THREE SERMONS PREACHED BY THAT LEARNED and reverend Divine Doctor EEDES sometimes Deane of WORCESTER.  
For their fitness unto the present time, now published, by ROBERT HORN Minister of God's WORD.  
The several titles and Texts follow on the next page.  ECCLES. 12.10. 
The Preacher sought to find out acceptable words, and that which was written, was upright, even words of truth.  
LONDON: Printed by G. M. for Philemon Stephens and Christopher Meredith, and are to be sold at the Golden Lion in Paul's Churchyard. 1627.   

The Christians Admission and foundation in God's household.  The Text. EPHES. 2.19, 20, 21, 22. 
Ye are no more strangers and foreigners, but fellow Citizens with the Saints, and of the household of God:  
And are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone, etc.   

The Christians Guide to a wise Conversation.  EPHES. 5.15, 16. 
Take heed that ye walk circumspectly; not as fools, but as wise:  
Redeeming the time: for the days are evil.   

The short prosperity of the wicked, and the Happy estate of the JUST  PSAL. 37.35, 36, 37. 
I have seen the wicked in great power: and spreading himself like a green Bay-tree.  
Yet he passed away, and lo he was not: yea, I sought him, but he could not be found.  
Mark the perfect man, and behold the upright: for the end of that man is peace.   

THE PUBLISHER to the READER.  
GOOD Reader: the substance of these Sermons was long since preached by a reverend and learned Deane, Doctor Eedes Deane of Worcester; which being given me in sundry broken and cast papers after his death, I perused at my times of leisure; and perceiving they might be of use to many by Printing, I was very unwilling to engrose them for private use from public benefit. And that made me thus to set them together as I could, with some supply where any thing was wanting, and where the reading was troublesome, with some small alteration. Thou hast them (therefore) not altogether as they were preached, but as I could copy them from the Author's first lines. They concern the times we live in as directly and particularly as if they had been set unto them by the Preacher. If any thing, here set down, may (any whit) further thy walking in the way of grace, I think my labour this way well paid for. God bless thy reading in this, and other good Books, specially in the Book of God, for which I pray, who am  
Thine in the Lord jesus Christ, ROBERT HORN.   

THE CHRISTIANS ADMISSION into the household of GOD, and his foundation in the same.  
EPHES. 2.19, 20, 21, 22. 
Ye are no more strangers and foreigners, but fellow Citizens with the Saints, and of the household of God:  
And are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone,  
In whom all the building fitly framed together, groweth unto an holy Temple in the Lord:  
In whom you also are builded together for an habitation of God through the spirit.  
YE are no more strangers and foreigners, but Citizens, etc. Great was the goodness of God in creating, great in continuing the world for man's sake: his power in the one, was more than the wisest of the world could express: his love in the other, is more than the best of Christians can conceive: but neither was the creation of the world more than the election of his Church; nor the continuing of the one, which is great, beyond the preservation of the other, which is greatest. It was much that he created the world of nothing, more that he redeemed it of nothing: the one he did for us, when we were his own, and that without cost: the other, when we were his enemies, but not without the death of his only son. Therefore, how much the greater a benefit it was that God should save us, then that he should make us, that we should be borne anew, then that we should be borne; so much the better it were for us not to be borne, than not to be chosen; and not to be, than not to be of his Church. Wherein, howsoever jacob had a privilege, and judah the prerogative; so that they were chosen as the Lily before the flowers of the field, as the sheep before all the beasts of the earth, as the Vine before all the trees of the Forest, as the Dove before all the birds of the air, and as his peculiar people before all the Nations of the world: yet was the benefit to the Gentiles no less, and the mercy of God, to them, a great deal more, that they which were no people should be called a holy people, and which were wild by nature, should by grace, become natural and legitimate branches in the true Olive, which is the Church of God.  
For which cause the Apostle, in this place, commendeth to the Ephesians, and, in them, to us, not only the estate of their calling in Christ, but the ground and end thereof in him. In the speaking whereof, that I go no farther than the words lead me; three things may well and chiefly be observed: as first, the calling of the Gentiles: secondly, their foundation, being called: and thirdly, their building up. In their calling we are to consider from whence, and to what they were called: in their foundation, by whom, and upon whom they were laid: and in their building up, how and to what end they were built. They were called from being strangers and foreigners, to be citizens with the Saints, and of the household of God. They were laid by the Prophets, and Apostles, upon Christ: and they did grow; for the manner, as coupled together, and for the end, to be a holy Temple in the Lord, and the habitation of God by the spirit.  
For the first: there is no one thing that doth more move a man, to consider what he is, then to remember what he was. So great a light to our judgements, doth this light of comparing ourselves, with ourselves, bring, and so deep an impression in our hearts, doth the conscience of that which is past being set to the present, make. For, as there is no misery greater, then to have been happy: so is it not the least part of happiness to remember that we have been miserable. Adam, the better he was in Paradise, the worse he was out: contrarily, the Gentiles, the further they were from the Covenant promise, the greater was their benefit in it. And therefore, as the Church of Ephesus was bidden to remember from whence she was fallen, Apoc. 2.5. that, remembering her great fall, she might sorrow, and be more ashamed, then if she had never been mounted so high, in that love, which the Apostle (there) calleth her first love, verse 4. so (here) the Ephesians are bidden to remember, to what they were raised, as from being Gentiles in the flesh, and strangers in Israel, to be worshippers in spirit, and of the Israel of God, that they might think more highly of that excellent estate, to which they were called, and in him that called them, endeavour to walk more worthy of it. For although health be welcome to all men, yet to them it is ever most welcome, that have been most sick, and though peace be ever seasonable, yet never more then after War: so the grace of God, though it cannot come amiss to any; yet where sin hath abounded, there it aboundeth much more. Rom. 5.20.  
And (therefore) not without good cause, the Apostle, in this place, describing the vocation of the Gentiles, doth (as also in the beginning of the Chapter) put them first in mind of that estate from which they were called, not to look back, as Lot's wife to Sodom: Gen. 19 and some Israelites to the fleshpots of Egypt; but that, by looking into the misery of their first soul condition, they might be brought the sooner to a loathing of it; and in the baseness of their old man, might more perfectly see and admire the excellent worthiness, of their new estate in Christ. Further, if it pleased God, when he had brought his people out of Egypt, & was about to bring them into Canaan, to make that their delivery out of Egypt so great a benefit, as that at the giving of the Law, he took it for a piece of his style, saying; I the Lord that brought thee out of the Land of Egypt: and if afterward, having brought them out of Babylon, he would be remembered by the name of that God, that delivered them from the land of the North, that is, from the Babylonian yoke, as being a work of so great salvation. jer. 16.15. How can it be, but that he would have us, who are called to a better inheritance, and from greater dangers, to be so much the more mindful of our old estate, by how much we are delivered from a blacker darkness then that of Egypt, and a more terrible prison, then that of Babylon? For besides the natural infection of our first parents, whereby (with all mankind) our souls and bodies were made the vessels of corruption, and our persons the bondslaves of sin; and besides that, by them, the image of God was defaced in us, and we deprived of all good thereby, it was added, in the secret, but just judgement of God, to this misery of our lost estate, that our father should be an Amorite, and our mother an Hittite: that, in our nativity, when we were borne, our navel should not be cut: that, no eye should pity us, and that we should be cast out in the open field, to the contempt of our person, in the day that we were borne. Ezech. 16.3, 4, 5. Also that we should be as the Mountains of Gilboa, upon which must neither come dew, nor rain; 2 Sam. 1.21. that is, neither dew of grace, nor rain of righteousness. For, (almost) for four thousand years, none of the fatness of Heaven fell upon the soil of the Gentiles; a little sprinkling there was upon Melchisedech, jethro, job, the people of Ninive, and some others, but the fruitful rain fell upon the fields of Israel, and God watered his own garden only, not voutchsafing any of his influences to the common fields of the Heathen. And they (generally) sat in darkness, save that here and there God opened the eyes, now of one, and then of another, who saw the light, though more darkly, than the children of the light did. The table was for Israelites, and not for Canaanites; yet some crumbs fell from the table of the children, at one time, to a Canaanite a woman of singular faith, at another time to a woman, converted at jacobs' well, and otherwhiles to sundry others, both men and women, strangers from the knowledge, and love of the true God; nevertheless, there were not many such, till the wall of partition was broken down, and men might as easily have numbered them, as a man may a poor man's sheep. All the rest of the Heathen were in palpable darkness, and ignorance, given up to strange lusts, and alienes from the promise of life.  
Which though they did least feel, that had most cause, (because as every man is furthest from the knowledge of that happiness which is in Christ, the further he is from the acknowledging of his own great misery without him,) yet there was no man given up to so reprobate a mind, but that by the Divine light of his dark nature, he might perceive and see, that he wanted fig leaves to cover his nakedness, knowledge to direct him in his blind way, ability to strengthen him in his weak apprehensions, and that in himself (as of himself) it were an endless labour to seek for, and find true happiness. And those wants of nature, as they made them by nature fearful, so did their fear engender in them a kind of reverence, to worship whatsoever they thought was able to help them, as not only the Sun and Moon (which they made their Gods) but whatsoever was more unworthy the name of God.  
We read of Columbus, a traveller, that when in the West Indieses he could not obtain victuals for his army, of a certain people that worshipped the Moon, he used this stratagem. Foreseeing by Astronomy that an eclipse would shortly be, he threatened them, that unless they did relieve his army by such a day and hour, he would remove their god out of Heaven. Which though they made light of when they heard it, yet, because even light things, in so great a matter were not to be neglected, they waited both for the day and hour, that he had spoken of, and finding the face of the Moon then to be darkened, thought that he had power (as he said) to remove their God: and therefore, besides that they made almost a god of him, they yielded not their victuals only to his army, but themselves to his government.  
That which Columbus found in the god of those Indians, may be thought of the other gods of the Heathen; what affiance soever they put in them, there is a time when they will be eclipsed. To this opinion of false gods that was joined (ordinarily) great wickedness of life, and so, as there was nothing so vile and wicked, that at one time or other, by some one or other of that blind world of Gentiles, was not made lawful. But to bury them, specially the prophaner sort of them, in their own mire, and not to speak more of them among Christians; let us examine whether the light of reason, which the more civil people among them did live in, be not mere darkness. For which of them did ever go so fare with the sharpness of their wit, and reach so high, or wade so deep with the ripeness of their judgement, as to come (I do not say) to the knowledge of the true, and great God, whom (as it is written of Simonides) the more they sought, the less they found: but that even in those things which they most studied, might not justly say, that the greatest part of that they knew, was the least of that they knew not? And as for honesty and virtue, whereof they opened the school, (besides that, most of them who spoke as though they hated vice, did live as though they hated virtue;) it was the judgement of those (whose judgement was most received) that the nature of good, and of that which we call honest, was not so much in deed, as in opinion, and custom. Yet, could they not deny that to be true which Tully, in one of his books de natura Deor. Of the nature of Heathen gods, speaketh of, that many did summâ improbitate uti, non sine summâratione; that is, commit notorious crimes, but not without great help of reason. Neither could they but err in other matters, who erred so much in that, which was chief, to wit, the end of man's life, as that there were scarce two found of one opinion.  
But we, upon whom it hath pleased God, in the riches of his mercy, to shed the beams of his loving and bright countenance, and to lighten the darkness of our reason, with the daystar of his grace, have learned out of the school of Christ, that the natural man, (whose members are weapons of unrighteousness, and foolish heart is full of darkness, Rom. 1.21.) doth not perceive the things of the spirit of God: 1 Cor. 2.14. And seeking, we have found, that his life is vanity, his understanding blindness, his judgement opinion, his reason foolishness, and his being in the World, but a kind of being in a Wilderness, wherein he is estranged from the City of the living God. For ever since he was, not only, cast out of the garden of God, but kept out by the Cherubin, Gene. 3.24. he hath been a stranger to Heaven, having had no other access or entrance thereunto, than it hath pleased him, that cast him out, to give him by effectual vocation.  
Now what it is, in this sense, to be a stranger, or banished man, to be denied the privileges, and liberty of our natural soil, and to go exile, into flat Atheism, and opposition to the true God, it may be somewhat discerned by the bitter, and heavy days that go over their heads, who are but put out of their earthly country by Tyrants, and but for some short time. The natural affection, that every man feels toward his own country, and proper home, may sufficiently teach us what it is to be strangers, from our country of Heaven, and not for a short time, or life, but for ever. In other banishments, we may find some remedy, one place to us, may be as good as another, and we are (all) Socrates his country men, that is, (as he was wont to say) Citizens of the World, and therefore banished but out of one part of our country, into another: but he that is thrust out of this City, is thrust out of all, and though he dwell in the fairest Cities of the World, yet doth he but live the life of one that wanders in a Wilderness, and hath no City to dwell in.  
Again, whereas in other banishments, we are denied but a temporal freedom, and suffer only the loss of goods and livings, in this our banishment from heaven, we are put from an everlasting freedom, and lose, not uncertain, but true riches; nor some temporal, but an eternal inheritance, nor living only, but life also; and not this short life, but the life that endureth ever, the life of salvation, and the blessed life of the Saints in glory. And where in other cases, our banishment may be unjust, and our exile for righteousness, and so, we (the banished) may have, for the supply of our natural soil, the pleasant paradise of our good conscience to walk in: in this case, to be cast out of Heaven, is worthy to be cast out; and, in the punishment of itself, what good conscience can relieve us, when it is just, and deserved? And now, as the state of them, who are strangers from the city of the blessed, is miserable enough, seeing they are denied the liberty that is so much worth; so is their misery doubled by this, that they have made themselves worthy of it, being deprived of the glory of God, because they have sinned, Rom. 3.23. partly by not understanding, which was the darkness of their mind, & partly (but principally) by not seeking after God, which was the frowardness of their will, and because they would have it so. Rom. 3.11. For, they gave themselves over to work all uncleanness, even with greediness. Ephes. 4.19.  
But, what this is we shall better understand, if we examine those titles, with the which the Apostle, in this Chapter, doth describe & style those Christians, that were Gentiles: where, he calleth them (first) Gentiles in the flesh, Ephes. 2.11. which name, though it were a common name to the Nations of the Earth, yet was it (now) and was holden a name of as great reproach to them of God's city, as the name of Barbarian to a Grecian, and the name of Turk to a Christian. The reason was, the Gentiles were great Idolaters; and the things which they sacrificed, they did sacrifice to Devils, and not to God. 1 Cor. 10.20. Also, for that world of wickedness which they were given unto, it was such, as might not be named, that is, which they could not speak of for shame. 1 Cor. 5.1. And when our Saviour Christ would put them to the worst, that would not hear the Church, the worst name he gave them, as the worst, that could be given them, was the name of a Heathen: Mat. 18.17.  
