2 Cor. 3. 5. Rom. 7. 18.  my flesh, there dwelleth no good thing; and the like] or else ascribe our best performances to the glory of the grace of God, [Without me you can do nothing. 
Joh. 15. 7. 2 Cor. 3. 5. Eph. 2. 8. Phil. 2. 13.  All our sufficiency is of God. Not of yourselves; it is the gift of God. It is God that worketh in you both the will and the deed; and the like] are so many clear confirmations of the Truth. Upon the evidence of which truth it is, that our mother the Church hath taught us in the Public Service to beg at the hands of Almighty God, that he would ●ndue us with the grace of his holy Spirit, to amend our lives according to his holy Word: And again (consonantly to the matter we are how in hand with, almost in terminis) that he would give to all men increase of grace to hear meekly his word, and to receive it with pure affection, and to bring forth the fruits of the Spirit. As without which grace it were not possible for us to amend our lives, or to bring forth such fruits, according as God requireth in his holy Word,  
14. And the Reason is clear: because as the tree is, such must the fruit be. Do men look to gather grapes of thorns, or figs of thistles? Or can they expect 
Mat. 7. 16.  from a salt Fountain other than brackish water? Certainly, what is born of Flesh, can be no better than Flesh. Who can bring a clean thing out of that which 
Job 14. 4.  is unclean? Or how can any thing that good is proceed from a heart, all the imaginations of the thoughts whereof are only and continually evil? If we would 
Gen. 6.  have the Fruit good, reason will (and our Saviour prescribeth the same method) that order be taken, first to make the tree good.  
15. But you will say, It is as impossible, so to alter the nature of the Flesh, as to make it bring forth good spiritual fruit: as it is to alter the Nature of a Crab or Thorn, so as to make it bring forth a pleasant Apple. Truly and so it is: if you shall endeavour to mend the fruit by altering the stock, you shall find the labour altogether fruitless. A Crab will be a Crab still, when you have done what you can: and you may as well hope to wash an Ethiopian white, as to purge the Flesh from sinful pollution.  
16. The work therefore must be done quite another way: not by alteration, but addition. That is, leaving the old principle to remain as it was, by superinducing, ab extra a new principle, of a different and more kindly quality. We see the experiment of it daily in the graffing of trees. A Crab-stock, if it have a Cyen of some delicate apple artly grafted in it: look what branches are suffered to grow out of the stock itself, they will all follow the nature of the stock, and if they bring forth any fruit at all, it will be sour and styptic. But the fruit that groweth from the graft, will be pleasant to the taste, because it followeth the nature of the Graft. We read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an engrafted word, Jam. 1. 
Jam. 1. 21.  Our carnal hearts are the old stock; which, before the Word of God be grafted in it, cannot bring forth any spiritual fruit, acceptable to God: But when by the powerful operation of his holy Spirit, the Word which we hear with our outward ears is inwardly grafted therein, it than bringeth forth the fruit of good living. So that all the bad fruits that appear in our lives come from the old stock, the Flesh: and if there be any good fruit of the Spirit in us▪ it is from the virtue of that word of grace that is grafted in us.  
17. It should be our care then, since the Scriptures call so hard upon us for fruits (to be fruitful in good works, to bring forth fruits meet for repentance, 
Col. 1. 10. Mat. 3. 8, 10.  etc.) and threaten us with excision and fire if we do not bring forth fruit, and that good fruit too: it should be our care, I say, to bestow (at least) as much diligence about our hearts, as good husbands do about their fruit-trees. They will not suffer any suckers or luxuriant branches to grow from the stock: but as soon as they begin to appear, or at least before they come to any bigness, cut them off, and cast them away. By so doing, the grafts thrive the better, and bring forth fruit both sooner and fairer. God hath entrusted us with the custody and culture of our own hearts, as Adam was put into ●he Garden to keep it and 
Gen. 2. 15.  to dress it: and besides the charge given us in that behalf it behoveth us much for our own good, to keep them with all diligence. If we husband's them well, 
Prov. 4. 23.  the benefit will be ours: he looketh for no more but his rent (and that an easy rent) the Glory, and the Thanks; the fruits wholly accure to us, as Usufructuaries. But if we be such ill husbands, so careless and improvident, as to let them sylvescere, overgrow with wild and superfluous branches, to hinder the thriving of the grafts, whereby they become ill-liking and unfruitful: we shall neither answer the trust committed to us, nor be able to pay our rent (we shall bring him in no glory) nor do ourselves any good: but run behind hand continually, and come to nought at last.  
18. It will behoove us therefore, if we will have our fruit in holiness, and the 
Rom. 6. 22. Heb. 12. 15.  end everlasting life, to look to it betimes: lest some root of bitterness springing up, put us to more trouble than we are aware of for the present, or can be well able to deal withal afterwards. The Flesh will find us work enough to be sure: it is ever and anon putting forth spurns of Avarice, Ambition, Envy, Revenge, Pride, Luxury, some noisome lust or other: like a rotten dunghill, that's rank of weeds. If we neglect them but a little, out of a thought that they can do no great harm yet, or that we shall have time enough to snub them hereafter, we do it to our own certain disadvantage, if not utter undoing: we shall either never be able to overcome them, or not without very much more labour and difficulty than we might have done at the first.  
19 In the mean time, whilst these superfluous excrescencies (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know not how to call them) are suffered, they draw away the sap to their own nourishment, and so pine and starve the grafts that they never come to good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. james; we translate it, wherefore laying aside: 
Jam. 1. 21.  perhaps it may import a little more. The whole verse is well worth the further considering, if we had time to insist upon it: it seemeth to allude throughout to the lopping off of those suckers or superfluous branches that hinder the prospering of grafts. As if he had said, If you desire that the holy Word of God, which is to be grafted in your hearts, should bring forth fruit to the saving of your souls; suffer not these filthy and naughty superfluities of fleshly lusts to hinder the growth thereof, but off with them, away with them; and the sooner, the better. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
20. I should from this Point before I had left it (but that I have other things to speak to, and may not insist) have pressed two things more. First, the necessity of our Prayers. It is true, our endeavours are necessary: God that doth our▪ work for us, will not do it without us. But without the assistance of his Spirit, all our endeavours are bootless: and we have no reason to presume of his assistance, if we think ourselves too good to ask it. We may not think, we have done all our part toward fruitbearing, when we have planted and watered; until we have earnestly solicited him to do his part too, in giving the increase, and crowning our endeavours with success.  
21. Secondly, a duty of Thankfulness. If by his good blessing upon our prayers and endeavours we have been enabled to bring forth any fruit, such as he will graciously accept: take we heed we do not withdraw the least part of the glory of it from him, to derive it upon ourselves, or our own endeavours. Non 
Psal. 115. 1.  nobis, Domine, non Nobis: Not unto us, O Lord, by no means to us, but to thy Name be the glory. Enough it is for us, that we have the comfort onward, and shall have an unmeasurable reward at the last, for the good we have done (either of both which, is infinitely more than we deserve:) but far be it from us to claim any share in the glory: let all that be to him alone. Whatsoever fruit therefore we bear, or how much soever, let us not be highminded thereupon, or take too much upon us: For we bear not the root, but the root beareth us; 
Rom. 11. 18.  and when we have done our utmost endeavours, the fruit we bear is still the fruit of the Spirit, not the fruit of our endeavours.  
22. I have dwelled long upon this first difference, not so much because it was the first (though that sometimes falleth out to be the best excuse we are able to make for such prolixities;) as because it is the most ma●erial, as arising from the different nature of the things spoken of: whereas the three that follow are rather verbal, arising but from the different manner of the Apostles expressions in respect of the words. The first whereof (the second of the whole four) is▪ that the evil effects proceeding from the flesh, are called by the name of Works; and the good effects proceeding from the Spirit are called by the name of Fruits. The Quaery is, Why those and these being both effects alike, they are not either both alike called Works, or both alike called Fruits; but the one Works, the other Fruit, The works of the Flesh there; here the fruit of the Spirit?  
23. For answer whereunto, I shall propose to your choice two Conjectures. The one more Theological, or rather Metaphysical, which is almost as new to me, as perhaps it will seem to you, for it came not into my thoughts till I was upon it:) the other more moral and popular. For the former, take it thus: Where the immediate Agent produceth a work or effect, virtue propriâ, by his own power, and not in the virtue of a superior Agent: both the work itself produced, and the efficacy of the operation whereby it is produced, are to be ascribed to him alone; so as it may be said properly and precisely to be his work. But where the immediate Agent operateth virtute ali●nâ, in the strength and virtue of some higher Agent, without which he were not able to produce the effect: though the work done may even there also be attributed in some so●● to the inferior and subordinate Agent, as the immediate cause; yet the efficacy▪ whereby it was wrought, cannot be so properly imputed to him, but ought rather to be ascribed to that higher Agent, in whose virtue he did operate.  
24. The Application will make it somewhat plainer. In all humane actions, whether good or bad, the will of Man is the immediate Agent: so that whether we commit a sin, or do a good work, inasmuch as it proceedeth from our free Wills, the work is still our work howsoever. But herein is the difference between good and evil actions; The Will (which is naturally in this depraved estate conrupt, and fleshly) operateth by its own power alone for the producing of a sinful action, without any co-operation at all (as was said already) of God or his holy Spirit: and therefore the sin so produced, is to be ascribed to the fleshly Will, as to the sole and proper cause thereof, and may therefore very rightly be said to be the work of the flesh. But in the producing of any action that is spiritually good, the Will operateth only as a subordinate Agent to the grace of the holy Spirit, and in the power and virtue thereof: and therefore although 
* Haec cum certum sit omnino in nobis actitari spiritu, Dei sunt munira: quia vero cum nostrae volunta●is assensu, nostra sunt merita. Bern. de great. & lib. ●rb. 1 Cor. 1●. 10.  the good work may in some sort be said to be our work, because immediately produced by our Wills; yet it is in truth the fruit of that Spirit, and not of our Wills, because it is wrought by the power of that Spirit, and not by any power of our Wills; [Nevertheless, not I, but the grace of God with me, 1 Cor. 15.]  
25. If this seem but a subtlety, and satisfy not, let it go: the other I presume will, being it is so plain and popular. The word Fruit most what relateth to some Labour going before. 
* Terent. Adelph. 5. 4. Phil. 1. 22. 2 Tim. 2. 6.  Hoc fructûs pro labore ab his fero, in the Poet. So in the Scriptures, Nevertheless this is the fruit of my labour. The husbandman that first laboureth, must be partaker of the fruit: Labour first, and then Fruit. That which David calleth the labour of the hands, (Thou shalt eat the labour of thy 
Psal. 128. 2. Prov. 31. 31.  hands) Psal. 128. Solomon calleth the fruit of the hands, (Give her of the fruit of her hands) Prov. 31.  
26. The reason is, because no Man would willingly undergo any toil or labour to no end: he would have something or other in his eye that might in some measure recompense his pains; and that is called the fruit of his labour. Tully therefore joineth 
*— praemium & fructum officii repetere. Cic antequam ire● in exilium. 1 Cor. 9 7.  proemium and fructum together, as importing the same thing. Who planteth a Vineyard, but in hope to eat of the fruit of it? Or what Husbandman would plow and sow, and plant and prune, and dig and dung, if he did not hope to find it all answered again, when he cometh to inn the Fruits? 
† Horat. 2. Epist. 1.  Spe fructûs dura ferentes. The first question in every Man's thoughts, when he is importuned to any thing of labour and business, is, 
¶ Ennius.  Ecquid erit pretii? Will it be worth my labour? What 
* Quae tamen inde seges? Quis terrae fructus apertae? Juv. Sat. 7.  benefit shall I reap by it? What will be the fruit of my pains?  
27. In all deliberations, where two ways are offered to our choice; Wisdom would that we should first weigh, as advisedly and exactly as we can, the labour and the fruit of the one against the other: and as we find those (rightly compared) to be more or less, to make our 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. I●liad. 9  resolutions accordingly. We are called on hard on both sides: God commandeth us to serve him; Satan and the World solicit us to the service of sin. Promises there are, or Intimations, of Fruit, on both sides: Salvation to our Souls on the one side, Satisfaction to our Lusts on the other. Here then is our business and our wisdom, to compare what is required, and what is offered on both sides: to examine on the one side first, and then on the other, whether the Work exceed the Fruit, or the Fruit the Work.  
28. Now the Apostle by the very choice of his words here, hath after a sort done the business, and determined the Controversy to our hands. In the service of sin, the toil is so great, that in comparison thereof the benefit is as nothing: and in the Service of God the benefit so great, that in comparison thereof the pains is as nothing. Where the Flesh ruleth all, the Work exceedeth the Fruit: and therefore without ever mentioning the Fruit, they are called the Works of the Flesh. But where the Spirit of God ruleth, the Fruit exceedeth the Work: and therefore without ever mentioning the Work, it is called the Fruit of the Spirit.  
29. If in this passage only this different manner of speaking had been used by the Apostle, it might perhaps have been taken for a casual expression, unsufficient to ground any collection upon. But look into Eph. 5. and you cannot doubt but it was done of choice, and with this very meaning. Speaking there of the Duties of Holiness, even as here; without any mention of work, he calleth them by the name of Fruit, (The fruit of the Spirit is in all goodness, and righteousness, and truth, vers. 9) But by and by, vers. 11. speaking of sinful actions, he doth not only call them Works, as he doth here, but positively and expressly pronounceth them fruitless; (Have no fellowship with the unfruitful works of darkness): Works, but without Fruit; unfruitful works of darkness. This justifieth the collection to be evident, and natural, and without enforcement. The ways of sin are very toilsome, yet withal unfruitful: but in all spiritual labour there is profit. The fruit will countervail the pains, and recompense it abundantly. We may not unfitly apply to these two his words in the Comedy, 
* Terent. Phorm. 2. 2.  In his fructus est, in his opera luditur.  
30. The paths of sin seem indeed at the first hand, and in the entrance, to be very pleasant and even. The Devil to draw Men in, goeth before like a leveller and smootheth the way for them; but when they are in, he driveth them along, and on they must. Be the way never so dark and slippery, never so crooked or craggy, never so intricate and perplexed: being once engaged, they must go through it per saxa, per ignes; stick at nothing (be it never so contrary to the Laws of God or Men, to all natural, civil, or religious obligations, yea, even to the principles of common humanity and reason) that avarice, ambition, revenge, or any other vicious lust putteth them upon. Ambulavimus vias difficiles: they confess it at last, when it is too late, and befool themselves for it; (We have wearied ourselves in the way of wickedness and destruction, we have gone through dangerous ways, etc.) Wisd. 5. They have wearied themselves to work 
Wisd. 5. 7. Jer. 9 5. Hab. 2. 13.  iniquity, saith the Prophet jeremiah: and the Prophet Habakkuk, The people labour in the very fire. The Greek word, that signifieth wickedness, cometh of another that signifieth labour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And how often in the Scriptures do we meet with suchlike Phrases as those, to work wickedness, workers of iniquity, etc. St. Chrysostom's eloquence enlargeth itself, and triumpheth in this argument more frequently, and with greater variety of invention and amplification, than in almost any other: and he cleareth it often and beyond all exception, both by Scripture and Reason, that the life of a wicked or worldly Man, is a very druggery infinitely more toilsome, vexatious and unpleasant, than a godly life is.  
31. Now if, after all this droyling, the fruit would (though but in a scant proportion) answer the pains, it were the more tolerable. But there is no such matter: the Sinner hath but his labour for his pains. Nay, I may say, it were happy for him, if he had but his labour for his pains; and that there were not a worse matter yet behind. The best they can hope in the mean time is nothing but vanity; and vanity is nothing. Man walketh in a vain shadow, and disquieteth 
Psal. 39 6.  himself in vain, saith David. The work disquietness; the fruit vanity. The 
Hab. 2. 13.  people labour in the very fire, you heard but now from the Prophet: his very next words are, they weary themselves for very vanity. St. Peter therefore calleth the conversation of sinners, a vain conversation. And St. Paul putteth the question 
1 Pet. 1. 18.  home to their Consciences; after a sort challenging them to answer directly to it, if they could, What fruit had you then in those things? Rom. 6. 
Rom. 6. 21.   
32. No great reason then, if we well consider it, why we should envy sinners, though they prosper never so much in wicked designs, and seem to reap the fruit of their labours, in the success of their affairs. All temporal advantages of Wealth, Honour, Power, Pleasure, and the like, which are the utmost fruit that a sinner can fancy to himself of all his labour, have but a show and semblance, not the truth and reality of Fruit. Both because in the mean time they give not that satisfaction in the enjoyment, which was desired and expected from them in the pursuit: as they write of the Apples of Sodom, that look very fair and full, and tempt the eye, but as soon as touched 
* Solin. cap. 38.— contacta cinerescunt. Tert. Apol. c. 40.  fatiscunt in vagum pulverem; like a fuss-ball, resolve all into dust and smoke. As also because they have a very ill farewell with them at the last. Honey in the mouth perhaps, (and that but perhaps neither) but Gall certainly in the stomach▪ if not rather rank Poison. Know they not it will be bitterness in the end? Shame, Sorrow, and bitter Repentance? And that is the best end imaginable of such bad beginnings. But without repentance, eternal death and damnation not to be avoided: for the 
Rom. 6. 21.  end of those things (used and continued in) is death.  
33. Let us not therefore either envy their prosperity, or yet follow their example. Wherefore should we lay out our money for that which is not bread, or 
Isa. 55. 1.  our labour for that which satisfieth not? When we may drive a far easier trade with far more profit another way: have less toil, and yet reap more fruit. And that is, by walking in the holy ways of God, and taking upon us the yoke of Christ. That, we are told, is an easy yoke, at least in comparison of the other, (that of 
Mat. 11. 30.  Satan) and a light burden: and we have no reason to disbelieve it, Truth itself having told us so. Especially considering, that he putteth under the shoulder himself also, and, by helping to bear with us, beareth off in a manner the whole weight from us, leaving no more for us to carry, than by the strength he giveth us he knoweth we are well able to bear, if we will but put to our good 
1 Cor. 10. 13.  wills, and use that strength. Nay, do but compare the works themselves, and you must conclude, that his Commandments are more equitable, and less grievous 
1 Joh. 5. 3.  than are the imperious commands of our own raging and exorbitant lusts. Will not any reasonable Man, upon the hearing of the names of the things only, presently yield that Love, and joy, and Peace, and Gentleness, (for example) which are fruits of the Spirit, are far more lovely and desirable, more easy and delightful, fuller of sweetness and calmness, less toilsome and vexatious, than are Hatreds, and Debates, and Emulations, and Seditions, and Murders, and those other Works of the Flesh.  
34. Now if, as the task is easier, so the benefit be greater: what can excuse our folly, if we do not give up ourselves to be ordered by the guidance of the Spirit in every thing, rather than yield to satisfy the lust's of the flesh in any thing? And the benefit is greater. A sure reward, saith Solomon: For God is not unrighteous 
Prov. 11. 18. Heb. 6. 10. Psal. 19 11. Mat. 10. 42.  to forget your labour of Faith and Love. A great reward, saith David; and that many times for a very little work done; the giving of a cup of cold water to refresh a thirsty Soul, shall not want its reward. It is our Apostle's advice elsewhere, that we should always abound in the work of the Lord: and that upon this 
1 Cor. 15. ult.  very ground, forasmuch as you know, saith he, that your labour is not in vain in the Lord. If we labour in his work, we shall find the fruit of it in time.  
35. Only let us be content to stay the time: and not to be thrusting in the sickle before the corn be half ripe. The Husbandman, when he hath done his work in ear-ring and sowing, doth not look to receive the precious fruits of the earth into his Garners again the next day, or the next month; but he hath long patience for it; 
Jam. 5. 7.  and whether it chance to be an early harvest, or a late harvest, he waiteth still, and taketh the season as it falleth. Even so have we need of patience, that 
Heb. 10. 36.  after we have done the will of God, and suffered according to the will of God, we may receive the promised reward: for in due time we shall reap, if we faint not. 
Gal. 6. 9  The final reward is sure, veniens veniet, it will come at last, and not fail us: and it is so great withal (copiosa nimis) that when it cometh, it will abundantly 
Heb. 10. 37.  recompense all our work, yea, and our patience too.  
36. Nay, let me say, if that reward were not, nor any other world to come, yet the fruit we reap in the mean, even in this world from a godly life, is incomparably greater than any that the works of the flesh can yield us. Even in the judgement of heathen men, Virtue ever carrieth its reward with it, as being bonum propter se expetendum, a thing to be desired and embraced for its own worth, without respect to any farther reward. And certainly the evenness of the mind, and vacuity from those secret lashes, those horrors and fears that haunt a guilty Conscience; and the sweet comfort and complacency that a righteous Soul findeth in the sincere performance of his bounden duty to God and Man, in eschewing evil and doing good, is a fruit infinitely more valuable than all the pleasures and sensualities of a wicked life. How happy then is he, that truly 
Rom. 6. 22. Mar. 10. 30.  serveth God; who both hath his fruit in holiness onward, (that is the hundred-fold in this life, Mark 10.) and shall in the end have everlasting life to boot.  
37. There are of the four differences proposed, two more yet behind: which I must dispatch in few words. The third is, that the Works of the Flesh are spoken of as many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Works, in the Plural: but the fruit of the Spirit is spoken of as one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fruit, in the Singular. Many Works, but one Fruit. There is such a 
*— ita copulatae connexaeque sunt, ut omnes omnium participes sint, nec alia ab aliâ possit separari. Cic. 5. de finib.— conspiratio, consensusque virtutum. Ibid.— omnes inter se nexae & conjugatae sunt. Id. qu. Tusc. 3. Rom. 2. 22.  connexion of Virtues and Graces, that albeit they differ in their Objects and Natures, yet they are inseparable in the Subject. As when many links make up one chain; pull one, and pull all: So he that hath any one spiritual grace in any degree of truth and eminency, cannot be utterly destitute of any other. But as for sins and vices, it is not so with them: They are not only distinct in their kinds, natures, and definitions (for so are virtues too;) but they may also be divided from one another, and parted asunder in respect of the subject wherein they are. We are told, Rom. 2. (and if we were not told it, we could not but see reason enough in these times to believe it) that a Man may hate Idolatry, a work of the flesh; and yet love Sacrilege well enough, a work of the flesh too. There is no necessity that a Swearer should be an Adulterer, or an Adulterer a Slanderer, or a Slanderer an Oppressor, or an Oppressor a Drunkard, or a Drunkard a Seditious Person; and so of many other.  
38. The reason of the difference is, because all spiritual graces look one way: they all run to the same indivisible point, wherein they concentre; to wit, Almighty God, who is bonum incommutabile, unchangeable and one: Even as all moral virtues concentre in the same common point of right reason. But Sins, which turn from God to follow the Creature; and Vices, which are so many deviations from the rule of right reason; do not all necessarily run towards the same point, but may have their several tendencies different one from another. Because though God be one, yet the Creatures are manifold; and although the strait way from one place to another can be but one, yet there may be many croaked turnings, by-paths and deviations. Even as Truth is but one and certain, but Errors are manifold and endless.  
39 The Spirit of God whose fruits these are, is first a renewing Spirit. It 
1. Psal. 51. 10. Gal. 6. 15.  createth a new heart in a Man, whereby he becometh a kind of new Creature: it disposeth him to Obedience. And true obedience is copulative: it submitteth to the Commanders will entirely; it doth not pick and choose. The Spirit of God is secondly a holy Spirit, (the holy Spirit of Discipline): and such a holy Spirit 
2. Wisd. 1. 4, 5.  will not brook to dwell in a Soul that is subject to sin. It will endure no such intimate: they can no more dwell together, than Light can fellow with darkness. But where any Grace is wanting, there must needs be the contrary sin to fill up the Vacuity: and therefore where that Holy Spirit is, there cannot be a total defect of any holy grace. The Spirit of God is also a loving Spirit; and 
3. Rom. 5. 5.  sheddeth abroad the love of God in every heart it taketh possession of. And Love is so comprehensive a Grace, that it includeth all the rest; and so is in effect the fulfilling of the whole Law. There is a thread of Love that runneth through all 
Rom. 13. 10.  the particular duties and offices of Christian life, and stringeth them like so many rich Pearls into one Chain. See 1 Cor. 13. throughout.  
40. A consideration not unuseful, to quicken our care for the subduing of every sinful lust, and our endeavour to have every grace of the Spirit habituated in us. Knowing that so long as we allow ourselves in any one sin, suffer any one lust of the Flesh to remain in us unsubdued (at least in respect of desire and endeavour) there cannot be any one true grace of God in us. There are certain common graces of Illumination, which are the effects also of God Spirit, 
1 Cor. 12. 1. & 14. 1.  and are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual gifts: and those indeed are given by dole (Alive sic, alive verò sic) Knowledge to one, to another Tongues, 
1 Cor. 12. 8.— 10.  to another Healings, Miracles, etc. all by the same Spirit, manifesting himself to sundry persons in sundry kinds and measures, and dividing to every on severally as ●e will. But it is nothing so in the special graces of Sanctification: there is no distribution, or division here. Either all, or none. He that certainly wanteth any one (at least in the desire and endeavour) may justly suspect, that all those he seemeth to have, are but so many counterfeits. All this variety of Graces maketh but one Fruit.  
41. The last difference is, That the works of the Flesh are expressly said to be manifest, Vers. 19 but no such thing affirmed of the Fruit of the Spirit. The most probable reasons of which difference are, to my seeming, one of these two following▪ First, the commonness and frequency of those above these everywhere abroad in the World. The Works of the Flesh, Adultery, Fornication, U●oleanness, Wantonness, Idolatry, Witchoraft, Hatreds, Emulation, Debate, Wrath, Strifes, Seditions, Heresies, Envyings, Murders, Gluttony, Drunkenness, and such like (I name them, because the bare recital of them will save me the labour of farther proof) do so abound in all places, that you can scarce look beside them. Turn your eyes which way you will, ye shall see cursed examples of some or other of these every day, and in every street, and every corner. Alas, the Works of the Flesh are but too manifest!  
42. But the fruits of the Spirit are not so. Love, Peace, Gentleness, Faith, Meekness, Temperance and the rest: these are very thin grown in the World; they are rarities not every where to be met withal. Insomuch as David complainingly crieth out, There is not one godly Man left, Psal. 12. and Psal. 14. There is none that doth good, no not one. And the Prophet jeremy, when he had run to 
Jer. 5. 1, etc.  and fro in the streets of jerusalem for the purpose, to find a Man that executed judgement, and sought after truth, when he had employed his legs, and his eyes, and his tongue in search; he could not yet find the Man he looked for. Hepps and H●ws grow in every hedge; when choicer fruits are but in some few gardens: and every soil almost yields stones and rubbish; but gold and precious stones are found in very few places.  
43. Secondly, the Works of the Flesh may be said to be manifest, and the 〈◊〉 of the Spirit not so; with respect to our judgements of them, and the easiness of discerning the one sort more than the other. The works of the Flesh are so manifestly evil, that no man of common sense can lightly be mistaken in them. Murder, Sedition, Drunkenness, Adultery; it is not possible any Man should be of such gross understanding, as to imagine they should be the Fruits of God's holy Spirit: they are udoubtedly, and manifestly, to every Man's apprehension, the Works of the Flesh. But as for the fruits of the Spirit, they are not so manifest, but that a Man▪ who hath not his senses very well exercised to 
Heb. 5. 14.  the descerning of good and evil, may be easily deceived therein. Hypocrisy is spun oftentimes of a very fine thread: and the heart of Man abounding with so much hypocrisy as it doth, and so much self-love and uncharitableness withal, is the 
Jer. 17. 9  most deceitful thing (yea, and the most decevibable too; actively, and passively both) of any thing in the world. There are on the one side▪ so many Mock-Graces, and specious counter feits, that carry a semblance of spiritual fruit, but are not the things they seem to be: And on the other side, inordinate love of ourselves partly, and partly, want of Charity towards our brethren, have so disposed us to a capacity of being deceived; that it is no wonder, if in passing our judgements (especially where ourselves are concerned) we be very much and very often mistaken▪ It might rather be a wonder, if we should not be sometimes mistaken.  
44. As most Errors claim to be a little akin to some Truths: so most Vices challenge a kind of affinity to some Virtue. Not so much from any proper intrinsical true resemblance they have with such virtues; as by reason of the common opposition they both have to one and the same contrary Vice. As Prodigality hath some overly likeness with Liberality, and so may hap to be 
* Decipimur specie recti. Horat. de art. Fallit enim vitium specie virtutis & umbrâ. Juven. Sat. 14.  mistaken for it: for no other cause but this only, that they are both contrary to Covetousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
† Arist. in Elench.  Aristotle truly: fallacy and deception, for the most part, arise from the appearance of some likeness o● similitude; when things that are like, but not the same▪ are taken to be 
| 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de insom. cap. 3.  the same, because they are like. They that have given us marks of sincerity for the trial of our Graces, have not been able to give us any certain Rules or infallible Characters, whereby to try the sincerity of those Marks; so as to remove all doubtings and possibility of erring.  
45. Whence I suppose I may safely infer, that the certainty of a Man's present standing in grace, but much more than of his eternal future salvation (although I doubt not but by the mercy of God it may be attainable in this life, and that without extraordinary revelation, in such a measure as may sustain the soul of an honest Christian with comfort) is not yet either so absolutely necessary, nor so void of fears and doubtings, as some perhaps have imagined.  
46. Not so necessary, but that a Man may be saved without it. Many a good soul, no doubt, there is in the world, that out of the experience of the falseness of his own heart, and the fear of self-deceit▪ and the sense of his own unworthiness, could never yet attain to be so well persuaded of the sincerity of his own Repentance, Faith, and Obedience, as to think that God would approve of it, and accept it. The censure were very hard, and a great violation it would be of Charity I am sure, (and I think of Truth also) to pronounce such a Man to be out of the State of Salvation; or to call such his dis-persuasion by the name of Despair, and under that name to condemn it. There is a common, but a great mistake in this matter: Despair is far another manner of thing than many take it for. When a Man thinketh himself so incapable of God's pardon, that he groweth thereupon 
*— desperatione meliorum, haerere prioribus. Hier. Epist. 46.— ne mens incredula— desperet, & semel perditioni animus destinatus, non adhibeat vulneri curationem: quod nequaquam existimat posse curari. Ibid.  regardless of all duties, and neither careth what he doth, nor what shall become of him; when he is once come to this resolution, Over shoes, over boots; I know God will never forgive me, and therefore I will never trouble myself to seek his favour in vain: this is to run a desperate course indeed; this is properly the sin of Despair. But when the fear that God hath not yet pardoned him, prompteth him, to better resolutions, and exciteth him to a greater care of repentance and newness of life, and maketh him more diligent in the performance of all holy duties, that so he may be the more capable of pardon: it is so far from being any way prejudical to his eternal salvation, that it is the readiest way to secure it.  