So the Apostle, in this Epistle, exhorting these Ephesians to watch over their lives, and themselves with some care and diligence, forbids them to walk as other Gentiles, that is as the worst sort of men. Ephes. 4.17. No less opprobrious was the name that the Apostle gave them in the second place, Ephes 2.11. by calling them the uncircumcision; it being the mark, by which they were distinguished and known, from God's peculiar people. And therefore it is said, that no stranger that is uncircumcised in heart, or uncircumcised in flesh shall enter into the Sanctuary of God; accounting all to be strangers from God, and Gods peculiar inheritance, that are such. Ezech. 44.9. For this cause, doth David call Golijah the uncircumcised Philistim: 1 Sam. 17.26. and Saul desired his Armour-bearer to kill him, lest he should fall into the hands of the uncircumcised Philistims: 1 Sam. 31.4. and Steven drawing a Metaphor from hence, Act. 7.51. calleth the desperate jews, men of uncircumcised hearts and ears. Thirdly, he calls them (when they were Heathen) men without Christ; Ephes. 2.12. that is, without the hope and grace of the blessed Seed in Christ: and not so only, but alienes from the common Wealth of Israel; that is, from the external profession, and outward fellowship of the Church; and thereby, strangers from the Covenant of Promise, because they knew not his judgements. Psalm. 147.20.  
And hereof ensueth, that which is reckoned in the last place, that they were not (only) without hope; because without the Law, and Word, in which were the Promises, by which Hope is perfited; but without God in the World, because without Christ, by whom, and by whom (only we know him.) Thus by their names, we see their deeds, as we see a face in a glass. Their wisdom, was but the wisdom of the flesh, and they did sin in the best things, that they best did. For, they had not faith, and without it, it is impossible to please God: Hebr. 11.6. the Scripture saith so, though the Church of Rome say otherways, because they would establish, if not the freedom of Man's will, yet, at the least, the pureness of their impure naturals, thereby. And therefore we say with Saint Augustine, that virtutes Gentium quâdam indole animi ita delectant, ut eos, in quibus fuerint, vellemus praecipuè ab inferni cruciatibus liberari, nisi aliter sensus humanus, aliter Creatoris iustitia se haberet: the virtues of the Gentiles for a certain good intent they seem to bear, do so delight us, that we could wish them free from Hell torments, but that there is one reason of man's thinking, and another of the Divine justice. For, if the regenerate and believers themselves, while they are at home in the body, are absent from the Lord, 2 Corinth. 5.6. how can they be near him, that are not yet called, and whose estate, in respect of their savage life, is compared to a desert, and the men in it, to Dragons and Ostriches in the wilderness? job 30.29.  
And who are called, in the Scripture, not workers but servants of unrighteousness? And not sick, but dead in sins, and trespasses? And not people of God, but children of wrath? And given up, not to the darkness, but blindness of their understandings? To walk in all, not wantonness only, but uncleanness; not through infirmity of nature, but with greediness of will and affection? Which being so, and a great deal worse than either the tongue of man can express, or his heart conceive, my words, nay my thoughts are swallowed up with the due consideration of this first benefit, being the new-birth of our Christianity, that we are no more strangers, and no more foreigners; and yet, what is this to that which now followeth, that we should become.  
Citizens with the Saints, and of the household of God? Though these two are coupled together, with so necessary a chain of coherence, that he who leaves to be a stranger, begins to be a Citizen, and he that is no more a foreigner, is forthwith one of the household of God; yet, as God, when he passed by and saw his Church, in her infancy, polluted in her own blood, thought it not enough to wash her with water, and to anoint her with oil, spreading over her his skirts of love to cover her filthiness; but clothed her with Silks, and decked her with jewels, and other beautiful ornaments, that she might grow into a Kingdom; Ezech. 16.8, 9.12, 13. So, though it were much that God should take from us the evils of our old estate, yet he thought it not enough, unless he gave and adorned us with the riches of our new calling; and though it were an exceeding great benefit, and more than we could hope for, to be delivered from being any longer strangers and foreigners; yet, he that is rich in giving, would not here stay, as if he had done enough, unless he had (also) made us Citizens with his own household people, and of his own family, and peculiar charge. Where, if the disproportion between God and man seem so great, as that it must needs seem a hard matter, for flesh and blood to conceive, how God should give so vile a creature as man, so worthy an estate, as of being a Citizen with his Angels, and household people, let us know that, as Alexander told a private mean person, to whom he gave a whole City, that though it were beyond the proportion of his estate, yet he should consider, not what he was to take, but what became him to give: so this benefit, (which is great indeed) is to be measured with the yard of the giver, and not by the baseness of us on whom it is bestowed: and that (here) it was considered, not what we deserved to receive, but what stood with God's good pleasure to give, without desert, to us that have received so much: the rather, because he who is rich in mercy, holds himself to be neither rich nor great, except he make us rich in receipts, and himself great, by giving to us: therefore, he is said to make us worthy of that estate to which he calleth us. And yet further (which maketh the benefit great in itself greater to us) we are not only admitted into this City, as free-Denisons, but adopted into the family as Sons, and of the household of God. Neither are we sons only by (such) adoption, but heirs, yea, fellow heirs with Christ. Besides, in the manner of our adoption, we have no small advantage: for, whereas men do rather find them fit whom they adopt into their house, then make them so: to be adopted in Christ, is to be made worthy, in him, of the inheritance to which we are called, and with the gift of the son is joined the grace of new-birth. So the Apostle; Whom he foreknew, them he predestinated to be made conformable to the image of his Son, that he might be the first borne among many brethren, Rom. 8.29. and therefore, God did not only make us sons, but make us fit to be sons in an inheritance that fadeth not, reserved in heaven for us.  
Again, whereas adoption among men, takes effect only by succession, and so as the adopted doth not succeed in the inheritance, till he be dead that adopted him: he that is adopted to this spiritual inheritance of Saints, is presently possessed of it with him that gave it. To this may be added that notable saying of Saint Austin, haereditas in quâ Christi cohaeredes sumus, non minuitur multitudine filiorum, nec sit angustior numerositale cohaeredum; sed tanta est multis, quanta paucis, tanta singulis, quanta omnibus; that is, the inheritor of Christ is neither diminished by the multitude of sons, nor made narrower by the number of heirs; but it is as great to many as to few, and as much to every one as it is to all: for, since the Lord did enlarge the place of his tents, and spread out the curtains of his habitations, the Churches in which he dwelleth with glory, Esay 54.2. since he removed the wall of partition, and opened the door of faith to the Gentiles, there hath been no respect either of jew or Gentile, bond or free, male or female, but of a new creature: which, as it cannot be without God the Father, so neither can it stand without the Church the Mother; more than he may have Christ to be his head, that is not a member of his body, the Church. And this carrieth such a necessity with it, that as there was no safety without the Ark, nor hope without the Covenant: so, neither is there any liberty without this City, nor inheritance but in this family: to which necessity there cometh this dignity, as it were recompense; that this City is the fellowship of Saints, and this fellowship of Saints the very household of God. And, what greater prerogative; seeing that, hereby, he who dwelleth above the heavens vouchsafeth to have an habitation upon his footstool, the earth; and by such a consociation with his people, to unite the true members of this earthly house to that jerusalem, which is above, and free, the mother of us all?  
And, albeit there be in this City (many times) enemies as well as friends, and strangers as Citizens; also, vessels of honour and dishonour, children of promise and children of wrath; yet of this City there are none, nor of this house, but they that are sealed with the blood of the Lamb, and with the word of his testimony to newness of life, and to be holy, and without blame before him in love, Ephes. 1.4. who, because they are the true members and lively parts of this spiritual habitation of God, therefore, and for their sakes, it is called the City of the Saints, and household of faith; and by David the Prophet, the congregation of the just, Psal. 111.1. the benefit whereof, howsoever they that little know do less regard, yet they that have any feeling of the Spirit must needs confess, and say with the same Prophet; that they are blessed that may dwell in this house; and that (for the time) one day in those Courts is more worth than a thousand years elsewhere, Psal. 84.4.10. yea, here, they will wish rather to be doorkeepers, that is meanest in office, and least in place, then to be great or highest in the tabernacles of wickedness, ver. 10. the reason is; here, the Lord God is sun and shield unto them; their sun in the mists of adversity, and their shield of defence in trouble, ver. 11. here they may behold the beauty of the Lord, is to see his goodness in the face of Christ: and to be satisfied with his pleasures, is to receive of his fullness, that grace or measure of grace that causeth true joy, and bringeth entire and sound comfort with it to the perplexed spirit of man: both which imply a change of our vile estate, and (as it were) a new birth in it; by the which not only the blind eyes of our understandings are opened, and the old man cast off with his works; but our hard hearts are softened to the will of God, and the new man raised up in us to righteousness and true holiness, in the obedience of faith according to the Gospel.  
They that thus behold the beauty of the Lord, are no longer in darkness; for in his light, shall we see light: and, as it fared with the children of Israel, who had light in their quarters, when the rest of Egypt was covered with palpable darkness: so, howsoever the Prince of darkness doth cast a mist of error, and spread a cloud of ignorance upon the children of unbelief; yet the Sun of righteousness, in this City of his spiritual Israel, and in the proper horizon of the children of faith, shall make continual daylight; so scattering all clouds, mists, and over-castings, that no night shall be therein, neither any going down of the Sun, Esay 60.20. which Sun, because he shineth in our minds, and giveth his word to this City, as his beams in our hearts; therefore would he have us to frame ourselves to this clear light of the Gospel, which is preached to us, and to walk as in the day; furnished with the armour of the light in the true knowledge of the same Gospel, with faith and sound obedience, and warring against the darkness of our ignorance, and the Prince thereof, so as we may be called (no longer) darkness, but light in the Lord, Eph. 5.8. And therefore the Church, in the Revelation, is said to be clothed with the Sun, and to have the Moon under her feet, Apoc. 10.1. so the inhabitants in the Church must be clothed with Christ and his works; and tread down the world and his vanities, as contemptible things. They that do so, that is, put on Christ, do fully, by that faith they have in him, enjoy all the liberties and whole freedom of this City: as that there shall be no condemnation to them, Rom. 8.1. that all things, even their very sins and the devil, their tempter to sin, shall work to the best for them: that they have the right of sons, and by such right, a lawful interest to Christ and his merits: that the hand-writing or obligation of Laws that was against them, is done away, and an acquittance sealed to them in his blood and death, who took up their bond, and (as a book utterly canceled) fastened it to his Cross, never to be of force any more: that they behold a most severe judge in the face of a Saviour, and by him may challenge their general pardon, in his death: that they have free access to God the Father by jesus Christ, and may be sure to receive whatsoever they ask in his name: that, besides large immunities from all kind of bondage to sin, they are endowed plentifully and richly with the graces of the spirit to righteousness: that, by the Word and Sacraments rightly administered, they get and retain that peace of conscience, that no man (ever) well conceived, but he that first received it: and, in a word, that they have for assurance of salvation in the God of their salvation: these are, and are sure to be the franchises of Citizens and sons, that are in Christ, and are followers of Christ.  
And, who rightly considering this in heart, may not cry out with the Apostle, O altitudo? O, the deepness of the riches both of the mercy and love of God to mankind? Rom. 11.33. that when we were nothing, he should make us? and when we were worse than nothing, he should do so much, so exceeding much, for us? that, when we lay polluted in our blood, he should wash us with his own precious blood? and when we were sold under sin, redeem us with a price, from the condemnation of sin? that he should give himself, for so vile creatures, and undertake so shameful a death for so shameless offenders? or, as Cyprian notes, he should be that which we are, that we might be that which he is: It is a strange thing that the Poets fain of Amphion, that with the sweetness of his Music, he drew trees and stones together to the building of Thebes: the moral is; that by his wisdom and sweet elocution, which was as music to their cares, he drew a rude people, that dwelled in woods, to civility and manners; and to live in society, that lived savagely before. That which the Poets have feigned of Amphion and Thebes, is most true in Christ and his Church: for, with his word, as with the music of heaven, he called the Gentiles, and of them, as of stones, raised up children to Abraham, Mat 3.9. and he made them that were Gentiles, no longer Gentiles, that is, strangers, but sons: and those that were uncircumcised in the flesh, circumcised in the spirit: and the old men of sin, the new borne of God: and those without Christ, the very members of Christ: and those heirs of promise, that had no hope: and those that were aliens from Israel, partakers with Israel of the covenant of life: and strangers, Citizens: and fare of, near: and without God in the world, God's children: and no people, a glorious people.  
Yet because, he is not a jew, that is outwardly one; and because many that are called, few are chosen; therefore, we that are Citizens, must live as Citizens; not the world's Citizens, but Citizens with the Saints. jerusalem is builded as a City that is compact together, Psal. 122.3. this was spoken of the earthly, and may well be applied, both to the spiritual jerusalem, the Church of Grace, and the heavenly, which is the Church in glory: for, we must not think that God's delight was any way, set upon timher and stone; or, at any time, upon fair and well compacted buildings: but this was rather to admonish the Citizens, then to praise the City, teaching them, that if God be pleased with such an uniformity and compactedness in material buildings, much more will he respect in them (his own building by grace) spiritual order and compactedness of mind. And so, if the Citizens at jerusalem must be in order to God; shall the Citizens in the Gospel break order, and live in no conformity to him? Are we (then) Citizens of God? we must keep God's order, and not what rule we list in his City: we must honour his person and word, reverence his name and Sabbaths, bow to him only and to no creature with him; keep his ordinances, and observe his laws.  
The Magistrates that watch his gates, must see that no profaneness be either practised or countenanced within them: they must see that the good be encouraged, and the evil taken away, or reform: also, that all within their authority (as it were gates) serve the Lord, or be made to serve him.  
The Ministers must faithfully execute their charge in the watch of this City: they must not be blind guides, nor sleepy watchmen: and, they must eat the roll, and go and speak to the house of Israel, Ezech. 3.1. they must warn the people of their danger, with the trumpet at their mouth, Ezech. 33.3, 6. and feeding them with good and sound teaching, lead them to the pure streams and river of life.  
The people, the Citizens, must be ruled by the good word of God, and by humane ordinances and laws agreeable to it: not resisting government, and giving honour to God, by honouring those powers that are of him. Thus if we be Citizens, we must live as they that dwell in God's City, and not in the world's forest. So if we be of the household of God, we must live as his household servants and sons, and not as servants of sin, and sons of Belial, and so shame our Master's house, and discredit our Master's service: or, we must live, that is, holily live, as his servants and sons. Now, holiness becometh God's house, Psal. 93.5. and they that are of his household must be holy.  
Many get in that are not so, but they shall be turned out, as he was, that had not on his wedding garment, Mat. 22.11.13. for God cannot endure that any unclean person, that any Moabite, Cananite, Ismalite, or other son of Belial should be witness of his praise. The gates of the Lord are gates of righteousness; and the righteous shall enter into them, Psal. 118.19. His house is the house of his honour, and they that be of his household, must do him service; which dogs and swine cannot do; and therefore, though such be sometimes in the house, yet they are but strangers▪ and none of the household: which is true in all that profane rabble of swearers, drunkards, filthy adulterers, and other notorious offenders; and in all hypocrites, of whom the Apostle Saint john speaketh thus, they went out from us, but they were not of us, 1 john 2.19. and generally in all contemners and despisers of God, who, though they live in his house, have no inch of privilege, neither any allowance therein.  
God's household is the household of faith, and of faithful men; or it is the Church of God's Saints, and not a stable of beasts, or cage of unclean birds. In a word, God's house it is the house of good people, and of goodness, and will ye steal, murder, and commit adultery, and swear falsely, and burn your incense to strange Gods, and come and stand before the Lord, in the house whereupon his name is called, though ye commit all these abominations? jer. 7.9, 10. If ye be of the household of God, ye must not conspire against him in his own house, as a household of rebels, and increase of sinful men; and ye must be ruled by him, and do reverence to him, that hath the key of the house of David.  
Some live in his house, that both dishonour him and his house; and many arm themselves with the name of the Church, when yet (save for name) the Church hath no greater enemies than they are: therefore, least in stead of the Ark of the Church, we fall into a ship of Pirates, and in stead of the Lords house, upon a den of thiefs; we must (as followeth) see, that our Christian outward calling have a good and sure foundation.   
VERS. 20. 
Built upon the foundation of the Apostles and Prophets, and jesus Christ (himself) the chief cornerstone.  
THat is grounded, by the doctrine of the Prophets and Apostles, upon Christ. The Rhemists, in their annotations upon the new Testament, would wrest this, which is here spoken of the foundation in Christ, to the persons of the Prophets and Apostles, his servants. But besides that it makes flatly against the supremacy of Peter, to have that given to all, that they would appropriate to him; it seems to have no shadow of that, that they would have it in substance to be: for, whether by the foundation of the Prophets and Apostles, be meant (as some understand it) that the vocation of the Gentiles had the same ground, which the Prophets and Apostles had; or (which seemeth to be nearer to the Apostles mind) that the doctrine of the Apostles and Prophets, was the foundation of their calling in Christ, in neither can it any way favour their absurd opinion: or, if there had been any respect of persons, in this recital of names; the Apostle might as well have mentioned the Patriarches, to whom the promise was made, and the worthy Kings, by whom it was continued, as the Apostles and Prophets by whom it was (but) spoken. And (here) first he nameth them that were last, to wit, the Apostles; not that they preached any other doctrine than was agreeable to that of the prophets, which were before them; but because they witnessed that to be done, which (before) was but promised to be done; and were immediately sent to manifest that clearly (as it were in the open sun) to the world, which by the Prophets) so long before, was but shadowed: for, albeit the fathers in the old Testament, had (at all times) the Prophets (as it were the lesser stars of heaven) to give them light; yet was it, in a manner, night with them all, till the sun of righteousness (Christ jesus) did arise unto them. Whose light, because it was in great measure bestowed upon the Apostles, as also because (after his ascension) the holy Ghost in visible manner, came down upon them, therefore was the doctrine, which they taught, a necessary means, by which to lay the foundation of the Church upon Christ. This, though the Church of Rome doth labour to avoid, by proving that there was a Church, before the word was written with ink or engraven in stone, and so making it to be more probable that the Church should give authority to the Word, then take any from it: yet because we know that, howsoever there was light in the world before the Sun was placed in his tabernacle in heaven, Gen. 1.3.16. yet when the Sun, the chief of the two great lights was made, there was no light that was not derived from it: we are persuaded that though the heaven of the Church had her light of knowledge, within, before the light of letters came; yet as soon as the word was written, which was written when that Law, imprinted at the first in Adam and Eve's heart, began to wear; all the light the Church had was to be borrowed from the Word; first of the old Testament, and after of the old and new. And this we may learn of the Apostles themselves, whose Church was, (it self) grounded upon the doctrine of the Prophets, which is here added, as another part of the Church's foundation in Christ.  
But because the doctrine was not theirs, but his that sent them, and who when the fullness of time was come, Gal. 4.4. came himself, and brought his everlasting Gospel with him; therefore Christ (as followeth) is mentioned and spoken of by an excellency; as jesus Christ himself; and Christ the chief corner stone: for, though the Gentiles, in their vocation to the City and household of God, were built upon the foundation, that is, doctrine of the Apostles and Prophets; yet were they not built upon them, but upon Christ, who, as he is the ground of all faith, so is he the matter and end of all Scripture: and therefore upon him, the Gentiles and all Churches were, and are (properly) laid by their doctrine.  
And whosoever buildeth (I do not say) upon any other but him, but upon any other with him, hath the less hold of this foundation, and the less assurance of his own building. This stone, this chief stone, laid in Zion, was and is contemptible in the eyes of the world, and therefore refused by worldly builders, Psal. 118.22. yet was it made the head of the corner, and (here) the chief cornerstone: not by comparison with others; as our adversaries would have it, that they may make them to be of the foundation that are scarce of the building, and heads that are no sound members of the Church; but because, to him, that is (only) high, all things are ascribed in the highest degree.  
And he is called the cornerstone, because both sorts of people, jews and Gentiles are reconciled, and (equally) founded in him: for, he is the Son, whom we must kiss when God is angry, Psal. 2.12. It is his face, in whom we must, and only can behold the glory of God: to him was given a name above all names, Phil. 2.9. neither is there any other name under heaven, by which we must be saved, Acts 4.12. Tertullian calls him the seal to both Testaments; and Saint Austin the knot, in the which all the Articles of our Faith are bound up, or which holds them altogether: and (therefore) are the righteous said to be as Mount Zion, which cannot be removed, but remain for ever, Psalm 125.1. Because they are grounded upon that stone, in Zion, in which, whosoever trusteth, shall not be ashamed, Esai 28.16. & 1. Pet. 2.6. which stone, is not only so elect and precious, that we cannot have a better, but so necessary and so singular that we may have no other. For other foundation no man may lay, then that which is already laid, jesus Christ, 1 Corin. 3.11. in him is the sum of our salvation, and all the parts. He is the author and finisher of our faith, Hebr. 12.2. the beginning and the end, the Alpha and Omega thereof, and of whatsoever is between. Apoc. 1.8. And (to be short) he alone is all in all unto us, wisdom, and righteousness, and sanctification, and redemption: 1 Cor. 1.30. and in him do the Gentiles trust. Rom. 15.12. But were the Gentiles, and are we, that sometimes were as these Gentiles, laid by one continual and constant doctrine of the Prophets & Apostles, upon Christ? Then is there but one rule, both to them and us, of faith unto salvation, by the doctrine of the Scriptures. For did not (all) eat of the same spiritual meat? And did not (all) drink of the same spiritual drink? and were not (all) baptised unto Moses, in the cloud, and in the Sea? 1 Cor. 10.2.3, 4. That is, was not one Law (as it were Moses) and one Gospel, as it were spiritual meat, and spiritual drink in Christ, to jew and Gentile? To these Gentiles, and to us that were Gentiles, and are Christians? So, the Gospel is said to be the power of God unto salvation to every believer, to the jew first, and also to the Grecian. Rom. 1.16. Not one to them, and another to us, but one to both.  
The people before Christ, and we now in Christ, were of one household, and under one governor: now the people of one Kingdom, and (much more) private persons of one house have but one law. For the great God of Israel, is not like that great King of the Macedons, of whom it is written, that as many nations as he had under him, so many kinds of service he received of them: but so jealous rather he is of his glory, and true service, that as he admits no God but himself, so he vouchsafeth no service but his own; and acknowledges no service of his own, but what is done by his own Word, and tendered in his own Son.  
Abraham's creed, and ours are one; and the book which Abraham, Isaac, and Israel had in their heart, as it was, hidden in the Wall. 2 King. 22.8. We (their posterity) who walk in the steps of their faith, have in our hands; save that they had but an epitome of Christ, and we the volume at large. God spoke by his Prophets in the old Testament, by his son in the New. Heb. 1●1; 2. Is not the tongue of God always the same, and one to all? Or did he speak contrarily to our fathers and to us? In diverse manners I grant, for he lisped (as it were) by Moses to them, in sundry tips, figures, and shadows of things to come: Exod. 4.10. But to us he hath spoken plainly by Christ in the Gospel. So that we have the same Word that they had, but more legible, and in a fairer letter; and they have the same Law that we have, but more vailed with ceremonies, and darker to them than it is to us. The Church and people of Rome, who say with those jews, which pursued Christ to death, we have a Law: joh. 19.7. Have another rule, not drawn upon the ground, nor according to the rule of faith, neither yet built upon the foundation that is (here) spoken of, but of Popes and Counsels.  
The great things of God's Law they count as a strange, thing or thing they much respect not: Hos. 8.12. only, their own dreams please them. But there is enough (lest written) for the guiding of every true believer to Christ, and to life in him: john 20.31. and they that will not hear Moses and the Prophets, how shall other things persuade them? Luke 16.31. Here also we have no building, but upon the Apostles and Prophets, Ministers; and Christ the Master, upon their Doctrine, and his person: and what warrant (then) for additions to these by such as they were, of whom God complaineth by Ezechiel; that they set their threshold by his thresholds, and their posts by his posts. Ezech. 43.8. I speak of our adversaries, who adding to that which is written, so many unwritten fabulous vanities, to which they give the countenance of Scripture, do set the threshold of tradition, by the threshold of the Word written, making the Lord's silver dross, and mingling his Wine, with worse than water. Esai. 1.22.  
But we that have a most sure Word of the Prophets, let us take heed unto it, 2 Pet. 1.19. and be wise in that; not above that with Heretics, nor against that with Atheists, that is able, and therefore sufficient enough of itself, to make us wise to salvation. 2 Tim. 3.15. Let us not with the Papists, whom we hear condemned, make it only a partial rule of our lives, but (impartially) set our ways to it, with respect to all God's Commandments. Neither let us presume to give ourselves a dispensation for any thing forbidden by it, though never so small; which is but to erect a court of faculties in our own bosoms against it. For some will commit a sin, and then stretch the Word, to make it a little sin, if it be great: and if it be little, to make it nothing. But good Christians must be builded, as well in their conversation as faith, upon the Apostles, Prophets, and Christ, that is, upon the whole Word of God, that they may be absolute, being made perfect unto all good works: 2 Tim. 3.17. that is, made perfect indeed, and furnished thoroughly to the power of godliness.  
And therefore, they are justly reproved, who seek to any thing in their corporal and spiritual distress, rather than to the Scriptures. In the worship of God, some more esteem their own opinion and the tradition of their Elders, than the rules of the Word. If they be sick, they will go (first) to carnal means, and (lastly) to Scripture. In their apparel, they are rather led by the fashion, in their recreation by the company, in eating and drinking by their appetite, than the Scriptures. And (generally) in their lives, it is esteemed a course too strict, and of too much niceness to stand to the direction of the Scriptures. God's intent in writing and giving his Word, was the settling of our hearts in the truth, and the grounding of our affections by the nature thereof: if therefore we care not to build our faith upon it by the Ministry, nor to direct our course by it in our ordinary way, that it may be said, though in a better sense, this was done that the Scripture might be fulfilled: john 19.36. we frustrate God's purpose of inditing holy Scripture, and make ourselves guilty of a prodigious sin, or a sin, as bad as the sin of Witchcraft. 1 Sam. 15.23.  
Besides, in our obedience this way, our own good is sought; but we over throw it, and ourselves by odious disobedience. Therefore the Lord by Ezechiel speaketh thus; Statutes and ordinances have I given them, which (if a man do he shall live in them, Ezech. 20.11. Lo, the doing of them is our life, or our gain; as the not doing of them must needs be, and justly, our destruction.  
Lastly, not to build upon the Word, is to build upon ignorance; and so to build Popery in us: which in stead of building in Conscience, is to build in Hell: for, there is no conscience, that is, good conscience, without it; and without good conscience what are we, but unconscionable sinners? So much for our building upon the foundation: but, what manner building must this be? for the manner, it must be a coupling together: and for the end, it must be a holy Temple in the Lord: as it followeth.   
VERS. 21. 
In whom all the building coupled together, groweth unto an holy Temple in the Lord.  
THE common knot that coupleth us to God, and one to another, is the spirit: and in the spirit, this building must be coupled, as with the foundation by Faith, so in itself by love: for it commonly falleth out, that that which is divided in itself, is easily from itself divided also. And therefore as we have one God and Father of all, which is above all, and through all, and in us all: one Lord, one Faith, one Baptism, Ephes. 4.5. so must we provide to be knit together in one mind, and in one judgement, 1. Cor. 1.10. and to be (as the primitive believers were) of one heart, and of one soul, Acts 4.32. endeavouring to keep (as much as we may) the unity of the Spirit in the bond of peace, Ephes. 4.3.  
They dwell near together that inhabit in one City; but Christians (who are holy Citizens, are Citizens with the Saints) should dwell nearer in heart than men do in their houses. The communion of Saints is as an undivided City; and Cities in unity are goodly Cities: so is it a goodly thing for brethren to dwell together in unity, Psal. 133.1. Again, Christ's Coat had no seam; and shall his body be divided? was jerusalem compact in itself? and shall jerusalems' Citizens jar? must her buildings touch together? Psal. 122.3. and shall not Christian brethren touch nearer, who are linked in faith, and joined in Christ? must our houses be uniform? and shall we, that live in such houses, live in no agreement? One saith well, the Church leaveth to be, when she leaveth to be one. And, therefore, they do not a little deceive themselves, who think they can grow in the root, and be torn from the branches: or, hold the foundation, and be rend in the roof; for, the branches must be united that will grow in the root; and the roof must be sound and well coupled, that will, any while, keep the foundation.  
This would be considered of all, both house and builders; but specially the builders, or labourers in this building, should consider that it much concerneth them to be at peace among themselves, and with the Church: therefore should they study, not only, to be quiet among themselves, but to sow among those that hear them, the seeds of peace.  
And to this they may take some light from the very Prince of darkness; who knowing that his Kingdom can no longer continue then he makes it hold together, doth therefore, he and his, conspire to divide us, but can never be persuaded to divide themselves: all their labour is to make a rend in our Church, and to stop every little chink in their own; also, to keep their own foundation, and to shake ours. How much more should the builders of God's Church, both build themselves, and it, with loving exhortations to peace; that peace may be within their walls, and prosperity (the consequent of godly peace) within their palaces? Psal. 122.7.  
And for the spiritual house, which is builded by them, how should it hold agreement with the truth, and with itself; not carried into faction and parts, according to these divided tongues, I am of Paul, and I of Apollo's and Cephas, and I am Christ's, 1 Cor. 1.12. seeing even the children of hell and household of Belial, do agree so well (ill I might say) both against us, and with error and lying vanities, against God, and his righteousness?  