47. But where the greatest certainty is, that can be attained to in this life, by ordinary means, it is not ordinarily (unless perhaps to some few persons at the very hour of death) so perfect, as to exclude all doubtings. The fruits of the Spirit, where they are true and sincere, being but imperfect in this life; and the truth and sincerity of them being not always so manifest, but that a Man may sometimes be deceived in his judgement concerning the same; it can hardly be, what between the one and the other, (the imperfection of the thing, and the difficulty of judging) but that the Assurance, which is wholly grounded thereupon, and can therefore have no more strength than they can give it, must be subject to Fears, jealonsies, and Doubtings.  
48. I speak not this to shake any Man's comfort (God forbid) but to stir up every Man's care to abound and increase so much the more in all godliness, 
2 Pet. 1. 5.  and in the fruits of the Spirit; by giving all diligence, by walking in the Spirit, and subduing the Lusts of the Flesh, to make his Calling and Election sure: Sure in itself, that he fail not of Salvation in the end; and sure to him also, as far as he can, that his comfort may be the greater and sounder in the mean time.  Now the God of all Grace and Glory, send the Spirit of his Son plentifully into our Hearts; that we may abound in the Fruits of godly living, to the praise of his Grace, our present comfort in this Life, and the eternal salvation of our Souls in the Day of our Lord jesus Christ.   

AD MAGISTRATUM.  

The First. Sermon.  
At the Assizes at Lincoln, in the Year 1690▪ at▪ the Request of Sir DANIEL DEIGNS Knight, then High Sheriff of that Co●●●y.  Prov. 24. 10; 12. 10. If thou faint in the day of adversity, thy strength is small. 11. If thou forbear to deliver them that are drawn unto death▪ and those that are ready to be s●ain: 12. If thou sayest, Behold we know it not: doth not he that pondereth the heart, consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works? 
1. AS in most other things, so in the performance of that duty which this Text aimeth at; we are neither careful beforehand (such is the uncharitableness of our incompassionate hearts) to do well: nor yet willing afterwards, (through the pride of our Spirits) to acknowledge we have done ill. The holy Spirit of God therefore hath directed Solomon, in this Scripture, wherein he would incite us to the performance of the duty, to frame his words in such sort, as to meet with us in both these corruptions: and to let us see, that as the duty is necessary, and may not be neglected; so the neglect is damnable, and cannot be excused. In the handling whereof, I shall not need to bestow much labour, either in searching into the contexture of the words, or examining the differences of translations: Because the sentence (as in the rest of this Book for the most part) hath a complete sense within itself, without any necessary either dependence upon any thing going before, or reference to any thing coming after: and the differences that are in the translations, are neither many in number, nor of any great weight, for altering the meaning of the words. Nor is it my purpose to insist upon such inferior observations, as might be raised from some expressions or circumstances in the Text, otherwise than as they shall occasionally fall in our way, in the prosecution of those main points, which to the apprehension of ev●r● understanding hearer▪ do at the very first view appear to have been chiefly intended therein.  
2. And they but two. First, The supposal of a duty: though for the most part, and by most Men, very slackly regarded; and that is the delivering of the oppressed: In the two former verses, [If thou faint in the day of adversity; If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain.] Secondly, The removal of the common pretensions which Men usually plead by way of excuse, or extenuation at least, when they have failed in the former duty: In the last verse, [If thou sayest, Behold, we knew it not: doth not he that pondereth the heart, consider it? etc.] So that if we will speak any thing to the purpose of the Text, we must of necessity speak to those two points, that do therefrom so readily offer themselves to our consideration: to wit, the necessity of the Duty first, and then the vanity of the Excuses.  
3. The Duty is contained, and the necessity of it gathered, in and from the tenth and eleventh verses, in these words; If thou faint in the day of adversity, thy strength is small: If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain. Wherein the particulars considerable are; First, The persons to whom the duty is to be performed, as the proper object of our justice and charity; Them that are drawn unto death, and those that are ready to be slain: They especially, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also all others that are in their condition in any kind or degree; those that are injured or oppressed, or in danger to be injured or oppressed by any manner, way, or means. 2ly, An act of Charity and Justice to be performed towards those that are in such a condition, by such, as (by reason of the power, and opportunities, and other advantages that God hath put into their hands) are in a capacity to do it; which is the very duty itself; viz. to look upon them in the day of their adversity, and to deliver them out of the hand of their oppressors. 3ly, A possibility of the neglect or non-performance of this so just and charitable a duty, by those that might (and therefore aught) to do it; expressed here by the name of forbearance: If thou forbear to deliver. 4ly, The true immediate cause of that neglect, wheresoever it is found, viz. the want of spirit and courage in the heart, faint-heartedness: from whatsoever former or remoter cause thht faintness may proceed, whether a pusillanimous fear of the displeasure, or a desire to wind himself into the favour of some great person; or the expectation of a reward; or a lothness to interpose in other men's affairs; or mere sloth, and a kind of unwillingness of putting himself to so much trouble; or whatever other reason or inducement can be supposed. If thou faint in the day of adversity. Lastly, The censure of that neglect: it is an evident demonstration (à posteriori, and as all other visible effects are of their more inward and secret causes) a certain Token and Argument of a sinful weakness of mind; If thou faintest, etc. thy strength is small.  
4. The result of these particulars amount in the whole to this. Every Man, according to his place and power, but especially those that being in place of Magistracy and judicature, are armed with public authority for it, are both in Charity and justice obliged to use the utmost of their power, and to lay hold on all fit opportunities, by all lawful means, to help those to right that suffer wrong; to stand by their poorer Brethren and Neighbours in the day of calamity and distress; and to set in for them throughly and stoutly in their righteous causes; to protect them from injuries, and to deliver them out of the hands of such as are too mighty, or too crafty for them, and as seek (either by violence or cunning) to deprive them either of their lives or livelihoods. Briefly thus, and according to the language of the Text; It is our duty, every one of us, to use our best strength to deliver the oppressed: but our sin, if we faint, and forbear so to do. And the making good, and the pressing of this duty, is like to be all our business at this time.  
5. A point of such clear and certain truth, that the very Heathen Philosophers and Law givers have owned it as a beam of the light of Nature: insomuch as even in their account he that 
* Injustitiae du● genera: alterum eorum, qui cum possunt, non prop●lsant injuriam, etc. Cic. 3. office.  abstaineth from doing injuries, hath done but the one half of that which is required to complete justice; if he do not withal defend others from injuries, when it is in his power so to do. But of all other Men, our Solomon could lest be ignorant of this truth; not only for that reason, because God had filled his heart with a large measure of wisdom beyond other Men; but even for this reason also; that being born of wise and godly Parents, and born to a Kingdom too, (in which high calling he should be sure to meet with occasions enough whereon to exercise all the strength he had;) he had this truth (considering the great usefulness of it to him in the whole time of his future Government) early distilled into him by both his Parents, and was seasoned thereinto from his childhood in his education. His father David, in Psal. 72. which he penned of purpose as a prophetical benediction and instruction for his Son, (as appeareth by the Inscription it beareth in the Title of it, a Psalm for Solomon) beginneth the Psalm with a Prayer to God, both for himself and him, [Give the King thy judgements, O God, and thy righteousness unto the King's Son.] And then after showeth for what end he made that Prayer, and what should be the effect, in order to the Public, if God should be pleased to grant it. [Then shall he judge the people according unto right, and defend the poor, vers. 2. He shall keep the simple folk by their right, defend the children of the poor, and punish the wrong doer]; or (as it is in the last Translation) break in pieces the oppressor, vers. 4. and after at the 12, 13, and 14 verses, (although perhaps the passages there might principally look at Christ, the true Solomon, and Prince of Peace, a greater than Solomon, and of whom Solomon was but a Figure; yet I believe they were also literally intended for Solomon himself) He shall deliver the poor when he crieth, the needy also, and him that hath no helper. He shall be favourable to the simple and needy, and shall preserve the souls of the poor. He shall deliver their souls from falsehood and wrong; and dear shall their blood be in his sight. And the like instructions to those of his Father, he received also from his Mother Bathsheba, in the Prophecy which she taught him, with much holy wisdom for the matter, and with much tenderness of motherly affection for the manner, (What? my Son! and what, the Son of my Womb! and what, the Son of my Vows!) Prov. 31. where she giveth him this in charge, vers. 8, 9 Open thy mouth for the dumb, in the cause of all such as are appointed to destruction: Open thy mouth, judge righteously, and plead the cause of the poor and needy.  
6. For the further evidencing of the necessity of which Duty, that so we may be the more effectually quickened to the cheerful and conscionable performance of it: there are sundry important, whether reasons or inducements, or both (for we shall not now stand so much upon any nice distinguishing of the terms; but take them togetherward, the one sort with the other:) very well worthy our Christian consideration. Some in respect of God, some in respect of ourselves; some in respect of our Brethren, and some in respect of the thing itself in the effects thereof.  
7. To being with the most High: we have his Command first, and then his Example, to the same purpose. First, His Command: and that very frequently repeated both in the Law of Moses, and in the Psalms, and in the Prophets. I shall the less need to cite particular places, since that general and fundamental Law, which is the ground of them all, is so well known to us; even that, which our Saviour maketh 
* Mat. 22. 39  the second great Commandment, that 
† Jam. 2. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. james calleth it, that Royal Law, Thou shalt love thy neighbour as thyself. Oh, how we can stickle in our own Cause●! and solicit our own business with unwearied diligence! How active, and provident, and vigilant we can be, in things wherein ourselves are concerned, or when our own lives or livelihoods are in jeopardy! Not giving sleep to our eyes, or slumber to our eyelids, till we have delivered ourselves from the snare of the Oppressor, 
* Prov. 6. 5.  As a Roe from the hand of the hunter, or as the Bird from the snare of the fowler! Now if we can be thus fiery and stirring when it is for ourselves, but frozen and remiss when we should help our neighbour: how do we fulfil the royal Law according to the Scripture, Thou shalt love thy neighbour as thyself?  
8. Let no Man think to put off this duty, with the Lawyer's question, Luke 10. But who is my neighbour? Or with the Pharisees evading Gloss, Mat. 5. Thou 
Luke 10. 19 Mat. 5. 43.  shalt love thy neighbour: My neighbour? True; but not mine enemy. Or with Nabal's churlish reasoning, 1 Sam. 25. Shall I put myself to pains and trouble, 
1 Sam. 25. 11.  for Men whom I know not whence they be? For in all the cases wherein the offices, whether of justice or Charity are to be exercised, every Man is every other Man's neighbour. All Men being by the Ordinance of God so linked together, and concorporated one into another: that they are not only all 
* 1 Cor. 12. 12.  members of the same body, (of the same civil Body, as they are Men; and of the same mystical Body too, if they be Christians;) but even members also one of another, Eph. 4. yea, even every one, one another's members, Rom. 12. So that if any 
Eph. 4. 25. Rom. 12. 5.  Man stand in need of thy help, and it be in the power of thy hand to do him good: whether he be known to thee, or a stranger, whether thy friend, or thy foe; he is a limb of thee, and thou a limb of him. He may challenge an interest and a propriety in thee; as thy poor and thy needy, Deut. 15. Yea, more, as thine 
Dear. 15. 11.  own flesh, Isa. 58. Thou mayest not therefore hide thyself from him, because 
Isa. 58. 7.  he is thine own flesh. For thy flesh, thou art bound, though not to pamper, yet to nourish and to cherish it; by affording all convenient succour and supply to the necessities of it.  
9 God then hath laid upon us his Royal Command in this behalf. Nor so only, but he hath also laid before us a Royal Precedent in his own blessed example. Lord, thou hast heard the desire of the poor! to help the fatherless and poor 
Psal. 10. 17, 18.  unto their right, that the Man of the earth be no more exalted against them, Psal. 10. saith David for the time past: and for the time to come, Psal. 140. Sure 
— 140. 12.  I am, that the Lord will avenge the poor, and maintain the cause of the helpless. If you would hear it rather from his own mouth; take it from Psal. 12. Now for 
— 12. 5.  the comfortless troubles▪ sake of the needy, and because of the deep sighing of the poor, I will up, saith the Lord, and will help every one from him that swelleth against him, and will set them at rest. You see which way your heavenly Father goeth before you: Now 
* Eph. 5. 1.  be ye followers of God as dear children. It is the hope of every good Christian, that he shall hereafter be like unto God in glory and happiness: it should therefore be his care in the mean time to be like unto God in grace and goodness; in being 
† Luke 6. 36.  merciful, as his heavenly Father is merciful; in 
| Psal. 146. 8, 9  caring for the strangers, and defending the fatherless and widow; in helping those to right that suffer wrong; and in doing works of Piety, and Charity, and Mercy. The duty concerneth all in general.  
10. But Princes, judges, Magistrates, and all that are in authority, are more specially engaged to follow the example of God herein: sith God hath been pleased to set a special mark of honour upon them, in vouchsafing to put his own Name upon them, and so to make them a kind of Petty Gods upon earth, 
* Psal. 82. 6.  Dixi Dii, I have said ye are Gods, Psal. 82. Not so much (be sure) for the exalting of their Power, and to procure them due honour, esteem, and obedience from those that are under them, (though that also no doubt was intended thereby: as to instruct them in their Duty, and estsoons to remember them, that they are very unworthy the glorious title they bear of being Gods, if they do not imitate the great and true God, by exercising their Godships (if I may so speak) in doing good, and protecting innocency. Flatterers will be ready enough to tell you, You are Gods: but it is to evil and pernicious purposes; to swell you up with conceits of I know not what omnipotency. You are Gods, and therefore may do what you will▪ without fear in yourselves, or control from any other. They that tell you so with such an intention, are liars: and you should not give them any countenance, or credit, or so much as the hearing. But when the God of Truth telleth you▪ Ye are Gods; he telleth you withal in the same place (and, as it were, with the same breath) what you are to do answearably to that Title, and by what evidence you must approve yourselves, to be Gods. 
*— 3, 4.  Defend the poor and fatherless, saith he in that Psalm; See that such as be in need and necessity have right. Deliver the outcast and poor: Save them from the hand of the ungodly. This premised, it than followeth (one verse only interse●●ed) 
†— 6.  I have said, Ye are Gods. As if he had said; So do, and then you are Gods indeed: but without this care, you are Idols, and not Gods. Much like the Idol-Gods of the Heathen, 
| Psal. 115. ●▪ 6.  that have eyes and see not, ears and hear not, mouths and speak ●●ot▪ that have a great deal of worship from the people, and much reverence, but are good for nothing. By this very Argument in Baruc 6. are such Idols disproved to be Gods. They can save no Man from 
Baruc. 6. 36.—— 40.  death, neither deliver the weak from the mighty. They cannot restore a blind Man to his sight, nor help any Man in his distress. They can show no mercy to the widow, nor do good to the fatherless. How should a Man then think, and say, that they are Gods?  
11. I hope the greatest upon earth need think it no disparagement to their greatness, to look down upon the afflictions of their meanest brethren, and to stoop to their necessities: when the great God of Heaven and Earth, 
* Psal. 113. 5.— 7.  who hath his dwelling so high, yet humbleth himself to behold the simple that lie as low as the dust, and to li●t up the poor that sticketh fast in the mire. 
†— 102. 19, 20  The Lord looketh down from his Sanctuary: from the Heaven did the Lord behold the Earth; That he might hear the mournings of such as be in captivity, and deliver the children appointed unto death. So then for the performance of this duty, thou hast God's Commandment upon thee, and thou hast God's Example before thee. If there be in thee any true fear of God, thou wilt obey his Command: and if any true hope in God, follow his Example.  
12. If from God we look downward in the next place upon ourselves; and duly consider▪ either what power we have, or what need we may have: from both considerations we may discover yet farther the necessity of this duty. And first from our Power. There is no power but of God: and God bestoweth no power upon Man (nor indeed upon any Creature whatsoever) to no purpose. The natural powers and faculties, as well of our reasonable souls, as of our organical bodies, they have all of them their several uses and operations, unto which they are designed: And by the Principles of all good Philosophy, we cannot conceive of Power, but in order and with reference to Act. Look then what power God hath put into any of our hands in any kind, and in any measure, it lieth us upon, to employ it to the best advantage we can, for the good of our brethren: for to this very end God hath given us that power, whatever it be, that we might do good therewithal. The Lord hath in his wise providence so disposed the things of this World, that there should ever be some rich, to relieve the necessities of the poor; and some poor, to exercise the charity of the rich. So likewise he hath laid distresses upon some, that they might be succoured by the power of others: and lent 
*— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Hecub. Act. 5. Psal. 62. 11.— 12.— 79. 12.  power to some, that they might be able to succour the distresses of others. Now as God himself to whom all power properly and originally belongeth, delighteth to manifest his power rather in showing mercy, than in works of destruction (— God spoke once, Twice have I heard the same, that power belongeth unto God, and that thou, Lord, art merciful, Psal. 62.— O let the sorrowful sighing of the prisoners come before thee: according to the greatness of thy power, preserve thou those that are appointed to die, Psal. 79.) So all those upon whom God hath derived any part of that power, should consider that God gave it them for edification, not for destruction; to do good withal, 
2 Cor. 13. 10.  and to help the distressed, and to save the innocent: not to trample upon the poor, and oppress those that are unable to resist. Pestifera vis est, valere ad nocendum. 
Senec.  It is in truth a great weakness in any Man, rather than a demonstration of power, to stretch his power for the doing of mischief. An evident Argument whereof is that observation of Solomon, in Prov. 28. confirmed also by daily 
Prov. 28. 3.  experience; that a poor Man, that oppresseth the poor, is ever the most merciless oppressor. It is in matter of Power many times, as it is in matter of Learning. They that have but a smattering in Scholarship, you shall ever observe to be the forwardest to make 
*— quicquid illi possunt, statim ostendunt. Quin. 1. Inst. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de mundo c. 1.  ostentation of those few ends they have: because they fear there would be little notice taken of their Learning, if they should not now show it when they can. And yet (you may observe that withal) it oftentimes falleth out very unluckily with them: that when they think most of all to show their Scholarship, they then most of all (by some gross mistake or other) betray their Ignorance. It is even so in this case; Men of base spirit and condition, when they have gotten the advantage of a little power, conceive that the World would not know what 
† Senties qui vir siem. Terent.  goodly Men they are, if they should not do some Act or other whereby to show forth their power to the World. And then, their minds being too narrow to comprehend any brave and generous way whereby to do it, they cannot frame to do it any other way, than by trampling upon those that are below them: and that they do beyond all reason, and without all mercy.  
13. This Argument, taken from the end of that power that God giveth us, was wisely and to good purpose pressed by Mordecai, Esth. 1. to Queen Esther; when she made difficulty to go into the Presence, to intercede for the people of the jews, after that Haman had plotted their destruction: Who knoweth, saith 
Esther 4. 14.  he there, whether thou art come to the Kingdom for such a time as this? As if he had said, Consider the marvellous and gracious providence of God, in raising thee, who wert of a despised nation and kindred, to be partaker with the most potent Monarch in the World, in the Royal Grown and Bed. Think not but the Lord therein certainly intended some great work to be done by thy hand and power, for his poor distressed Church. Now the hour is come (now if ever) will it be seasonable for thee, to make use of those great fortunes God hath advanced thee to, and to try how far (by that power and interest thou hast in the King's favour) thou canst prevail for the reversing of Haman's bloody. Decree, and the preserving our whole Nation from utter destruction. And of this Argument there seemeth to be some intimation in the very Text, as those words in the 12th verse may (and that not unfitly) be understood; He that keepeth thy soul, doth not he know it? that is, He that hath preserved thee from falling into that trouble and misery, whereinto he hath suffered thy distressed brother to fall; and hath kept thee in safety and prosperity for this end, that thou mightest the better be able to succour those that are helpless; doth not he take knowledge, what use thou makest of that Power, and whether thou art mindful to employ it for thy brother's good, or no?  
14. Neither yet only look at the Power thou now hast: but consider withal, what need thou mayest have of the help of others hereafter. The World is full of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 4. Phys.  changes and chances: and all things under the Sun are subject to rolling. Thou who by reason of thy present power art now sought and sued to by others; by a thousand casualties, more than thou canst imagine, mayest be brought to crave help from others. Now the Rule of equity is, Do as thou wouldst be done to. As thou wouldst expect help from those that are able to succour thee, if thyself stoodst in need: so be ready, now it is in thy power to do it, to succour those that stand in need of thy help, and expect it from thee. Learn by that speech of Joseph's brethren, when they were distressed in Egypt, Gen. 42. (We were verily guilty concerning our brother, in that we saw the anguish 
Gen. 42. ah.  of his soul, when he sought us, and we would not hear: therefore is this distress come upon us.) Learn, I say, from that speech of theirs, what a dreadful pang, and torture, and corrosive it will be to thy conscience hereafter in the day of thy calamity, when thou shalt sue to others, and find but cold comfort from them: if thy heart can then tell thee, that though Men be hard, yet God is just; and that with what measure thou metedst to others before, it is now measured back again (with advantage perhaps) into thine own bosom. To prevent which misery; learn wisdom of the unjust Steward: even to make thee friends of thy Mammon, and of thy power, and of all those blessed opportunities and advantages thou enjoyest, by doing good with them whilst thou hast time. That when the tide shall turn, thou mayest also find friends to help in time of need, to stand by thee in the day of adversity, and to deliver thy soul from unrighteous judges. He that would readily find help, it is but meet and right he should readily lend help.  
15. Pass we now from ourselves, in the third place, to those poor oppressed ones, to whom (as a fit object for our justice and charity, to be exercised upon) we owe this duty of succour and subvention. From whose condition we may find sundry farther excitements to the preformance of this duty, if we shall consider the greatness of their distress, the scarcity of their friends, and the righteousness of their Cause. Whereof the first proceedeth from the Cruelty, the second from the Potency, the third from the avarice, ambition, or other iniquities of their Oppressors. First, Many times the distresses of poor Men under the hand of their Oppressors are grievous, beyond the imagination of those that never felt them. They are expressed in the Text (whether by way of Synecdoche, one special kind being put to include all the rest; or by an hyperbolical amplification for the fuller expressing of the grievousness thereof:) by the terms of Death and Slaughter. [If thou forbear to deliver them that are drawn to death, and those that are ready to be slain.] Verily Oppressors are covetous: and they that are covetous, are cruel too. For though their aim be the spoil, and not the blood: yet rather than fail of the spoil, they will not stick at the blood too. Come let us lay wait for blood.— We shall fill our houses with spoil, Prov. 1. And so the 
Prov. 1. 11.— 13.  Oppressor proveth both a thief and a murderer: a thief, in the end he aimeth at; and a murderer, in the means whereby to obtain it: as, Ahab took away 
1 King. 21. 15.  Naboth's life, that he might enjoy his Vineyard. Now surely that Man hath very little compassion in his bowels, that will not set forward a foot, nor reach out a hand, nor open a lip, to save the precious life of his poor Brother, when 
Deut. 22. 4.  he may so easily do it. Were it but an Ox, or an Ass, or some beast of less value, that lay weltered in a ditch, common humanity will require we should lend our hand, and put to our best strength to draw him out. Xenocrates 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lact. l. 4. c. 2.  made scruple of hurting the Sparrow that flew into his lap, when a Hawk pursued it. And ought not we then much more to set ourselves with that power we have by all lawful means to deliver our brother from the snare, and from the pit of destruction?  
16. Yea, you will say, If it were to save a Man's life, much might be: we would then strain ourselves a little to speak, or to do for him. But that is a case seldom happeneth in a settled Government, such as (blessed be God for it) we live under. The common oppressions of these times are of a lower nature: and we are not bound by the Text to set in, but in the case of life. In petty grievances may we not leave Men to the course of the Law, and to shift as well as they can for themselves? We would be loath to get the displeasure of some great ones we live near, and hold fair correspondency with, when we need not, and 
*— Cur ●go amicum Offendam in nugis? Horat. in Art. Mat. 5. 21, 27.  for trifles. For answer, first, although the Text speaks expressly only of Death: yet by a Synecdoche membri, usual in the Scriptures, all other violences and injuries are intended. As in the Law, under the name of Murder, all malice and revenge; and under the name of Adultery, Fornication, and all other uncleannesses are fordidden. Secondly, though oppressions should not be directly intended in the Text: yet might they be inferred from it by the rule of proportion and for the reason of equity. For where there is the same reason of equity, (as in the present case) although with some difference of proportion or degree; there is also the same obligation of duty, the said difference of proportion or degree still observed. But indeed, thirdly, I take it, that all oppressions are not only intended, but also expressed under the names of death and slaughter. Because to take away a Man's substance, whereby he should maintain his life, is interpretatiuè, and to common intendment, all one as to take away the 
Gen 4. 10. Jam. 5. 4. Isa. 3. 15.  very life itself. Therefore as Abel's blood crieth; so the labourer's wages crieth. And the Scriptures so speak of Oppressors, as of those that grind the faces of the poor, that eat them up by morsels; or that (to save the labour of chewing) swallow them up whole, as the greater Fishes do the small ones: by which means they make the poor of the land to fail, as the Prophet speaketh. That 
Amos 8. 4.  which maintaineth life, is not only according to the phrase of the world in most Languages, but even in holy Scriptures themselves, sometimes so mentioned, as if it were the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 15. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 21. 4. Sirac 34. 21, 22.  very life itself, the substance, essence, or being of a Man. And he that should violenty take away that from another, if the wise Son of Sirac were of the Inquest, would certainly be found guilty of no less than Murder. Hear his verdict in the case, and the reason of it; The bread of the needy is their life: he that defraudeth him thereof, is a Man of blood. He that taketh away his neighbours living, slayeth him: and he that defraudeth the labourer of his hire, is a bloodshedder. Ecclus. 34.  
17. And as these poor ones deserve our pity, and our help, in regard of the grievousness of their distresses: so are we, secondly, bound so much the more to endeavour to succour them, by how much the more they are destitute of friends, or other means, whereby to relieve or help themselves. The Scriptures therefore especially commend to our care and protection, the stranger, the fatherless, and the widow: for these are of all others the most exposed to the injuries and opressions of their potent Adversaries, because they have few or no friends to take their part: so that if Men of Place and Power shall not stick close to them in their righteous causes, they will be overborne and undone. This Solomon saw with much grief and indignation; insomuch as out of that very consideration he praiseth the dead that were already dead, more than the living that were yet alive, Eccles. 4. when viewing all the oppressions that are done under the Sun, 
Eccl. 4. 1, 2.  he beheld the tears of such as were oppressed, and they had no comforter: and on the side of their Oppressors there was power; but they had no comforter. Power, and might, and friends, and partaking on the one side: no power, no strength, no friends, no comforter on the other side. When things are thus, (and thus they have ever been, and thus will they ever be, more or less, whilst the world continueth:) there is then a rich opportunity for every great and good Man, especially for every conscionable Magistrate, to set in for God's cause, and in God's stead, and by the greatness of his power to stop the course of violence, and oppression; and to rescue out of the hands of the Mighty those that are marked out to destruction or undoing. Then is it a fit time for him to buckle on his armour with job, to gird himself with zeal and righteousness as with a 
Job. 29. 14.  breastplate, to close with the giant oppressor, and not to give over the combat till he have broken the jaws of the wicked, and plucked the prey out of his teeth. A 
— 17.  good Magistrate should be, as he was, eyes to the blind, feet to the lame, a husband to the widow, a father to the orphan, a brother to the stranger: in a word, as St. Paul was (but in another sense) Omnia omnibus, all things to all Men, according to their several necessities and occasions, that by all means he might at least save some from oppression and wrong.  
18. But that which above all other considerations should stir up our compassion to those that are in distress and make us bestir ourselves in their behalf, is that which I mentioned in the third place; The equity of their Cause: when, by the power and iniquity of an unjust Adversary, they are in danger to be overborn in arighteous matter. For unless their matters be good and right; be they never so poor, their distresses never so great, we should not pity them: I mean, not so to pity them, as to be assistant to them therein. For as in God, 
Psal. 85. 10.  so in every Minister of God (every Magistrate) and in every Child of God (every good Man) justice and Mercy should meet together, and kiss each other. justice without Mercy, and Mercy without Justice, are both alike hateful to God: both alike to be shuned of every good Man and Magistrate. Lest therefore any Man should deceive himself, by thinking it a glorious or a charitable act, to help a poor Man howsoever: the Lord hath given an express prohibition to the contrary, Exod. 23. Thou shalt not countenance a poor Man in his Cause; 
Exod. 23. 3.  that is, in a good cause shrink not from him: but if his cause be naught, let his poverty be what it will be, thou mayest not countenance him in it. He that hath respect of persons in judgement, cannot but transgress: and he that respecteth a 
Prov. 24. 23.  Man for his poverty, is no less a respecter of persons, than he that respecteth a Man for friendship, or neighbourhood, or greatness, or a bribe. In this case, the Magistrate cannot propose to himself a fitter or safer example, than that of God himself: who as he often professeth to have a special care over the stranger, and fatherless, and widow, and needy; so doth he often declare his proceedings to be evermore without respect of persons.  
19 That therefore, whilst we avoid the one extreme (that of incompassion) we may not fall into the other (that of foolish pity:) it will be needful that we rightly understand Solomon's purpose in the Text. For it may perhaps seem to some to be here intended, that every Man should do his utmost to save the life of every other Man, that is in danger to lose it. And accordingly many Men are forward (more than any good subject hath cause to con them thanks for) to deprecate the favour of the judge for the saving of some heinous Malefactor; or to sue out a Pardon for a wilful Murderer; or say it be, but to help some busy crafty compaion to come fair off in a fouled business. And when they have so done, as if they had deserved 
* Civica corona— servati civis decus. Tacit. 3. Annal. vid. A. Gell. 5. Noct. Attic. 6. Plin. 16. nat. hist. 4. Valer. Max. ●. 3.  a Garland for their service: so do they glory among their neighbours at their return from these great Assemblies, that their journey was well bestowed; for they had saved a proper Man from the Gallows, or holpen a good fellow out of the Briers. Alas, little do such Men consider, that they glory in that, which ought rather to be their shame: such glorying is not good. For albeit in the Text it be not expressedly so set down: yet must Solomon of necessity be understood to speak of the delivering of such only, as are unjustly drawn to the slaughter; and not of such Malefactors as by Robberies, Rapes, Murders, Treasons, and other guiltinesses, have justly deserved the sentence of death by the Law. For we must so understand him here, as not to make him contradict himself: who elsewhere telleth us, that it is the part and property of a wise King, to scatter the wicked, and to bring the wheel over them; and that 
Prov. 20. 26.  he that hath done violence to the blood of any person, should fly to the pit, and no 
Prov. 28. 17.  man should stay him. Against Murder the Lord provided by an early Law, Gen. 9 enacted and published before him, out of whose loins the whole World after the flood was to be repeopled (to show it was not meant for a national and temporary ordinance, but for an universal and perpetual Law) Whoso sheddeth 
Gen. 9 6.  Man's blood, by Man shall his blood be shed. And that judges should be very shy and tender how they grant Pardons or Reprievals in that case; he established it afterwards among his own people by a most severe sanction, Num. 35. Ye shall take no satisfaction for the life of a Murderer, which is guilty of death: but he shall 
Numb. 35. 31.  surely be put to death. And there is a reason of it there given also, For blood, saith he, defileth the land: and the land cannot be cleansed from the blood that is shed therein, but by he blood of him that shed it. Read that passage with attention: and if both forehead and conscience be not harder than the neither millstone thou canst not have either the heart or the face to glory in it as a brave exploit, whoever thou art that hast been the instrument to save the life of a Murderer.  