And yet, that we may not take the dry bones of peace for that peace which is coupled with holiness: the marrow being gone; it is to be considered, that every peace is not to be followed: for, what peace, where jezabel and her fornications are? 2 King. 9.22. what peace with the Iezabel of Italy? and what peace with the Romish witchcrafts? better open war then such peace: but I spoke of peace among ourselves: wherein (yet) we must take heed of having peace with the unfruitful works of darkness; and, so, general persuasions to peace must be linked, which made the Apostle to say, if it be possible, and, as much as in you is, have peace with all men: now, what we may do possibly, that we may do lawfully; and sometimes we may seek peace and not find it, at a churl's hands: if, then, man's incorrigibleness break the peace, and some man's frowardness will have no peace, we are in no fault, if we live not familiarly with such: but we must be in charity with them, and pity them in their evils, praying for their amendment, and ready, upon it, to be reconciled; else we (our selves) are not children of peace. And in this sense, we must have peace with all men: and yet not sit upon one, or the same stool with the workers of iniquity: for, if we see a thief, we may not run with him; we must, here, divide ourselves from him in his sin, but not in our charity: and vile persons we must hate, Psal. 15.4. that is, as sinners, not as men. To be short (therefore) if we will have peace with men, I mean such peace and in such manner, as may make it lawful and good; we must, first, see it be not against God, and so have no peace, to wit, of familiarity, with Papists, Deut. 17.21. Deut. 13. chap. whole. 2 Chron. 19.2. 2 Cor. 6.14. secondly, that it be not against the Commonwealth: for, what peace with Traitors? thirdly, that it be not against our brethren, whom we must not hurt, but love as ourselves. Fourthly, that it be not against ourselves, our souls, or bodies by evil 
b 1. Cor. 5.9. Ephes. 5.11.  fellowship: for, to touch the pitch of the wicked, is to be defiled with the 
c 1. Cor. 5.6.  company: and peace with the wicked, is called by Hilary, a slavery, but no true peace.  
All these kinds of peace are carnal and impious, or peace more cruel than any war, which I leave to those who cry with one voice, let him be crucified, Mat. 27.22. the peace required here, is the peace of charity, the brotherly peace of Christians, and this we own to all, even to good and bad; to the good, for that they have; and to the bad, for that they may have: so much the rather, because that the unity required in this building, is not that we should be coupled only, that is, knit, or glued, or artificially made fast one to another; but, as followeth:  
Grow, as it were into one, or so together, that we may be as unwilling to be divided from our brethren, as we would to have our own limbs torn from us: and for this cause, and in this sense, are the parts of this building called by Saint Peter, not dead stones that must be fastened with mortar, but lively, 1 Pet. 2.5. which receives from the corner stone, as from their root, sap and life sufficient, though not in one measure, yet as is fittest for every one's calling, and best for the whole building. And therefore it is not enough to be in the foundation, and united to the building, unless we daily grow (as it further followeth) unto an holy Temple in the Lord: which is also meant by the stone in Daniel, which being cut out of the Mountain without hands, grew, and became great, and filled the earth, Dan. 2.35. for, by such increase, we come to be the Temple, or habitation of God: by it God dwells in us, not as he is in his eternal godhead, every where; but as he is specially in the faithful by his Spirit; and yet we are not many, but one Temple: and the same spirit which is wholly in every one, is but wholly one in all: so we have the meaning of: the rest of the Text.  
And now seeing we are called from so base an estate; as we would rise from baseness in the worldly birth, to more and more greatness, and would also departed further and further from an obscure parentage to a better stock and family: so in the heavenly new-birth, our desire (whatsoever it be greater) should be no less to grow and increase more and more in spiritual and true greatness; and further and further to be removed from the parentage of sin, to the noble stock of Christ, which is the divine generation of the Son of God. This growing must be in the Lord, or in the sundry statures of his fear, from glory to 
b Apoc. 22.11.  glory. For the estate of a Christian in regeneration, is not a retrograde or standing still, but a going forward therein, Philip. 3.16. And as children grow by the milk that they receive: so, and upon this condition we receive the milk of the word, but it is, that we may grow thereby. 1. Peter 2.2. Or if we have tasted how bountiful the Lord is; this tasting of him, how can it but set us on a longing, till we be filled with him? verse 3. That is, filled with the knowledge of him, when the Word dwelleth richly in us, and not in a beggarly manner? Colos. 3.16. And filled with the obedience and love of the truth, when we walk no longer in the flesh, but in the spirit or good way of life: and launch forth, Luke 8.22. or sail forward, (as a Ship gone out of the Haven) from the shore of the new birth, to the Haven of our peace in death. Many are at a stand in knowledge, and rather go backward then forward in the way of grace. Such grow but untowardly, and prove dwarves, and not men of any stature in Christ. But in viâ virtutis, non progredi est regredi; in the way of true virtue, not to go on, is to go back: and, as it cannot be a member of a growing body, that groweth not, as the body doth: so neither can it be any lively member of a true Church, that prospereth not, as that Church doth with the increases of God. All non proficients (therefore) in the degrees and school of regeneration, are bad Christians, and not members growing into Christ, but members pro forma, that is, for fashion only; and so, are as fare from the end, as they fall short of the means of being as it followeth.  
An holy Temple in the Lord, etc. For, how can that be a fit Temple, or habitation for God by his Spirit to dwell in, which groweth not into a building? What man can conveniently, and will contentedly dwell in a house that is but begun to be built, and before it have any, either roof or cover? And will the high God dwell in any house in his jerusalem below, whose neither wall is builded, nor roof covered? but to proceed: the words that follow have two points in them of special consideration: as the quality of this Temple, it must be holy: and the reason thereof; it is the habitation of God by his Spirit. It is called a Temple, by allusion to the Temple that was at jerusalem, which was a type of the spiritual jerusalem and Church of Christ: and this is either of all the stones together, which is the Church; framed with the cornerstone, which is Christ: or of the stones considered separately by themselves, every one of which makes a singular temple, as all together makes an universal in Christ. So many Christians, therefore, so many lively stones toward the building of the general Temple: and yet every true Christian is a Temple to God, 1 Cor. 3.16. & 6.19. And this Temple, both the whole, and every stone in it, must be holy, that is, endued with holiness, and purged from the lust of concupiscence, which was the lust of those which knew not God, 1 Thes. 4.4, 5. which work of reformation, though it shall be hindered by many, as the second Temple at jerusalem had many adversaries, Neh. 4.1, 2, 7, 8, & 2.19, 20. yet shall it proceed to the perfection of the body of Christ, as that other building went forward, and was finished, notwithstanding all that either malice or craft could do against it.  
Only, let us not hinder it ourselves, by living in uncleanness, and by neglecting to purge ourselves, that we may be a peculiar people to God, zealous of good works. Tit. 2.14. And, what we believe let us practise; we believe a holy Catholic Church, let us therefore practise holiness, that our practice be not against our faith. Let us labour to be holy, as he is holy that hath called us. 1 Peter 1.15, 16. And seeing he hath washed us, who hath given himself for us, let us not plunge ourselves again in the mire, Ephes. 5.25, 26. to wit, in the mire of our first corrupt nature.   
VERS. 22. 
In whom you all are builded together for an habitation of God through the Spirit.  
FOr, who will prepare for a great man (his friend) in a foul house, or lodge him in a stable? And is any person greater, or friend better to us then God? Or, is any house, or room of the house, fouler than an unpurged conscience? And what stable is more loathsome, than the loathsome stable, or rather sty of a wicked heart? But, how doth God dwell in us? Resp. Ministerially by his Word and Sacraments, and (principally) by his Spirit. For his Word (therefore) seeing he dwelleth in us by it; we must resolve to give to it, as to himself, our best entertainment: lodging it in the best room of the house, the heart, and not in the outhouse of the ear. And for the Sacraments; chiefly that of the Supper, the chamber must be trimmed, wherein Christ will eat that Sacrament with his Disciples. Mark 14.15, 16. And, for that which is chief, and expressed in my Text, the Spirit, seeing it is the Spirit of God, and very God; we must take heed how we sin against it, that is, the good motions of it in our hearts, wilfully, and despitefully: for that is a sickness to death, for which there is no Physic by repentance.  
This is a sin of men enlightened with the truth. The Gentiles, without God, cannot commit it, neither the jews, that are without Christ. A sin, wherein a man falls away, generally, and maliciously from God, yea, for ever and utterly from him, in all the effects of a reprobate heart, and heart that cannot repent. This is that great sin, which Satan hath so blacked, that it can never be made white: a sin that shall not be forgiven to a man, either in this World, or in the World to come; that is, never. Mat. 12.32.  
Quest. But is not the sin against the holy Ghost, a sin against the Father, and Son as well as him?  
Ans. This sin, if we consider the person of the holy Ghost, it is no more against it, than it is against the persons of the Father and the Son: but because the holy Ghost immediately, both convinceth conscience, and enlighteneth it; therefore when we sin against knowledge, and the light of our hearts, we are said properly, and directly to sin, not against the Father, or Son, but holy Ghost. But a Christian may sinne against the Spirit, though in a fare lesser degree of sin against him, then by this, which is so bitterly offensive against all his graces in our hearts.  
To know how; we must first know how, and in what respect, the holy Ghost may be said to dwell in a Christian, or God by him. And this is not in regard of substance (for the whole substance of the holy Ghost, which cannot be divided, cannot be shut up within the body or soul of man) but in respect of some particular work or operation. Now a Christian may sinne against this work of the Spirit in him; either when grace is offered, and not accepted of; or accepted of, and not well used. For example, grace was offered to the old World by Noah, and he warned them (for a hundred and twenty years) by preparing the Ark: but they had neither ears to hear it, nor hands to receive it, and so the Ark, that is, the time of repentance, offered by it, condemned them. Heb. 11.7. Sodom was exhorted to repentance by just Lot, and a pleasant land: yet she rejected the Spirit that spoke by these unto her. 2 Pet. 2.6, 7, 8. The guests that were bidden to the supper, were bidden by the Spirit to it; but they refused to come. Luke 14.18, 19, 20. Steven spoke by the Spirit to the jews, but they stopped their ears, Act. 7.57. neither vouchsafing to hear him, nor the Spirit, by which he spoke.  
Many times, the Ministers of the Gospel knock at our hearts by their exhortations, and warnings to repentance, yea, many bid we have, by sickness, and other ways, and we do as much. But this is to refuse grace, when the Spirit offereth it, which cannot but grieve the Spirit, by the which we are sealed to the day of our redemption. Ephes. 4.30.  
And this is one kind of sin against the Spirit: another is, when we make the Spirit weary of us, having received it, or grieve it by our wicked behaviour, not using our Guest well. Which made the Apostle in the forth Chapter of this Epistle, and the thirtieth verse (as we heard) to exhort these Ephesians, not to grieve, or make sad the Spirit in them. Where he compareth the holy Ghost to a guest, and our bodies and souls to Inns.  
Now, as men will use their guests well, that they may come again: so would the Apostle have all Christians, in these Christian Ephesians, so to entertain a good motion, as a good guest, when it is offered, that it may come again, and bring more company with it, to enrich this, shall I say Inn? Nay Temple of the Spirit, the heart, with the abundance of spiritual wealth, and blessings in heavenly things in Christ.  
But the children of God (themselves) do not always keep one tenure in receiving the Spirit, when by it, grace is offered to them, for the avoiding of some evil, or the doing some good. For sometimes, they are less apt to pray, less sit to hear, and less prepared to the Sacrament, then at some other times they be. Yea, they may have less fear of sin, care of well doing, zeal in prayer, and comfort in the Word at one time then another.  
This indeed, is a tempting of the Spirit, which though it make him not desirous to be gone, yet somewhat cools his love toward us, as in David and others. And therefore, we must strive with prayer, against all manner of decay in these spiritual riches, and omit no opportunity to do well, as he that means to be rich in his trade, will omit no means of gaining by it. And (here) let us consider what a shame it is for the children of God, though they cannot lose the Spirit, to lose, for some season, any graces (which they once had) of the sanctifying Spirit. For was it not a shame for Lot, who was so chaste in Sodom, to commit such incest, out of Sodom, in a Cave in the Mountain? Gen. 19.33.35. And did it not greatly blot David's Chronicle, that in the days of peace (which he did not in the time of war) he should fill his eyes with adultery, and stain his hands with blood? 2 Sam. 11.2, 3, 4, 5.15.  
How weak was Samson that was so strong, and how ridiculous, that was so feared, when the Lord departed from him? judg. 16.20.25. So Peter, losing by the denial of his Master, much of that courage he had, when he cut of Malchus right ear; john 18.10. how was he posed, and overcome of two silly maids? Mat. 26.69.71. And surely, if it be a matter of discredit, being rich, to become poor in worldly substance, what greater shame is it, being rich in grace, to decay in the Heavenly treasure?  
This should make us to purge ourselves (daily) from all filthiness of the flesh and spirit, 2 Cor. 7.1. not to be careless, as if in prosperity we could not be moved, Psal. 30.6, 7. for, a man may take a dangerous surfeit after a full feast of grace: and to be humbled, when we have done our best; confessing that we are unprofitable, Luk. 17.10. the best have their infirmities: and in every Christian womb, as in Rebeccahs, there is an Esau of flesh, and jacob of spirit struggling together, Gen. 25.22. we are sanctified but in part, and corruption goeth not out but with our last enemy.  
In a word, in all the regenerate, there is a mixture of sleeping and waking, Cant. 5.2. of sin and grace: it concerns us (therefore) that put on our harness, not to boast, as he that putteth it off, 1 King. 20.11. and so to take heed that we give the spirit no occasion, by fainting, or becoming secure in that war, which is between the flesh and spirit in every Christian soul, Gal. 5.17. It is sure that the elect can never quite lose the spirit, that is, the saving graces of the spirit that dwelleth in them: and yet it is as sure that the same may, by sinning against it (sundry ways) lose the feeling, the comfort, the joy and peace of it, for a season; which made David to pray unto God, that he would not take his spirit, that is, the joy of his spirit from him, as appeareth, Psal. 51.11, 12. They that take him to speak otherways, say, that he spoke but as a distempered sick-man, who speaks, he knows not well what himself; and what marvel that a guilty prisoner at the bar (the water standing in his eyes) should miss in reading of his own pardon.  
But I take it, that David was come to himself, when he penned that exemplary Psalm of his sin for the Church's instruction; and that therefore he knew what he said, not distrusting any total loss of the spirit of adoption, but only desiring that his feeling might come again unto him, and that he might have (as he once had) both a free and joyful spirit in worshipping toward God. Yet, let his example be a warning to us who have received a fare lesser portion of sanctifying grace then David had: for, where such a Cedar fell, let him that standeth, take heed lest he fall, 1 Cor. 10.12. if so excellent a man, so highly exalted, as upon his strong hill, Psal. 30.7. was so quickly upon the lo ground in his adultery and murder, as appeareth by his penitential Psalm, we had need to take heed that we grieve not the spirit, who stand upon so lo a bank already.  
How this may be, and how this our most worthy Guest may be grieved, after we have received him into house, and so our light eclipsed, though not quenched as in the darkness itself; we may see it, though somewhat darkly, in certain earthly similitudes: for, as if, when some noble Guest should offer to come unto us, we should receive him but in some out or back house, not in our best lodgings, we should constrain him with indignation to leave us.  
So, for this Lordly Guest (the Spirit) who cometh to us in his Word gloriously, as in his Chariot: if we turn both it and him contemptuously into some forsaken corner, as it were backe-romes of the heart, what hope is there he should tarry with us, and his Word, any while, abide among us? How much less, if we receive his Word into our hearts, as into some prisonhouse, holding the truth in unrighteousness, Rom. 1.18. or, behead it as john was in prison? Mat. 14.10.  
Secondly, if we shall not receive a great man (our friend) cheerfully, or with good welcome, we shall give him good cause, with contempt, to pass by us, another time: so, if we shall not receive gladly and willingly the Spirit of comfort, how can we but drive away the Comforter? If we do not flow unto him, as the Sea, after such an ebb and low-water of knowledge and true goodness; how can we retain that God, who will not tarry, any while, but where he finds a cheerful giver?  
Thirdly, though a man receive his great friend into his best rooms, yet if he do not dress up those rooms, and make them sweet, removing all noisome savours, he shall greatly offend that person, his friendly stranger: so, though we should receive the Spirit into our hearts in some graces, yet if we prepare not for his coming, nor make ready our hearts for his abode among us, removing our filthy and unsavoury sins that offend so much; how can we but give just occasion to that same Spirit to forsake us? For what greater despite can be offered to the Spirit of Grace, and of Glory, then to see sin (his most deadly enemy) in his own habitation? 1 Sam. 2.32.  
Fourthly, though a man receive some great man (his friend) into a house swept and garnished, that is, well prepared for him, yet if afterwards, he bring his enemy (the greatest he hath) to outface him, and to vex him in the same place, how can he but be moved against, and offended with such an host? So, though we entertain the Spirit, for a time, in some good motions, and in a heart reform in many things, as Herod's was, yet if after some time, we return (being thus washed) to our wallowing again in the mire, and begin to lick up the vomit that we cast; how can we think to retain the Spirit, and this form of sinning together? For, as if one should set up a rebel in that Kings own dominions: so are they who bringing sin into the heart, Gods own Throne, or (further) into any of their outward senses, his own dominions, do vex him (as it were) at home in his own possession.  
Fiftly, though one receive a noble man, into a fair and well furnished house, and possess him quietly of it, yet if he provide not conveniently for his person, and train, how can he please him? So, who can please the Spirit, though he make never so godly a show of being zealous in the Law, if he abridge him of the diet and ordinary that belongeth to his good keeping in him? If he care not to nourish his good motions at Sermons, and in the point of hearing, scantle him by attending upon the Word, but at certain times only, and so become (as Master Latimer merrily said) but a Straw-berry-hearer? And, may not the Spirit say to such, as Christ to those on his lefthand, at the last day; I was hungry, and ye fed me not; thirsty, and ye gave me no drink? Mat. 25.42.  
Lastly, though this great man should be received in all conditions and manner, answerable to his great place and companies, yet if after a day or two, (as being weary of our Guest before he be willing to leave us) we withdraw things necessary from him, we cannot but much offend him: so howsoever we begin in the Spirit, yet if (waxing weary of well doing with those foolish Galatians that ran well) 
c Gal. 3.3.  we end in the same, in the flesh, we must needs grieve the holy Ghost, and shall hear, the last state of these men is worse than their first, Luke 11.26. then shall we be seven fold more the children of the Devil.  
And thus we have heard how many ways, the Spirit (after it is received) may be made sad by us, and caused with grief to leave us. Let us beware how we so offend, lest we turn the habitation of God, into an habitation, or hold of unclean spirits.  
And (now) to conclude with that which is full of singular comfort; seeing we are the habitation of God by his Spirit we may learn that God is not in us, as a stranger in another man's house, but as at home, in his own; and therefore will not lose us, as no man will lose his inheritance that is able to keep it: and, who so able, as he that is Almighty? Neither (being the habitation of God) can we lack any thing that is good; that is, that is good for us. For, what want can there be in the King's house? And as all good things are brought to the court: so, what so ever is excellently good, is to be had here. Here is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against which there is no Law. Gal. 5.22, 23.  
Here is no Winter, nor fall of the Leaf, but a perpetual Springtime: and he that would have what he can wish (if he will wish lawfully and well) let him come hither. Let him build in grace, and set his house upon Wisdom's pillars, Proverbs 9.1. and no enemy shall hurt him. For it is the Bethel of God, or house upon the Rock: Matthew 7.24. And he that is in it will keep it, when they that come against it, shall fall down before it: for, who dares interrupt God's possession? Or, if he dare, shall not perish?  
Thus the security is great, and the walks are strong, where God is the inhabitant: and, he that is a wall of defence about his people, will be a wall of fire against his people's enemies. Zecharie 2.5. Esa. 4.5. He that builds Zion, will throw down Babel: and he that saves jerusalem, will overturn Palestina. The reason is, his Tabernacle is in Salem, and his dwelling at Zion. Psal. 76.2. But Babel and Palestina were Countries, wherein he never vouchsafed either to dwell, or be, as in his Church.  
So I conclude; make God your inhabitant, and ye are sure, but if he dwell not in you by his Spirit, ye shall never dwell in safety.  
And now, he that dwelleth in us, and in his elect by promise, keep us and his whole Israel: yea, bless us, and save his Israel, the Church which he hath purchased with his own blood; that, being the habitation of God by his Spirit, it may be a temple of holiness dedicated to his glory, in the grace of Christ, and love of God the Father, to both which, with the holy Spirit of both, be rendered and given all praise and glory, now and ever: Amen.  
FINIS.    

THE CHRISTIANS GUIDE TO A wise Conversation.  
EPHES. 5. VER. 15, 16. 
Take heed that ye walk circumspectly; not as fools, but as wise:  
Redeeming the time: for the days are evil.  
TAke heed that ye walk circumspectly, etc. It is written of 
a Cardinal Pole  Cardinal Pole, that being demanded which was the best way to understand the Epistle of Saint Paul to the Romans; answered, to begin with the study of the former part, and practise of the latter; because the first is a demonstration of the grounds, the second an exhortation to the fruits of Faith. That which he spoke truly of that one Epistle, may be observed in all the rest, and generally in all his writing: for, he planteth by doctrine, and watereth by exhortation in every Epistle, laying the foundation by teaching, and building upon it by exhortation to a holy life; that the true Christian rooted in faith, and strengthened through hope, may by the sanctification of the spirit, grow to a perfect man in Christ. Herein the proportion he useth is not always alike, nor the same, as standing (sometimes) more upon doctrine then exhortation, namely in that large Epistle of his to the Romans: sometimes more upon exhortation then doctrine, as in this to the Ephesians; yet doth he apply both, and use either, as one becometh more needful than another to profit with. And surely, if ever there were a time wherein there was more taught then followed, more known then practised, and therefore more need of exhortation than doctrine, it is ours, and it is now: for even now, and at this time, we are (a great number of us) better Scholars than men; and under the full sails of our science, what do we but make shipwreck of all good conscience? Therefore I have not thought it amiss to entreat of that part of the Apostles exhortation, wherein he generally adviseth the Ephesians, and in them us, that seeing they were called from being strangers and foreigners, to be Citizens with the Saints, and of the household of God; and seeing they were made of enemies, sons, and translated out of darkness into so great light, they would (therefore) as Citizens and sons, or as sons and children of light, take heed, not only (though carefully) to the doctrine which they had received, but circumspectly to their ways, walking not only directly therein in regard of themselves, but wisely in respect of others, and not as fools in the vanity of their opinions, but as wise, understanding what the will of the Lord is: not neglecting the grace then offered, but redeeming the season, or buying it back again, like good chapmen of time.  
Now, in these words, the Apostle requireth (first) diligence, take heed: then the ordering of our ways by diligence, how ye walk; after, all avoiding of offence in walking, that ye walk circumspectly, and circumspectly with discretion; not as fools, but as wise: and lastly, that we take all occasion to do good, not losing but redeeming the opportunity: the reason is, the days are evil, or we live in a bad age, and with men of bad conditions; so evil and nought, that they have even tainted time itself, and the very days in which we live. To take heed, and not to our walking, is no diligence; to walk, and not circumspectly, no discreet diligence; to be circumspect, and not wise, is great folly; to be discreet and wise in other things, and not for time, is vanity, and no godly discretion: but so to take heed that we walk; so to walk that we be circumspect that we be wise; so to be wise that we redeem the time, or been out for well doing, that precious commodity that others despise (who therefore are no good husbands of time but spendthrifts of it) is the way (indeed) to make the days that are evil to others, good to us.  
Take heed) is as much as watch over your Christian state, that you receive not the grace of God in vain: of this duty, as there are many causes to move us to it, so there are many occasions to withdraw us: for whether we look into the world that was made to serve us, or into ourselves who were made to serve the Lord; whether we cast our eyes upon things without us, or call to mind the things that are within us; what are they (take them at their best) but causes to move us to walk worthy of our vocation? but take them in their corruption, and what are they but occasions of evil? what, but snares in the world, and the chains of the Prince of darkness to hold us in wickedness?  
And both these, as they are of no small force, the one to bring us to our duties, if well considered, the other to lead us away from them, to all vanity of mind & error of life, if not well watched and taken heed unto, so do they exact at our hands no small labour and diligence, duly and well to observe both one and other; for albeit godliness be of itself, so great riches, that it need nothing but itself to commend it to us: and sin be of itself, so great (not gain but) loss and loathsomeness, that it hath enough in itself to make it vile unto us: yet that there may be nothing wanting to stir up our diligence, by all means in this matter, many things are spoken of the one to make us to seek it with more care, and as much is noted of the indignity of the other, to make us avoid it with more contempt: for the first consideration, if we would enter into the soul of it, acknowledging the great care that God hath of us, how can it but move us to double diligence, and heed in the matter? specially, being thereby waged, and with some hire, to seek that which is so worth the seeking? for to speak nothing of our creation, which was of nothing, nor how he made all things subject to us, that we (for whom he made all things) might be subject to him alone: when we were worse than nothing he redeemed us, and when we had less than nothing, he endued us with the graces of his spirit, that being dead to sin, we might live unto righteousness, and being delivered from the hands of our enemies, we might serve him without fear, all the days of our life, in righteousness and true holiness before him, Luk. 1.74, 75.  
Now that he delivered us from so great a bondage as we were subject unto, not only generally by the fall of Adam, but more particular by being cast out of the common wealth of Israel, was such a benefit as deserveth whatsoever service we are any way able to perform unto him: but that he should redeem us with so great a price, as the death of his first and only son, and call us also to so high an estate, to be Citizens with the Saints, and heirs with him of an inheritance immortal, undefiled, that fadeth not, reserved in heaven for us: this is a blessing that is many degrees greater than the service of our whole life can attain unto: but beyond all this, that he should endue us with those gifts, and blessed graces that make us to walk worthy of this vocation, and able, as it would seem, to pay him with his own lent love, by making us so rich in him; what heart created can conceive what this is? and if it cannot be conceived by us, how doth it concern us to take heed (seeing these benefits of God are so much more than we can deserve or conceive) not to receive so great grace in vain; nor to think, where we can deserve nothing, we can serve more or better than we ought; or to play the unthrifts with so rich a treasure committed to our keeping and use? He that hath committed to us our life, and his money, to be recalled at his pleasure, and hath divided amongst us his blessings, and his talents to occupy till he come, will one day, most certainly, require again his coin of life that he lent us, and reckon with us particularly for the several pieces of his stock of grace; both, which we have ill employed, and which we have not employed to their best end, which is his glory: then, neither the hiding of our talon in the ground by an unprofitable life, shall be able to deliver us from our account to damnation: nor the smallness of his gift, and of our receipt, as it were the single talon, excuse us, if we have been unfruitful in the least matters: nor others ill using of greater graces be a cloak for us; but the secrets of all hearts, as it were the books of the Lords accounts, shall be laid open, every leaf of them, and hidden thing in them: and a just, I do not say equality, but proportion of increase shall be exacted at our hands according to the measure of grace which we have received: for as it is in the fift of the second to the Corinthians ver. 10. We must all appear before the judgement seat of God, that every man may receive the things which are done in his body, according to that he hath done, whither it be good or evil: and therefore they do not a little deceive themselves, who having a greater measure of grace dealt unto them, and more of the Lords money in their hands than others, do abuse all that bountisulnesse of the Lord, and turn his grace into wantonness; and yet think they shall as easily pass their accounts, as they who have received smaller sums both of time and spiritual riches to answer for; as if to receive much, were rather a privilege to greater security, than the charge of a greater burden.  
But it fareth not with the heirs of heaven as it doth with the Lords of the earth, who because they are borne to greater rents and possessions than others are, think they may live more idly than others, and (as they use the matter) more wickedly: but the more that every one receives here, the more will be required of him; and the better his calling is, the more seemly must his walking be in it: for we are all of us unprofitable servants; even the best of us, when we have done our best, are so: and if we were many degrees better than we are, we were many more degrees worse than we should be. And, in this respect, we are called stewards of God, not owners of his gifts; and therefore not to abuse them to our pleasures, but to answer for not using them in his sernice.  