20. Indeed all offences are not of that heinous nature that Murder is: nor do they cry so loud for vengeance, as Murder doth. And therefore to procure undeserved favour for a smaller offender, is not so great a sin, as to do it for a Murderer. But yet, so far as the proportion holdeth, it is a sin still. Especially where favour cannot be shown to one Man, but to the wrong and grievance of some other: as it happeneth usually in those judicial controversies that are betwixt party and party for trial of right: Or where favour cannot be shown to an offender, but with wrong and grievance to the public; as it most times falleth out in criminal causes, wherein the King and Commonwealth are parties. Solomon hath taught us, that as well he that justifieth the wicked, as he that condemneth 
Prov. 17. 15.  the just, are an abomination to the Lord. Yea, and that for any thing that appeareth to the contrary from the Text, and in thesi (for circumstances may make a difference either way in hypothesi) they are both equally abominable. In doubtful cases, it is doubtlessly better and safer, to incline to 
* Semper quicquid dubium est, humanitas inclinat in melius. Sen. ep. 81.  Mercy than to Severity: Better ten offenders should escape, than one innocent person suffer. But that is to be conceived only when things are doubtful, so as the truth cannot be made appear: but where things are notorious and evident, there to justify the guilty, and to condemn the innocent, are still equal abominations.  
21. That which you are to do then in the behalf of the poor, is this: First, to be rightly informed, and (so far as morally you can) well assured, that their cause be just. For mean and poor people are nothing less (but ordinarily much more) unreasonable, than the great ones are: and if they find the ear of the Magistrate open to hear their grievances (as is very meet it should be) they will be often clamorous and importunate, without either cause or measure. And if the Magistrate be not very wary and wise in receiving informations; the Country swain may chance prove too cunning for him, and make him but a stale, whereby for himself to get the start of his Adversary; and so the Magistrate may (in fine and unwares) become the instrument of oppression, even then when his intention was to vindicate another from it. The Truth of the matter therefore is to be first throughly sifted out, the circumstances duly weighed, and as well as the legal, the equitable right examined and compared: and this to be done with all requisite diligence and prudence, before you engage in the poor Man's behalf.  
22. But if, when this is done, you then find that there is much right and equity on his side; and that yet for want of skill, or friends, or means to manage his affairs, he is in danger to be foiled in his righteous cause: Or if you find that his Adversary hath a legal advantage of him; or that he hath (de rigore) incurred the penalty of some dis-used statute, yet did not offend wilfully out of the neglect of his known duty, or a greedy covetous mind, or other sinister and evil intention, but merely out of his ignorance and inexperience, and in the simplicity of his heart; (as those two hundred Israelites that followed after Absalon when he called them, not knowing any thing of his conspiracy, 
2 Sam 15. 11.  had done an act of treason, yet were not formally traitors:) In either of these cases I say, you may not forsake the poor Man, or despise him, because he is poor or simple. But you ought so much the rather to stick by him, and to stand his friend to the utmost of your power. You ought to give him your counsel, and your countenance; to speak for him, and write for him, and ride for him, and do for him: to procure him right against his Adversary in the former case, and in the latter case favour from the judge. In either case to hold back your hand, to draw back your help from him, if it be in the power of your hand to do him any help; is that sin, for which, in the judgement of Solomon in the Text, the Lord will admit no excuse.  
23. Come we now in the last place to some reasons or motives taken from the effects of the duty itself. If carefully and conscionably performed, it will gain honour and estimation both to our persons and places; purchase for us the prayers and blessings of the poor; yea, and bring down a blessing from God, not upon us, and ours only, but upon the State and Commonwealth also: But where the duty is neglected, the effects are quite contrary. First, do you know any other thing, that will bring a Man more glory and renown in the common opinion of the World, than to show forth at once both justice and mercy, by doing good, and protecting the Innocent? Let not mercy and truth forsake thee, 
Prov. 3. 3, 4.  bind them about thy neck, write them upon the table of thine heart: so shalt thou find favour and good understanding (or acceptance) in the sight of God and Man, Prov. 3. As a rich sparkling Diamond addeth both value and lustre to a golden Ring, so do these virtues of justice and mercy, well attempered, bring a rich addition of glory to the Crowns of the greatest Monarches. Hoc reges habent magnificum 
Senec.  & ingens, Prodesse miseris, supplices fido lare Protegere, etc. Every Man is bound by the Law of God and of Charity, as to give to every other Man his due honour, so to preserve the honour that belongeth to his own person and place: for Charity, in performing the duties of every Commandment, beginneth at home. Now here is a fair, and honest, and sure way, for all you that are in place of authority and judicature, or sustain the persons of Magistrates, to hold up the reputation both of your Persons and Places, and to preserve them from scorn and contempt. Execute judgement and justice with wisdom and diligence: take knowledge of the vexations of those that are brought into the Courts, or otherwise troubled without cause: be sensible of the groans and pressures of poor Men in the day of their adversity: protect the innocent from such as are too mighty or too crafty for him: hue in pieces the snares, and break the jaws of the cunning and cruel oppressor: and deliver those that are drawn either to death, or undoing.  
24. The course is preposterous and vain, which some Men ambitious of honour and reputation take, to get themselves put into the place of Magistracy and Authority, having neither head nor heart for it. I mean, when they have neither knowledge and experience in any measure of competency to understand what belongeth to such places: nor yet any care or purpose at all to do God, their King, and Country good service therein. The wise Son of Sirac checketh such ambitious spirits for their unseasonable forwardness that way: Sirac 7. Seek not 
Sirac 7. 4.  of the Lord preeminence, neither of the King the seat of honour. Think not he hath any meaning to dissuade or dishearten Men of quality and parts for meddling with such employments: for then the service should be neglected. No: Men that are gifted for it, although the service cannot be attended without some both trouble and charge; yet should not for the avoiding either of charge or trouble (indeed they cannot without sin) seek either to keep themselves out of the Commission, or to get themselves off again being on. His meaning clearly is, only to repress the ambition of those that look after the Title, because they think it would be some glory to them: but are not able, for want either of skill or spirit, or through sloth, nor willing to perform the duties. And so he declareth 
Sirac. 7. 6.  himself a little after there; Seek not to be a judge, being not able to take away iniquity: lest at any time thou fear the person of the mighty, and lay a stumbling-block in the way of thy uprightness.  
25. Did honour indeed consist (which is the ambitious Man's error) either only or chiefly in the empty Title: we might well wish him good luck with his honour. But since true Honour hath a dependence upon virtue (being the wages, as some; or, as others have rather chosen to call it, the shadow of it;) it is a very vanity to expect the one without some care had of the other. Would any Man not forsaken of his senses, look for a shadow, where there is no solid body to cast it? Or not of his reason, demand wages, where he hath done no service? Yet such is the perverseness of our corrupt nature, through sloth and self-love; that what God would have go together, the Honour and the Burden, we would willingly put asunder. Every Man almost would draw to himself as much of the honour as he can: if it be a matter of credit or gain; then, Why should not I be respected in my place, as well as another? But yet withal, would every Man almost put off from himself as much of the burden as he can▪ If it be a matter of business and trouble; then, Why may not another Man do it as well as I? Like lazy servants, so are we; that love to be beforehand with their wages, and behindhand with their work.  
26. The truth is, there is an Outward, and there is an Inward Honour. The Outward honour belongeth immediately to the Place; and the place casteth it up on the Person; so that whatsoever person holdeth the place, it is meet he should have the honour due to the place whether he deserve it or not. But the Inward honour pitcheth immediately upon the Person, and but reflecteth upon the Place; and that Honour will never be had without desert. What the Apostle said of the Ministry, is, in some sense also true of the Migistracy: they that labour faithfully in either, are worthy of double Honour. Labour, or labour not; there is a single honour due to them: and yet not so much to them, as to their Places 
1 Tim 5. 17.  and Callings; but yet to them too for the places sake: and we are unjust if we withhold it from them, though they should be most unworthy of it. But the double Honour, that inward Honour of the heart to accompany the outward, will not be had, where there is not worth and industry in some tolerable measure to deserve it. The knee-worship, and the cap-worship, and the lip-worship, they may have, that are in worshipful places and callings, though they do little good in them: but the Heart-worship they shall never have, unless they be ready to do justice, and to show Mercy, and be diligent and faithful in their Callings.  
27. Another fruit and effect of this duty where it is honestly performed, are the hearty prayers and blessings of the poor: as on the contrary, their bitter curses and imprecations, where it is slighted or neglected. We need not look so far to find the truth hereof asserted in both the branches: we have a Text for it in this very Chapter, Prov. 24. He that saith unto the wicked, Thou art righteous, him 
Prov. 24. 25, 26.  shall the people curse, nations shall abhor him. But to them that rebuke him shall be delight, and a good blessing shall come upon them. Every Man shall kiss his lips, that giveth a right answer. As he that withholdeth corn in the time of dearth, having his Garners full, pulleth upon himself deservedly the curses of the poor: but they will pour out blessings abundantly upon the head of him, that, in compassion to them, will let them have it for their money; (Prov. 11.) So he that by his place having power and means to succour those that are distressed, and to free them from wrongs and oppressions, will seasonably put forth himself and his power to do them right; shall have many a blessing from their mouths, and many a good wish from their hearts: but many more 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Od. 4— 26. 2.  bitter curses both from the mouth 
— 28. 27.  and heart (by how much men are more sensible of discourtesies than of benefits, and readier to curse than to bless) if they find themselves neglected. And the blessings and cursings of the poor are things not to be wholly disregarded. Indeed, the curse causeless shall not come: neither is the Magistrate to regard the curses of bad people so far, as either to be deterred thereby from punishing them according to their desert, or to think he shall far ever the worse (doing but his duty) for such curses. For such words are but wind; and, as Solomon saith elsewhere, He that observeth the wind, shall not sow; so he that regardeth 
Eccl. 11. 4.  the speeches of vain persons, shall never do his duty as he ought to do. In such cases, that of David must be their meditation and comfort, Though they curse, 
Psal. 106. 28.  yet bless thou. And as there is little terror in the causeless curses; so there is as little comfort in the causeless blessings of vain evil Men. But yet where there is cause given, although he cannot be excused from sin that curseth (for we ought 
Rom. 12. 14.  to bless and to pray for, not to curse, even those that wrong us, and persecute us:) yet vae homini withal, woe to the Man from whom the provocation cometh. Such curses, as they proceed from the bitterness of the soul of the grieved person in the mean time: so they will be in the end bitterness to the soul of him that gave cause of grievance. And if there were not on the other side some comfort in the deserved blessings of the poor; it had been no wisdom for job to comfort himself with it: as we see he did in the day of his great distress, 
Job. 29. 13.  The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy, Job. 29.  
28. But say these poor ones should be so charitable (as very seldom they be) as not to curse us, when we have despised them; or so unthankful (as seldom they are otherwise) as not to bless us when we have relieved them: yet the Lord, who hath given every Man a charge concerning his brother, and committed the distresses of the poor to our care and trust, will take district knowledge how we deal with them, and impartially recompense us thereafter. Doth not he consider? And shall not he render to every Man according to his works? The last words of the Text. If therefore you have done your duty faithfully, let it never discourage you, that unrighteous and unthankful Men forget it. They do but their kind: the comfort is, that yet God will both remember it, and requite it. God is not unrighteous to forget your work and labour of love, saith the 
Heb. 5. 10. Psal. 41. 1.  Apostle, Heb. 5. He will remember it, you see. And then saith David, Psal. 41. Blessed is he that considereth the poor and needy: the Lord shall deliver him in the time of trouble. He will requite it too. He that for God's sake helpeth his poor brother to right that suffereth wrong, he doth therein at once, first, an act of mercy, because it is done in the behalf of a distressed Man; and an act, secondly, of justice, because it is done in a righteous cause; and thirdly, (being done for the Lord's sake) an act of Religion also (Pure Religion and undefiled before God even the father, is this, to visit the fatherless and widow in their afflictions. Jam. 1.) 
Jam. 1. 27.  And is it possible that God, who delighteth in the exercise of every one of them singly, should suffer an act to pass unrewarded, wherein there is a happy concurrence of three such excellent virtues together, as are justice, Mercy, and Religion? The Prophet jeremy, to reprove Iehoiachin's tyranny and oppression, upbraideth him with his good father Iosiah's care and conscience, to do justice, and to show mercy, after this manner: Did not thy father eat and drink, and do 
Jer. 22. 15, 16.  judgement and justice, and then it was well with him? He judged the cause of the poor and needy, than it was well with him: was not this to know me, saith the Lord▪ But now on the contrary, He shall have judment without mercy, that 
Jam. 2. 13.  showeth no mercy, He that stoppeth his ears against the cry of the poor, he shall also 
Prov. 21. 13.  cry himself, but shall not he heard, etc. Many other like passages there are in the Scriptures to the same effect.  
29. Nay moreover, the general neglect of this duty pulleth down the wrath of God, not only upon those particular persons that neglect it, but also upon the whole nation where it is in such general sort neglected. O house of David, thus saith the Lord, execute judgement in the morning, and deliver him that is 
Jer. 21. 12.  spoiled out of the hand of the oppressor: lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings, Jer. 21. Brethren, we of this nation have cause to look to it in time; against whom the Lord hath of late manifested his just wrath (though tempered, as we must all confess, with much clemency;) yea, and his hand is stretched out against us still, in the heavy plagues both of dearth and death. Though the Land be full of all manner of sins and lewdness, and so the Lord might have a controversy with us for any of them: yet I am verily persuaded, there are no other kinds of sins, that have overspread the face of the whole Land with such an universal contagion (as it were of a Leprosy) as the sins of Riot and Oppression have done. Which two sins are, not only the provoking causes (as any kind of sins may be) in regard of the justice of God; but also the sensible instrumental causes in the eye of reason and experience, of much penury and mortality among us.  
30. Surely then, as to quench the fire, we use to withdraw the fuel; so to turn away the heavy wrath of God from us, we should all put to our helping-hands, each in his place and calling, but especially the Minister and the Magistrate, the one to cry down, the other to beat down, as all sins in general, so especially these of Riot and Oppression. Never think it will be well with us, or that it will be much better with us than now it is, or that it will not be rather every day much worse with us than it is; never look that disorders in the Church, distempers in the State, distractions in our judgements, diseases in our bodies, should be remedied or removed, and not rather more and more increased: if we hold on as we do, in pampering every Man his own Flesh, and despising every Man his poor brother. So long as we think no pleasures too much for ourselves, no pressures too heavy for our brethren; stretch ourselves along and at ease upon our Couches, eat of the fat, and drink of the sweet, without 
Amos 7. 4.— 6.  any touch of compassion in our bowels for the afflictions of others, we can expect no other, but that the rod of God should abide upon us, either in dearths of pestilences; or if they be removed (for God loveth sometimes to shift his rods) in greater and heavier judgements in some other kind.  
31. But as to the particular of Oppression (for that of Riot and Intemperance, being beside the Text, I shall no farther press:) my humble request to those that are in place of authority, and all others that have any office or attendance about the Courts, is this; For the love of God, and of yourselves, and your Country, be not so indulgent to your own appetites and affections, either of Ease, as to reject the complaints; or of Partiality, as to despise the persons; or of filthy Lucre, as to betray the cause of the fatherless and friendless. Suffer not, when his cause is good, a simple Man to be circumvented by the wiliness; or a mean Man to be over poured by the greatness, of a crafty or mighty Adversary. Favour not a known Sycophant; nor open your lips to speak in a cause to pervert judgement, 
Exod. 23. 2. Amos 5. 7. Isa. 29. 21.  or to procure favour for a mischievous person. Turn not judgement into wormwood, by making him that meant no hurt, an offender for a word. Wrangle not in the behalf of a contentious person, to the prejudice of those that desire to live quiet in the land. Devise not dilatory shifts to tug men on along in a tedious course of Law to their great charge and vexation; but ripen their causes with all seasonable expedition for a speedy hearing. In a word, do what lieth in your power to the utmost, for the curbing of Sycophants and Oppressors, and the protecting of the peaceable and innocent: use the Sword that God (by his Deputy) hath put into your hands, for the punishment of evil doers, and for the praise and safety of those that do well. So shall the hearts of every good Man be enlarged 
Rom. 13. 4, 8. 1 Pet. 2. 16.  towards you, and their tongues to honour you, and to bless you, and to pray for you. Then shall God pour out his blessings abundantly upon you and yours: yea, it may be upon others too, upon the whole Land, by your means, and for your sakes. The Lord by his Prophet, more than once, hath given us some comfortable assurance of such blessed effects to follow upon such premises. The words are worthy to be taken notice of: If thou throughly execute judgement between 
Jer. 7. 5.— 7.  a man and his neighbour; if thou oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place; Then will I cause you to dwell in this place for ever and ever, Jer. 7. And in jer. 22. Execute ye judgement and 
Jer. 22. 3.— 5.  righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then shall there enter in by the gates of this house, Kings sitting upon the throne, etc. But if ye will not hear these words, I swear by myself, faith the Lord, etc.  
32. Concerning which, and other-like passages frequent in the holy Prophets, I see what may be readily opposed. True it is, will some say, where these things are constantly and generally performed, a national judgement may thereby be removed, or a Blessing procured. But what are two or three of us, if we should set ourselves to it with all our strength, able to do towards the turning away of God's judgements, if there be otherwise a general neglect of the Duty in the Land? There is something of truth, I confess, in this Objection; for doubtless those passages in the Prophets, aim at a general reformation. But yet consider, first, we have to deal with a wonderful, gracious, and merciful God, slow to anger, 
Joel 2. 13.  and of great kindness, and such a one as will easily be induced to repent him of the evil. And who can tell, but he may return, and repent, and leave a blessing behind him; where but two or three in a whole Nation do (in conscience of their duty, and in compassion of the State) set themselves unfeignedly to do justice, and to love mercy, and to walk humbly with their God, though the generality should be corrupt? Especially, since we have in the second place such excellent precedents of the riches of his Grace and Goodness in this kind, upon record: that we might not be without hope, if we do our part, though we were left even alone. God was ready to have spared the five Cities of old, Gen. 18. if there 
Gen. 18. 32.  had been in them to be found but twice so many righteous Men. But he did actually spare Israel, by instantly calling in a great plague, which he had a little before sent among them for their sin, upon one single act of justice, done by one single Man. Phineas, moved with an holy zeal, did but stand up and execute 
Psal. 106. 3.  judgement upon two shameless offenders, and the plague was stayed, Psal. 106. Add hereunto that most gracious Proclamation published, jer. 5. and you cannot want encouragement to do every Man his own part, whatsoever the rest do: Run to and fro through the streets of jerusalem, and see now and know, and seek 
Jer. 5. 1.  in the broad places thereof, if you can find a Man, if there be any that executeth judgement, that seeketh the Truth, and I will pardon it. Or say, thirdly, that the sins of a Nation should be grown to that ripeness, that the few righteous that are in it, could not any longer adjourn the judgement, (for as there is a time of Mercy, wherein the righteousness of one, or a few, may reprieve a whole Nation from destruction; so when the appointed time of their fatal stroke is 
Ezek. 14. 14, 20.  come, though Noah, Job, and Daniel should be in the midst of it, they could prevail no farther than the delivery of their own souls;) yet even there those that have been faithful shall have this benefit, that they shall be able to say with comfort (either in the one sense or in the other) Liberavi animam meam. 
Ezek. 3. 19  That is, They shall either be preserved from being overwhelmed in the common destruction, having their life given them for a prey, and as a brand 
Jer. 39 18.—— 45. 5. Zach. 3. 2.  snatched out of the fire; as Noah escaped when all the World was drowned, and Lot from the deflagration of Sodom: or if God suffer them to be involved in the public calamities, have this comfort to sustain their Souls withal, that they were not wanting to do their part toward the preventing thereof. But howsoever, why should any Man, fourthly, to shift off his duty, unseasonably obtrude upon us a new piece of Metaphysics, which our Philosophers hitherto never owned, in abstracting the general reformation from the particulars? For what is the general other than the particulars together? And if ever there be a general reformation wrought, the particulars must make it up. Do not thou then vainly talk of Castles in the air, and of I know not what general reformation: but if thou truly desirest such a thing, put to thy hand, and lay the first stone in thine own particular; and see what thy example can do. If other particulars move with thee, and so a general reformation follow in some good mediocrity; thou hast whereof to rejoice, that thou hadst thy part (a leading part) in so good a work. But if others will not come on end cheerfully, so as the work do not rise to any perfection; thou hast yet wherewithal to comfort thee, that the fault was not thine.  
33. Thus have you heard sundry reasons and inducements to stir you up to the cheerful performance of the duty contained in the Text, of doing justice, and showing mercy in delivering the oppressed. Some in respect of God; who hath given us, first, his express command, to which our obedience; and, secondly, his own blessed example, to which our conformity is expected. Some in respect of ourselves: because, first, whatsoever power we have for the present, it was given us for this end, that we might therewithal be helpful to others; and we know not, secondly, in what need we may stand hereafter of like help from others. Some in respect of our poor distressed brethren, who deserve our pity and best furtherance: considering, first, the grievousness of their pressures; secondly, the paucity of their friends; but especially, and, thirdly, the equity and righteousness of their cause, when they are in danger to be spoiled by the cruelty, potency, and iniquity of their Adversaries. Some in respect of the duty itself; the fruits and effects whereof ordinarily are, first, honour and renown in the World; secondly, the blessings and prayers of the poor; thirdly, the blessing of God upon us and ours; fourthly, the continuance of God's Mercies unto, and the reversing of God's judgements from the Land.  
34. In the opening of which reasons, I have purposely pressed the duty all along somewhat the more largely, that I might not trouble you with any farther application at the close, and therefore I hope it will not be expected. I presume you would rather expect, if we had time for it, that I should proceed to examine the usual excuses and pretensions that are made in this case, when the duty hath been neglected: which Solomon hath comprehended in those few words in verse 12. Behold, we knew it not; and withal referred them over, for the trial of what validity they are, to the judgement of every Man's own heart, as the deputy-Iudg under God; but (because that may be faulty and partial) in subordination to a higher tribunal, even that of God himself, from whose sentence there lieth no farther appeal. This I aimed at in the choice of the Text, as well as the pressing of the duty. But having enlarged myself already upon the former point, beyond my first intention, I may not proceed any farther at this time; nor will it be much needful I should, if what hath been already delivered be well laid to heart. Which God of his Mercy vouchsafe, etc.   

AD MAGISTRATUM.  
The Second Sermon.  
At the Assizes at Lincoln, in the Year 1630. at the Request of Sir WILLIAM THOROLD Knight, than High-Sheriff of that County.  Prov. 24. 10,— 12. 10. If thou faint in the day of adversity, thy strength is small. 11. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain: 12. If thou sayest, Behold, we know it not: doth not he that pondereth the heart, consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works? 
1. WE want Charity; but abound with Self-love. Our defect in that, appeareth by our backwardness to perform our duties to our brethren: and our excess in this, by our readiness to frame excuses for ourselves. Solomon, intending in that particular whereat the Text aimeth, to meet with us in both these corruptions, frameth his speech in such sort, as may serve best both to set on the Duty, and to take off the Excuses. And so the words consist of two main parts: The supposal of a Duty, which all Men ought to perform, in the 10 and 11 Verses; and the removal of those Excuses, which most Men pretend for non-performance, in the 12th Verse. Our Duty, is to stand by our distressed Brethren in the day of their adversity, and to do our best endeavour, by all lawful ways, to protect them from oppressions and wrongs, and to rescue them out of the hands of those that go about either by might or cunning to take from them either their lives or livelihoods. [If thou faint in the day of adversity, thy strength is small: If thou forbear to deliver those that are drawn to death, and those that are ready to be slain:] From which words I have heretofore (upon occasion of the like meeting as this is) spoken of the Duty in this place; showing the necessity, and enforcing the performance of it, from sundry important considerations; both in respect of God, and of ourselves, and of our poor brethren, and of the Thing itself, in the blessed effects thereof: which I shall not trouble myself or you to repeat.  
2. Taking that therefore now for granted, which was then proved; to wit, that it is our bounden duty to do as hath been said; but our great sin if it be neglected: I shall at this time (by God's assistance, and with your patience) proceed as the Text leadeth me; to consider of the Excuses, in the remaining words, vers. 12. [If thou sayest, Behold we knew it not: doth not he that pondereth the heart, consider it? And he that keepeth thy soul, doth not he know it? And shall not he reward every Man according to his works?] For the better understanding, and wore fruitful applying of which words, we are to inquire of two things; first, what the Excuses are, which Solomon here pointeth at: and then of what value and sufficiency they are.  
3. Many Excuses Men have, to put by this and every other duty: whereof some are apparently frivolous, and carry their confutation with them. Solomon striketh at the fairest: whereof three (the most principal, and the most usual of all) he seems to have comprehended in these few words; 1. [Behold, we knew it not.] As thus. Either first we knew it not; that is, we never heard of their matters; they never made their grievances known to us. Or, secondly, we knew it not; that is, we had no clear evidence to give us full assurance that their cause was right and good. Or, thirdly, we knew it not; that is, though to our apprehension they had wrong done them, yet as the case stood with them, we saw not by what ways we could possibly relieve them; we knew not how to help it.  
4. These are the main Excuses: which of what value they are, is our next Enquiry. Wherein Solomon's manner of rejecting them will be our best guide: Who neither absolutely condemneth them, because they may be sometimes just: nor yet promiscuously alloweth of them, because they are many times pretended without cause; but referreth them over for their more particular and due trial, to a double judicature: that is to say, to the judgement of every man's heart and conscience first, as a deputy judge under God: and if that fail in giving sentence, (as being subject to so many errors, and so much partiality, like enough it may) then to the judgement of God himself, as the supreme unerring and impartial judge, from whose Sentence there lieth no appeal. Which judgement of God is in the Text amplified by three several degrees, or as it were steps of his proceeding therein: grounded upon so many divine attributes or properties; and each fitted to other in so many several Propositions. Yet those not delivered Categorically and positively: but (to add the greater strength and Emphasis to them) put into the form of Negative Interrogations or Questions. Doth not he consider? Doth not he know? And, shall not he render? That is, most certainly and without all peradventure, he doth consider, and he doth know, and he will render.  
5. The first step of God's judicial proceedings, is for Inquisition; and that grounded upon his Wisdom: 1. [Doth not he that pondereth the heart, consider it?] As if he had said, The Lord is a God of admirable Wisdom, by whom are weighed 
Prov. 16. 2.— 21. 2.  not only the actions, but also the spirits of Men, and their very hearts pondered: neither is there any thing, that may escape his Enquiry. Trust not therefore to vain excuses; for certainly thy heart shall be throughly sifted, and thy pretensions narrowly looked into, when he taketh the matter into his consideration. Doth not he that pondereth the heart, consider it? The next step is for Deprehension, or Conviction: and that grounded upon his knowledge or Omniscience, [And he that keepeth thy soul, doth not he know it?] As if he had said, Thou mayest by colourable pretences delude Men, who are strangers to thy soul: and cannot discern the thoughts and intents of the heart. But there is no dissembling before him, unto whose eyes all things are naked and open, nor is there any creature that 
Heb. 4. 12, 13.  is not manifest in his sight. He that made thy soul at the first, and hath ever since kept it, and still keepeth it, observing every motion and inclinatinon of it, he perfectly knoweth all that is in it: and if there be any hidden guile in any secret corner of it, though obscured from Man's search by never so many windings and labyrinths, yet he will undoubtedly find it out. He that keepeth thy soul, doth not he know it? 3. The last step is for Retribution, and that grounded upon his justice; [And shall not he render to every Man according to his Works?] As if he had said, If mortal Man was to decide the Matter, thou mightest have some hope, that time, and other means that might be used, might frame him to thine own bent; either to connive at a gross fault, or to admit of a slender excuse. But God is a most righteous judge, not to be wrought upon by any artifice to do iniquity, or to accept the persons of Men. According therefore as thy works are, so without all question shall thy doom be. Shall not the judge of 
Gen. 18. 25.  all the World do right? And, shall not he render to every Man according to his Works?  
6. Thus you see the Text opened, and therewithal opened a large field of matter, if we should beat out every particular. But that we may keep within some reasonable bounds, and within the time, we will hold us to these three principal points or conclusions. First, That the several excuses before mentioned, as supposed to be pointed at in the Text, may be sometimes pleaded justly and reasonably; and in such case are to be admitted and allowed. Secondly, That they may be also all of them, and are (God knoweth) too often pretended, where there is no just cause for it. Thirdly, That where they are causelessly pretended, though they may blear the eyes of Men, yet will they be of little avail in the sight of God. Of each of these in the order as I have now proposed them: and first of the first, [If thou sayest, Behold, we know it not.]  
7. Questionless, if that Allegation could never be just, Solomon would wholly and absolutely have rejected it. Which since he hath not done, but referred it to judgement: we may conclude, there are times and cases, wherein it will be allowed as a good and sufficient plea, if it shall be said, Behold, we knew it not. We esteem it the Fool's Buckler (and it is no better, as it is many times used) to say, Non putâram. Yet may a right honest and wise Man, without the least blemish to his reputation, be sometimes driven to take up the very same buckler, and to use his own just defence. When he is charged with it as his crime, that his brother hath been oppressed, and he hath not delivered him: be he a private Man, or be he a public Minister of Justice, it will sufficiently acquit him both in the Judgement of God, and of his own heart, and of all reasonable Men, if he can say bonâ fide, as it is in the Text, Behold, I knew it not. The truth whereof I shall endeavour to make appear to you in each of the three forementioned respects. First, Men may want due information for matter of Fact: or, secondly, Their judgements may be in suspense for point of right: or, Thirdly, Where they perfectly comprehend both the whole business, and the equity of it, there may lie such rubs in the way, as all the power and skill they have, will not be able to avoid; so that though the cause be good, they cannot tell for their lives which way to do good in it. In any of which cases, may they not well say, Behold, we knew it not?  