But as we are to take heed to our Christian life that it be godly and righteous, in respect of the causes that should move us so to do so in regard of the many occasions that stand in our light and way to withdraw us from a good course, we should take this pains for the ordering of our Christian life, much more: for, how many are they, and how many ways offered? I would we were as willing to prevent them, as we are sure they do daily, nay every hour, and moment of our life, circumvent us: for, who can open his eyes, and not see? his ears, and not hear occasions of evil in all places? who can think, and not amiss? walk, and not walk in death? or, (which is less) but step out of doors, and not step into a great puddle of sin? Not only by the corruption of our vile nature, by which we are carried to all evil, but also by the subtle enticement of our old enemy, who hath spread his nets of deceit over all the world, and baited his hooks with every part of our flesh, and hath so many lures of imposture for our eyes, charms for our ears, vain thoughts for our hearts, and byways for our feet, we are so engirt and beset daily on every hand and side of us, that we are easily caught, and no sooner assailed, then taken: neither is he sure that thinks he cometh into this field of assaults best appointed for them: the world, what is it but a Sea, which swelleth with pride, foameth with lust, boileth with desires, and hath many contrary tides and tempests to turn us from the port to which we sail? Our life, what is it but a life of battles, and a perpetual warfare, in the which we are to strine against the world and the Prince thereof, yea against our own flesh, and the lusts therein, and not to have one minute of truce with them; but in a calm to look for a tempest, and to be most distrustful, when the enemy seemeth most quiet and still? for, besides those many weapons which Satan hath to assault us, the many occasions that he hath to withdraw us; his skill in using his weapons, his policy in applying and taking his occasions; he is well acquainted with the humours, not of every age only, but of every estate also: and therefore can fit every one with and in that to which he is most inclined. He tempteth young men with beauty, middle age with glory, and old age with money: he stirreth up contempt in superiors, envy in inferiors, and malice in equals: If any be strong in faith, he will teach him to presume; and if any be weak, he will drive him to despair. He clotheth his foul practices with tolerable names; making lust but a trick of youth, ambition a spur to virtue, desire of money honest provision, and whatsoever is of itself evil, and for itself hateful, a thing merely indifferent: yea, where he cannot hinder the course of godliness, he will so advance it in the followers, that he will make them proud of that they do. And to be short, when he perceiveth that he cannot work so grossly in the children of light, as to persuade them that darkness is light, and light darkness; he fetches about under hand to persuade them, that though they may not do as the wicked do, yet it is no harm to keep them company; and though they be ashamed of many things in the light, yet in the dark they need not, seeing no man sees them.  
Further, to this his skill and policy, he adds no less diligence: and for this, he is said to be a Dragon that never sleepeth, and Lion that never lies still, seeking whom he may devour; he sows tares in the night, and attendeth their growing in the day; he gains the time that we lose, and where we are careless, he works; what we scatter he gathers, and what opportunities we give, he takes. And what he doth in person by himself, the same he doth by his Ministers, making them more watchful to build up the Synagogue of Antichrist, than they are to build God's house; and more zealous for a temple of idols, than they are zealous for the Temple of God. None doth faint or fall among them; none slumber nor sleep; neither is the girdle of their loins loosed; nor the latchet of their shoes broken, Esa. 5.27.  
Wherefore it is, that though our case be never so good, and our enemy's case desperate, yet he will be in hope to overcome us, if by no other means, yet with his importunities. And to this, as to all other his attempts against us, he is much encouraged and set on by our own corruption, which gives him no small hope, while we carry that about us, which is as ready to open the gate, as he to enter.  
For, as Bernard noteth very well: Quot quot degimus in regione umbrae mortis, etc. As many of us as live in this shadow of death, in this infirmity of body, as it were seat of temptations, we have our inconveniences; we are easy to be seduced, faint to do good, weak to resist evil. Whereby it cometh to pass, that when we would judge between good and evil, we are deceived, when we would do good, we cannot, and when we would resist evil, we yield unto it.  
This the Apostle Saint Paul, calleth the Law in our members, rebelling against the Law of our mind, and leading us captive to the Law of sin. Rom. 7.23. A Law of such force and spite against us, while we dwell in this earthly house, that we need no other enemy to maintain battle with us, and to keep us this way doing. Therefore, seeing we have so many causes to seek a thing which for itself, is so worthy; seeing also our ancient enemy besets us with so many occasions, and so much skill and diligence, going so fare beyond us in his advantages, to our spoil and utter destruction: how should these things move us to be well appointed, at all assays, to take heed to our Christian state, and particularly (as followeth) to our walking.  
That ye walk, etc. Albeit, we are to take no small heed to our Christian state, that it stand upon matter of sound doctrine, so that not only we believe nothing contrary to the Word, but believe whatsoever is contained in it: yet are we so to look to it, that we fashion our walking to it, and so to believe, that we live thereafter. And therefore, where we are willed to take heed of false Prophets that come in Sheep's clothing, and to try the Spirit, because some that seem of God, may prove Satanical: we are taught to know false Prophets by their fruits, and lying Spirits by their Doctrine: and the Apostle who exhorteth Timothy to look to his Doctrine, exhorteth the same Timothy also to look to himself. For true it is, that as our eyes desire light to the end they may see, and yet withal desire it, that by seeing they may receive and give direction to the body: so the eye of the soul, the understanding, desires the Doctrine, as it were light of the will of God, that it may know; and yet so should desire to know, that good affections may follow, and knowledge, so gotten, may direct our life. Also, as it is said of Christ that he knew no evil, when it is meant he did none: so may he truly be said, to know the will of God that doth it.  
For in vain do we keep his Commandments in our heads, if we keep them not in our lives. And here, the Prophet David, that he might stir us up to the deeper study, and meditation of the Law, pronounceth them happy, not that are learned, but that are undefiled in the way, not that know the Law, but that walk in it. Afterwards, he calls the Law a Lantern, not unto our eyes, but unto our feet: and a light, not to our minds, but to our paths. Which he doth, that we might understand that fruitless knowledge, and an idle profession of the Law without fulfilling it, is a damnable, both knowledge and profession.  
And if any shall think that obedience to the Commandments, was so required under the Law, as that it was abrogated with it, (which is the opinion of many Atheists at this day, that by it they may cloak their liberty of life, and of some Professors, that yield too much to their lusts:) let them know that Christ came not to destroy the Law, but to fulfil it; Math. 5.17. and that he was so fare from taking any edge of rigour from it, that he whetteth it to a severer exposition, adding more quickness to it, than the Pharises would confess to be in it in restraining the natural Man. For, where the Law forbade to commit murder, he expounded the Law rightly, to forbid anger: and where it forbade to commit adultery, he expounded it, to forbid all looking upon a woman to lust after her: Math. 5.27, 28. Where it forbade forswearing, he expounded it, to forbid swearing at all, to wit, vainly, and in common talk: Math. 5.33.34. and where it commanded to love our neighbour, he expounded as a commandment to love our enemies. Math. 5.43, 44.  
So he laid more weight upon the Law, rather than took off any; for, he himself was to fulfil it. How much the more injury do our adversaries (the Papists) to us, and to our Doctrine, while they go about to persuade the ruder multitude, that our Doctrine of faith, takes away good works, and brings in a greater liberty, or rather licence of life, then is to be found among the Turks, and Infidels. For where we say that faith alone doth justify; we do not require that faith should be alone, because it justifies alone, but confess with the Apostle, that faith without works is dead. jam. 2.17. And so grant him any thing rather than faith, that can speak as though he hated vice, and yet live, as though he hated virtue, It is the saying of our Saviour Christ; not every one, that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. Math. 7.21.  
For, the figtree in the Gospel made a fair flourish by leaves; but, having nothing but leaves of seeming, withered; Math. 21.19. after Christ had said, never fruit grow on thee any more. The foolish Virgins had Lamps of a glorious profession, as well as the Wise; but lacking the Oil of faith and a good conscience therein; were shut out. Matth. 25.1.3.10.11. The Pharise had the Law of God in his mouth, and in the skirts of his garments, no man oftener, or more; and yet when he went into the Temple to pray, the silly Publican, was preferred before him: for, he went to his house more justified, rather than he. Luk. 18.14. By all which we learn, that it is not enough to come near to God with our lips, except our hearts come near him, and our hands touch him. Math. 15.8. & 9.20. To be hearers of the Law, and not doers, is to deceive ourselves: jam. 1.22. For, so we shall make our ears to accuse us, and our own mouths to speak against us. And they, who (like Monsters) have longer tongues than hands, that is, can say more than they will do, are not unfitly compared to leaves without fruit, lamps without oil, clouds without water, having a show of godliness, but denying the power thereof. 2 Tim. 3.5. To these (as Gregory noteth in his morals) it cometh to pass in the just judgement of God, that by the wickedness of their lives they lose the opinion of their faith. For, though we are to confess with the mouth, as we do believe with the heart; Rom. 10.10. Yet (as Cyprian saith in his book de Duplici Martyrio) effica●ius est vitae quàm linguae testimonium: more speaking is the Testimony of our life, than the witness of our tongue. And, in the same book further; habent & opera suam linguam, habent suam facundiam (etiam) tacente linguâ. Our works can speak, and that eloquently for us, though we hold our peace. In the end he concludes, that as our good works profess God, so our evil do say for us, that we think there is no God. It cannot be denied, but that the Word of God is like unto fire; and therefore as able to work in us, not only the knowledge of God's will, but obedience to the same, as fire gives unto water, not only heat but motion, making it not only hot, but to boil over. Yet as fire itself, though never so hot, doth not burn the hand that lightly toucheth it, passing quickly through the flame: so neither doth the Word work where it is little regarded, or passeth presently through us. And here their negligence cometh to be reproved, who, though they acknowledge the Doctrine of Christ, and can be content (in their manner) to give their names to the truth, do not much trouble themselves in showing it forth by their deeds, how so ever (other ways) they will be wary enough to do nothing directly against it. But, though they think it good to sleep in a whole and warm skin, and to pass through this life, as a Ship through the Sea, that leaveth no sign of her being there: yet they shall find, how so ever they can reasonably clear themselves of doing no evil; that they shall answer for not doing of good, and further, for not doing as much good as they might.  
And therefore, let them that live in no particular vocation flater themselves as much as they list, because in doing nothing, they do no evil (though indeed, it be evil to do nothing, and idleness be (as Bernard proveth) as well the mother of vice, as the stepmother of virtue) they shall hear, one day, that sentence of condemnation read against them; I was hungry, and ye gave me no meat; I thirsted, and ye gave me no drink; I was naked, and ye clothed me not. Math. 25.42.43.  
It is not said, that when Christ, in his poor members, was hungry, ye took away his bread, but it is said, ye did not feed him: nor that ye took away his drink, when he was thirsty, but that ye gave him no drink: neither that ye unclothed him, but that ye clothed him not when he was naked. So Saint Augustine, but as we must walk, so we must so walk, that we be circumspect.  
Walk circumspectly, etc. Because there is but one way right, and the same narrow, Mat. 7.14. where there are many byways, and broad withal, it is necessary, and required, that in our walking, we be circumspect, looking about us, and to our feet, where we set them: and that as well in respect of ourselves, that we do not err, as in respect of others, that we do not offend. For ourselves we shall not do amiss, if, as the Sailor hath always the North pole, and the Archer his mark in his eye; so we ever have in the eye of our mind, the end at which we should aim in our whole course; even that which is the North pole of our Christian Navigation, and white or level of our best and holiest endeavours here. And therefore if we did well consider to what end we were created, and since the image of God was defaced in us, to what end we were redeemed; it would move us to take that course that could best bring us to that end, and to think all that labour lost, that is bestowed to the contrary, or impertinently thereunto.  
The rather (also) should we so do, because it is not in our power or choice to propose to ourselves, in our Christian walk, what end and manner we list; but have the same pitched and set unto us by the will of God, whose will in his Word, is our sanctification, and that every one of us should know how to possess his vessel in holiness and honour. 1 Thes. 4.3, 4. Now this holiness of life, being the chief end, or white at which the regenerate should aim and bend unto, in their Christian conversation, doth set a price upon it, and all other things else, which (though lawful and needful in our mortal life) we should much less esteem than it, and it (being chief) much more than them all. For this cause it behoveth us to be very circumspect, that (seeing temporal blessings are necessarily, and may lawfully, in a sort, be desired) we be not carried away with the tide of our affections, to set our hearts upon them, or to esteem them, either for themselves, or for any other end, and with any other mind, then for the exercise of godliness.  
For as the Moon is darkened and Eclipsed, when the Earth doth come between her and the Sun: so the minds of the godly suffer, and are in a certain Eclipse of Piety, when earthly cogitations, come between them and the Sun of Righteousness, Christ jesus. Therefore well was it noted by Gregory in his Morals, that solus in illicitis non cadit qui se aliquando, & a licitis cante restringit; that is, that he only doth not offend in things unlawful, that now and then restrains himself from things lawful.  
And now, if we must be so circumspect in things indifferent, and lawful, as not to desire them, either more or other ways than we should; how much more circumspect, ought we to be in those things, that (of themselves) are unlawful and wicked? There is no fellowship between light and darkness, between the works of the Spirit, and the deeds of the flesh. 2 Cor. 6.14. If we will live in the Spirit, we must walk in the Spirit: Gal. 5.25. And if we be Christ's, we must crucify the flesh with the affections and the lusts. Gal. 5.24.  
One saith well; if we would be of the mind before we sin, of the which we commonly are, when we have sinned, and did mark our pleasures (as Aristotle doth advice) not as they come, but as they go away; we would not commit such gross sins, and so with greediness, as we do; nor drink iniquity as the most do, who drink it, as the beast doth water. Neither are we to be wary or circumspect only in the greater evils, but in smaller offences (also) we must stop their course when they are a beginning, and root them up when they are young. For little sparks may prove great fires, and small springs rise to great ponds.  
The least infirmities we have, do bring (as Saint Hierom noteth) though not death, yet sickness to the soul, and though they do not quench, yet they make sad the Spirit of God. And (therefore) as they that love their bodily death, do not only prevent death, but the diseases that make way to it: so they that care for the health of their souls, will be as diligent to prevent the disease, as they would the death of it, when they see it coming. For, if it be true in the life of the body, it is much more true in the life of the soul, that vita, non est vivere sed valere; that is, it is not life to live, but to be in health, and many live by breathing, that are dead in sin. If (therefore) we did as constantly believe that, which we cannot deny to be most true, which is that our adversary winnoweth us as wheat, and that we shall give an account of every, not only wicked, but idle, not only deed, but word, Mat. 12.36. we would (as Saint jerom counselleth us) minima pro maximis cavere, be as circumspect in small things as in great, specially since the least sin committed is made greater than we can answer by the greatness of him against whom it is done.  
This should make us careful to prevent, not sin only but the occasions thereof, that we be not overtaken ere we be ware, and take the disease before we suspect it. Animus vereri qui scit, scit tuto vadere; the mind that knoweth how to fear, knoweth how to walk safely, and without fear: and it is care to be provided against occasions, that make us secure. As (therefore) it is written of the Africans, because their Country is troubled much with Snakes, that they tread lightly in every place, and, if they chance to feel any cold thing, do more then half suspect it is a Snake; and as they that ride with a charge in the night, do (because of the darkness, and their fear furthered by it) take every bush for a thief: even so we, who by reason of a greater charge, go in greater danger, and are threatened with the bitings of sharper teeth than Snakes have any, should much more suspect upon every occasion; thinking every place we tread on, to be a net to snare us, and every thing we do, to be a bait to catch us; in every grass we should fear a snake, and in every bush a thief of our salvation: as well against small as great sins we should come well appointed with the armour of light, having about our loins the girdle of truth, in our hands the shield of faith, and sword of the spirit, which is the word of God; for the cover of our feet, the preparation of the Gospel, and the helmet of salvation on our head; righteousness for our breastplate, and for all parts, prayer, which is the button, or knot, that holds all the pieces together that we lose nothing. These we have in the armoury of Scripture, by the key of Saint Paul in his Epistle to the Ephesians, chapter 6. verses 14, 15, 16, 17, 18. If we take these pieces from thence, arm with them upon all occasions, and use them as we ought, we shall not run into evil: and when the enemy assaileth us, we shall be ready both to give him battle, and to send him back.  