8. First, They may want information for matter of Fact. Not to speak of things farther off, which therefore less concern us: of those things that are done amongst them that live under us or near us, how many passages are there, that never come to our knowledge? Much talk there is indeed in all our meetings, and much bold censuring of the actions of those that are above us, at every table: Yet much of this we take up but upon trust, and the credit of flying reports, which are ever full of uncertainty, and not seldom of malice: and so we run descant upon a false ground. But as for the affairs of them that are below us, whereon especially, the Duty of the Text is to be exercised, other than what we chance to hear of obiter, and by imperfect or partial relations, very little thereof is brought to our ears by way of just complaint, or according to pure truth. And of all Men, the greatest are sure evermore to know the least. It is one of the unhappinesses of Princes and Magistrates, and all that are in high place, that whereas all their speeches and actions are upon the public Stage, exposed to the view and censure of the very meanest; as a Beacon on the top of a hill, open to every eye, and bleak to every wind; themselves, on the contrary, can have very little true information of those abuses and disorders in their Inferiors, which it properly belongeth to them both to punish and reform. If in private Families▪ which being of a narrow compass, are therefore easily looked into, 
* L. Syllae Metella conjux, palam erat impudica: id Athenis cantabatur, & Sylla ignorabat. Hier. 1. cont. Jovin.  the Masters commonly be the last that shall hear of what is amiss therein, (
† Juven. sat. 10.  Dedecus ille domus sciet ultimus:) how much more than is it improbable in a great Township, in a spacious County, in a vast Kingdom, but that manifold nuisances and injuries should escape the knowledge of the most vigilant and conscionable Governors? When both Court, and City, and the whole Empire rang of wanton Livia's impudent lasciviousness, and Messalina's audacious court of Silius: the Emperors themselves, Augustus' Father to the one, and Claudius' Husband to the other, heard nothing of either, till the news was stale every where else. Principes omnia facilius, quam sua cognoscunt, saith the Historian concerning the one: and the Satirist concerning the other, 
| Juvenal. ubi supra.  Dum res Nota urbi & populo contigat Caesaris aures. And no doubt but many pious and gracious Princes, many grave and severe Magistrates, are better persuaded of the faithfulness of those Officers they employ under them, and of the honesty of those Servants they keep about them, than possibly they may deserve; because they hear no complaints of them to the contrary: whereas, if they had sufficient information, or but seasonable intimation, what oppressions and exactions many times are either done by them, or at least commonly suspected and rumoured among the people to have been done by them; we cannot with charity think, but that they would soon make some diligent enquiry into their dealings, and either displace them, or otherwise duly chastise them, if they should be found faulty.  
9 Now of this Ignorance in Governors and great ones, of the wrongs done to poor Men, there may be rendered sundry particular reasons, which yet all refer to two heads. For poor Men many times when they have a good mind to complain, want a fit opportunity: and many times again having the opportunity, they have no great mind so to do. For the first, they that do wrong, commonly are Men of power (on the side of their Oppressors there was power, Eccles. 4.) and 
Eccl. 4. 1. Jam. 2. 6.  Men of estate (do not the rich Men oppress you? Jam. 2.) Now Men of power and estate, by reason of their greatness, are fittest to converse with great ones, and Men of place: so that these hear little but what they hear from those; because they have little communication (at leastwise not in any free and familiar manner) with any but such as they are. And I ween such Men have not so little discretion, as to tell tales against themselves. Whereas meaner Men cannot have the like opportunities, neither can be admitted into the presence of those that are in authority at their own pleasures, to present their grievances to them: neither indeed is it altogether fit they should. For if mean Men should have the like free access to the higher Powers, that great Ones have: it would create such molestation to the Magistrate, and breed such insolency in the Peasant, as could not be suffered. The Magistrate would soon grow weary of his life; when he should be quite overwhelmed with multitudes of unmannerly and importunate suitors, and that many times for very trifles, not worth the speaking of. And the People would grow insolent with it beyond measure. For the meaner ones are (to their power) nothing less unjust than the greater ones are: but much more clamorous than they, and not to be satisfied with any reason, if they might be heard when they would, and suffered to speak as long as they would. Which seemeth to me to be one special reason, why there are in well-ordered Commonwealths, set Courts and Circuits appointed for the administration of justice: That so, neither on the one side the Magistrate be overcumbred, as he must needs be, if all suitors might have free access at all times; nor yet on the other side poor Men that sustain wrong, should be left without remedy, as they must needs be if it were not at some times or other free for them to make their just complaints.  
10. But than you would think at such times as these, wherein it is free for any Man that will to signify and to prosecute his grievances, either by open plea in the Court, or by private petition to the Judge; that every Man that is oppressed, should make his case known: so as no Magistrate could pretend want of information. But yet it is not so; for many times (which is the other reason) they that are wronged, though they have liberty to complain, are yet held off from so doing, upon other considerations. 1. Either they distrust themselves, being but simple Men, unskilled in the quillets of the Law; such as neither are able to tell their own tale handsomely, nor have any Friend whom they may trust to do it heartily for them. And therefore as good fit still, think they, as stir in a business, and mar it in the handling. 2. Or perhaps some of their neighbours have told them, what themselves have learned by dear experience, that the Law is both costly and hazardous. There are so many devices to adjourn a hearing, when all things are ready prepared and ripe for it; to fetch about a business again, when a Man would think he had brought it to an end; to weary out a weak adversary with torturing delays, especially if 
*— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Orest. Act. 5.  a poor Man contend with a rich, or a plaindealing Man with a crafty Companion; (not to mention those fouler Corruptions, suborned Witnesses, packed juries, and other-like Enormities) that they think it better to be quiet, and to bear their pressures and griefs as well as they can, than to enter into a tedious course of Law, whereof the charge is certain, (certain I mean to be great, though how great it will be, is uncertain enough) but the issue altogether uncertain. 3. Or, it may be, they dare not complain, for fear of incurring the farther displeasure of their potent or subtle Adversaries: who perhaps, if further provoked by meeting with opposition from them, might sit closer upon their skirts than formerly, and do them a shrewder turn for it another day. And therefore if they look for any favour from them hereafter, (and from some persons it must be looked upon as 
†— gloriantur latrones, iis se vitam dedisse, quibus non ademerunt. Cicer. pro Milon.  a favour, by those that are not big enough to wrestle with them, that they do them no farther harm) they must resolve to sit down with the present loss, suffer all, and say nothing. Out of those and many other-like Considerations, (more than I can think of, or if I could, than the time would suffer me to present before you) the grieved party often forbeareth to complain. And then the Magistrate being not made acquainted with the business, may justly say, Behold, we knew it not.  
11. And as he may be ignorant in matter of fact, for want of due information; so may he, secondly, be doubtful in point of right, for want of clear and full evidence. Whereof also there may be divers reasons; and among the rest these which I shall now propose. First, The great diversity, yea, sometimes flat repugnancy and contrariety, that is between the informations on the one side, and on the other. For Men are extremely partial, and will not tell their own tales with such sincerity and indifferency as they ought, but as much in favour of themselves, and to the prejudice of their Adversaries, as they can devise to do with any show of Probability. We use to say, One tale is good, till another be told: And the Proverb is true, in that sense wherein it was first meant, and is commonly understood. Solomon hath a Proverb much to the same purpose, [He that is first in his own tale, seemeth righteous: but then his neighbour cometh and searcheth him out, Prov. 18] The meaning is plain, One tale is good; that is, whether it be 
Prov. 18. 17.  so or not, it seemeth so at the first hearing. But if we will speak of things, not after the appearance, but according to truth, and pronounce of them as they are, and not as they seem; may we not much rather invert the Proverb, and say, One tale cannot be good, till the other be told? that is, whether it be good or not: the judge may not give credit to either, till he hath heard both. Nay, may we not many times farther say, when both tales are told, that neither is good? Because there is mostwhat in every Man's tale a mixture of some falsehoods with some truths: whereby it may so happen sometimes, that he which hath in truth the more equity on his side, by the mingling in some easily discoverable falsehoods, in telling his tale, may render his cause the more suspicious to him that heareth it, to think the whole tale naught; and he that hath indeed, and upon the whole matter, the worst cause, may yet, by the weaving in some evident truths, or pregnant probabilities, in the telling of his tale, gain such credit with him that heareth it, that he will be very inclinable to believe the whole tale to be good. Or howsoever, they may be both so equally false, or at least both so equally doubtful; as no one that heareth them, can well tell whether of both to give credit to. It was so in the famous case of the two inmate Harlots, 
1 King. 3. 16, etc.  whereof King Solomon had the hearing; The living Child is mine, the dead one thine, faith the one: No, faith the other, The dead Child is thine, and the living mine. Here were presumptions on both sides, (for why should any Woman challenge another Woman's Child?) but proofs on neither; (for being there were none in the house but they two, neither of them could produce any witnesses.) The case hung thus even; no more evidence on the one side than on the other; no less confidence on the one side than on the other. Solomon indeed, by that wisdom wherewith God had endowed him in a transcendent measure, found out a means whereby to turn the scales, to untie that hard knot, and to discover the hidden truth. But what could a judge, or a jury, of no more than ordinary wisdom, then have been able to have said or done in such a case, but even to have left it as they found it? And truly, for any thing I know, Ignorance must have been their best excuse.  
12. And as first in the Information, so there may be a defect, secondly, in the Proofs. He that hath the better cause in veritate rei, may yet fail in his proofs, and not be able to make it judicially appear that he hath the better cause. In which case the old Axiom holdeth, Idem est non esse & non apparere: it is all one, in foro externo, (and as to the determination 
* Quod probari non potest, mihi infectum est. Bern. de Precept. & disspens.  of a Judge upon the Bench, who is to pronounce secundum allegata & probata;) for a Man not to have a right, and not to be able to make it appear in a legal way, and by such evidence as is requisite in a judicial proceeding, that he hath such a right. Or he may be out-sworn by the depositions of the witnesses produced on the behalf of the adverse part; though (it may be) utterly false, yet direct and punctual against him, and so, strong enough howsoever to cast him in his Suit. For what Judge, but the great Judge of Heaven and Earth, can certainly and infallibly know, when two or three Men swear directly to a point, and agree in one, whether yet they swear a falsehood or no? Or, what should induce a mortal judge not to believe them? especially, if withal he see the proofs on the other side to fall short? And if in such a case following the evidence in the simplicity of his heart, he gave away an honest Man's right from him to a knave: he is not to be charged with it, as a perverter of justice, but hath his Apology here ready fitted for him in the Text, Behold, we knew it not.  
13. Add hereunto, in the third place, the great advantage or disadvantage that may be given to a cause in the pleading, by the artificial insinuations of a powerful Orator. That same flaxanimis Pitho, and Suadae medulla, as some of the old Heathens termed it, that winning and persuasive faculty which dwelleth in the tongues of some men; whereby they are able not only to work strongly upon the affections of Men, but to arrest their judgements also, and to incline them whether way they please, is an excellent endowment of nature, or rather (to speak more properly) an excellent gift of God. Which whosoever hath received, is by so much the more bound to be truly thankful to him that gave it, and to do him the best service he can with it, by how much he is enabled thereby to gain more glory to God, and to do more good to human Society than most of his brethren are. And the good blessing of God be upon the heads of all those, be they few or many, that use their eloquence aright; and employ their Talon in that kind for the advancement of justice, the quelling of opression, the repressing and discountenancing of insolency, and the encouraging and protecting of innocency. But what shall I say then of those, be they many or few, that abuse the gracefulness of their elocution (good speakers, but to ill purposes) to enchant the ears of an easy Magistrate with the charms of a fluent tongue; or to cast a mist before the eyes of a weak jury, as Jugglers may sport with Country people, to make white seem black, or black seem white; so setting a fair varnish upon a rotten post, and a smooth gloss upon a course cloth: as Protagoras sometimes boasted that he could make a bad cause good, when he listed. By which means judgement is perverted, the hands of violence and robbery strengthened, the edge of the sword of justice abated, great offenders acquitted, gracious and virtuous Men molested and injured. I know not what fitter reward to wish them for their pernicious eloquence, as their best deserved Fee, than to remit them over or what David hath assigned them in Psal. 120. What 
Psal. 120.  reward shall be given, or done unto thee, O thou false tongue? Even mighty and sharp arrows, with hot burning coals. I might add to those, how that sometimes by the subtlety and cunning of a sly Commissioner; sometimes by the wilful misprision of a corrupt, or the slip of a negligent, or the oversight of an ignorant Clerk; and by sundry other means (which in regard of their number, and my inexperience, I am not able to recite) it may come to pass, that the light of Truth may be so clouded, and the beams thereof intercepted from the eyes of the most circumspect Magistrate, that he cannot at all times clearly discern the Equity of those Causes that are brought before him. In all which cases, the only Apology that is left him, is still the same as before; even this, Behold, we knew it not.  
14. But when he perfectly understandeth the whole business, and seeth the Equity of it, so as he cannot plead Ignorance of either: there may yet be, thirdly, place for his just excuse, if he have not sufficient means wherewith to relieve and to right his wronged brother. A mere private Man, that is not in place of authority, may bemoan his poor brother in the day of his adversity, and give him his best advice (to the measure of his understanding) what to do: but can otherwise do very little towards the delivering of him from the mischief that is intended him. Unless perhaps by mediating for him, as well as he can with that little power or interest he hath either with the Adversary, or with the Magistrate, that they would be good to him. And that is ordinarily the utmost that such a person can do for his poor friend: for he may not endeavour beyond the warrant of his calling, and the sphere of his power. Nay, he cannot do even that, with any great confidence of success, unless he have some special interest either in the Magistrate, or Adversary: especially if the Adversary be either a faithless, or a fickle, or a captious, or a wilful Man, (as few of those that molest others wrongfully, but fall under some part of this Character:) yea, he may rather in that case fear, lest possibly by his intervention he should but provoke the Adversary the more, and then he should by his 
* Sedulitas illum, quem stulte diligit, urget. Hor 2. Epist. 1.  officiousness do his friend more harm than good.  
15. Not to speak of infinite other impediments, and discouragements, that may frustrate the good desires and endeavours of a mere privateman concerning this duty: let us consider how it is with more public persons; for they are the Men, upon whom especially I am now to press this duty. Such persons I mean, as either are endued with public authority by virtue of their Callings, being seated in the place of Magistracy and Government: or else in regard of the eminency of their condition in the places where they live, have some power among their tenants and neighbours, to sway something with them. Even these also, both the one sort and the other, many may times be destitute of requisite means and abilities, to vindicate those, whom they see and know to be wrongfully oppressed, out of the hands of their Oppressors. Whereof there are, besides divers other, these apparent Reasons.  
16. First, the Laws of Men cannot foresee all the mischiefs that may be done in a Land: nor can they prevent all those they do foresee. Wherein is observable a singular pre-eminence of the holy Law of God, above all humane Laws in the World. The Law of the Lord is perfect, Psal. 19 absolutely perfect, to meet with all sinful aberrations whatsoever. But the best Laws, that ever were devised by the wit of Man, were imperfect; neither could provide against all emergent abuses and inconveniences. I have seen an end of all perfection, saith David 
Psal. 119. 96. Quam angusta innocentia est, ad legem bonum esse? quanto latius officiorum patet, quam juris regula? Sen. 2. de ira. 27.  again, Psal. 119. but thy Commandment is exceeding broad. The Laws of Men are but narrow things in comparison, and must of necessity leave out more than they can take in: God's Commandment only is broad enough to take in all. For instance, I shall name you but one or two of ten thousand. The unconscionable racking of Rents; the selling of cattle to poor husbandmen, that have not their money ready to buy in the Markets, upon a years day for almost double the price; the underbuying of Commodities far below the worth, for disbursing a little money beforehand to supply the present necessity of such an one as might very ill afford such a pennyworth, and the like; which are all very grievous oppressions in themselves, and by the Magistrate known so to be. Yet what can he do to help it, so long as the Laws have provided no remedy there against? True it is, the Law of God reacheth them all: and therefore if any Man go beyond 
1 Thes. 4. 6.  or defraud his brother in any matter, or in any manner, he must not think to escape unpunished, because the Laws of the State, under which he liveth, take no conusance of any such matter. God, who governeth according to his own Law, but not according to man's Law, will undoubtedly be the avenger of all such: But the Magistrate, who is to govern according to the established Laws of his Country, must not stretch himself beyond his Rule; but leave those evils that are without the reach of his authority, to the just vengeance of him to whom 
Psal. 94. 1.  all vengeance belongeth.  
17. Secondly, Mens Laws are subject (besides that imperfection) to another great impotency, in this; That they cannot effectually provide against those general inconveniences, for the preventing whereof they are especially devised: without leaving a possibility for particular mischiefs to fall, and that right heavily, sometimes upon, and much to the prejudice of some honest well-deserving Men. Now where a good subject, that meaneth nothing but well, is thus unhappily fallen under the heavy pressure of the Law; (
* Quis est iste, qui se profitetur omnibus legibus, innocentem? Sen. 2. de ira. 27.  and that may be any body's case) a just and compassionate Magistrate may be heartily sorry for him, and if it lie in his power to procure for him from an higher power some mitigation of the Law, he will do his best to effect it. But for the most part, especially where things are prosecuted eagerly and with malice against the poor Man; he cannot devise any means that may be effectual to deliver him, without danger of bringing both himself into trouble, and the Laws into contempt, and of opening a wide gap to the exercising of an arbitrary power by the Judge (than which there is scarce imaginable any evil of more mischievous consequence in a Commonwealth) and to any other mighty inconveniencies.  
18. There is yet a third vanity, whereunto (the Law of God only excepted) all other Laws are subject; That when they are made with as much advised delibertation, and drawn up into a form of words with as much fullness, perspicuity, and caution, as the wisdom of the best heads could possibly contrive; yet the nimble wit of Man, within the compass of a few months or years, will find out some hole or other to creep out at; some slight evasion, whereby to slacken the sinews, and to elude the force and intention of the same. By which means many times crafty companions are set without the danger, and honest well-meaning Men put beside the benefit of those Laws, which were really intended for the curbing of the one sort, and protecting of the other; and the Magistrate cannot do withal.  
19 These three reasons are taken from the quality of the Laws: I add but a fourth, taken from the condition of the Times. A good Magistrate may have the hap to fall into such evil Times; that if he should attempt to do that service to the public, by partaking with righteous, and opposing against unrighteous Men and causes, with that freedom that would well become him to do, if the times were better, he should not only be sure to lose his labour, but be in danger also to lose his place, by striving against the current to no purpose. Now in such times, if he do not always lend his help to those that are hardly dealt withal, in that measure which perhaps they expect; his inability to do them good may be a reasonable excuse for him. But is not this to teach the Magistrate to temporize? or may be slug in his office, or desert his bounden duty, for fear of Bugbears, or by pretending there is a Lion in the way? Nothing less. God forbid 
Prov. 26. 12.  any Man that occupieth the place of the Lords Messenger should utter a syllable of encouragement to any Magistrate, to make himself a slave to the Times; either by running with a multitude to do any evil action for the winning of their 
Exod. 23. 2.  favour, or by forbearing (out of a base fear and a faint heart) to do any good, whereunto his power and opportunity will serve him.  
20. But the thing I say is this: It is a point of Christian wisdom for a Magistrate, or any other Man, if the Lord cast him upon evil times, to yield to the sway of the times so far (provided ever that it be done without sin) as not wilfully to deprive himself of the power and opportunities of doing the good he can, by striving unseasonably to do more good than he can. The reason whereof is grounded upon that well known Maxim, so generally allowed of by all Divines; That affirmative precepts (such as this of delivering the oppressed, is) do not oblige ad semper, at all times, and in all places, and with all circumstances, as negative precepts do. But for exercising the offices of such (affirmative) precepts, there must be a due consideration had of the end, and of all requisite Circumstances, to be laid together one against another in the balance of prudence: and according to the exigence thereof, the duty is for that time to be either performed or omitted. Solomon telleth us, Eccles. 3. 
Eccl. 3. 1.— 11.  that there is a time for every thing; and that every thing is beautiful in its Time: implying withal, that taken out of the right time, nothing is beautiful. He faith there also, that there is a time to keep silence, and a time to speak. And surely the evil time is the proper time for keeping silence. Therefore the prudent shall 
—— 7. Amos 5. 13.  keep silence in that time, for it is an evil time.  
21. Now seeing that by so many several ways, as these which I have already mentioned, most of which do frequently happen (besides infinite more which may happen, according to the infinite variety of particular occurrents) Magistrates and others may be excused for not helping those to right that suffer wrong: it should make us all very watchful over our speeches, and sparing in our censures, (wherein yet for the most part we take to ourselves a marvellous Liberty, a great deal more than becometh us) concerning the actions and dealings of our Governors. It is no wonder to hear lightheaded people, and such as can look but a little way into the affairs of the world, clamourous: as shallowest brooks run with the greatest noise, and the emptiest vessels give the loudest sound. Nor is it a new thing, to see such men, as by their own unconscionable dealings help to make the times as bad as they are, to set their mouths wide open in bitter invectives against their betters, and to be evermore declaiming against the iniquities of the times. But it grieveth my very soul, when I see Men, otherwise discreet, and such as are in some reputation for virtue and godlinss, sometimes to forget themselves so much as they do, and to be so far transported beyond the bounds of sobriety and duty, as to speak their pleasure of those that are in place either of supreme, or of high (though subordinate) authority: as if all were naught; every Man looked only after his own ease, or his own gain, or his own advancement; but none regarded to amend any thing amiss, or took to heart the wrongs and sufferings of poor Men.  
22. To see the manifold oppressions that are done under the Sun even in the 
Eccl. 4. 1. & 5. 8.  best times, (Solomon's Reign was a time blessed with peace and plenty; yet did he complain of the oppressions of the poor in his days, but for all that large measure both of power and wisdom wherewith God had endowed him, he could not remedy all) will stir up in every Man that hath any holy warmth in him, a just indignation there-against. But commonly (such is our selfishness) we are most fiery, when the mischief lighteth upon ourselves, or upon those that stand in some near relation to us. Therefore I cannot in charity but impute the excesses of such Men, not to their zeal of justice, and indignation against those that either pervert it, or but neglect it; but, heightened through the violence of the perturbation, to the distemper of Fury. Which maketh me now and then to think of those words of Solomon: which perhaps have another meaning, yet are very fitly applied this way, in Eccles. 7. Surely oppression 
Eccles. 7. 7.  maketh a wise Man mad. For as a Man, who whilst he was master of his reason was quiet and companiable, fallen afterwards raging mad, raileth, and striketh, and flingeth stones about him, sparing none that cometh within his reach, be he never so good: little otherwise doth a wiseman mis-behave himself (in his language) towards his betters, when he is but a little, as it were out of his right wits through the distemper of some violent perturbation of mind, (by a misnomer) called zeal.  
23. It would be some bridle both to our tongues and passions, seriously to consider; that it becometh not the servant of God to speak evil of Governments, 
2 Pet. 2. 10.  or Goverours openly, though some things should be much amiss in the Land, and little done in order to the amending thereof: for that is a kind of blasphemy; for so the Apostles word is. Openly did I say? I did so, because too often Men do so: But the truth is, the servant of God is not allowed by his Master to speak evil of dignities; no not in his private chamber; more yet; not so 
Eccl. 10. 20.  much as in his private thoughts. Much less, to proclaim the infirmities of his Governors to the wide world, for fear Cham's curse should light upon him: over which he ought rather with blessed Sem and japhet to cast the mantle of Charity, to hide their nakedness from the eyes of Scorners. Lest of all to sinite 
Gen. 9 22, etc. Prov. 17. 26.  Princes for Equity, and to cry out upon them as Men that make no conscience of the discharge of their duty in that their high calling, so long as they are careful in the generality to promote the execution of justice within their territories: only for suffering those evils, which they cannot so easily remedy as we can observe; and for not doing that good, which is not altogether in their power to do. So long as God is pleased to suffer noisome corruptions to remain in the hearts of the best, and strong lusts to reign in the hearts of the most; (which will be so long as the world lasteth:) it cannot be but oftentimes offences will come, disorders and abuses will grow, right will be overborne by might, the plaindealing will become a prey to the crafty, wrongs and indignities will be offered; which the wisest and greatest and godliest Magistrates shall never be able wholly either to prevent, or remedy.  
24. Let it suffice thee, for the possessing thine own soul in patience, to know; that all shall be righted one day. God will set all straight at the last: but that day is not yet. It is thy duty, in the mean time, to pity thy Superiors, rather than to envy them, that have so much work to do, and yet are exposed to censure and obloquy, as if they did nothing because they do not that which never yet any mortal Man clould do, in suppressing all opressions. It is thy duty, whatsoever actions of theirs may be capable of a just excuse, or of a fair interpretation, to allow it them: and for what cannot be excused, to mourn for them 
1 Sam. 15. 39  in secret, but not to make a noise about them openly; when neither thy calling will warrant thee, nor the hope of any good effect to follow upon it can encourage thee so to do. If they say, Behold, we knew it not: whether they say it truly or untruly, what is that to thee? The judgement of that, I find in my Text referred to God, and to their own hearts, but no where to thee. Thou must take it for a good excuse however, and rest content therewithal.  
25. Secondly. It may be some comfort to the soul of every godly Man and Magistrate, amidst all the oppressions and disorders that are done or suffered in the Land without redress; if his heart can tell him that he hath not been willingly accessary thereunto, but that he can truly say, Behold, we knew it not: that God will admit that his just excuse. God is not (and happy it is for us that he is not) so hard in his righteous judgements, as we are too often in our rash censures. He looketh not to reap where he hath not sown: nor will he demand an account of a talon where none was disbursed, nor require of any Man above the proportion of that power wherewith he hath entrusted him; and of those means and opportunities which he hath vouchsafed him. If there be but a willing mind, and a faithful endeavour, according to power, and as occasions serve, to do his duty cheerfully in this, or any other kind; the Lord will graciously accept it, according to that a Man hath, and not according to that he hath not. Thrice blessed therefore is that Magistrate, or other Man whoever he be, that hath considered the poor and needy with a compassionate heart, and 
*— prosilire libet in forum; commodare alt●ri vocem, alt●ri operam: etsi nihil prosuturam, tamen conaturam prodesse. Sen. de tranquil. c. 1.  bend himself 
Psal. 41. 1.  with all his strength to deliver them out of their oppressions and troubles; although he hath not been able to accomplish it to the full of his desires; for he shall reap the reward of that which is done; and that which is not done shall never be laid to his charge. Only, that he do not flatter himself with a false comfort: let him be well assured first, that his Excuse will hold water, and that his heart condemn him not as a liar, when he saith, Behold, we knew it not. For this Excuse, though sometimes just, as we have now heard at large; yet many times is pretended without cause: which is our next point, now to be considered with more brevity.  
26. If to pretend an excuse were sufficient to discharge a Man from a fault: among so many offences as are in the world, we should have much ado to find an offender. Those Men that are almost ever behind with their work, are yet seldom to seek for an excuse. The disease is Epidemical; I may say, Ecumenical too. We have it by kind, derived in a perpetual line of succession from the loins of our first Parents. As Adam and Eve were not without their excuse, (The woman gave me; and, The Serpent beguiled me) so neither was bloody 
Gen. 3. 12.—— 3. Gen. 4. 9 1 Sam. 15. 15. 1 Sam. 25. 11.  Cain, their firstborn, without his, (Am I my brother's keeper?) Nor disobedient Saul without his, (The people took of the chief things to sacrifice to the Lord:) Nor churlish Nabal without his, (Shall I take my provision, killed for my Shearers, and give it to Men I know not whence they be?) Nor (that I may spare the particulars, and take a world of them together) will the whole crew of cursed Reprobates be without their excuse too, even then when the last sentence is ready to be pronounced upon them, (Lord, we never saw thee hungry, 
Mat. 25. 44.  or thirsty, etc.) From Adam the first sinner, who was then presently turned out of Paradise, unto the last damned wretches, who shall be then presently turned into hell: no sinful Man but hath at some time or other bewrayed the leaven of his natural hypocrisy, by excusing his transgressions. Such a proneness there is in all the Sons of Adam, Ad excusandum excusationes in peccatis: that it may be said of all mankind, what is written of the guests that were bidden to the great Supper, Luke 14. They all began with one consent to make excuses. 
Luk. 14. 18.   
27. The true Reason whereof is, that wretched pride, vainglory, and hypocrisy, (from which we had all need to pray, Good Lord deliver us) which cleaveth so fast and inseparably to our corrupt natures. Whence it is, that many Men, who pass so little for their consciences, yet stand so much upon their credit: As Saul, who using no diligence to regain the favour of God, was yet very solicitous, that his honour might be preserved in the opinion of the people. 
1 Sam. 15. 30.  Indeed, we are neither careful to do well, nor willing to hear ill: Loth are we to leave our sins; and we are as loath to own them. And therefore we throw cloaks over them, that the outside may look comely howsoever, and the dishonesty that is underneath may not be seen. Our Saviour speaketh of the pharisees 
Joh. 15. 22. 1 Thess. 2. 5. 1 Pet. 2. 16.  cloak of hypocrisy; and St. Paul of a cloak of covetousness; and St. Peter of a cloak of maliciousness. They write of 
* Plutarch. in Lucul.  Lucullus, that out of his private wardrobe he furnished the Praetor (his friend) for the adorning of a popular Show with more than two hundred Cloaks. Horace playeth the Poet, and maketh it up 
† Sibi millia quinq. esse domi chlamydum. Horat. 1. ep. 6.  five thousand. Every one of us hath the wardrobe of his heart plentifully furnished with these cloaks; even beyond what the Poet could feign of him: Cloaks of all sizes, and for all purposes, and to fit all occasions. But as old Bartimaeus cast away his Cloak to follow Christ: so must we, if we will be 
Mar. 10. 50.  Christ's Disciples, cast away from about us all these cloaks of vain pretensions and excuses. But that we shall never do to purpose, unless we first cast out from within us that pride and self-love, whose Liveries those Cloaks are. The better we shall learn that first great lesson of self-denial, the less will we seek to excuse our errors with vain pretensions.  
28. But the more apt we are by nature to justify ourselves by causeless excuses: the greater ought to be the care of every good man (the only use I shall now make of this point) to examine the truth and the weight of those excuses which he pretendeth in his own defence. Whether they have justae excusationis instar, and will bear a good and sufficient plea: or be but rather 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip.  shifts, devised to serve a present turn, more for outward show, than real satisfaction within. Which is that judicium cordis, the judgement of the heart, whereunto Solomon, as I told you, referreth over this pretention (Behold we knew it not) to receive its first and most immediate trial. Doth not he that pondereth the heart, consider it? What the tongue pleadeth, is not a thing so considerable with God, as how the heart standeth affected.  
29. For the approving his heart therefore in this business, before him that knoweth it perfectly, and is able to ponder it exactly: let every Magistrate, and other Officer of justice, consider in the fear of God; First, Whether he hath been willing (so far as his leisure amidst the throng of other his weighty employments would permit) to receive the petitions, and with patience to hear the complaints of those poor Men, that have fled to him as to a Sanctuary for refuge and succour? job professeth himself to have been a father to the poor: and 
Job. 29. 16.  he is a very unnatural father, that stoppeth his ears against the cries of his children; or so terrifieth them with his angry countenance, that they dare not speak to him. Solomon in the twenty ninth of this book, distinguisheth a righteous Man from a wicked by this; that the righteous considereth the cause of the poor, but 
Prov. 29. 7.  the wicked regardeth not to know it. He that rejecteth their complaints, or beateth them off with bug-words, and terror in his looks, either out of the hardness of his heart, or the love of ease, or for whatsoever other respect, when he might have liesture to give them audience, (if he were so minded) and to take notice of their grievances; cannot justly excuse himself, by pleading, Behold, we knew it not. But I must hasten. Let him consider, secondly, Whether he have kept his ear, and his affection equally free to both parties, without suffering himself to be possessed with prejudices against, or to be carried away with favourable inclinations towards, the one side more than the other. He is too little a judge, that is too much either a friend, or an enemy. Thirdly, Whether he hath used all requisite diligence, patience, and wisdom in the examination of those causes that have been brought before him, for the better finding out of the truth, (as job 
Job. 29. 17.  searched out the cause which he knew not) without shuffling over business in post-haste; not caring which way causes go, so he can but dispatch them out of the way quickly, and rid his hands of them. Fourthly, Whether he hath indeed endeavoured to his power to repress or discountenance those that do ill offices in any kind, tending to the perverting of justice: as namely, Those that lay traps for honest Men, to fetch them into trouble without desert; Those that sow discord among neighbours, and stir up suits for petty trespasses, and trifles of no value; Those that abet contentious persons, by opening their mouths in their behalf in evil causes; Those that devise new shifts to elude good Laws. Lastly, whether he hath gone on stoutly in a righteous way, to break the jawbones of the Lions in their mouths, and to pluck the spoil from between their teeth, by delivering them that were ready to be slain, or destinated to utter undoing by their powerful oppressors: without fearing the faces of Men, or fainting in the day of their brother's adversity. He that hath done all this in a good mediocrity, so far as his understanding upon power would serve, though he have not been able to remedy all the evils, and to do all the good he desired, may yet say, with a good Conscience, and with comfort, Behold, we knew it not: and his excuse will be taken, in the judgement both of his own heart, and of God who knoweth his heart; whatsoever other Men think of him, or howsoever they censure him. But if he have failed in all, or any the premises; though he may blear the eyes of Men with colourable pretences, he cannot so secure his own conscience; much less escape the judgement of God, before whose eyes causeless excuses are of no avail. Which is the last of the three points proposed: whereunto I now proceed.  
30. The judgement of a Man's own heart, is of greater regard, in utramque partem, than the censures of all the Men in the world besides. Better the world should condemn us, if our own hearts acquit us, than that our hearts should condemn us, and all the world acquit us. This is our rejoicing, the testimony of our 
2 Cor. 1. 12.  Conscience, saith St. Paul. The approbation of Men may give some accession to the rejoicing, (the other being first supposed) but the main of it lieth in the testimony of the Conscience. This is the biggest Tribunal under Heaven: but not absolutely the highest: there is one in Heaven above it. St. Paul, who thought it safe for him to appeal hither, from the unjust censures of Men; yet durst not think it safe for him to rest here, but appealeth from it to a higher Court, and to the judgement of the great God, 1 Cor. 4. It was a very small thing with him to be 
1 Cor. 4. 3.—— 4.  judged of man's judgement. So long as he knew nothing by himself, so long as his own heart condemned him not, he passed not much for the censures of Men. Yet durst not justify himself upon the acquittal of his own heart. He knew there was much blindness and deceitfulness in the heart of every sinful Man: and it were no wisdom to trust to that that might fail. He would up therefore to a higher and an unerring judge; that neither would deceive, nor could be deceived: and that was the lord I judge not mine own self, saith he, but he that judgeth me is the Lord. Even so here; Solomon remitteth us over, for the trial of our pretended excuses, from our mouths to our hearts; and from our hearts unto God. If thou sayest, Behold, we knew it not: doth not he that pondereth the heart, consider it? etc. As if he had said, No matter for the words: look to thy heart. If thou pretendest one thing without, and thy conscience tell thee another thing within: thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cast and condemned by the sentence of thine own heart. But if thy heart condemn thee not; the more indeed is thy comfort, and the stronger thy hope; yet be not too confident upon it. There is an abyssus, a depth in thy heart which thou canst not fathom with all the line thou hast. Thou hast not a just balance, wherein to weigh and to ponder thy own heart. That must be left therefore wholly to the Lord, who alone can do it perfectly; and to whose judgement alone every man shall finally stand or fall; and if he deserve to fall, all his vain excuses shall not be able to hold him up.  
31. Which of how little avail they are in his sight, let us see in some few examples. What gained Adam by his thin fig-leaves, and thinner Apology? 
Gen. 3. 24.  St. Bernard thinketh his latter sin in excusing, was in some respects rather greater than his first sin in eating. I dare not say so: yet questionless that excuse of his added a new guilt to the former, and aggravated his fault, to the farther provoking of God's displeasure. All he could do or say, could neither hide his nakedness, or hold him in Paradise. And was not Cain condemned to be a perpetual 
Gen. 4. 12. 1 Sam. 15. 26. Luk. 14. 24.  runagate, for all his excuse? And Saul cast both out of God's favour and the Kingdom, for all his? And so of all the rest. The unworthy guests, as they all made excuses together for company, so were they all excluded from the great supper together for company. And the damned Reprobates at the last day shall not with all their Allegations procure either any stay of judgement before sentence be pronounced, or the least mitigation thereof after. 
Mat. 25. 46.   
32. If it were with Almighty God, as it is with Men, we might conceive some hope, or possibility at least, that a mere pretended excuse might be of some use to us. 1. Possibly, he might take it as it is, and never search farther into it: 2. Or he may search into it, and not find out the vanity and slightness of it: 3. Or he might find it out, and yet let it go unpunished. But the Text here assureth us, that it is quite otherwise with him, in each of these respects. 1. The Lord will both search it out: for doth not he that pondereth the heart, consider it? And find it out: 2. for he that keepeth thy soul, doth not he know it? And punish it: 3. for shall not he render to every Man according to his works? Each of which interrogations virtually contain a several reason of the point: to let us see how impossible it is that causeless Excuses should do us any good before the judgement seat of God.  
33. First, They will not avail us, because they cannot escape his search. Doth not he that pondereth the heart, consider it? Men are credulous and inconsiderate both ways: easily induced by a credible accusation, to condemn the innocent; and as easily by a credible Apology, to accquit an offender. But the righteous Lord evermore taketh the matter into his due consideration, and pondereth every thing diligently, (for in suchlike Phrases the Scriptures, fitted to our capacities, speak of him:) before he proceed to give sentence. If the cry of the sins of Sodom be grievous, and call importunately upon him for vengeance: yet before he will 
Gen. 18. 21.  power it down upon them in fire and brimstone, he will pause upon it (as it were) a little first; he will go down and see if their doings be altogether according to that cry, and if not, that he may know it. Neither will he give Belshazzar's Kingdom 
Dan. 5. 27, 28.  from him to the Medes and Persians, before he have weighed him in the balance, and found him too light. And as he will not take an accusation to the condemning, so neither will he take an excuse to the acquitting of any Person, without sifting it well first, and searching into the truth of it. In which search he is most exact and punctual▪ For he entereth into the reins and kidneys, and pierceth even to the dividing a●●nder of the joints and marrow; and prieth into the most secret 
Heb. 4. 12.  inwards, and that with a most curious eye, till he discern the most close and hidden thoughts and intents of the heart. And to make sure work, that nothing may escape his search, by lurking unspied in some remote corner or dark cranny of the heart, he taketh 
* Quant ascunq●e tenebras sactis tuis superstru●eris, Deus lumen est. Tertul. de poeni●. c. 6.  a light with him; he 
† Zeph. 1. 12. Prov. 16. 2.  searcheth it with candles, as the Prophet speaketh. To omit those other metaphorical but significant expressions, here and there scattered in the holy Scriptures, to this purpose: this very phrase used in the Text of pondering the heart, and that other like it in Prov. 16. of weighing the spirits, if there were no other, would sufficiently show forth the exactness of his proceedings in this trial. It is taken from the curiosity's that Men use in weighing Gold, or precious quintessences for medicine. It importeth, that if in any thing we pretend a scruple, or but so much as the least grain be wanting of the due weight it should have; it will not pass current with him, but shall be turned upon us again, both to our shame and loss.  
34. Secondly. Vain excuses will not help us, because the vanity of them cannot scape his knowledge. [He that keepeth thy soul, doth not he know it?] Men are easily deluded with false shows, because they cannot always spy the falseness and emptiness of them: as children are easily made believe that a piece of Brass is Gold, when they see it glister. And the reason is evident, because Men have nothing to judge by but the outward appearance; and that can let them in but a very 
1 Sam. 16. 17.  little way into the heart. So that what the Preacher saith, Eccl. 8. in respect of other things, holdeth no less in respect of the sincerity of men's hearts, and likewise of their speeches and allegations; Tho a Man labour to seek it out, yea, 
Eccl. 8. 17.  further, though a wise Man think to know it, yet he shall not be able to find it. Only the Lord, in whose hands, and before whose eyes our hearts and all our ways are, he that keepeth our souls, as it is here, (Servat and observat too, the word may import either) he spieth out all our paths, and observeth all our haltings. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We deceive ourselves, if we think to mock him, or to hide any thing out of his sight. Shall not God search it out? saith David, Psal. 44. for he knoweth the very 
Psal. 44. 21.  secrets of the heart. Men may search for a thing, and be never the nearer, because they cannot search it out: As Laban tumbled over all Iacob's stuff, searching for 
Gen. 31. 34.  his Idols, but found them not. But where God searcheth, he doth it effectually. Shall not God search it out?  
35. Thirdly. Vain excuses will not help us, because they cannot exempt us from punishment, and the just vengeance of God; for shall not he render to every Man according to his works? Men are sometimes swayed with partial affections, to connive at such things as they might redress, if they were so disposed; and are content to take any sorry excuse for a sufficient answer, when it is so thin and transparent, that they cannot choose but see quite through it; especially if it be tendered by such persons as they desire to show some respect unto. But with the Lord, there is no respect of persons. He hateth sin with a perfect hatred, and punisheth it wheresoever he findeth it, with severe chastisements in his own dearest servants and children; but with fiery vengeance and fury poured out upon his Adversaries. Where he enjoineth a duty, he looketh for obedience; and therefore where the duty is unperformed, the disobedience is sure to be punished, let the offender pretend and allege never so largely to excuse it. Quid verba audiam, factacum videam? It is the work he looketh at in all his retributions: and where the work is not done, vain words will not ward off the blows that are to be inflicted for the neglect; nor any whit lessen them, either in their number or weight. Will they not rather provoke the Lord in his just indignation, to lay on both more and heavier strokes? For where a Duty is ill neglected, and the neglect ill excused, the Offender deserveth to be doubly punished; once for the omission of the Duty, and once more for the vanity of the Excuse.  
36. Let me beseech you therefore (dearly beloved brethren) for the love of God, and your own safety, to deal clearly and impartially betwixt God and your own Souls in this Affair, without shuffling or daubing; and to make strait paths to your feet; lest that which is lame be turned out of the way. Remember 
Heb. 12. 13.  that they that trust to lying vanities (and false pretences are no better) forsake 
Jonah 2. 8.  their own mercy. And that feigned excuses are but as a staff of Reed; a very weak stay for a heavy body to trust to for support: which will not only crack under the weight, but the sharp splinters thereof will also run up into the hand 
2 King. 18. 2●.  of him that leaneth upon it. You see what God looketh at; It is the heart that he pondereth, and the Soul that he observeth, and the work that he recompenseth. Look therefore that your hearts be true, and your souls upright, and your works perfect: that you may never stand in need of such poor and beggarly shifts, as forged pretences are; nor be driven to fly for refuge to that which will nothing at all profit you in the day of wrath, and of trial. Let your desires be unfeigned, and your endeavours faithful, to the utmost of your power to do justice, and to show Mercy to your Brethren; and to discharge a good Conscience in the performance of all those duties that lie upon you by virtue, either of your general Callings as Christians, or of your particular Vocations, whatever they be, with all diligence and godly wisdom, that you may be able to stand before the judgment-seat of the great God with comfort; and out of an humble and well-grounded confidence of his gracious acceptance of your (imperfect, but sincere) desires and endeavours in Christ, not fear to put yourselves upon the trial; each of you in the words of holy David, Psal. 139. Try me, O God, and seek 
Psal. 139.  the ground of my heart: prove me, and examine my thoughts. Look well if there be any way of wickedness in me; and lead me in the way everlasting; in the way that leadeth to everlasting life. Which great Mercy, the Lord of his infinite goodness vouchsafe unto us all, for his dear Son's sake, jesus Christ our blessed Saviour. To whom, etc.   

AD MAGISTRATUM.  
The Third Sermon.  
At the Assizes at Nottingham, in the Year 1634. at the Request of ROBERT MELLISH Esq then High-Sheriff of that County.  1 Sam. 12. 3. Behold, here I am, witness against me before the Lord, and before his Anointed: Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? And I will restore it you. 
1. ABold and just challenge of an old judge, made before all the People, upon his resignal of the Government into the hands of a new King. Samuel was the Man. Who, having continued (whilst Eli lived) in the Service of the Tabernacle, as a Levite, and a private Man, was (after his death) to undergo a new business; in the exercise of Public 
1 Sam. 7. 6. & 19  judicature. For that fanatical Opinion, which hath possessed some in these later times, That no Ecclesiastical Person might lawfully exercise any Secular Power, was in those days unheard of in the World. Eli, though a a Priest, was a judge also; and so was Samuel, though a Levite, after 
— 4. 18.  him: And we find not, that either the People made any question at all, or that themselves made any scruple at all, of the lawfulness of those concurrent Powers. Samuel was now (as it is collected by those that have traveled in the Chronology) aged about five and thirty Years, and so in his full strength, when he was first judge Which so long as it continued in any measure, he little respected his own case in comparison of the common Good; but took his 
* 1 Sam. 7. 16, 17.  yearly Circuits about the Country, keeping Courts in the most 
†— per loca ad judicandum opportuna. Lyra.  convenient places abroad; besides his constant sit at Rama, where his dwelling was, for the hearing and determining of Causes; to the great ease of all, and content (no doubt) of the most or best.  
2. But by that he had spent about 30 years more in his Country's Service, he could not but find such decays in his Body, as would call upon him in his now declining Age, to provide for some ease under that 
* Aetate & curis gravatus. Gloss. interl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. l. 6. Antiq. 3. 1 Sam. 8. 1.—— 3.  great burden of Years and Business. Which that he might so do, as that yet the public Service should not be neglected; he thought good to join his two Sons in commission with him. He therefore maketh them judges in Israel, in hope that they would frame themselves by his example to judge the people with suchlike diligence and uprightness as himself had done. But the young Men, as they had far other aims than the good old Father had, so they took quite 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. ib.—— 4.  other ways than he did. Their care was not to advance justice, but to fill their own Coffers; which made them soon to turn aside after lucre, to take bribes, and to pervert judgement. This fell out right for the Elders of Israel, who now had (by their miscarriage) a fair opportunity opened, to move at length for that they had long thirsted after, viz. the change of the Government. They gather themselves therefore together, that the cry might be the fuller; and to Ramah they come to Samuel, with many complaints and alledgments in their mouths. But the short of the business was, a King they must have, and a King they will have, or they will 
— 5.  not rest satisfied. It troubled Samuel not a little, both to hear of the misdemeanour of his sons, of whom he had hoped better; and to see the wilfulness of a discontented people, bend upon an Innovation. Yet he would consult with God before he would give them their answer. And then he answereth them, not by peremptorily denying them the thing they so much desired; but by 
*— placidè salubri oratine ab insana voluntate detorquet pleben. Sulpit. lib. 1.  earnestly dissuading them from so inordinate a desire. But they persisting obstinately in their first resolution; by farther direction from the Lord, Samuel condescendeth to them, and dismisseth them, with a promise that it should be done to them as they desired, and a King they should have ere it were long.  
3. And within a while he made good his promise. The Lord had designed Saul to be their King, and had secretly revealed the same to Samuel. Who did also, by God's appointment, first anoint him very privately, no Man being by, but they two alone; and after in a full Assembly of the people at Mispeth, evidenced him to be the Man whom God had chosen, by the determination of a Lot. Whereupon the most part of the people accepted Saul for their King elect; testifying their acceptance by their joyful acclamations, and by sending him Presents. Yet did not Saul then immediately enter upon his full Regalities, (whether by reason of some contradiction made to his Election, or for whatsoever other cause) but that Samuel still continued in the Government; till upon occasion of the 
1 Sam. 11. 1, etc.  Ammonites invading the Land, and laying siege against jabesh Gilead, Saul made such proof of his valour by relieving the Town, and destroying the enemy, that no Man had the forehead to oppose against him any more. Samuel therefore took the hint of that Victory to establish Saul completely in the Kingdom, by calling the people to Gilgal, where the Tabernacle then was; where he once 
—— 24, etc.  more anointed Saul before the Lord, and in a full Congregation, investing him into the Kingdom with great solemnity, Sacrifices of Peace-offerings, and all manner of rejoicings.  
4. Now had the people, according to their desire, a King; and now was Samuel, who had long governed in chief, again become a private Man. Yet was he still the Lord's Prophet: and by virtue of that Calling, took himself bound to make the people sensible of the greatness of their sin, in being so forward to ask a King, before they had first asked to know the Lord's pleasure therein. And this is in a manner the business of the whole Chapter. Yet before he begin to fall upon them, he doth wisely, first, to clear himself; and for the purpose he challengeth all and every of them, if they could accuse him of any injustice, or corruption in the whole time of his Government, then and there to speak it out, and they should receive satisfaction, or else for ever after to hold their tongues; in the three first verses of this Chapter, but especially in this third verse, [Behold, here I am; witness against me before the Lord, etc.]  
5. In which words are observable, both the Matter and Form of Samuel's Challenge. The Matter of it, (to wit, the thing whereof he would clear himself) is set down, first, in general terms: that he had not wrongfully taken to himself that which was another's, [Whose Ox have I taken? or whose Ass have I taken?] And then more particularly, by a perfect enumeration of the several species or kinds thereof: which being but three in all, are all expressed in this Challenge. All wrongful taking of any thing from another Man, is done either with or without the party's consent. If without the party's consent, then either by cunning or violence, fraud or oppression, overreaching another by wit, or over-bearing him by might. If with the party's consent, than it is by contracting with him for some Fee, Reward, or Gratification. Samuel here disclaimeth them all, [Whom have I defrauded? whom have I oppressed? or of whose hand have I received a bribe, to blind mine eyes therewith? That is the matter of the Challenge.  
6. In the form, we may observe concerning Samuel three other things. First, his great forwardness in the business, in putting himself upon the trial by his own voluntary offer, before he was called thereunto by others. [Behold, here I am.] Secondly, his great Confidence, upon the conscience of his own integrity; in that he durst put himself upon his trial before God and the World. [Witness against me before the Lord, and before his Anointed.] Thirdly, his great Equity, in offering to make real satisfaction to the full, in case any thing should be justly proved against him in any of the premises, [Whose Ox, or whose Ass, etc. and I will restore it you.]  
7. The particulars are many: and I may not take time to give them all their due enlargements. We will therefore pass through them lightly; insisting perhaps somewhat more upon those things that shall seem more material or useful for this Assembly, than upon some of the rest, yet not much upon any. Neither do I mean, in the handling thereof, to tie myself precisely to the method of my former division; but following the course of the Text, to take the words in the same order, as I find them here laid to my hand. Behold, here I am; witness against me, etc.  
8. Behold, here I am. More haste than needeth, may some say: It savoureth not well, that Samuel is so forward to justify himself, before any Man accuse him. Voluntary purgations commonly carry with them strong suspicions of guilt. We presume there is a fault, when a Man sweareth to put off a crime, before it be laid to his charge. True; and well we may presume it, where there appeareth not some reasonable cause otherwise for so doing. But there occur sundry reasons, some apparent, and the rest at least probable, why Samuel should here do as he did,  
9 First, He was presently to convince the people of their great sin, in ask a King, and to chastise them for it with a severe reprehension. It might therefore seem to him expedient, before he did charge them with innovating the Government, to discharge himself first from having abused it. He that is either to 
* Omnia quae vindicaris in altero, tibi ipsi vehementer fugienda sunt. Cic. in Ver. 3.  rebuke or to punish others for their faults, had need stand clear, both in his own conscience, and in the eye of the World, of those faults he should censure, and of all other crimes as foul as they, lest he be choked with that bitter Proverb, retorted upon him to his great reproach; 
† Luk. 4. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iamb. apud Plut. de dignosc. adul.  Physician, heal thyself. 
| Juven. sat. 2.  Vitia ultima fictos contemnunt Scauros, & castigata remordent. How 
* Nihil est quod minùs ferendum sit, quam rationem ab àltero vitae exposcers eum, qui non possit suae reddere. Cic. Divin. in Qu. Caecil.  unequal a thing is it, and incongruous, that he who wanteth no ill conditions himself, should bind his neighbour to the good behaviour? That a 
* Homicidae tyrannus irascitur, & punit furta sacailegus. Senec. 2. de ira. 28 Luk. 6. 42.  sacrilegious Church-robber should make a Mittimus for a poor Sheepstealer? Or, (as he complained of old) that great Thiefs should hang up little ones? How canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when behold there is a beam in thine own eye? That is, with what conscience, nay, with what face canst thou offer it? Turpe est doctori, every Schoolboy can tell you. See to it all you, who by the condition of your Callings are bound to take notice of the actions and demeanours of others, and to censure them; that you 
† Sic agitur censura, & sic exempla parantur: cum judex alios quod monet, ipse facit▪ Ovid. 6. faster.  walk orderly and unreproveably yourselves. It is only the sincerity and unblameableness of your conversations, that will best add weight to your words, win awe and esteem to your persons, preserve the authority of your places, put life into your spirits, and enable you to do the works of your Callings with courage and freedom.  
10. Secondly. Samuel here justifieth himself; for their greater conviction, and for the more aggravating of their sin. If his Government had been tyrannous, or corrupt, it had been somewhat the more excusable in them to have attempted a change, (though I cannot say, that the greatest tyranny or corruption in a Governor imaginable, could have warranted such an attempt in toto): Yet, whatsoever fault there had been in them for so doing; had he been liable to any just exceptions in that kind, he must have born his share also of the blame, as well as they; they, for that their seditious attempt; and he, for giving them the occasion. Whereas his innocency putteth off all the blame from him, and leaveth it wholly upon them: who now can no more excuse themselves than they can accuse him. They had rejected him with a Nolumus hunc regnare: rather they had rejected 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph. 1 Sam. 8. 7.  God in him, [They have not rejected thee; but they have rejected me, that I should not reign over them, Chap. 8.] It stood him therefore upon to clear himself from all sinister surmises and suspicions of injustice; that it might appear to them, and to all the World, that he had given them no cause why they should so reject him; and that therefore they must thank themselves for it, and not him, if in any aftertimes they should have cause to repent it. It is a brave thing for a Magistrate, or indeed for any Man, to walk with 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 2. 14.  an even foot, and in an upright course: that when bad people shall go about to disparage him, or to speak, or but think unworthily of him, he may be able to contest with them for the maintenance of his innocency, and to stand upon his own justification; as St. Paul did, I have cove●ed no Man's silver, or gold, or apparel. And as Moses did, I have not taken an Ass from them, neither have I hurt one of them. And 
Acts 20. 33. Num. 16. 33.  as our blessed Saviour himself did, I have done many good works among you; for which of those works do you stone me? And as Samuel here doth, Behold, here I 
Joh. 10. 32.  am; witness against me, whose Ox, etc.  
11. Thirdly. Samuel had now surrendered the administration into the hands of the new King: and so having given up his Office, he thought it meet to render 
Ultrò me sisto, at administratae à me Reip. rationem reddam. Jun. annot.  an account how he hath carried himself therein. It goeth sore with an evil steward, to hear of a reckoning: whereas he that hath been faithful, desireth nothing more. Whatsoever our Callings are, we are but stewards over some part of God's Household: and it were good for us estsoons to remember, that our Master will require of us an account of our stewardships. The time will come, when we must 
Luk. 16. 3. 2 Cor. 5. 10. Mat. 12. 36. Wisd. 1. 9  all appear before the judgment-seat of Christ, to give in our accounts: And we must look to have them examined most strictly, even ad ultimum quadrante●i, to the very utmost Farthing. Not an idle word, nor a vain thought, but must then be 
*— ut ne minimae quidem cogitationes, ac verba minutessima, ejus judicio indiscuss● reman●ant. Gregor. Rev. 6. 16.  accounted for. They that judge others now, shall then be rejudged; and all their proceedings reexamined and re-viewed with a most curious, unerring, and unpartial eye. O happy, thrice happy that servant, who conscious to his own faithfulness, shall not need to seek to the Hills and Rocks to hide him from the face of the great judge; or to run to the Thickets as Adam did, till he be fetched out with that terrible process, (Adam, where art thou?) but shall readily 
Gen. 3. 8, 9  present himself, with much assurance and comfort before him, as Samuel here did before the King and the People, and say, Behold, here I am.  
12. And why might not Samuel do this, fourthly, even in wisdom, for the timely preventing of future cavil and danger? There were some pretensions against his Sons, of Injustice and Corruption: and if matters should come to public scanning, like enough much might be proved against them. Which how far they might be stretched to the Father's prejudice in aftertimes, who could tell? Little reason had he howsoever to trust a giddy people, (so unthankful, and so new-fangled, as he had found them to be) and to suffer either his safety, or credit to lie at their courtesy. So long as these things should hang upon the file, or lie in the desk, he might perhaps be safe, but he could not be secure. That therefore the miscarriages of others might not fall on his neck, he might think it safest for him toget his Quietus est betimes. And therefore he requireth them all, if any Man had aught to object against him, that they would now produce it in open Court; if they had not, Reason would they should forthwith acquit him by their general Suffrages. By which means having obtained a public Testimony from them, as we see in the Verses following, and so being (as it were) quit by Proclamation, he is thenceforth safe against all evil calumniations, and fearless of after-claps. It is a base and unmanly thing, to use indirect and underhand dealing to shift off a just Trial: but a point of honest and Christian wisdom, in a fair and open way handsomely to prevent an unjust Accusation. No fault for a Man to use the Serpent's wisdom, so it be not tainted with the Serpent's poison too; but rightly tempered with a due mixture of Dovelike simplicity 
Mat. 10. 16.  and innocency.  
13. Last; To dissuade the people formerly from ask a King, Samuel had told them what a King might do 
* Ius Regis, 1 Sam. 8. 11.  de jure, if he should use his absolute Power; and what if a King should do it de Facto? no remedy but submit, they might not at any hand resist. And he knew, that by their obstinacy in ask a King, they had so highly displeased the Lord, that it were but just with him, if he should suffer their new King to rule over them with rigour and tyranny. It might very well be, that out of this very consideration Samuel was the rather induced at this time to declare his own integrity; that so he might propose unto the new King now in the entrance of his Reign a pattern of Equity and Justice in his own Example. Even as St. Paul oftentimes proposeth his own example to the Churches for their imitation. (I beseech you, Brethren, to be followers of me. 
1 Cor. 4. 16. Phil. 4. 9  Those things which ye have heard and seen in me, do, etc.) We see the World is much given to be led by 
*— nec ad rationem, sed ad similitudinem vivimus. Sen. de vit. beat. cap. 1.  example. Whatever the attempt be, usually one of the first inquiries is; not whether there be any Law, or any Reason, or any Conscience; but whether there be any Precedent for it, yea, or no? And if any such be to be found, it seldom sticketh; it helpeth out many an ill matter, it giveth a fair colour to many foul proceedings; when Men have this yet to plead for themselves, that they do but as others have done before them, and continue things as they found them. 
† Terent. in Eunuch.  Hoc olim factitavit Pyrrhus, seemed to him plea enough in the Comedy. It so much the more concerneth every good and wise Man, especially those that are in place of Authority, (whose actions are most looked upon, and soon drawn into Example) so to order themselves in their whole conversations, that such as come after them may be rather provoked by their good example to do well, than encouraged by their evil example to do amiss. If at any time hereafter Saul should take any Man's Ox or Ass from him by any manner of fraud, oppression, or bribery; the constant practice of his immediate Predecessor for sundry Years together shall stand up, and give evidence against him, and cast him. Samuel's integrity shall condemn him, both at the Bar of his own Conscience, and in the mouths of all Men; at leastwise he shall have no cause to vouch Samuel for his Precedent; no colour to shroud his miscarriages under the authority of Samuel's Example.  
14. We cannot now marvel, that Samuel should thus offer himself to the trial, when as no Man urged him to it; sith there may be rendered so many congruous reasons for it. Especially being withal so conscious to himself, of having dealt uprightly, that he knew all the World could not touch him with any wilful violation of justice. He doth not therefore decline the trial, but seek it; and putteth himself upon it with marvellous confidence, challenging all Comers, and craving no favour, [Behold, here I am; witness against me before the Lord, and before his Anointed.] Here is no excepting against any Witness, nor refusal of any judge, either God or Man. He had a good cause, and therefore he had also a good heart. All Virtues are connext; among the rest, so are justice and Fortitude. The righteous are bold as a Lion. The Merchant that knoweth his 
Prov. 28. 1.  Wares to be faulty, is glad of the dark Shop, and false Light; whereas he that will uphold them right and good, willeth his Customers to view them in the 
Joh. 3. 20, 21.  open Sun. Qui malè agit, odit lucem. He that doth evil, loveth to skulk in the dark, and will not abide the light, (which is to him as the terrors of the shadow of 
Job 24. 17.  death) lest his evil deeds should be found out and laid open to his shame. Even as Adam hid his head in a bush, when he heard the Voice of God, because his Conscience told him he had transgressed.  
15. A corrupt Magistrate or Officer may sometimes set a face upon it, and in a kind of bravery bid defiance to all the World; but it is then when he is sure he hath power on his side to bear him out; when he is so backed with his great friends, that no Man dare, mutire contra, once open his lips against him for fear of being shent. Even as a rank Coward may take up the Bucklers, and brave it like a stout Champion, when he is sure the Coast is clear, and no body near to enter the Lists with him. And yet all this but a mere flourish, a faint and feigned bravado; his heart the while in the midst of his belly is as cold as lead, and he meaneth nothing less than what he makes show of. If the offer should be indeed accepted, and that his actions were like to be brought upon the public stage, there to receive a due and impartial hearing and doom; how would he then 
* Nescis tu quam meticulosa res sit ire ad judicium. Plaut. in Mostell. 5. 1.  shrink and hold off trow ye? then what crouching, and fawning, and bribing, and daubing, to have the matter taken up in a private Chamber; and the wound of his credit a little overly-salved, though upon never so hard and base conditions? His best wits shall be tried, and his best friends to the utmost, if it be possible by any means to decline a public trial.  
16. Be just then, Fathers and Brethren, and ye may be bold: So long as you stand right, you stand upon your own legs, and not at the mercy of others. But turn aside once to defrauding, oppressing, or receiving rewards, and you make yourselves slaves for ever. Intus pugnae, foris timores: Horrors and gripes within, because you have knowingly done what you ought not: Terrors and fears within, lest your wicked dealings should come to light, whereby you might receive the due shame and punishment thereof. Possibly you may bear up, if the times favour you, and by your greatness outface your Crimes for a while: but that is not a thing to trust to, [O trust not in wrong and robbery, saith David, Psal. 62.] The wind and the tide may turn against you, when you 
Psal. 62. 10.  little think it: and when once you begin to 
a— Sejanus ducitur unco Spectandus: gaudent omnes. Juven. Sat. 10.  go down the wind, every base and busy Companion will have one puff at you, to drive you the faster and farther down.  