And yet it will not be enough for our circumspect walking, that we she all, not only sin, but occasions of sin ourselves, except we so bear ourselves in respect of others, that we give no occasion of just offence to them by word or deed. I say just offence; because, many times, an offence may be taken when it is not given. So the adversaries of the truth are offended at our doctrine which is true, and at the fruits of it, which are good: like as the jews, when Stephen did truly charge them to be men of uncircumcised hearts and ears, such as ever resisted the holy Ghost as their fathers did, were (even) cut to the heart, and gnashed at him with their teeth, Acts 7.51, 54. But how can we help it? the offence is taken by them, not given by us. Now if the malice of the wicked be such that they will take offence at that which is well done; how circumspect should we be, and how circumspectly should we walk, that by our evil deeds we give them no just occasion?  
This occasion, though it may be given diverse ways, either when we teach some false or uncertain doctrine, contrary to that which we have received; or when in things indifferent we abuse our Christian liberty, eating with offence, and wearing our apparel so as may justly give offence: yet is it chiefly meant in this place, as spoken of that offence that is given by our evil life: for, we ought to have an honest testimony even of them that are without: and our light should so shine unto others in our godly conversation, that they may see our good works through it; and by it, or beholding it, glorify our father which is in heaven, Mat. 5.16. we must not be an occasion that the name of God be blasphemed through us, Rom. 2.24. the rather, because they that are without, and also because they that are weak within, have their judgement led by no other rule, nor esteem of the doctrine further, or otherwise then they see it fruitful in the followers: therefore doth the Apostle exhort the Ephesians, since they were called in hope, to adorn the calling with their good lives; and, being renewed in the spirit of their mind, to cast off the old man, and to put on the new in holiness, Ephes. 4.22, 23, 24. since they were lightened, he bids them to lay aside the works of darkness, and in an honest conversation, to do the deeds that will not fly the light. So he wrote to the Romans, who also had been called, by God, out of darkness into his marvelous light; bidding them, since that night was past, to walk honestly, as in the day, Rom. 13.12, 13. that is, to do the works of the day of the Gospel, not the unfruitful works of the night of ignorance, and of sin. The same Apostle writing to the Church at Corinth, doth in great zeal, and with many reasons charge them to give none offence, either to the jews, or to the Gentiles, or to the Church of God, 1 Cor. 10.32. but to edify one another with their good example, as well as doctrine, ver. 33. 1 Cor. 14.12. and in his former Epistle to the Thessalonians fift chapter, and 22. verse, for this cause he exhorts them to abstain, not from evil only, but from all appearance and show of evil; for, the common sort takes every one to be as he seems, and will take a small occasion to condemn him and his profession that seems not.  
I do not speak this, as if men should live to opinion and show, and that every thing were best that seems best, or that the common sort thinks best: but I speak it to the end we should not utterly neglect the vulgar report, or (which is the disease of an impudent face and heart) never regard what men say of us: for, that which Tully spoke of friendship, is true of reports; grave est amicitia verè accusari, sed si falsò accuseris, non est negligendum. In friendship it is a grievous thing justly to be accused, and not to be neglected if we be accused falsely: for, albeit a clear conscience be a brazen wall; yet, as Saint Austin noteth, duo sunt necessaria conscientia, & bona fama; conscientia propter te ipsum, bona fama propter Proximum: that is, two things are needful in a (peaceable Christian life) good conscience, and a good name; good conscience for our own sakes, good name for our neighbour's sake. And this later is said by Solomon to be above great riches, Pro. 22.1. that is, more than any or all the commodities of this life. In another place, by the same wise King in jerusalem, it is preferred before the best ointments, and esteemed with the most precious things, Eccles. 7.2.  
David was careful not to seem delighted with saul's death; and therefore to satisfy others as well as to content himself, he greatly mourned for it, 2 Sam. 11.17, 19 etc. The like satisfaction he was careful to give about the death of Abner, 2 Sam. 3.31. he would not have the suspicion of that treacherous deed to come near him, but removes it by making great lamentation for him, though he had been his enemy: though it be not in our power to bridle the tongues and pens of ill disposed persons, yet it much concerns us to bear off their strokes with our innocence, and to be sure that we give them no just occasion.  
The true light that came into the world, entered with this condition, that men should not only sit still in darkness, but love darkness; and not only so much, but more than light, john 3.19. so ordinary a thing it is for truth itself to hear ill, and where there is most need, not to be received. Christ is termed but the Son of a Carpenter, though the Son, and great power of God: the Apostles men of excellent tongues and speech, are said to be full of new wine, Acts 2.13. Paul most sober, is said to be mad and beside himself, Acts 26.24. john Baptist, to have a Devil, Mat. 11.18. the Primative Christians to believe in a Galilean and hanged God: these did well, and yet heard ill in the world that was not worthy of them: so true it is that the world speaks no language so much and perfectly, as reproach and slander: and hence it is that of late, the execution of justice is called persecution for the Gospel; punishment of Traitors, martyring of Saints; the preaching of Faith, the preaching of looseness, is not our division among ourselves come to this, that on the one side all zeal is made hypocrisy, and all learning judged vanity on the other: on either side, what is so good, but it is made ill? and what so ill, that is not made worse?  
These things (as I have said) well considered, have we not great cause to look to our ways, and ourselves circumspectly? and seeing we are to regard our brethren in our example, as well as to clear ourselves in our doings, how wary should we be both of doing evil ourselves, and of being any occasion that evil be done by others? The Heathen Lawgiver appointed a double punishment to a public ill-doing Magistrate: the one for doing evil, the other, for giving an evil example. And so Christians, when they do amiss, stand doubly charged before the Lord; once for the evil they do, and again for the hurt that cometh of it. So David bore a double sin in his sins of adultery and murder; one before God, that was put away, 2 Sam. 12.13. another by which he made the enemies of the Lord to blaspheme: and this was visited with certain sharp chastisements temporal: the child that was borne must dye, and the sword of trouble must be walking, verse 14. and verse 10. Therefore though this counsel of a heathen man be good, Ne te quaesi veris extra, that is, let no man seek himself in other men's mouths: yet that which another saith is necessary; vivendum recte cum propter plurima, tunc has (precipue) ob causas, ut linguas mancipior, contemnas: we ought to live well, as for many other reasons, so for this chiefly, that we may contemn the tongues of railing Martius. And it cannot but be necessary for every one that doth tender his credit, though in the first place to take heed that he deserve no evil, yet in the second to be no less careful that he be not evil spoken of without deserving.  
So we see that he had need to have as many eyes as Argus, or rather to be full of eyes, as an Angel of God, that will be circumspect enough in an age so full of temptations, and in days so evil: to which let me add this one reason more, and that is, the small encouragements that this froward world affords to those that follow after things of best report; the disgraces that it casts upon grace in the children of light; & the no account that it makes either of godliness or of godly persons, able to make them to turn out of their good way, if they walk not circumspectly. And here the admonition that Christ gave, would be remembered, it is a good antidote against carnal weakness: blessed is he that shall not be offended in me, Mat. 11.6. & we shall have need of it for our more comfortable passing through this vale of Baca. It is a hard condition that we are put unto; hard (I confess) to flesh and blood to bear the cross with patience, when our good conversation in the world is not only left without honour, but filled with reproach: for, will it not much trouble a man in his way (who yet walketh weakly) when he shall hear with his ears, that that which is most precious and above all worldly treasure, shall bear no price, or be reckoned nothing in the balance, that is, in the opinion of the greatest, and greatest part of worldly men? Besides, what encouragement is there for good things and good men, when no rewards (here) are ascribed to them? when no nobility is given to the new birth? no honour to the service of God? no beauty to the beauty of the daughter of Zion, whose glory is all within? no joy external to a good conscience? no glory to the cross? no wisdom to the knowledge of Christ? and no riches to true godliness, which (yet) is of so great gain, that the Merchant of this Pearl was content to sell all, himself and all, to buy it, Mat. 13.44. If a man walk not circumspectly, how can he out be offended at these things? how can he but either refuse the narrow way of grace, or (being entered into it) go back with discouragement? It is necessary therefore, and more than convenient, that we so walk, and further (as it followeth) that we walk;  
Not as fools, but as wise.) By wisdom, the Apostle (here) meaneth Christian wisdom, and godly wariness: not such wisdom as hath no folly in it: for, who is so wise, but is in some things foolish, and at some times dealeth foolishly? Hence this saying; stultor, plena sunt omnia; that is, all things and places are full of fools and folly; or the wisest are fools in some things: and no man so wise, that doth not sometimes trip, and in some things halt down right in his wisdom. Nevertheless good Christians may and aught to carry themselves wisely and with good discretion in all companies, and at all times. And in the Apostles dialect, he is counted wise, not that hath no folly in him in respect of heavenly knowledge and matters, but that hath the least folly in him, in regard of them. But fools are they that understand not, nor will know, what the will of the Lord is, Ephes. 5.17. And of all fools, there is no fool to him, and yet no folly so much followed as his, who saith in his heart there is no God, Psal. 14.1. For such an one, if he might be seen in his own likeness, and not masked and disguised in so many professions, (as it were) shapes, in the which he puts himself, we should find sin a peerless fool; yea him a fool, that so varnished with colours goes for wise. And this covert-folly doth chiefly reign in the worldly Politic, who having learned of his Master Machiavelli, that Religion was devised but to fray fools (though Statesmen, that must not be esteemed fools, must (necessarily) seem religious) is yet very circumspect to be reputed wise and religious, thereby to abuse the simplicity of them that are religious indeed.  
Of this kind I would there did not abound in our own State too many, who under the name of Religion, are ready to cut the throat of Religion; and therefore condemn Churches and Colleges, as cages of unclean Birds, that they may make them the nests of Cormorants. Hence it is, that having shorn the wool of our Ecclesiastical preferments; the most of our best revenues, in many places, are by God's heavy hand upon our sins, made but threadbare pensions; but the stubble that they have conceived will bring forth chaff for the unquenchable burning, and that which they seemed to have, shall be taken from them, Luke 8.18.  
Others there are, who (also) would seem wise, and are fools: and these are (rather) negatively, then positively, religious: fools, that can reason against all Religions, but for none: who (therefore) make Religion the Butt for their tongues to shoot at.  
And there are another sort of fools, who think they walk as warily as is required, if they can so walk that man's Law can take no advantage of them, though they break God's Law daily; swearing horribly, spending time wickedly, and mispending God's Sabbaths. It may be said of such as Seneca said of the like in his time: Quàm angusta est innocentia ad legem bonum esse? that is, how nearly go they to work with their honesty, that will be no better than the Law compels them? specially that Law that entereth not into the heart, but stayeth without, as it were, in the utter court of words and deeds? In this case every man should be a Law to himself, remembering that the pravity (even of thoughts) hath a judge, the judge of thoughts; and good men will do that which is good, rather of conscience because they know it to be good, then of constraint because it is commanded: For thus they free themselves from that folly by which many think they walk circumspectly, when they walk closely; and are wary, when (indeed) they be crafty: but this damned policy of the Papists, Si non caste, tamen caute: if you cannot live chastely, at least live charily; let us leave to the Moles and to the Bats, Esay 2.20. to Papists, and to Papistical persons: for sin is sin, though it be shut up; I do not say in the secretest corner of our chambers, but in the very closet of our hearts: and those cloaks that we seek to cover it with, are but the figge-leaves of Adam, or rather nets, in the which fools think they dance unseen: but who can conceal fire, which will manifest itself by it own light? so, who can hide sin, that will not be hidden, though it be never so closely penned up in our thoughts? yet the fowl of the heaven will carry the voice, and that which hath wings will declare the matter, Eccles. 10.20. we have seen the happy experience of it in our days; where nothing was, or could be practised against jacob by any Esau, but it was known to 
b Q. Elizabeth.  Rebecca, our mother in Israel, Gen. 27.42. and the Ravens of the Valley have picked out the eyes of many of her haters, Pro. 30.17.  
But say, that the light of our secret sins did not break out before men: yet, what hope is there to hide them, when he always beholdeth them, who can enter when the doors are shut, john 20.26. and those eyes I mean of conscience, see them, that are more, in this case, than a thousand witnesses? It may be said of these circumspect fools, vix quenquam inenies qui aperto ostio possit vivere, ianitores conscientia, non superbia opposuit. Seneca Epist. 96. That is, ye shall scarce find one of them that dares live with his door open, which proceedeth rather from the guiltiness of his conscience, then for any pride to keep a porter.  
To this folly, let me add another not much unlike; and this is the folly of those that are strict in small matters, and in greater lose girded: and these, if they were measured by the same thread that they measure others, would be found little better than Pharisaical fools, that strain at a Gnat, and swallow a Camel, Matth. 23.24. they tithe Mint, and Cummin, but leave the weightier matters of the Law. verse 23. Dainty they are in a ceremony, but not dainty to commit sin; and (as we use to say) they stumble at a straw, and leap over blocks. But of all fools, they are fools of record, who think they are circumspect enough, if they can cloak their own faults by finding fault with others. And this folly runs like a spreading Canker; it hath overtaken the most part of men, who seek themselves, rather every where, then in themselves; and who (like that woman, of whom Plutarch maketh mention) sit blind at home with their eyes in a basket, but put them on when they go abroad. But there are none, that look less into themselves, than they that look so much into others.  
For, whereas the honest mind, the better it is itself, the less it suspecteth others to be evil, and either looketh not at all upon others, or looketh on them as on a glass, in the which her own infirmities are reflected upon herself, and therefore is as fare from judging ill of others, as she is from thinking herself to be good: the mind that is fouled with sin, and thereby enforced to loathe her own filthy home, is glad to fly out, and to wander among others; and there, either by discovering their sins to cover her own, or by reproving them, to gain to herself an opinion, and seeming not to be as she is.  
To conclude all these follies in one, and many other not spoken of, which to single out by one and by one, were an endless labour; they walk as fools that walk after their own sancie, and not as they have direction from God in his word; and therefore, in the next place, it is required that wisdom be the Guide to our circumspect walking.  