17. Yet mistake not, as if I did exact from Magistrates an absolute immunity from those common frailties and infirmities, whereunto the whole race of mankind is subject: The imposition were unreasonable. It is one of the unhappinesses that attends both your Calling and ours (Magistracy and Ministry) that every ignorant Artisan, that perhaps knoweth little, and practiseth less of his own duty, can yet instruct us in ours; and upon every small oversight make grievous out-cries, by objecting to you your place, to us our cloth, (a Man of his place, a Man of his cloth, to do thus or thus!) As if any Christian Man, of what place, or of what cloth soever, had the liberty to do otherwise than well: or as if either we or you were in truth that in respect of our natures, which in respect of our Offices we are sometimes called; we Angels, and you Gods. Truly, however it pleaseth the Lord (for our greater honour) thus to style us, yet 
Rev. 1. 20.  we find it in ourselves (but too well) and we make it seen by us (alas, but too 
Psal. 82. 6.  often) that we are Men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subject to the like passions, ignorances' and 
Act. 14. 15.  sinful aberrations that other Men are. And I doubt not but Samuel, notwithstanding all this great confidence in his own integrity, had yet among so many causes, as in so many years' space had gone through his hands, sundry times erred in judgement, either in the substance of the sentence, or at least in some circumstances of the proceedings. By misinformations, or misapprehensions, or by other passions or prejudices, no doubt but he might be carried, and like enough sometimes was, to show either more lenity, or more rigour, than was in every respect expedient.  
18. But this is the thing that made him stand so clear, both in his own Conscience, and in the sight of God and the World, that he had not wittingly and purposely perverted judgement, nor done wrong to any Man with an evil or corrupt intention; but had used all faithfulness and good Conscience in those things he did rightly apprehend, and all requisite care and diligence (so far as humane frailty would suffer) to find out the truth and the right in those things whereof he could not know the certainty. This do, exercising yourselves (with St. Paul) to have always a Conscience void of offence toward God, and toward Men; 
Act. 24. 16.  and than you may (with him also) be bold to call both God and Man to bear witness to your Integrity, (Ye are Witnesses, and God also, how holily, and justly, 
1 Thes. 2. 10.  and unblamably we have behaved ourselves among you, 1 Thess. 2.) and with good Samuel here, to put yourselves for the trial of your uprightness, upon your God, King, and Country, [Behold, here I am: witness against me before the Lord, and before his Anointed.]  
19 Thus much of Samuel's confidence. See we next, what the things are he doth with so much confidence disclaim, as the matter of the Challenge. It is in the general, Injury or Wrong: the particular kinds whereof in the Text specified, are Fraud, Oppression, and Bribery. Against all and every of these he expressly protesteth: Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? Whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith? To begin with the general, Whose Ox have I taken? or, whose Ass have I taken? These two Creatures, the Ox and the Ass, are here mentioned, because of their great usefulness; the strength of the Ox, and the patience of the Ass, enabling them, the one for labour, the other for carriage. For in those times and Countries, they used Asses altogether for journeys and for burdens, as we now adays, and in these parts of the World, do Horses: Whereof in old time we find very little speech of any other use than for the services of War only. Whence it is that the Ox and the Ass are in the Scriptures 
See Deut. 17. 16. Psal. 20. 7. Prov. 21. 31. See Gen. 32. 5. Exod. 13. 4. 12. Joh. 1. 3. Luke 13. 15. Exod. 20. 17.  so frequently mentioned together, and so reckoned together as a principal part of a Man's wealth; and also both here and elsewhere, by way of Synecdoche, put for a Man's whole substance or estate. In the last Commandment of the Ten, after those words, Thou shalt not covet thy neighbour's Ox, nor his Ass, it is added, nor any thing that is thy neighbours. What is there expressed, the same is here to be understood, as if Samuel had said, I have neither taken any Man's Ox, nor Ass, nor any thing else that was another Man's.  
20. And then by Taking he must needs mean 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diphil. apud Stobae. Ser. 8.  wrongful taking; the words will else bear no reasonable construction. For to deny the lawfulness of commerce and civil contracts, such as are buying, selling, giving, exchanging, and the like, wherein the right and property of things is transferred from one Man to another, by delivering and taking (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) what were it else, but to overthrow all humane Society, and utterly to destroy all the Offices of Commutative justice, which is wholly conversant about Contracts of that nature? His meaning clearly is, contenting himself with his own portion, he had not sought to enrich himself by the spoil of others, or to gain any thing to himself, to his neighbour's hurt, by any unjust or unconscionable means. It is the first and principal office of justice, suum cuique, to let every Man have his own. And the holy Law of God bindeth our very thoughts and desires from coveting (but how much more than our hands from taking?) that which of right belongeth not to us. That, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in the Law, Thou shalt not covet that 
Exod. 20. 17.  which is another's; is by our Saviour himself, the best Interpreter of the Law, rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel, Thou shalt not take that which is another's. To teach us, that whoso will allow himself the liberty to desire it, will not deny himself the liberty (if opportunity serve) to take it: And that therefore whosoever would hold his hands, must first learn to subdue his covetous lusts.  
21. It is verily nothing so much as our 
* Ind serè sceterum causa: nec plura— etc. Juven. Sat. 14. 1 Tim. 6. 10.  Covetousness, that maketh us unjust: which St. Paul affirmeth to be the root of all evil; but is most manifestly the root of this evil of injustice. Aristotle showeth it out of the native signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as much as to say, a desire of having more; more than is our due, more than falleth to our part and share. As if a Man that were to divide something betwixt himself and his fellow by even portions, should share the biggest part to himself, whereby to make himself a gainer, and his partner a loser. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and it is indeed quite contrary to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Jam. 2. 8.  as St. james calleth it, that Royal Law, Thou shalt love thy Neighbour as they self; and to that great fundamental Rule of Equity, by which, as by the Standard, we ought to meet out all our dealings towards our brethren, Quod tibi fiere non vis, etc. Whatsoever you would that Men should do unto you, do you 
Mat. 7. 12.  even the same to them.  
22. If all Men would first look back into the most suspected passages of their former dealings, impartially trying them but by this one Rule, (and by this one Rule they shall all be tried at the last day) and then would, secondly, resolve to lay this Rule ever before their eyes, for the levelling of their future Conversations: what a world of injustice might they find out by the one, keep out by the other? which, because that Rule is so much neglected, are therefore now so little regarded. Say, thou that by thy cunning over-reachest thy brother in buying, selling, or bargaining; or deceivest the trust reposed in thee by thy friend; couldst thou brook to be in like sort cheated thyself? Thou that, Ahab-like, wringest thy poor neighbour's Vineyard from him; driv'st him by continual molestations to this straight, that either he must forsake the Town, (if thou hast a mind to enclose it) or else consent to his own and most of his neighbours undoing, or any other way enforcest him to come to thy bent for fear of a worse displeasure; couldst thou think it reasonable, if his case were thine, to be so plagued and oppressed thyself? Thou that bribest a corrupt Officer, subornest a perjured Witness, procurest a packed jury, and (where thou canst conceive any hope that it will be taken) offerest to convey a reward into the bosom even of the judge himself; to pervert Judgement, and to get the day of thine Adversary, when his Cause is more righteous than thine: couldst thou be patient thyself to be wrested out of thy own apparent right by such engines? In a word, thou that takest thy Brother's Ox, or his Ass, or any thing that is his, from him wrongfully; wouldst thou be content thy brother should wrongfully take thine? Whosoever thou art that dost another wrong, do but 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isoc. in Nicos.  turn the tables; imagine thy neighbour were now playing thy game, and thou his: and then deal but squarely in this one point, and if thine own heart condemn thee not, go on and prosper.  
23. But Men that are resolved of their End, (if this be their End, to make themselves great and rich 
*— quocunqu● modo rem. Horat. 1. Epist. 1.  howsoever) are not much moved with arguments of this nature. The evidence of God's Law, and conscience of their own duty, work little upon them: Gain is the thing they look after; as for Equity, they little regard it. Let me tell them then, that unjust gain, is not gain, but loss. Nor is this a Paradox: when a mere heathen Man could say 
† Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plaut. 1 Tim. 6. 6. Mark 8. 36.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and another Lucrum puta lucrum, si justum fiet. St. Paul placeth gain in godliness, not in wealth: and our Saviour teacheth, that he that should gain the whole world, if he should for that lose his own soul, should have little cause to boast of his pennyworth. Lucrum in arca, damnum inconscientia: the gain will no ways countervail the loss. All this is most certain truth; but still we hit not upon the right string. The Worldling hath his portion in this present life, and 
Psal. 17. 4.  in these outward things; and therefore what losses befall him therein, he can feel as soon as another Man, and value them as well; But he is not much sensible either of a spiritual, or an eternal loss. To come home to him then; let him know, that the gain of unrighteousness shall not long prosper with him and his. Treasures of wickedness profit little, saith Solomon, Prov. 10. His meaning is, take 
Prov. 10. 2.  them à primo ad ultimum, and they profit nothing. A Man may seem to profit by them, and to come up wonderfully for a time; but time and experience thew, that they moulder away again at the last, and crumble to nothing; and that for the most part within the compass of an age. Seldom shall you see them hold so long: but very rarely beyond the next Generation. An inheritance may be gotten 
Prov. 20. 21.  hastily at the beginning: but the end thereof shall not be blessed; the same Solomon, Prov. 20. The morsels of deceit (and violence) that were so pleasant in the 
— 17.  chewing, the time will come when they shall be vomited up again with sorrow 
Job 20. 15.  and bitterness: What gained Ahab by it, when he had made himself Master of 
1 King. 21. 10.  Naboth's Vineyard, but the hastening of his own destruction? And what was Gehazi 
2 King. 5. 27.  the better for the gifts he received from Naaman? which brought an hereditary Leprosy with them? And what was Achan the richer for the golden Wedg 
Josh. 7. 24.  he had saved out of the spoils, and hidden in his Tent, which brought destruction upon him, and all that appertained to him?  
24. Brethren, let us be wise and wary, and not deceive ourselves. These gobbets are but Satins baits: which when we swallow, we swallow a hook with them, wherewith he will strike us through at the last, though he suffer us a while to play upon the line, and to please ourselves with those new morsels. Let 
Deut. 13. 17. Josh. 7. 11.  us therefore beware that we suffer not the least portion of unjust gain to cleave to our fingers, or to mingle with our other substance. There is a secret poison in it, which in time will diffuse itself through the whole heap, and seize upon every part; and like Mercury-water, or Aquafortis, eat out all: as some write of the Ostriches feather, that it will in time moult and consume all the feathers in the tub wherein it is put. Know you not, that a small handful of leaven, if it be 
Mat. 13. 33. & 1 Cor. 5. 6.  hidden in a great trough full of meal, will work itself into every part of it, sour the whole lump? And that a single rood of Capite-land, will bring the whole estate into wardship, though containing many thousand Acres of never so free a Tenure? It was wisely done therefore of Samuel, as well as justly, not to meddle with the taking of any Man's Ox or Ass.  
25. It ought to be the care of every private Man, thus far to follow Samuel's example, that he keep himself from doing any Man wrong. But Men that are in place of Government, as Samuel was, have yet a further charge lying upon them, over and besides the former; and that is, to preserve others from wrong; and being wronged, to relieve them to the utmost of their power. A Magistrate should be so far from taking any Man's Ox or Ass from him, that, so far as he can hinder it, he should not suffer any other Man so to do. Where Commutative justice is by private persons violated, through fraud, oppression, or bribery, there it behoveth the Magistrate to set in, and do his part in the administration of Distributive justice, for the rectifying and redressing thereof. It is the very end for which principally Laws, and Courts, and Magistrates, were ordained.  
26. The more have they to answer for, that abuse any part of this so sacred an Ordinance, for the abetting, countenancing, or strengthening of any injurious act. They that have skill in the Laws, by giving dangerous 
* ●onus vir non agit nisi bonas ca●sas. Quint. 12. inst. 1.  counsel in the Chamber, or pleading smoothly at the Bar. They that attend about the Courts, by keeping back just complaints, or doing other casts of their office in favour of an evil person or cause; but especially the Magistrates themselves, by a perfunctory or partial hearing, by pressing the Laws with rigour, or qualifying them with some mitigation where they ought not. Where others do wrong, if they know it, and can help it, their very connivance maketh them Accessaries; and then the greatness and eminency of their places, enhanceth the crime yet further, and maketh them Principals. Qui non prohibet peccare, cum potest, jubet. He that suffereth another to take any Man's Ox or Ass from him; or his house, or land, or common from him; or his tithe or glebe from him; or his liberty or good name from him; or his life, or any part of his livelihood from him being able to remedy it; it is all one as if he should bid him do it.— Me nemo ministro 
Juv. Sat. 3.  Fur erit, is a fit Motto for every good Magistrate.  
27. I have now done with the Genus, the Species follow; which I shall dispatch with more brevity. The particulars are three; Fraud, Oppression, and Bribery. [Whom have I defrauded? whom have I oppressed? Or, of whose hand have I received a bribe, to blind mine eyes therewith?] Most Injuries are reduced to the two first heads; 
* Cic. de offic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer.  Fraus and Vis. Sometimes a Man is wronged, and perceiveth it not till afterwards, which, if he had known in time, he might have prevented; this is Defrauding. Sometimes he seeth and feeleth how and wherein he is wronged, but knoweth not which way in the world to avoid it; this is Oppression. There he met with a Fox, here with a Lion: In that, he is overwrought by Craft; in this, overborn by Might. Both are joined together in the Psalm, [He shall redeem their soul from falsehood and violence, Psal. 72.] And 
Psal. 72. 14.  in the Prophet, [I will punish those that leap on the threshold, which fill their Master's houses with violence and deceit, Zeph. 1.] and they are sometimes joined together in practice. As Pharaoh said, consulting the destruction of the Israelites, Opprimamus sapienter, let us deal wisely with them, and destroy them. And as 
Exod. 1. 10.  Lysander was wont to say, that where the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in 1. ysandr.  Lion's skin would not reach to do the business, it should be eeked out with the Foxes. Both are hateful both to God and Man: 
† Cic. lib. 1. de Ossic.  Sed fraus odio digna majore, saith the Orator; of the two, Deceit is the base and more hateful. Because men had rather be thought to want strength (for that begetteth pity) than to want wit (which doth but expose them to scorn:) thence it is, that usually they complain more of treachery, than they do of open hostility; and take it deeper to heart to be defrauded, than to be oppressed. The loss troubleth them not so much, they say, but they cannot endure to be cozened. Samuel, you see, disclaimeth this in the first place, Whom have I defrauded?  
28. He knew the Law of God, and the Law of Equity, (the written, and the unwritten Law both) were altogether against it. Thou shalt not defraud thy 
Levit. 19 13.—— 35.  neighbour, Levit. 19 and after in the same Chapter, Ye shall do no vurighteousness in judgement, in mete-yard, in weight, or in measure. In the sixth Chapter of the same book it is declared, that he that committeth a trespass by deceiving his 
Levit. 5. 2, etc.  neighbour, sinneth therein, and the Law there enjoineth an offering to be made for the expiating of that sin. How often doth Solomon condemn false weights, 
Prov. 11. 1. 20. 10, 23.  and false balances, as foul abominations? And how frequently do the Prophet's object it, as a main provocation of God's heavy judgements upon the Land, 
Jer. 5. 26, 27.  That they set traps, and laid snares for men; That their houses were full of deceit, as a cage is full of birds; That they were as crafty Merchants, in whose 
Host 12. 7. Amos 8. 5.  hands are the balances of deceit; That they made the Ephah (whereby they measured out the Commodities they sold) small, and the Shekel (wherewith they weighed the money they were to receive for that they sold) great, and falsified the balances; and the like? St. Paul also (if the translations speak his sense aright) layeth a charge upon the Thessalonians, That no man go beyond, or defraud his brother in any matter: both because it is the will of God sufficiently revealed in his Word, that men should not do so, and because God will be a sure and severe avenger of those that do so, 1 Thes. 4. And he chideth the Corinthians 
1 Thess. 4. 3, 6. 1 Cor. 6. 8.  for doing wrong, and defrauding one another, 1 Cor. 6. And le●t in what he either forbiddeth to, or reproveth in others, himself should prove guilty, he protesteth against all such dealings more than once: [Receive us, we 
2 Cor. 7. 2.  have wronged no Man, we have defrauded no Man, 2 Cor. 7. And again, 2 Cor. 12. 
— 12. 17.  Be it, I did not burden you, (as the false Apostles for filthy lucre, and to serve 
Rom. 16. 18.  their own bellies did) nevertheless, it may be you will think I was crafty, and caught you with guile▪ No such matter, saith he, I abhor it; I never made gain of you, either by myself, or by my Agents, Titus or any other that I sent unto you. Much like Samuel's challenge here. Whom have I defraud?  
29. A very grievous thing it is to think of, but a thing merely impossible to reckon up (how much less than to remedy and reform?) all the several kinds of frauds and deceits that are used in the World. Wherein men are grown wondrous expert, and so shameless withal, that they think it rather a credit to them, as an argument of their perfect understanding in their several mysteries, and particular professions, than any blemish to them in their Christian Profession, to cheat and cozen they care not whom, nor whom, so they may get 
* ●ersidiam, frauds, & ab omni crimine lucrum Quaesitum. Juv. Sat. 3. Prov. 20. 14.  gain, and gather wealth by it. In the way of trade, in buying, selling, and other bargaining; what lying, dissembling, and deceiving? It is stark nought, saith the buyer: It is perfect good, saith the seller: when many times neither of both speaketh, either as he thinketh, or as the truth of the thing is. False weights, false measures, false thumbs, false lights, false marks, false wares, false oaths, In the Markets and Shops. In the common offices of neighbourhood, friendship, service or trust: false glosses, false promises, false tales, false cracks, false shows, false reckonings. In the Courts of Law, and all juridical proceedings; false Bills, false answers, false suggestions, false counsels, false accusations, false pleas, false testimonies, false records, false motions, false verdicts, false judgements. The hour would fail me to mention but the chief heads of those falsehoods, that are common and notorious; but no Man's experience would serve him to comprehend, no Man's breath to declare the infinite variety of those more secret and subtle falsehoods, that are daily invented and exercised every where under the Sun.  
30. Yet are they all, in the mean time, abominable to God that beholdeth them, (The Lord will abhor both the bloodthirsty and deceitful Man) and will 
Psal. 5. 6.  prove in the end unprofitable to those that use them, and (without repentance) damnable. He that beguileth another, howsoever he may please himself therewithal onward, yet shall find at length that he hath most of all beguiled himself; deceiving and being deceived, as the Apostles words (though spoken to another 
2 Tim. 3. 13. Prov. 11. 18.  purpose) are. According to that of Solomon, The wicked worketh a deceitful work; but to him that soweth righteousness, shall be a sure reward. Blessed is the Man then, in whose heart, and tongue, and hands, there is found no deceit; That walketh uprightly, and worketh righteousness, and speaketh the Truth from 
Psal. 15. 2▪ etc.  his heart; That hath not stretched his wits to hurt his neighbour; nor made advantage of any Man's unskilfulness, simplicity or credulity, to gain from him wrongfully; That can stand upon it, as Samuel here doth, and his heart not give his tongue the lie, that he hath defrauded no Man.  
31. The other kind of Injury, here next mentioned, is Oppression: wherein a Man maketh use of his power to the doing of wrong, as he did of his wits in defrauding. Which is for the most part the fault of rich and great Men; because they have the greatest power so to do, and are not so easily resisted in what they will have done. Do not the rich Men oppress you? Jam. 2. For riches and worldly 
Jam. 2. 6.  greatness list up the hearts of Men, and swell them with pride, (Charge them 
1 Tim. 6. 17.  that are rich in this world, that they be not high minded, saith St. Paul) and Pride bringeth on Oppression, (Let not the proud oppress me, saith David, Ps. 119.) 
Psal. 119. 122.  They are the large fat kine of Basan, (that is, the Princes and Nobles, and great ones of the Land) those that dwell in the mountains of Samaria, that oppress the 
Amos 4. 1.  poor, and crush the needy, Amos 4. Yet not they only, for even poor and mean Men also are in their dispositions as proud, and as merciless, as the greatest; if their powers were answerable to their wills, and their horns to their curstness: and they are as ready to show it too, so oft as their power will serve them so to do. Now this also Samuel disclaimeth, as well as the former. Although he had a large power, having been chief Governor for many years together, and so 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not bound to render an account of his Actions to any, yet he doubteth not but to acquit himself, before the whole Congregation, from having any ways in all that so long a time abused his so vast power unto oppression. [Whom have I oppressed?]  
32. He well knew, that Oppression, though it were a common, yet was withal a grievous and a base sin. A very common sin it is. Elihu speaketh of multitudes of Oppressions, Job 35. How do the wealthy every where swallow up the 
Job 35. 8. Amos 8. 4.  needy; as in the Forests, 
* As the wild Ass is the Lion's Prey in the Wilderness; so the Rich eat up the Poor. Sirac. 13. 19  the greater beasts pray upon the lesser: and in the ponds 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bafil. in Hexam. Hom. 7. Isa. 3. 15. Psal. 14. 4. Levit. 25. 14.—— 17.  the larger fishes eat up the smaller fry? Grinding the faces of the poor first, and then eating them up like bread: racking their Rents, taking in their Commons, overthrowing their Tenors, diminishing their wages, increasing their boons. In a word, (for it would be endless to run through particulars) taking advantage of their inability to help themselves, or other their necessities in any kind what soever, to work their own wills upon them, and to get somewhat from them for their own enriching.  
33. Yet is it indeed a very grievous sin, forbidden by God himself in express terms, Leu. 25. If thou sell aught unto they neighbour, or buyest aught of thy neighbour's hand, ye shall not oppress one another: and so going on, concludeth, Ye shall not therefore oppress one another, but thou shalt fear thy God; Implying, that it is from want of the fear of God that Men oppress one another. Solomon therefore saith, that he that oppresseth the poor, reproacheth (or despiseth) his Maker, 
Prov. 14. 31.  Prov. 14. And indeed so he doth, more ways than one. First, He despiseth his Maker's Commandment, who hath (as you heard) peremptorily forbidden him to oppress. Secondly, He despiseth his Maker's Creature: the poor Man whom he so oppresseth being God's Workmanship as well as himself. Thirdly, He despiseth his Maker's Example; who looketh upon the distresses of the poor and oppressed, to provide for them, and to relieve them. Fourthly, He despiseth his Maker's Ordinance; in perverting that power and wealth, which God lent him purposely to do good therewithal, and turning it to a quite contrary use, to the hurt and damage of others. And he that goeth on to reproach his Maker (without repentance) must needs do it to his own confusion. He that made him, can mar him when he pleaseth; and the greatest Oppressors shall be no more able to stand before him then, than their poorer brethren are now able to stand out against them.  
34. Add to the grievousness of this sin, the baseness of it also: and that methinks should work much upon every noble and generous spirit to abhor it. Alas! who are they you thus trample upon, and insult over, but these poor Worms of the Earth? Who when they are trodden on, dare scarce so much as turn again: (Forasmuch as your treading is upon the poor: Amos 5.) and it is a 
Amos. 5. 11.  poor and inglorious conquest, that is gotten by the foil of such an Adversary. Rob not the poor, saith Solomon, because he is poor: neither oppress the afflicted, etc. 
Prov. 22. 22.  Prov. 22. These first words are capable of a double construction, First, Rob not the poor, because he is poor: that is, Let not his poverty and inability to withstand thee, encourage thee the rather to rob him. Which construction agreeth very well with the reason given in the next Verse, [For the Lord will plead their 
— 23.  cause, and spoil the soul of those that spoilt them.] As if he had said, Be well advised what you do: weak though they be, and can do little for themselves; yet they have a strong one to take their part, who will see that such as do them wrong, shall not go unpunished. Yet is there another sense to be made of those words also, neither unfitly, nor unprofitably; as thus, Rob not the poor, because he is poor: that is, let the consideration of his poverty keep thee off from meddling with him. 1. A little loss would be his undoing; because he is poor. 2. And if thou shouldst wring all he hath from him, it could make no great addition to thee, because he is poor. 3. Or if it could, yet he is no fit match for thee to exercise thy strength upon, if thou art rich, because he is poor.  
35. But herein especially may you behold the baseness of Oppression; that the basest people, Men of the lowest rank and spirit, are evermore the most insolent, and consequently (according to the proportion of their power) the most oppressive.  
* Claudian.  Asperius nihil est humili— in the Poet. 
But take it from Solomon rather; who compareth a poor Man, when he hath the 
Prov. 28. 3.  opportunity to oppress another poor Man, to a sweeping rain that leaveth no food, Pro. 28. How roughly did that Servant in the Parable deal with his fellow-servant, 
Mat. 18. 28.  when he took him by the throat for a small debt, after his master had but newly remitted to him a Sum incomparably greater? The reason of the difference was; the master dealt nobly, and freely, and like himself, and had compassion; but the servant, being of a low and narrow spirit, must insult: 
—— 17.  
* Terent.  Senties qui vir siem. If a mean man, in any of our Towns or Hamlets, be a little gotten up, to over-top most of his neighbours in Wealth, or be put into some little, authority, to deal under some great Man for the disposing of his Farms or Grounds; or have something to sell to his necessitous Neighbour, that must buy upon day; or have a little Money lying by him to furnish another, that for the supply of his present necessities must sell off somewhat of that little he hath, though at an under▪ rate, or the like, it is scarce credible (did not every days experience make proof of it) how such a man will screw up the poor Man that falleth into his hands, without all mercy, and beyond all reason. Conclude hence, all ye that are of generous births or spirits, how unworthy that practice would be in you, wherein Men of the lowest minds and conditions can (in their proportion) not equal only, but even exceed you. Which should make you, not only to hate Oppression, because it is wicked, but even to scorn it, because it is base, and to despise it. [He that despiseth the gain of Oppressions, Isa. 33.] 
Isa. 33. 15.  This for the second particular, whom have I oppressed?  
35. There is yet a third behind, against which Samuel protesteth as a branch of Injustice also; which also concerned him more properly as a judge; to wit, Bribery. [Or of whose hands have I received a bribe, that I might blind mine eyes therewith?] In the place now last cited, the Prophet Isaiah, speaking of an upright just Man, describeth him amongst other things by this, that he shaketh 
Isa. 33. 15.  his hands from holding of Bribes; as a Man would shake off a Viper, or other venomous beast, that should offer to fasten upon his hand, as Paul did at Malta, Acts 28. The word that here in the Text is rendered Munus, a Gift, or 
Act. 28. 15.  a Bribe (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Targum there rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Mammon dishquar) whereunto that Mammon of unrighteousness, mentioned Luke 16. and wherewith 
Luke 16. 9  our Saviour would have rich Men make themselves friends, may very well seem to have reference. Although, I confess, that phrase there may not improbably be conceived in another notion, somewhat different from this, to note the falseness, deceitfulness, and uncertainty of these worldly riches, in opposition to spiritual riches, a little after there called the true riches, for so the words Mammon dishquar do properly import; as who say, the false or lying riches, or (in comparison of the true and durable) riches falsely so called. However, the phrase 
—— 11.  seemeth to be proverbial, and (taken in the former sense) to bear this meaning in that place. As worldly wise Men, that have Suits depending in the Courts, will attempt, by bestowing gifts upon him or his servants, to make the judge their friend, that so the cause may be carried on their side when it cometh to an hearing: with the like wisdom should Christian Men make themselves friends of the poor (who are God's favourites) by giving Alms to them out of their worldly goods, that so they may find favour with him at the day of judgement. The proverbial use of that phrase (which made me the rather observe it) showeth what was the common opinion Men held of gifts bestowed to procure favour in judgement; to wit, that they were the Mammon of unrighteousness. And that in a double respect: first, As the price of an unrighteous sentence, in the intention of the giver; and then as a piece of unjust and unrighteous gain in the receiver; prohibited by the Lord in the Law, as well as the other two branches of Injustice 
Exod. 23. 8. Deut. 16. 19  were; and that both frequently and expressly, and taxed by the Prophet as a sin of a very high nature, a mighty sin, [I know your manifold transgressions, and your 
Amos 5. 12. Forrtia peccata, Vulg.  mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right, Amos 5.]  
36. But it may be said, Since we have already comprehended all injuries under the two former heads, Fraud and Oppression; how cometh it to be here mentioned as a third thing, and distinct from them both? Either we must free it from being injurious, or reduce it to one of the two, Fraud, or Oppression. I answer in short, that Bribery is properly a branch of Oppression. For if the bribe be exacted, or but expected, yet so, as that there can be little hope of a favourable, or but so much as a fair hearing without it; then is it a manifest oppression in the receiver, because he maketh an advantage of that power, wherewith he is entrusted for the administration of justice, to his own proper benefit, which ought not to be, and is clearly an oppression. But if it proceed rather from the voluntary offer of the giver, for the compassing of his own ends, then is it an oppression in him; because thereby he getteth an advantage in the favour of the Court against his adversary, and to his prejudice. For, observe it, the greatest oppressors are ever the greatest bribers, and freest of their gifts to those that may bestead them in their suits. Which is one manifest cause (besides the secret and just judgement of God upon them) why oppressors seldom thrive in their estates, near the proportion of their gettings. Even because so much of what cometh in by their oppressions, goeth out again for the upholding of their oppressions. It was not for nothing, you may well think, that Solomon so yoked these two things together; oppressing the poor, and giving to the rich, in Prov. 22. [He that oppresseth the poor to increase his riches; and he that giveth to the rich, shall surely come to want.] As he hath a spring one way, so he hath a drain another way, which keepeth him from rising to that excess or height he aimeth at.  
37. Bribery then is a branch of Oppression: That we have cleared. But yet one part of the doubt remaineth: why, if it belong to one of the two, is it here mentioned as a third species, different from both? For this, I say; First, It might be specially mentioned, as a corruption more particularly incident to the Office of judicature, in respect whereof especially Samuel now stood upon his justification: whereas Frauds, and most other Oppressions, are of a larger and more comprehensive extent. And secondly, Because it hath a peculiar formality by itself, whereby it differeth from other injuries of either sort, in this; that whereas all other, whether Frauds and Oppressions, are involuntary on one part, (for Volenti non fit injuria, no Man is willing to be either defrauded or oppressed, if he knew it, and knew how to help it) this of Bribery is done with the mutual knowledge and consent both of the Giver and Receiver.  
38. Which circumstance maketh it (at least in this one respect) somewhat worse than either of the former; that whereas in other frauds and oppressions, the one party only is guilty, because they are done without the consent of the other party; in this of Bribery both parties are guilty, because both consent. Neither doth this joint consent of both parties hinder, but that it is still injurious; Because the injury that is hereby done, is not done to either of the parties thereunto consenting, (supposing the consent on both parts free and spontaneous) but it is done by them both to a third party, namely, to the adversary of him that giveth the bribe: whose consent you will easily suppose never to have been asked in the business. So that the injury is still done non volenti.  
39 Of the commonness of which sin, especially in inferior Officers, who are ever and anon trucking for expedition: it would be impertinent to speak from this Text, wherein Samuel speaketh of it only as it might concern himself who was a judg. Of the heinousness of it in the sight of God, and the mischief it doth to the Commonwealth, when it is found in judges and Magistrates, I shall forbear to speak, (the time being withal now well-nigh spent) because, out of the confidence I have of the sincernity of those that now hear me, I deem the labour needless. Only I cannot (the Text offering it) but touch somewhat 
Prov. 21. 14.—— 18. 16.—— 17. 8.  at that property, which Samuel here ascribeth to a bribe, of blinding the eyes. Solomon speaketh much of the powerful operation of gifts and bribes; how they pacify anger, procure access into the presence of great persons, and favour from them, and sundry the like, which are all of easy understanding, and the truth of them (as well as the meaning) obvious. But the effect here mentioned, of blinding the eyes, though somewhat more obscure, is yet oftener found in the Scriptures, than of the other. Samuel undoubtedly learned it from Moses, who 
Exod. 23. 8. Deut. 16. 19  hath it twice; once in Exodus, and again repeated in Deuteronomy, in the selfsame words, (Thou shalt take no gift: for a gift blindeth the eyes of the wise, and perverteth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the words of the righteous.) A marvellous power sure there is in them that can work upon Men so strongly, (yea, sometimes upon 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar.  wise and righteous Men, as Moses his words express) as to stop their mouths, and bind their hands, and blind their eyes; that they can neither speak, nor do, nor see, what is right. 
| Euripid. in Media act. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is in Euripides: They say that even the Gods may be tempted with gifts. Very like, if applied to such gods as are spoken of in the Psalm, (Dixi Dii, I have said, ye are gods.) 
Psal. 82. 6.   
40. But then, what is it to blind the eyes? Or, how can bribes do it? justice is not unfitly portrayed in the form of a Man with his right eye open, to look at the Cause; and his left eye shut or muffled, that he may not look at the Person. Now a gift putteth all this out of order, and setteth it the quite contrary way. It giveth the left eye liberty but too much, to look asquint upon the person; but putteth the right eye quite out, that it cannot discern the Cause. Even as in the next foregoing Chapter, Nahash the Ammonite would have covenanted with the 
1 Sam. 11. 2▪  Inhabitants of jabesh-gilead, upon condition he might thrust out all their right eyes. From this property of hood-winking and muffling up the eyes it is, that a Bribe is in the Hebrew (the Text-word here) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copher, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar, to cover, to dawb up, or to draw over with lime, plaster, or the like. Whereunto our English word, to cover, hath such near affinity in the sound, that (were it not apparently taken from the French Covurir, and that from the Latin Cooperire) it might with some probability be thought to owe its Original to the Hebrew. But however it be for the word, the thing is clear enough: this Copher doth so cover and plaster up the eyes, that they cannot see to do their office aright, and as they ought.  
41. And the reason of all this is; because gifts, if they be handsomely conveyed, 
Rejecit alto dona nocentium vultu. Hor. 4. Carm. 9 Isa. 33. 15.  and not tendered in the name, nor appearing in the likeness of Bribes, (for then wise and righteous Men will reject them with disdain, and shake their hands and laps from receiving them); but I say, if they come as presents only, and by way of kindness and respect; they are sometimes well accepted, and that deservedly, even of wise and righteous Men, as testimonies of the love and observance of the givers. And then the nature of ingenuous persons is such, that they cannot but entertain a good opinion of those that show good respect unto them; and are glad when any opportunity is offered them, whereby to manifest such their good opinion, and to requite one courtesy with another. Whereby it cometh 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiphon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. 5. de legib.  to pass, that gifts, by little and little, and by insensible degrees, win upon the affections of such Men, as are yet just in their intentions, and would not willingly be corrupted, and at the last overmaster them; and the affections once throughly possessed, it is then no great mastery to do the rest, and to surprise the judgement. The good Magistrate therefore, that would save his eyes, and preserve their sight, had need, not only to hate bribes, but to be very jealous of presents; lest some of those things which he receiveth but as gifts, be yet meant him for bribes. But especially to suspect those gifts, as so meant, where the quantity and proportion of the gift, considered and compared with the quality and condition of the giver, may cast any just cause of suspicion upon them; but to conclude them absolutely so meant, if they be sent from persons that have business in the Courts.  
42. The only thing now remaining to be spoken to from the Text, and that but in a word or two, is Samuel's Equity, in offering, in case any thing should be truly charged against him in any the premises, to make the wronged parties restitution, [Whose Ox have I taken? Or, etc. And I will restore it you.] Samuel was confident he had not wittingly done any Man wrong, either by Fraud, Oppression or Bribery; whereby he should be bound to make, or should need to offer Restitution. Yet, partly, to show what was fit to be done in such cases, and his own readiness so to do, if there should be cause; and partly, for that it was possible, in so long time of his Government, and amid so many causes as passed through his hands, that he might through misinformation, precipitancy, negligence, prejudice, or other humane frailty, have committed some oversight in Judgement, for which it might be reasonable for him to make some kind of compensation to the parties thereby damnified, he here offereth Restitution; A duty, in case of Injury, most necessary, both for quieting the Conscience within, and to give satisfaction to the World; and for the more assurance of the Truth and Sincerity of our 
* Si res aliena non redditur, non agitur poenitentia, sed fingitur. Aug. Epist. 54.  repentance in the sight of God for the wrongs we have done. Without which (at least in the desire and endeavour) there can be no true repentance for the sin, and consequently no security of the remission of the guilt. That of Augustine, 
† Ibid.  Non dimittitur peccatum, nisi restituatur ablatum, is a famous received Aphorism in this case; well known to all, but little considered, and less practised by most.  
43. There is an enforced Restitution, whereof perhaps Zophar speaketh in job 20. [That which he laboured for, he shall restore, and not swallow it down; according 
Job 20. 18.  to his substance shall the restitution be, and he shall not rejoice therein]; and such as the Law imposed upon thefts, and other manifest wrongs; which although not much worth, is yet better than none. But as Samuel's offer here was voluntary; so it is the voluntary restitution that best pleaseth God, pacifieth the Conscience, and in some measure satisfieth the World. Such was that of Zacheus, 
Luk. 19 8.  Luk. 19 in restoring fourfold to every Man from whom he had gained any thing wrongfully. It may be feared, if every Officer that hath to do in or about the Courts of justice, should be tied to that proportion, many one would have but a very small surplusage remaining, whereout to bestow the one moiety to pious uses, as Zacheus there did.  
44. There is scarce any one point in the whole body of Moral Divinity, that soundeth so harsh to the ear, or relisheth so harsh in the palate of a worldling, as this of Restitution doth. To such a Man this is durus sermo indeed, a hard, very hard saying; yet as hard as it seemeth to be, it is full of Reason and Equity. So full, that I dare confidently say, whoever he be, that complaineth of it as a hard imposition, when he is required to restore to the right owner that which he hath unjustly taken from him, that Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; there needeth no other testimony nor evidence against him, than his own Conscience to condemn him. Nay, I may say yet more, There needeth not so much as that; his own mouth will do it. Ex ore tuo, thou unjust Man! I bid thee not answer me; do but answer thyself this one question, and it shall suffice. If it go hard with thee to restore it back to him that hath a true right in it; did it not go as hard (thinkest thou) with him to part with it before to thee, who hadst not the same right thereunto that he had? I say no more: consider it well, and then remember the grand Rule, never to be forgotten, Do as you would be done to.  
45. Concerning the manner of Restitution, and the measure, the time, place, persons, and other circumstances thereunto belonging; many things there are of considerable moment, and very needful to be understood of all Men that love to deal justly; which I may not now enter into. Whole Volumes have been written of this Subject; and the Casuists are large in their discourses thereof. But for the thing itself in general, thus much is clear from the judicial Law of God, given by Moses to the people of Israel; from the Letter whereof, though Christians be free, (positive Laws binding none but those to whom they were given) yet the Equity thereof still bindeth us as a branch of the unchangeable Law of Nature. That whosoever shall have wronged his Neighbour in any thing committed to his custody, or in fellowship, or in any thing taken away by violence, or by fraud, or in detaining any found thing, or the like, is bound to restore it; and that in integrum, to the utmost farthing of what he hath taken, if he be able. Nor so only, but beside the Principal, to offer some little overplus also by way of compensation for the damage; if at least the wronged party have sustained any damage thereby, and unless he shall be willing freely to remit it. Moses his Law speaketh of a fifth part more, as if he had wronged his Neighbour to the value of twenty sheckels, the restitution was to be after the rate of four and twenty. See the 6th of Leviticus, in the beginning of the Chapter. The assignment of that proportion belonged to the jewish people, and the obligation thereof therefore expired, together with that policy; but yet still reason and equity require that something be done. The Lord give us all hearts to do that which is equal and right, and in all our dealings with others, to have evermore the fear of God before our eyes; knowing that of the Lord the righteous judge, we shall in our souls, receive at the last great Assize, according to that we have done in our bodies here, whether it be good or evil. Now, to God the Father, etc.    

AD POPULUM.  

The Eighth Sermon.  Prov. 19 21. There are many devices in a Man's heart: nevertheless the counsel of the Lord, that shall stand. 
1. IT being impossible for us to know God absolutely, and as he is, (his essence being infinite, and so altogether incomprehensible by any but himself) the highest degree of knowledge we can hope to attain unto, (at least in this life) is by way of comparison with ourselves, and other Creatures. Whereby it is possible for us, making the comparison right, and remembering ever the infinite disproportion of the things compared, to come to some little kind of glimmering guess what he is; by finding, and well considering, what he is not.  
2. But even in this way of Learning, we are oftentimes very much at a loss: Because we fall, for the most part, either short, or over in that, from which we are to take our first rise towards the right knowledge of God; to wit, the right knowledge of ourselves. We do not only see very imperfectly at the best, because we see but in a glass, as saith the Apostle; but we mistake 
1 Cor. 13. 12.  also most an end very grossly, because we are apt to make use of a false glass. We think foolishly, (yea, and wickedly too sometimes, as it is Psal. 50.) 
Psal. 50 21.  that God is even such an one as ourselves; and yet (God knoweth) little do we know what ourselves are. There is so much deceitfulness in our hearts, 
Jer. 17. 9 Psal. 94. 11.  so much vanity in our thoughts, so much pride in our spirits, that, though we hear daily with our ears, that Man is like a thing of nought, that he is altogether 
Psal. 144. 4.—— 39 5.—— 62. 9  vanity, yea, lighter than vanity itself; and see daily before our eyes, experiments enough to convince us, that all this is true: yet we are willing to betray ourselves into a belief, that, sure we are something, when indeed we are nothing; and to please ourselves but too much in our own ways and 
Gal. 3. 6.  imaginations.  
3. To rectify this so absurd and dangerous an Error in us, (absurd in the ground, and dangerous in the consequents) and withal to bring us, by a righter understanding of ourselves, to a better knowledge of God; useful (amongst other things) it is, to consider the wide difference that is betwixt God's ways and ours, betwixt our purposes and his. For my thoughts are not your thoughts, saith 
Isa. 55. 8, 9  the Lord by the Prophet, neither are your ways my ways. For as the heavens are higher than the Earth, so (but much more than so too) are my ways higher than your ways, and my thoughts than your thoughts. Weigh them the one against the other in the balance of the Sanctuary; or but even by the beam of your own reason and experience, so it be done impartially; and you will easily acknowledge both the vanity and uncertainty of ours, and the certainty and stability of his thoughts and purposes.  
4. We have a Proverb common amongst us, that yieldeth the conclusion; Man purposeth, but God disposeth. And this Proverb of Solomon in the Text, discovereth ground enough whereform to infer that conclusion, There are many devices in a Man's heart: nevertheless the counsel of the Lord, that shall stand. And that in three remarkable differences between the one and the other, therein expressed.  

First; In the different names of the things: Ours are but Devices, his is Counsel.  
Secondly; In their different Number: Ours are Devices in the plural Number, and with the express addition of multiplicity also, Many Devices; His but one, Counsel in the Singular.  
Thirdly; In their different manner of Existing: Ours are but conceived in the heart; we have not strength enough to bring them forth, or to give them a being ad extra,— many devices in a Man's heart: But he is able to give his a real subsistency, and to make them stand fast and firm, in despite of all opposition and endeavours to the contrary. The counsel of the Lord, that shall stand.   
5. The whole amounts to these two points. First, When we have tossed many and various thoughts in our heads, amidst the throng of our hopes, and fears, and desires, and care; cast this way, and that way; plotted, contrived, and devised, how to avoid this or that danger, how to compass this or that design, how to gratify this friend, or advance that Child, how to counterwork or defeat this or that enemy or competitor▪ when we have summoned all our powers, and set all our wits on work to manage the design we have pitched upon, and made all so sure, that there seemeth nothing wanting to bring our intentions to the wished end: Unless God say, Amen; that is, unless it please him either in mercy to bless our endeavours with success for our comfort, or at least for some other secret ends, agreeable to his wisdom and justice, suffer them to take effect, they shall all come to nothing, and be as the untimely fruit of a woman, which after 
Psal. 58. 8.  much pain and anguish to her that conceived it, perisheth in the womb, and never seeth the Sun. Secondly, What God hath in his everlasting counsel determined, either to do himself, or to suffer to be done by any of his Creatures, shall, whether we like it, or dislike it, whether we will or no, undoubtedly even so come to pass as he hath appointed. The Lord will be King, (Fremat licèt orbis) 
Psal. 99 1. Psal. 135. 6.  and do whatsoever pleaseth him in heaven and earth, in the sea, and in all deep places, be the earth never so unquiet, and all the people that dwell therein never so impatient.  
6. Which two Points, to wit, the vanity of our Devices, and the stability of God's Counsels, by reason of the opposition that is betwixt them, whereby they mutually give and receive light and confirmation either to and from other, are therefore very frequently joined together in sundry places of Scripture. As 
Psal. 2. 1.— 2.  in Psal. 2. the rage and fury of Jews and Gentiles, of Princes and People, against the Lord and his Anointed; their Imaginations, Insurrections, and joint Consultations to effect their intendments; and their professed resolutions to break the bonds, and to cast away the cords of their bounden Allegiance; how 
—— 3.  vain and ineffectual they are, and instead of that liberty and advantage they had promised to themselves, procure them nothing but scorn and vexation, is largely, declared in the beginning of the Psalm; and then followeth, in few 
—— 4. 5.  words, how effectual (notwithstanding all their imaginations and endeavours to the contrary) the purpose of God, was in setting up the Kingdom of Christ; Yet have I set my King upon my holy hill of Zion. So in job 5. Eliphas showeth 
—— 6. Job 5. 12.—— 13.  the great Power of God; first, in disappointing the devices of the crafty, so that their hands cannot perform their enterprise; but the wise are taken in their own craftiness, and the counsel of the froward is carried headlong: and then in fulfilling his own counsel of saving the poor from the sword, the mouth, and the hand 
—— 15.  of the Mighty. And the like doth David again, in Psal. 33. fully, and in words agreeable to these of Solomon, even in terminis; The Lord bringeth the counsel of 
Psal. 33. 10.  the heathen to nought, and maketh the devices of the people of none effect. That for the first point; then followeth for the second, in the very next words, The counsel of the Lord shall stand for ever and ever; and the thoughts of his 
Psal. 33. 11.  heart from generation to generation.  
7. For the better evidencing and enforcing of both which points, I shall proceed in this order. First, To consider of the three differences formerly mentioned and contained in the Text, each of them severally and apart; then (taking the whole together) Secondly, To show some Reasons or grounds thereof; and, Lastly, To propose some profitable Inferences from the same.  
8. The first Difference is in the Names; Man's Devices; but the Counsel of the Lord. Our most serious thoughts, the most mature and best digested deliberations and advices of the Sons of Men, and all the most exquisite resolutions, and advantageous endeavours ensuing thereupon, are but devices in comparison, Imaginations, Fancies, or if you can find any lighter or emptier name whereby to call them. Indeed, all these expressions are but too high, to render to the full, the extreme vacuity and nothingness of all humane devices. Very Chimaeras they are, Gastles in the Air, that have no real existence in them, no base or bottom under them to uphold them.  
9 I know not readily how to present them unto you, better than under the notion of Fancies: and so might the word be well enough here rendered. There are many fancies (or fantastical devices) in a Man's heart. Now the vanity of men's fancies may something appear in mad Men; in whom the inflammation of blood distempering the brain, as it hindereth the operation of the mind, and depriveth them of all solidity of judgement; so it addeth strength and nimbleness to the fancy. Whence it cometh to pass, that the sharpest Satyrical wits, with all the help of Art and Study, cannot ordinarily invent such shrewd and stinging answers, nor make such quick and smart returns of wit, to those that talk with them, as a mad Man sometimes in a frantic fit will hit upon of a sudden.  
10. But in nothing is the vanity of men's fancies more apparent, than in our ordinary dreams. Wherein we often fancy to our selves golden mountains, and many other such things, as never were, nor ever shall be in rerum natura; such as have neither coherence nor possibility in them; and such as when we are awake, we do not only find to be void of all truth and reality, but we laugh at as ridiculous, and wonder how such senseless and inconsistent imaginations should ever come into our heads. And yet whilst we are dreaming, we entertain them with as full a persuasion of the truth and reality of them, as we do those things whereof we have the greatest assurance in the World, without any the least suspicion to the contrary, and are accordingly affected with them, mightily pleased or displeased, even as they suit with, or go cross to our natural desires. But when we awake, we many times can scarce well tell what we dreamt of, much less do we find ourselves possessed of those things which in our dreams we fancied to be ours.  
11. As these dreams of one asleep, or those flashes of wit that come from a madman; such are all the plots and projects, the thoughts and purposes of Men, wherewith they so much please or disquiet themselves about any thing that is done under the Sun. Of all which Solomon, out of his great wisdom, and much experience, pronounceth often and peremptorily, that they are but vanity, 
Eccl. 2. 1, 2, &c  and folly, and madness. They that applaud themselves in their cunning and deep contrivances; that trust to their Wealth, Power, Strength, or Policy; that think they are able to carry all before them, and to do what they list, are all the while but in a dream. So David affirmeth of the wicked in the midst of their greatest prosperity and successes: Like as a dream when one awaketh, so 
Psal. 73. 20.— 76. 5.  shalt thou make their Image to vanish out of the City, Psal. 73. And Psal. 76. The Proud are robbed: they have slept their sleep; and all the Men of might, (that is, that thought themselves such mighty Men, whilst they continued in their dream) when they awaked, found nothing in their hands. And the Prophet Isaiah saith, concerning all the Nations that fight against mount Zion, that they shall be even 
Isa. 29. 7, 8.  as when a hungry Man dreameth that he is eating, but he awaketh, and his soul is empty: or as when a thirsty Man dreameth that he is drinking, but when he awaketh, behold he is faint, and his soul hath appetite. Isa. 29.  
12. You may see, in these representations, what a poor nothing is all humane wisdom. Those devices which we applaud in ourselves or others, as matters of a great reach, and contrived with deep policy, are no better than mere fancies or dreams; whimsies, as we call them. At the most, but as a Spider's Web, 
Isa. 59 5, 6.  (that is one of the Prophet's comparisons too) a thing of great curiosity to the eye, spun of a most fine subtle thread, and in a most exact proportion: but a thing of no strength at all, unless against a small fly, (the greater ones will break through it) and the light touch of a bosom striketh it all away in a moment.  
13. But as for God's eternal Purposes, it is not so with them: We are not to conceive of them, as of our own vain devices, but rather as of sage Counsels; The Counsel of the Lord. By which name they are also styled in Psal. 33. 11. and elsewhere in the Old Testament. The same name is found also in the New,— according to the purpose of him that worketh all things after the Counsel of his own 
Rom. 11. 34.  will, Eph. 1. 21. Yet is not this to be understood properly neither: for Counsel is a thing, that in strict propriety of speech cannot be attributed unto God; for who hath been his Counsellor? Counsel importeth always some debate with ones self or others, some deliberation, what is best to do, or not to do, and how to do it; and consequently must suppose some impotency or defect, either in respect of knowledge, or action, or both. He that knoweth perfectly at the first thought of a thing what is fit to be done, and is assured nothing can hinder him for doing the same, needeth not either to ask or to take counsel about it. God therefore, whose both wisdom and power is infinite, hath not any need or use of counsel.  
14. The truth is, as the name of Devices was too high an appellation to bestow upon our vain imaginations, if we knew a worse: so the name of Counsel is too low to bestow upon Almighty God's eternal purposes, if we knew a better: But the Scripture, fitted to our capacity, speaketh of the things of God in such language, and under such notions, as best agree with our weak conceptions, but far below the dignity and majesty of the things themselves. Counsels than they are called, in comparison of men's devices: and the reason of the comparison standeth thus; As those resolutions, which follow upon good advice, and mature deliberation, where all circumstances are taken into due consideration, and the conveniences and inconveniences examined and weighed (which we call counsels) are better approved of, as being more solid, and likely to prove more successful, than those sudden motions that rash light heads take up in a heat or humour, and carry on without either fear or wit: so (but infinitely more than so) do the wise purposes and Counsels of God, exceed the vain imaginations and devices of Men. As the lightning, which is but a flash, and then vanisheth, so are these; but those, like the Sun, which hath a fullness of durable light and heat within itself, always alike, howsoever it may appear to us, sometimes more and sometimes less.  
15. The second difference in the Text, is in the Number: Ours are Devices in the plural; many Devices: His but one; Counsel in the singular. men's purposes are various, and changeable. Seldom do we continue long in one mind; but upon every slight occasion as the Weathercock with the wind, we are ready to turn and face about. What between fears and hopes, desires and cares, our thoughts are so pulled and harrowed this way and that way, that many times we are so distracted in our minds, that we cannot well tell what we would have, or not have, to hold to. Little children, we know, are eagerly fond to have any toy they see; but throw it away presently, as soon as they see another (perhaps a verier toy than it) and long as eagerly for that; (Quod petiit spernit:) 
Sub nutrice puella velut si luderet infans. Quod cupidè petiit, maturè plen● reliquit. Horat. 2. Ep. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Orest.  There is a spice of this childishness remaining in all the Sons of Adam, even to their dying day: Whether it be from the natural fickleness of our minds longing after novelty, or from the unsufficiency of any thing in this World, to satisfy the appetites of the Soul; or from whatsoever other cause it proceedeth; certain it is, that we cannot affect any thing long without some weariness and satiety. Whence it cometh to pass, that we seek for that contentment in variety, which we cannot find in any one thing, though never so excellent and desirable. Thus it fareth with us, according to what our Saviour said of Martha, 
Luke 10. 41. Eccl. 7. 29.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are troubled (or rather we trouble ourselves) about many things: or what Solomon saith of Men in general, that they have sought out many inventions. Many fancies we entertain: and as one nail another, (clavus clavum) so one fancy driveth out another, in infinitum.  
16. Which multiplicity and variety of devices in us, is a most clear and demonstrative evidence of the vanity and unsufficiency thereof: even as in most other things, multiplicity argueth infirmity. As there are many Stars in the Firmament, because they give but a little light: but one Sun serveth the turn, without need of more, to give light to the whole World. It were a superfluons curiosity for a Man to provide two strings to his Bow, if he were sure one 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de mund. cap. 6. Heb. 7. 23.— 28. & 10. 1.— 14.  would hold. And therefore are there thousands of Horses and Men prepared for the managing of a War, because one, or a few, are presumed to be unsufficient for the Work. By this very Argument, the Apostle in the Epistle to the Hebrews, proveth the insufficiency of the legal Priesthood and Sacrifices: the Priests were many, and there was an iteration of the Sacrifices; because of the mortality of the one, and the unprofitableness of the other to take away sins. As on the contrary, he proveth the sufficiency of the Presthood and Sacrifice of Christ, from the unchangeableness, and Oneship (if I may so say) both of Priest and Sacrifice.  
17. It is no commendation then, but rather a disparagement to men's devices, that they are so many. But it is the Honour of God, that his Counsel is but one, and unchangeable. We find it expressed, with that adjunct, Heb. 6. 
Heb. 6. 17, 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the immutability of his Counsel. And it is here laid down, as the great foundation of our Christian hope, and the very strength of all our consolation. Quod scripsi, scripsi. What he hath written in the secret Book of his determinate Counsel, (though it be counsel to us, and uncertain, until either he reveal it, or the event discover it, yet) is it most certain in it 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Hippol. Act. 2. Host 14. 14. Gen. 6. 6. Jer. 18. 8.  self, and altogether unchangeable. We follow our own devices, many times, which we afterwards repent: and truly our second thoughts are most an end the wiser. But with God there is no after-counsel, to correct the errors of the former: he knoweth not any such thing as repentance; it is altogether hid from his eyes. He is indeed sometimes in the Scriptures said to repent, as Gen. 6. and in the business of Nineveh, and elsewhere. But it is not ascribed unto God properly, 
Jonah 3. 10.  but as other humane passions and affections are, as grief, sorrow, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to import some actions of God, eventually, and according to the manner of our understanding, like unto the operations which those passions produce in us; but have nothing at all of the nature of those passions in them. So that still, that is eternally true, which was spoken indeed by a false Prophet, but whose spirit and tongue was at that time guided by the God of Truth, Num. 23. 19 God is not a Man, that he shall lie; Neither the Son of Man, that he should repent. His Counsel therefore standeth ever one and the same; not reversed by repentance, or countermanded by any after counsel.  
18. Followeth the third Difference, which consisteth in their Efficacy, that is expressed in the Text by their different manner of Existing. Many devices may be in a man's heart, but it is not in his power to make them stand; unless God will, they shall never be accomplished. But in despite of all the World, the counsel of the Lord shall stand: nothing can hinder or disappoint that, but that it shall have the intended effect.  
19 The Heart, although sometimes it be put for the appetitive part of the Soul only, as being the proper seat of the desires and affections, as the Head or Brain is of the conceptions or thoughts; yet is it very often in Scripture, and so it is here, taken more largely; so as to comprehend the whole Soul, in all its faculties, as well the apprehensive as the appetitive; and consequently taketh in the Thoughts, as well as the Desires of the Soul. Whence we read of the 
Gen. 6. 5. Acts 8. 22. Luke 24. 38. Mat. 15. 19  thoughts of the heart, of thoughts arising in the heart, of thoughts proceeding from out the heart, and the like. The meaning than is, that multitudes and variety of devices may be in a Man's head, or in his heart, in his thoughts and desires, in his intentions and hopes; but unless God give leave, there they must stay. He is not able to bring them on further, to put them in execution, and to give them a real existency.— They imagined such a device, as they are not 
Psal. 21. 11.  able to perform, Psal. 21. Whatsoever high conceits Men may have of the fond imaginations of their own hearts, as if they were some goodly things; yet the Lord, that better understandeth us than we do ourselves, knows all the thoughts 
Psal. 94. 11.  of Men, that they are but vain, Psal. 94. And this he knoweth, not only for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is so, by his omniscience and prescience; but for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too (which is the most perfect kind of knowledge) why it is so; even because his hand is in it, to render them vain— It is he that maketh the devices of the people 
Psal. 33. 10.  (yea, and of Princes too, as it is added in some Translations) to be of none effect, Psal. 33.  
20. Possibly the heart may be so full, that it may run over, make some offers outward by the mouth, (for out of the abundance of the heart, the mouth 
Mat. 12. 34. Jam. 3. 5.  speaketh) and the tongue may boast great things, and talk high. It may so indeed, but that boasting doth not any thing at all to further the business, or to give the thoughts of the heart a firm bottom, or base, whereon to rest; it many times rather helps to overturn them the sooner. We call it vapouring; and well may we so call it. For as a vapour that ariseth from the earth, is scattered with the wind, vanisheth, and cometh to nothing; so are all the imaginations and devices that are conceived in the heart of Man, blasted when the Lord bloweth upon them, and then they come to nothing.  
21. But as for the Counsels of his heart, they shall stand: Rooted and established, like the Mountains. The foundation of God standeth firm; though spoken by the Apostle in another sense, is most true in this also. What he hath purposed either himself to do, or to have done by any of his Creatures, shall most certainly, 
2 Tim. 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 89. 2.— 119. 89.  and infallibility, come to pass in every circumstance, just as he hath appointed it. It is established in the Heavens: and though all the Powers in Earth and Hell should join their forces together, set to all their shoulders and strength against it, and thrust sore at it to make it fall; yet shall they never be able to move it, or shake it, much less to remove it from the place where it standeth, or to overthrow it. His Name is jehovah: it signifieth as much as Essence or Being. 1. Not only because of the externity of his own being, and that from himself, and underived from any other; 2. Nor yet because he is the Author of Being to all other things that are: 3. But also for that he is able to give a Being, reality, and subsistence to his own Will and Word, to all his Purposes and Promises.— Da voci tuae vocem virtuti●. What he hath appointed, none can disappoint. His counsel doth, shall, must stand. My Counsel shall stand; and I will do all my pleasure, Isa. 46. 10.  
22. The consideration of these differences hath sufficiently discovered the weakness, frailty, and unsuccessfulness of men's devices on the one side; and on the other side, the stability, unchangeableness, and unfailingness of God's Counsels. Whereof the consideration of the Reasons of the said differences, will give us yet farther assurance; and those Reasons taken from the Sovereignty, the Eternity, the Wisdom, and the Power of God.  
23. First, God is the prima causa, the sovereign Agent, and first mover in every motion and inclination of the Creature: Men, yea and Angels too, who far excel them in strength, are but secondary Agents, subordinate Causes, and, as it were, Instruments to do his Will. Now the first cause hath such a necessary 
Psal. 103. 20, 21.  influence into all the operations of second causes, that if the concurrence thereof be withheld, their operations must cease. The Proudence of God, in ordering the World, and the acting of the Creatures by his actuation of them, is Rota in 
Ezek. 1. 16.  rota, (so represented to Ezekiel in a Vision) like the motion of a Clock, or other artificial Engine, consisting of many Wheels, one within another, some bigger, some lesser; but all depend upon the first great Wheel, which moveth all the rest, and without which none of the rest can move. In him we live, and 
Acts. 17. 28.  move, and have our being: and in his hands are the hearts of the greatest Kings, (and how much more than of meaner persons?) which he turneth and bendeth which way soever he pleaseth, Prov. 21. 1. Be the Axe never so sharp and strong, yet can it not cut any thing, unless the hand of the Workman move it: and then it cutteth but where he would have it, and that more or less, as he putteth more or less strength unto it. No more can Men, whatsoever strength of wit or power they are endued with, bring their own devices to pass, but when, and where, and so far forth only as the Lord thinketh fit to make use of them. Pharaoh's Chariot may hurry him apace to the place of his destruction, because God had so appointed it: but anon God taketh off the Wheels, and the 
Exod. 14. 2●.  Chariot can move no farther, but leaveth him helpless in the midst of the channel.  
24. So vain are all men's devices, as to the serving of their own ends; and the accomplishment of their own desires. Yet doth Almighty God so order these otherwise vain things by his overruling providence, as to make them subservient to his everlasting counsels. For all things serve him, Psal. 119. 91. Happy, thrice happy they that do him voluntary service; they can say with David, and in his sense, Behold, O Lord, how that I am thy servant, Psal. 116. that 
Psal. 116. 16.  have devoted themselves faithfully, and accordingly bend their endeavours to do him true and laudable service, by obeying his revealed will. But certainly whether they will, or no, though they think of nothing less, they shall serve him to the furthering and accomplishing of his secret Will. As we find, My servant 
Jer. 25. 9— 43. 10. Ezek. 29. 2●.  David often, as his servant in the one kind: so we sometimes meet with My servant Nabuchadnezzar, as his servant in the other kind.  
25. Another reason of the differences aforesaid is from God's Eternity. Man is but of Yesterday, and his thoughts casual. They go and come, as it happeneth; without any certain rule and order. And as himself is, mutable, fickle, and uncertain; so are the things he hath to do withal, and wherebouts he is conversant, subject to contingencies and variations. Tempora mutantur. So 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de divin. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de incessu animal. c. 7.  many new unexpected accidents happen every hour, which no wit of Man could foresee; that may make it necessary for us, many times, to depart from our former most advised resolutions; as the Mariner must strike sail again perhaps when he hath but newly hoist it up, if the wind and weather change. Sometimes a very small inconsiderable accident in itself, may yet work a very great turn in a business of the greatest moment. A Smith in setting on a shoe, chanceth to drive the nail a little aside, the Horse is pricked; the prick endangereth the Horse, and the Horse the Rider; upon the defeat of the Rider (suppose the General, or some Commander of special use) the battle is lost; upon the issue of that battle may depend the state of a whole Kingdom, and in the state of that may the interest of so many Princes and Kingdoms be involved, that a very little oversight, in a very mean person, may occasion very great alterations in a great part of the World. So easily may men's devices be disappointed, and their expectations frustrated.  
26. But the Counsels of God are, as himself is, Eternal, and unchangeable. 
Mal. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1. de coelo. 9  Ego Deus & non mutor, I am God, and am not changed: as if he had said, The Nature of the Godhead is not capable of any change, nor subject to mutability. All change is either for the better, or for the worse; but God cannot change for the better, because he is already best; nor for the worse, for than he should cease to be best; It is therefore impossible he should change at all. His determinations therefore are unalterable, more than the Laws of the Medes and Persians: for time hath long since altered those Laws, but his Counsels remain yesterday, and to day, the same, and for ever. Chance, (and if you will) Fortune also may have place in the affairs of men, and the things that are done under the Sun; but to him that dwelleth in heaven, that inhabiteth Eternity, that knew from the beginning, and before the beginning of the world, all things that are done in heaven and earth, nothing can be casual, new, or unexpected, to cause any change of purpose in him.  
27. A third Reason there is from the wisdom of God. There is folly in all the sons of men. They know but a very small part of the things that are in the world; and those things they do know, but in part. Besides their natural ignorance, through precipitancy, misinformation, prejudice, partial affections, and sundry other causes, they are subject to very many mistakes and aberrations: whereby it cometh to pass, that the wisest men sometimes are foully overseen, and are fain to take up the Fool's plea, and to cry Non putâram.  
28. But as for God, he, and he alone, is wise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— the only wise God, 1 Tim. 1. As we are sure he will not deceive any, being of infinite goodness; 
1 Tim. 1. 17. Psal. 147. 5.  so we may be sure he cannot be deceived by any, being of infinite wisdom. There is such a fullness of wisdom in him, that it hath left no room for second thoughts, or after-counsels: nor can there be imagined any cause, why he should retract or reverse any of that he hath determined to do, either in part, or in whole. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 1. de coelo. 7.   
29. Lastly, As his Wisdom, so is his Power also infinite. Man may devise, purpose, and resolve upon a course for the obtaining of his intentions; and that possibly with so good advice, and upon such probable and rational grounds, that there appeareth no reason to the contrary, why he should not persist in the same mind still, and pursue that his said resolution; and yet there may a thousand impediments intervene to obstruct the business: so that it shall not be in the power of his hand to remove those obstacles, whereby to accomplish the desires of his heart. O Lord, saith the Prophet jeremy, I know that the way of man is not in 
Jer. 10. 23.  himself; it is not in man that walketh, to direct his steps. And Solomon, a little before in this book; A man's heart deviseth his way? but the Lord directeth his 
Prov. 16. 9  steps.  
30. But as for the Lord; his Power hath no bars or bounds, other than those of his own will: Quicquid voluit, fecit, Whatsoever the Lord pleased, that did he in 
Psal. 135. 6.  heaven, & in earth; in the sea, & in all the deep places. For who hath ever resisted his 
Rom. 9 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  will? Rom. 9 Doth he mean his revealed will think you? Surely not; thousands have resisted, and daily do resist that will; the Will, and the Commandments of God. But he meaneth it of his secret will, the will of his everlasting Counsels and purposes: and that too of an effectual resistance, such a resistance as shall hinder the accomplishment of that Will. For otherwise there are thousands that offer resistance to that also, if their resistance could prevail. But all resistance, as well of the one sort, as of the other, is in vain, as to that end: Though hand join in 
Psal. 118. 16.  hand, it will be to no purpose; the right hand of the Lord will have the preeminence when all is done. Associate yourselves, O ye people, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not stand, Isa 8. 9, 10. But the Counsel of the Lord, that shall stand, and none shall be able to hinder it.  
31. Lay all these together, the Sovereignty, the Eternity, the Wisdom, and the Power of God, (and in all these God will be glorified) and you will see great reason, why the Lord should so often blast men's devices, bring all their counsels 
1 Cor. 1. 19— 3. 19  and contrivances to nought, and take the wise in their own craftiness. Even to let men see, in their disappointment, the vanity as all humane devices; that they might learn, not to glory in, or trust to their own wisdom, or strength, or any thing else in themselves, or in any creature; but that he that glorieth, might glory in the 
— 1. 31.  Lord only.  
32. Let every one of us therefore learn, (that I may now proceed to the Inferences) 
I. Inference.  from the consideration of what we have heard; First of all, not to trust too much to our own wit, neither to lean to our own understanding; Nor 
Prov. 3. 5.  please ourselves overmuch in the vain devices, imaginations, fancies, or dreams of our own hearts. Tho our Purposes should be honest, and not any ways sinful, either in Matter, End, Means, or other Circumstance: yet if we should be over-confident of their success, rest too much upon our own skill, contrivances, or any worldly help: like enough they may deceive us. It may please God to suffer those that have worse purposes, propose to themselves base ends, or make use of more unwarrantable means, to prosper to our grief and loss, yea, possibly to our destruction: if it be but for this only, to chastise us for resting too much upon outward helps, and making flesh our arm, and not relying ourselves entirely upon him and his salvation.  
33. Who knoweth but judgement may, nay, who knoweth not that judgement must (saith the Apostle; that is, in the ordinary course of God's providence usually doth) begin at the house of God? Who out of his tender care of their 
1. Pet. 4. 17.  well-doing, will sooner punish (temporally I mean) his own children, when they take pride in their own inventions, and sooth themselves in the devices of their own hearts, than he will his professed enemies, that stand at defiance with him, and openly fight against him. These he suffereth many times to go on in their impieties, and to climb up to the height of their ambitious desires, that in the mean time he may make use of their injustice and oppression for the scourging of those of his own household, and in the end get himself the more glory by their destruction.  
34. But then, secondly; howsoever Judgement may begin at the house of God, 
II. Inference.  most certain it is, it shall not end there: but the hand of God, and his revenging justice, shall at last reach the house of the wicked oppressor also; And that, not with temporary punishments only, as he did correct his own, but (without repentance) evil shall hunt them to their everlasting destruction, that despise his known Counsels, to follow the cursed devices and imaginations of their own naughty hearts. The Persecutors of God in his servants, of Christ in his members; that say, in the pride of their hearts, (with our tongues, with our wits, with our 
Psal. 12. 4.  arms and armies, we will prevail: We are they that ought to speak, and to rule: Who is Lord our us? We have Counsel and strength for war. etc.) what do they, 
Isa. 36. ●.  but even kick against the pricks, as the phrase is, Act. 9 which pierce into the 
Act. 9 5.  heels of the kicker, and work him much anguish; but themselves remain as they were before, without any alteration or abatement of their sharpness. God delighteth to get himself honour, and to show the strength of his arm, by scattering 
Exod. 14. 17. Luke 1. 51.  such proud Pharaohs in the imaginations of their hearts: and that especially when they are arrived (and not ordinarily till then) almost at the very highest pitch of their designs. When they are in the top of their jollity, and gotten to the uppermost roundle of the ladder, then doth he put to his hand, tumble them down headlong at once: and then how suddenly do they consume, perish, and come 
Psal. 73. 19  to a fearful end? Then shall they find (but too late) what their pride would not before suffer them to believe, to be a terrible truth, that all their devices were but folly, and that the counsel of the Lord must stand.  
35. A terrible truth indeed to them: But, Thirdly, Of most comfortable consideration 
III Inference.  to all those, that with patience and cheerfulness suffer for the testimony of God, or a good conscience, and in a good cause, under the insolences of proud and powerful persecutors. When their enemies have bend all the strength of their wits and power to work their destruction, God can (and as he seeth it instrumental to his everlasting counsels will) infatuate all their counsels, elude all their devices and stratagems, bring all their preparations & enterprises to nought, and turn them all to their destruction, his own glory, and the welfare of his servants. 1. Either by turning their counsels into folly, as he did Achitophel's. 2. Or 
2 Sam. 15. 31.  by diversion, finding them work else where; as Saul was fain to leave the pursuit of David, when he and his Men had compassed him about, and were ready to 
1 Sam. 23. 26, 27.  take him, upon a message than brought him of an invasion of the Land by the Philistines. And as he sent a blast upon Senacherib, by a rumour that he heard of the King of Aethiopia's coming forth to war against him; which caused him 
Isa. 37. 7, 9  to desert his intended siege of jerusalem. 3. Or by putting a Blessing into the mouth of their enemies instead of a curse: as he guided the mouth of Bala●m, 
Num. 23. 3.  contrary to his intendment and desire. 4. Or he can melt the hearts of his enemies into a kind of compassion, or cause them to relent, so as to be at peace with 
Prov. 16. 7.  them when they meet, though they came out against them with minds and preparations 
Gen. 31. 29. Gen. 33. 4.  of hostility: as he did L●ban's first, and Esau's afterwards, against jacob.  
36. Howsoever, some way or other he can curb and restrain, either their malice or power, or both; that when they have devised devices against them, as they 
Jer. 18. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Home●. ●llad. ●.  did against jeremiah, they shall not be able to put them in execution. As a cunning rider, that suffereth a wild untamed horse to fling and fly out under him, but with the bridle in his jaws can give him a sudden stop at his pleasure, even in the midst of his fullest career: Or as a skilful fisher, when some great fish hath caught the bait, letteth it tumble and play upon the line a while, and beat itself upon the water, or against the bank, and at last, when he spieth his time, striketh the hook into him, and draweth him to the Land. So can the Lord deal, and often doth, with the great Be●emoths and Leviathans of the World: he letteth them go on in the pleasing devices of their own seduced hearts, and suffereth them to prosper in their mischievous imaginations (according to the old, or as the new 
Psal. 140. 9 Psal. 73. 6.  Translation rendereth it, Psal. 140.) in their wicked devices, till they be even covered over with pride and violence. But when the time is come which he in his eternal Counsel hath appointed, he putteth his hook into their noses, and his bridle 
Isa. 37. 29.  into their lips, (they are both his own expressions by the Prophet, in the case of Hezekiah and Senacherib) and so defeateth all their malicious purposes for 
Isa. 51. 20.  the future. And though they fret and rage for anger, and are as impatient as a wild Bull in a net (which is another of the Prophet's expressions elsewhere) yet is it to no purpose: though they gnas● with their teeth, through indignation and 
Psal. 112. 10.  envy, yet will they, nill they, they shall melt away, and their desires shall perish. Whereof, besides sundry examples in Scripture, God hath given us of this Nation some remarkable experiments: especially in two never to be forgotten defeats, the one of the invincible Armado in eighty eight, the other of the Gunpowder Treason since.  
37. The mediation of which both examples and experiments, would be as a sovereign Cordial, to relieve our spirits, and sustain our souls with comfort, against those deliquia animae, those fainting-fits that sometimes come upon us, when we are either over-burdened under the pressures of our own sufferings, or over-grieved at the prosperous successes of our cruel enemies. The comfort is, that neither they, nor their devices, can prevail against us any farther than God will give them leave: and we know, that if we cleave steadfastly to him, he will not give them leave to prevail any farther than shall be for our good. He that by his power, stilleth the raging of the Sea, and hath set it its certain bounds which it may not pass, and by his peremptory decree hath said unto it, Hitherto shalt thou 
Job 38. 11.  go, and here shalt thou stay thy proud waves; by the same power also can still, at his pleasure, the madness and the tumult of the people. Pilate that condemned Christ, 
Psal. 65. 7. Joh. 19 11.  could have had no power so to do, if it had not been given him from above. And judas that betrayed him, and the jews that crucified him, did no more than what God in his determinate counsel had fore-appointed to be done. But not Pilate, 
Acts 2. 23.  nor judas, nor the jews could hinder him from rising again from the dead. The reason was, because in the eternal Counsel of God, Christ was to die and rise again: therefore God suffered them to have power to procure his Death; but they had no power at all to hinder his Resurrection.  
38. And therefore also, fourthly, it will well become us, nay, it is our bounden 
IV. Inference  duty, to submit to such sufferings as God shall call us to; and to take up our 
Luke 9 13.  cross, when he shall think fit to lay it upon us, with all willingness. When we have to do with Satan and his temptations, resistance may be of good use to us, (Resist the Devil, and he will fly from you;) but when we have to do with God, 
Jam. 4. 7.  and his Chastisements, it is in vain to oppose. His hand is too mighty for us; there is no way but to submit, and to humble ourselves thereunder, by acknowledging 
— 10.  our weakness, and resigning our wills and desires to his wisdom and goodness. It is the fondest thing in the world to think to redeem ourselves out of troubles by our own wit or power alone, without his leave. Our own devices can no more help us, if in his eternal Counsel he hath determined to afflict us, than other men's devices can harm us, if he have determined to protect us. But how to behave ourselves, when any trouble is upon us, or danger towards us, the Apostle hath given us an excellent Rule, and our Saviour an excellent Example. The Rule is, Phil. 4. 6. Be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God. As if he had said, Acquaint him with your griefs, what it is that troubleth you, and with your desires, what it is you would have; commend all to his good pleasure and wisdom, by your humble and hearty prayers, and then take no further anxious care about it: your heavenly father will take care of it, who knoweth better than you do what is fittest to be done in it. The Example is, our Saviour's prayer in his agony; Father, if it be possible, let this cup pass from me: nevertheless not my will, 
Luke 22. 4●.  but thine be done. He maketh his request known unto God in the former clause: and then submitteth all to his will in the later.  
39 But you will say, Must we sit still when trouble is upon us? Suffer all, and do nothing? May we not cast and devise how to free ourselves therefrom, and use our best endeavours to effect it? Doubtless you may. There is nothing meant, in what hath been hitherto said, to exclude, either prudent counsels, or honest endeavours. God forbid. He taketh no pleasure, either in fools, or sluggards. But here is the danger, lest we should rest in our own counsels, without ask counsel at his mouth; or trust in our own endeavours, without seeking help at his hand. We are to use both Counsels and Endeavours, (provided ever that they be honest and lawful:) but there is something to be done besides, both before and after. Before we use them, we must pray unto God, that he would direct us in our Counsels, and bless us in our endeavours: and when we have used them, we must, by our prayers, again commend the success of both to him, who is able to save us; and submit it wholly to his wisdom and goodness, at what times, and by what means, and in what measure it will please him to save us. For so it must be, even as he will, and no otherwise, when all is done. His counsel shall stand; but so shall no device of Man, that agreeth not thereunto.  
40. That therefore we may give unto our purposes as great a certainty of good 
V. Inference.  success, as such uncertain things are capable of; it should be our care in the last place, to provide that they may be as conformable to his Counsels as possible may be. Now since the Eternal Counsel of God, which is nothing else but his secret will (though it be properly the counsel meant in the Text, yet) is not proper for us to meddle withal, nor appointed by him to be the rule or measure of our Actions: we are not bound to conform our wills and purposes thereunto; nor consequently to trouble ourselves thereabouts. Secretum meum mihi. When we are called to be of his Counsel, but not before, we may look into the Ark of his Decrees, and inquire into his secret will. But till then (which will never be) it is happiness enough for us, and an unspeakable favour from him if we may be admitted to be of his Court (though not of his Counsel) and thereby to have some good knowledge of his revealed Will. That is all that belongeth to us; to that therefore let us hold us, as to our proper Rule and Standard. As it is not fit for us to search into that Counsel of his which is locked up in the Cabinet of his secret Will; so neither is it safe for us to despise that Counsel of his, which is imparted to us in the treasury of his revealed Will. Ask we counsel at God's Mouth; consult we the Oracles of his holy Word; let his Testimonies be our guides and counsellors; and let our thoughts and purposes be conformed to the Counsels and Directions given us therein; and that is the most probable way to secure the success according to our own hearts desire, and to make them also to stand. For what more likely way can be imagined to accomplish the secret Will of God, than faithfully to endeavour the accomplishment of his revealed Will, and commit the rest to him?  
41. Whereunto that you may give the better credit; take it upon the word of three creditable Witnesses. First, Solomon, Prov. 16. Commit thy works unto the 
Prov. 16. 3.  Lord; and so shall thy thoughts be established. His Father David before him, in Psal. 37. Commit thy way unto the Lord, and put thy trust in him, and he shall 
Psal. 37. 5.  bring it to pass. And Eliphaz the Temanite, long before them both, in job 22. If thou return unto the Almighty, and make thy prayer unto him, etc. Thou shalt also 
Job 22. 23.— 28.  decree a thing, and it shall be established; and the light shall shine upon thy ways.  
42. If any Man, unto such evidence of Reason, and pregnant Testimonies shall oppose common Experience, against which there is no disputing; That thousands of Men, that have harkened to the Counsels of God in his holy Word, made their requests known to him by Prayer, and committed their ways to him by a holy dependence upon his good providence; have yet failed in their hopes, and the success of their affairs, and fallen under their enemy's hands. All this must be confessed a truth; yet no contradiction to what hath been delivered. For it was not said, that such thoughts and purposes shall infallibly have the desired success, but that it is the most probable way for the obtaining thereof, amidst the great uncernity of all humane affairs and devices. Many times there may be some sinister respects and corrupt aflections mingled with our best intentions, or devotions: or there may lurk in our hearts some secret noisome lust undiscovered, and so unsubdued: or there may be a leaning too much upon our own devices, or other inferior helps, without casting ourselves upon the providence of God so entirely as we ought: something or other there may be in us, or in our purposes, or in our Prayers amiss, though perhaps we perceive it not; for which it may please God to suffer our Hopes to perish, and to render our Endeavours unsuccessful.  
43. But howsoever, two other Considerations there are, that will fully answer the Objection, and remove all difficulties in this Point. First, That all temporal Promises are to be understood cum exceptione crucis: that is to say, not absolutely according to the tenor of the words in the utmost extent; but so far forth, as God in his infinite wisdom shall see it expedient to deal with his servants, either in Mercy or justice, according to the present temper of their hearts, and in order to their future good. So that still there is a reservation of a power in him to exercise them with the cross, as he shall think Good. In that large promise which our blessed Saviour maketh to all those that suffer loss in any kind for his sake and 
Mar. 10. 29, 30.  the Gospels; eternal life in the world to come is promised absolutely, but the hundred fold now in this present life not simply, but with persecutions expressly annexed, Mar. 10.  
44. Secondly, That the desires and hopes of godly Men that are agreeable to God's holy Word, though they may for the reasons now specified, fail, as to the particulars desired in these inferior things, which are of smaller importance, and concern a Christian but upon the by: yet in that which ought to be, and in every true Christian is, the main of his desires, and the ultimate end that he looketh at, so that he desireth all other things but respectively, and in order to that, to wit, the glory of God, and the fruition of his favour; unless the fault be in himself, he shall not fail his expectation.  
45. Hear then the sum of all, and the conclusion of the whole matter. Give up thyself faithfully to follow the good counsel of God in his revaled will: and then give up thy desires entirely, to be disposed by his wise counsel in his secret will: and he shall undoubtedly give thee thy hearts desire. Either in those very particulars thou cravest at his hands, if he see the same expedient for thee in order to his glory and thy good; or else in some other thing, which is in truth much more expedient for thee, than that which thou cravest, and shall in the end so appear to thee, although for the present thou dost not so apprehend it. Aut quod volumus, aut quod malumus: one of both we may be sure of. If we submit our wills to his, both in doing and suffering; doubtless we cannot finally miscarry. He will consult nothing but for our good: and what he hath consulted, must stand.     

A Table of the Places of Scripture, to which some Light (more or less) is given in the foregoing One and Twenty Sermons.  
Chap. Verse. Page. Gen. III. 5 525 iv 13 496 vi 5 658 — 6 657 ix 3 390 — 6 612 — 27 465 xi 4 362 xiv 21 423 xv 2 445 xviii 21 632 xxi 15-16 557 — 19 559 xxviii 12 547 — 20 432 xxxi 29 662 xxxiii 4 662 xlii 21-22 411-573 l 15-17 411 Exod. I 6 559 — 10 644 two 9 559 iii 15 546 xiv 17 662 — 25 659 xviii 21 584 xx 17 641 xxiii 2 616-627 — 3 611 — 8 649 Levit. IU. 1 651 xxv 17 646 Num. XXIII. 3 662 — 19 658 Deut. X. 15 561 xv 11 606 xuj 19 649 xxxi 8 562 1 Sam. II. 30 543 viij 5 636 — 11 639 XII. III 635- etc. xv 30 630 xxiii 26-27 662 xxiv 6 523 — 13 426-427 xxv 34 412 xxvii 1 587 2 Sam. IV. 1 581 xii 13 410 xv 3 572 — 6 572 — 31 662 xxiii 16 414 1 King. XV. 5 411 2 Chro. XXV. 13 415 xxxii 31 588 Nehem. II. 5- etc. 376 Esther IU. 14 608 job I. 9 542 — 21 498 — 22 556 two 10 442 v 12-15 655 vi 15 555 xx 18 650 xxii 23-28 664 xxix 13 615 — 16-17 631 xxxi 13 392 xxxv 8 646 Psalm II. 1-6 654-655 iii 1 498 ix 9 562 — 20 503 xii 4 661 xuj 5 568 nineteen 12 402 XIX XIII 401- etc. xx 7-8 558- etc. xxi 11 658 xxii 14 582 XXVII X 553 xxx 6 587  6-8 504 xxxii 9 412 xxxiii 10 658  10-11 654 xxxvi 6 495 xxxvii 5 564-664  19 662  23 378 xxxviii 20 381 xxxix 4 548  9 499 xli 1 629 xliv 21 633 xlv 1 548  7 365 l 21 653  23 540 lvi 6 573 lviii 8 654 lxii 10 640  11 543  11-12 608 lxv 7 663 lxvi 1 540 lxxii 1- etc. 605  14 644 lxxiii 20 656 lxxvi 5 656 lxxvii 2 504  10 563  12 607 lxxviii 72 533 lxxix 12 608 lxxxii 5 578  6 60● lxxxiii 5 5●3 lxxxiv 6 568 lxxxvi 11 582 lxxxix 2 659 xci 4 564  15 506 xciv 11 658  19 505 xcvii 11 569 xcix 1 654 civ 15 362  31 539 cvi 3 617 cvii 2 458  16 582 cviii 2 547 cix 18 363  28 615 cxi 10 578 cxii 9 442  10 662 cxv 1 543 cxvi 7 498  16 659 cxix 28 582  57 568 CXIX LXX 493- etc.  89 658  91 659  96 626  105 569  115 416  116 562  122 646 cxxii 3 551 cxxvii 3 434 cxxxiii 1- etc. 396-459 cxxxv 6 561, 654, 660 cxl 9 664  12 560 cxli 4 564  6 549 cxlii 5-6 560 cxliii 2 494 cxlvi 2-3 557 cxlvii 9 559  5 660 cl 5 549 Prov. I. 10 416-584  11-13 609 iii 3-4 613  5 661 vi 6 576 x 2 643  7 362 xi 18 645  26 614 xiii 10 468  24 501 xiv 31 646 xv 1 468  30 363 xuj 2 620-633  8 440  4 542 XVI VII 373- etc.  9 660 xvii 15 474-516  26 532 xviii 13 511  14 582  17 624 nineteen 3 370-592 XIX XXI 653- etc. xx 14 645 xxi 1 368-380 xxii 1 360  16 648  22-23 647 xxiii 2 414  5 557 XXIV X-XII 603- etc.  21 386  24-26 614 xxv 27 543 xxvi 2 615  13 581  16 577 xxvii 6 502 xxviii 3 608-647  11 577 xxix 7 631 xxxi 89 605 Eccles. II. 11 504  26 434 iii 1 627  11 627 iv 1 622-628  5-6 429 v 8 628 VII I 357- etc.  7 522  8 468  29 657 ix 1 383  3 361  8 361 x 1 369  20 628 xi 4 531 xii 10 359 Isaiah II. 22 557 xi 3-4 510 xiii 6 582 xxix 13 547 xxxiii 15 647-648 xxxvi 5 661 xxxvii 7-9 662  29 662 xlii 8 539-543 xlvi 10 659 xlix 14-15 561  15 555 l 1 455 li 20 662 LII III 449- etc. lv 5-6 656  8-9 653 lvii 15 572 lviii 5 413  7 606 jer. II. 13 558 viij 9 578 x 23 660  24 495 xii 2 547 xviii 18 371 xxi 12 616 xxv 9 659 xxxvii 7-9 662  29 662 xxxviii 4 581 xliii 10 659 li 20 662 Ezek. I. 16 659 iii 19 618 seven 17 581 xiv 14, &c 617 xxi 7 581 xxix 20 659 Daniel V. 6 581  27-28 633 Hosea II. 9 442 v 15 504 xiii 14 657 Amos VI. 1 646 v 11 647  12 648  13 627 viij 4 646  5 645 jonah II. 8 559 iii 10 658 Nahum II. 10 581-482 Zephan. I. 9 644  12 633 Mala●. I. 6 547 iii 6 660 Mat. III. 17 379 iv 10 416 v 16 547 vi 2 568 — 17 361 seven 12 389 — 16 489 — 20 489 x 16 639 xi 12 464 xv 8 547 — 19 658 xuj 1 573 — 24 585 xviii 7 473 — 27-28 647 xxiii 37 559 xxv 24 496 Mark VI 26 414 x 30 500 xii 40 572 Luke I. 51 662 two 14 573 vi 42 516-638 x 34-35 567 — 41 657 xi 18 573 xii 4 582-584 — 15 419 xiv 26 586 xv 12 610 — 22- &c 560 XVI VIII 565- etc. — 9 566 nineteen 8 651 xxi 4 610 xxii 23 475 — 42 663 xxiv 38 658 john I. 29 460 — 12 547 iii 20-21 634 vi 27 460 — 70 574 ix 24 544 xi 50 522 xii 6 514 xiii 2 574 — 23 397 xiv 27 584 — 30 460 xv 19 567 nineteen 11 663 xx 17 547 Acts TWO 23 482-663 iv 32 471 viij 22 658 ix 5 662 xii 23 544 xiv 15 544 xuj 18 573 — 28 659 xx 24 538 — 33 423 xxiii 5 541 xxiv 16 635 xxvi 9 406 Rom. III. 4 543 — 7 517 iv 18 562 — 20-21 562 v 4-5 563 seven 14 450 viij 7▪ 8 377 — 33 56● — 39 561 ix 3 541 — 19 661 x 10 548 xi 36 54● xii 2 567 — 5 471-606 — 18 369 xiii 7 387-388 xiv 17 54● — 19 472 xv 3 375-549 — 5 538- etc. XV VI 537- etc. xuj 18 572 — 27 541 1 Cor. I. 10 550 — 19 661 — 20 577 — 21 661 two 12 573 iii 19 661 — 10 53● — 18 50● iv 3 420-●31 — 4 ●●● — 21 532 v 12 394 vi 19 459-542 — 20 542 seven 37 414 viij 1 530-575 — 6 546 — 13 532 ix 15 363 — 20 532 — 22 532 x 10 441 X XXIII 507- etc. — 29-30 517 — 31 541-549 — 33 374-476 xi 1 476 — 19 465 — 31 497 — 32 495-497 xii 25 606 xiii 5 613 — 12 484-653 xiv 33 551 2 Cor. I. 3 467 — 5 506 — 12 631 iv 4 569 — 9 564 — 16 505 — 17 539 vi 14 570 seven 6 506 xi 12 532 — 13-15 489 xii 11 421 — 17 645 xiii 10 608 Gal. I. 10 532 vi 1 407-588 — 2 532 — 3 653 — 9 586 — 10 397 Ephes. I. 7-9 483 — 6 542 — 11 656 two 2-3 568 iii 21 547 iv 3 551 — 15 471 — 16 549 — 25 606 v 3 419 — 8 571 Phil. I. 27 551 two 12 469 — 4 550 — 15 368 — 21 583 iii 6 544 — 16 471 — 20 567 iv 6 563-663 — 8 362-368 IV XI 417- etc. — 15 417 Col. I. 12 569 iii 14 551 1 Thess. II. 5 419 — 10 638 iv 3 645 — 6 626-645 1 Tim. I. 17 539-606 two 6 459 iii 15 529 III XVI 479- etc. iv 8 562 v 3 387 — 17 393-420-614 vi 6 434 — 7 448 — 8 448 — 10 420-642 — 17 646 2 Tim. II. 13 560 — 19 487-569 — 24-25 471 — 26 414 iv 16-17 560 Tit. II. 11-12 487 Heb. IU. 12 547-633 vi 17-18 657 x 32-34 585 — 36 466-469 xi 2 362 xii 2 579 XII III 579- etc. — 4-5 589 — 9 561 — 10 503-561 — 12 581 — 14 476 xiii 2 504 — 5 422-444 — 21 378 jam. I. 8 584 — 13 456-583 — 14 583 — 27 568-615 two 1 398 — 6 622-646 — 8 606 — 17 516 iii 16 472-551 iv 7 663 — 10 663 v 11 469 — 15 580 1 Pet. I. 4-5 560 — 10 484 — 18 459 TWO XVII 385, etc. iii 13 381 — 16 369 iv 12 575 — 17 661 v 7 563 — 8 576 TWO Pet. I. 5 488 — 16 580 — 19 569 two 10 374-628 iii 7 380-381 I john II. 16 360 — 27 430 iii 8 588 iv 1 488 — 16 560 v 18 413 jude 3 397 Rev. V. 9 459 xxii 9 544  
FINIS.