But as wise.) Here, lest any man might be deceived in the word, or mistake what true wisdom is, in the 17. verse, that followeth, it is said to be that, which understandeth what the will of the Lord is: excluding all wisdom of the flesh, and judging none wise, but who are made wise by the word to salvation. Where (yet) the Apostle doth not so oppose between that wisdom which is of God, and that excellent faculty of understanding, which is a gift of the spirit of God common to good and bad, to the spiritual, and in the natural man, as if none were able to conceive the things of God but men unlearned, and men not trained up in humane knowledges: for, howsoever moral wisdom is mere foolishness with God, when in the surges of her own conceit, she is lifted up above that which is meet; yet when she holdeth her own proper course and channel, in sobriety, she proveth an instrument of much service to God's glory, and Church: and therefore (as one speaketh of many) si utiscias ancilla est, si nescias, Domina: that is, if thou canst tell how to use her, she is thy servant, but if thou canst not, she will be thy mistress: so may it be said of wisdom acquired with industry; being sanctified thou mayst command her; not directed aright, she will not serve but command thee. To be wise then, is so to be by the word of God: more generally, to be wise, is to walk in a contrary way to fools. How they walk we have heard: and so we have heard how we ought to walk: that is, as Antipodes to them, and (as was said) in contrary ways.  
It is sole wisdom to fear God, and one main point of it is, to walk in his Commandments, Eccles. 12.13. Psal. 111.10. Pro. 1.7. Deut. 4.6. job further, the fear of the Lord it wisdom, and to departed from evil is understanding, job 28.28. It was once said by one, that it was res ingeniosa esse Christianum: a matter of wit to be a Christian: now it may be said (all things well considered) that it is a point of great wisdom to be a good Christian: for though the rules of Christian life be so constantly true, as that they all draw the variety of our ways, and the differences of our callings to that one thing which is necessary, Luk. 10.42. as to their proper centre, yet are there in the world courses of our natural life, so many cases, and some of conscience, which require a right judgement, in regard of circumstances and manner of doing: that he had need of more than a mind to do well, that will walk as he ought in things honest towards them that are without, and in things indifferent towards them that are weak within: for we must not think that it is perfect wisdom only to understand the will of God, but perfect and true wisdom is, to express it to the life, in all the actions of our life. To do ootherwise, or contrary, is not to walk wisely, but as fools.  
And therefore hath the Scripture concluded all unrighteousness under the name of folly; whether it be of ignorance in the mind, or perverseness in the affections and will: so Miriams' sin of grudging against her brother and Lord Moses, is called a foolish sin, Num. 12.11. so the Israelites a froward people, are said to be a foolish people, Deut. 32.6. and Samuel told Saul, when he had done wickedly, that he did foolishly, 1 Sam. 13.13. David confesseth as much against himself, after he had numbered the people, saying: I have done very foolishly, 2 Sam. 24.10. the Princes of Zoan are called fools, Esay 19.11. so are the wicked people in jeremy, 4.22. and the Pharises that were hypocrites, Mat. 23.16, 17. and the rich man that was covetous, Luk. 12.20. and the two Disciples that believed not, Luk. 24.25. The Gentiles also are called fools that knowing God, glorified him not as God, Rom. 1.21, 22. and Paul saith to the Apostate Galathians, foolish Galathians, Gal. 3.1.  
And thus it is plain that all unrighteousness is folly, and that all workers of iniquity are fools. If therefore we will be truly wise, we must be wise to do good, and simple to that which is evil. The heart of a wise man is at his right hand: but the heart of a fool is at his left, saith Saloman, Eccles. 10.2. It is properly understood of the good and bad success that followeth the actions of the wise, and foolish: and yet it may not unproperly be referred to their different courses of life; as that the heart of the wise is ever inclining to good, and the heart of fools ever declining, as by a left hand from it. And this seemeth to be the reason why the Philosopher, as he accounted wisdom the Queen and life of all moral virtues; so he did shut up all vices in that one of folly. Where he thought not enough to do bona, the things that were good, except we did them been, that is, wisely and well in every circumstance: for if we err but in one circumstance we do ill; and we cannot do perfectly well, unless well in all: therefore in the not perfection of our ways, whose very perfection (as Hierome saith) is to acknowledge how fare we are from perfection. Our first point of wisdom is, not only to commit no folly, but to have an eye to the good we do, and to that which we would do wisely, that it be good both in substance, and in manner of doing, and throughly and in every part good; yea, well and good; well, as from us, and good to our neighbour.  
Further, we may be said to walk wisely, when we not only seem, but are Religious; and walk, both as the Law requires, and as good conscience directs; not thinking it enough to walk closely, unless we walk innocently. And our walking is with wisdom, if we have the greatest care of the greatest matters: if we turn our eyes from others to ourselves; for the just man is the first accuser of himself; and if we follow what is commanded, not what we fancy in Religion: for folly hath this misery, to be pleased with itself: and it is hard to find a man so foolish, that thinks not himself wise: so incurable is the sickness of those that are wise in their own opinion.  
But what wisdom is in us, rejecting the word of the Lord? jer. 8.9. and how can we be said to walk wisely, who walk not after true wisdom, but after Machiavelli? In Christian virtues we do our duties to halves, and therein profess ourselves wise: is this to walk wisely? We draw examples into rules, and presume that every thing is lawfully done, that is done commonly. Many think it to be a safe and good plea to say, that either they were not the first that did so, or that they do no more than others; Is there any wisdom in this? but such shall one day find, that as they have sinned with the multitude, they shall be punished with the multitude, and bear them company in their destruction, as they bore them company in their sin: they finned by example, but they shall be punished in their own persons, when it will be but cold comfort to them to go to hell with company. And then what wisdom will it be to seek a defence either in the example, or custom of evil?  
Here, I would we that should teach others, could teach ourselves: wisdom should be in our mouths, and the virtue of it in our ways: but do we not follow the droue to the shambles, that should lead the sheep of the slaughter to Christ? We that should turn others from the world, do we not cleave to the world ourselves? and have we not our conversation in covetousness, that say to another, thou shalt not covet? We should conquer the world, and hath not the world made a conquest of us? We are not under that tyranny that did Cloister the Ministers of the Gospel from these outward things, and from all liberty in them: but are we so circumspectly wise, as to use this our liberty without scandal? Do we govern our families to the example of others? Do we use the World as if we used it not? Or rather do we not use it, as if we had skill to use nothing else? Or, as if it were our charge, and not the flock of Christ committed to us? Many have a mind to enter the course of godliness, who still stand at the gate, or go back, taking a longer day. For, they defer the resolution, thinking they can never begin to late, where true Christians think, they can never begin too soon. One speaking of folly, speaketh well of such: Inter caeter a mala hoc quoque habet stultitia, semper incipit vivere; among many other evils that folly hath, this is one, she is ever beginning to live. Do such walk wisely? To these we may add another kind of fools, that walk no better. And they are such as make (indeed) more haste to begin, but with as ill speed: for they dwell upon their beginnings, and are never led forward to perfection. Hebr. 6.1. Having gotten the reputation of forward men, they spend upon the stock of that poor credit of theirs, till all be gone. And these, in steed of walking wisely, walk as foolishly as any: for, beside that they leave to be good, they desire to be no better; and they left (but) the World with Demas, to return more violently to it; before they held it in one hand, now they embrace it with both. 2 Tim. 4.10.  
Quest. But is every walking wisely walking well? Ans. Every walking wisely according to the word; wherein, and wherein only is true wisdom, is safe walking and walking well: not else, for wisdom in her corruption is the mother of heresy for opinion, and of disobedience for action: yet humbled under the spirit, and directed by the word, she becomes both a bulwark for truth, and a guide for well doing. So the Apostle understandeth wisdom, Eph. 1.8. saying, that God was abundant toward us in all wisdom and knowledge. And here he maketh these two, to wit, sapience, whereby we understand heavenly things; and prudence, whereby we rightly apply whatsoever we understand of God in heavenly things, to the duties of our Christian life, these (I say) he maketh two main props of faith: by which it is plain that policy and true religion are not such strangers as some would make them. Indeed craft and true religion can never meet, but wisdom and godliness may: and Christian policy in Christians is sometimes, and for some purposes necessary: therefore our Saviour Christ, when he sent his Disciples, as Sheep among Wolves, bidding them to be wise as Serpents: not wise Serpents, that is, craftily wise; but yet wise as Serpents, that is, politicly so. He requires (I grant) simplicity of them: but it is the simplicity, not of Asses, but of Doves, Mat. 10.16. that is, innocent: simplicity, not silly simplicity. And this wisdom Paul used in the council, when he cast a bone between the Sadduces and the Pharises, Acts 23.6, 7. saying, I am a Pharise, the son of a Pharise, of the hope of the resurrection of the dead am I accused: and so set them together.  
This, no way justifieth that mystery of iniquity that worketh in those faithless and crafty jesuites, whom the father of errors sendeth over unto us; men of as many souls, as Proteus had faces: Quo teneam vultus mutantem Protea nodo? saith the Poet: that is, how shall we lay a net for such changelings? or catch, as in a knot, such slippery Eels, and flies of Rome, that break through all Laws, and have half in their lips, and half in their heart and conscience?  
These are not godly but wickedly wise, nor without guile wise, but wise to do evil. But wherein (chiefly) consisteth spiritual wisdom, and circumspect walking? in, and by redeeming the time: for it followeth.   
VERS. 16. 
Redeeming the time: for the days are evil.  
THey that redeem the season, making every time the time of repentance, are spiritually wise, and do circumspectly walk. Not they that apply themselves to all times, nor they that vainly spend the good hours of time: for such pour out their time, as water that is spilt, which cannot be gathered up again; and do not redeem time, but loose 〈◊〉 To redeem the time (therefore) is, not to neglect 〈◊〉 grace that it offereth: for though the time be 〈◊〉 too late, when a man doth repent, and God be of 〈◊〉 suffering and great patience; yet have we no patent of that acceptable time of grace: and he that biddeth us, while we have the light, to believe in the light, john 12.36. gives us to understand that the having of the light is no inheritance.  
God's peculiar people (the jews) had the light of the world first offered to them in Christ's Preaching and Miracles, but when they loved darkness more than light, because their deeds were evil, john 3.19. their light was put out in deep darkness, in which they wander from the Lord of life, to this day: the day of salvation, or acceptable day, that was offered them, they regarded not; then came this long 
b john 9.4.  night of their banishment from the privileges of God's people: and God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, Rom. 11.6. the darkness that was upon the Gentiles is cast upon them; and they are a people that know not whether they go, john 12.35. This came upon them, because they would not know (by way of redemption) in their day, those things which belonged unto their peace; and now they are hid from their eyes, Luke 19.42. Acts 13.46.  
The seven Churches of Asia were seven golden Candlesticks, and had goodly lights burning upon them: but when by careless negligence, they fell away from better to worse, who should have proceeded from good to better; not redeeming time, but making large pennyworths of it for pernicious errors and carnal looseness, by which they fall away more and more, Esay 1.5. their Candlesticks were removed, and their glorious light put out, and they made a prey to the darkness of Mahomet. It is an high point of wisdom (therefore) to keep even reckoning with our time, and not to run behind hand with good hours; for occasion is bald behind, and they that are wise will take hold of her forelock: though the Lord be always to be sought, yet then specially, while he may be found, Esay 55.6. and though always to be called upon, yet chiefly and most, when he is near, ibid. There was nothing more importantly objected to jerusalem, then that she remembered not her latter end, Lam. 1.9. and God, by jerusalem, reproveth his people's negligence in taking hold of times and seasons for their turning to him, making the simple creatures of the air, in their kind, to give sentence against them: for they know their appointed times, and keep the time of their coming, saith the Lord, (he speaketh of the Stork, the Turtle, Crane, and Swallow that observe this order) but my people know not (saith he) the judgement of their God, jer. 8.7. Though he that came at the eleventh hour, had his penny, Mat. 20.9. yet trust not to that: for, thou mayst be in hell long before thou see that hour, and that is set down to keep us from despair, not to hearten us to presumption.  
As (therefore) wise Merchants take the present fittest time for the buying of their commodities: so wise Christians, the best Merchants of time, should take the present season for the making of it theirs, by well-doing: and having neglected (already) many good hours, and yet having more offered (though they cannot call back one minute of time passed) they should double their pains and diligence about the gainful employment of those that are before them, thereby to make (as it were) some amends or satisfaction for their losses before, doing as much good now, as they might have done, both now and then. To move us to this; let us consider (first) how nimble and fleet time is, and how soon it passeth away: the time past is gone, the time to come is not yet: only the present may be called time, and what is it? or of what continuance, being no sooner come, than it is gone again? Then what fools are they that so much trouble themselves with the getting away of time that passeth so quickly, nothing more? But such thoughts wise men are eased of, and fools may spare; time will go fast enough without driving; and therefore let our greatest care be to gather up the fragments and very crumbs of time that nothing be lost, john 6.12.  
Secondly, let us consider how precious time is, and therefore how worthy to be redeemed. Good husbands know this, who will lose no time for their wealth and markets: And Philosophers, who knew not any life hereafter, how were they set for the redeeming of time in matters of no worth? How loath were they to unbend their vain studies for their very meals and natural rest? And shall we think the time long, and the husbandry ill spent that is bestowed upon wares of better nature than worldly riches, that is, that is laid out upon heavenly wealth, and the true treasure? Shall the heathen so occupy time for uncertain markets; and shall we seeing the markets we deal in, are of our certain redemption, tarry at home in our idleness, and lose so precious hours?  
Thirdly, let us consider how little of our time is in our own power: only the time present is ours, and how small a thing that is we have heard; the time past is gone from us, and for hereafter, who hath power of that, that may be? For, our life is a vapour, and in a moment we may be taken away.  
Fourthly, let us consider how short our time is; and learn of Moses, the man of God, by so poor an Arithmetic of our days, to number them wisely, not by the Church-book, but by the true fear of God. Psal. 90.12. Every day winds up some part of the thread of our life, which is of no great length in the longest liver. The farther we pass from the first day of our birth, the nearer we draw to the last hour of our life: and so we go but to death, and not a foot from it,; therefore saith the Apostle Saint Paul, while you have time do good to all. Gal. 6.10. As if he had said, you have no such great abundance of it, that you can spare any.  
Fifthly, let us consider, that our adversary the Devil as a roaring Lion walketh about seeking whom he may devour, 1. Pet. 5.8. that is, the Devil will lose no time to destroy us, and therefore let us redeem all hours of time to save ourselves and others. I speak to such as have the charge of others in the ministry, or (more generally) in the Gospel. This Apostle of ours did so: for writing to Timothy he saith: These things writ I unto thee trusting to come shortly, 1. Tim. 3.14. He was unwilling to lose any time, which he might husband profitably for God's glory and the Church's service; else he might have said, because I mean to come shortly I will not write now. But that that may be done to day, must not be put off till the morrow or the next day: and the Apostle would lose no time, that the devil might not be any gainer by him. Which should stir up negligent Ministers, who give Satan time too much, to spoil the Lords inheritance. But look what we lose, the Devil gets; if we scatter time, he will gather it; and where we are idle he works.  
Sixthly, let us consider that time must be reckoned for, though (here) we make no conscience to lose whole days, and weeks, and months, yet we shall one day pay to God the shot of time, in the strict account of our hours, when our poor souls shall be committed to torments, and body and soul shall be cast into hell. This should make us enter into a trembling consideration with ourselves about our great arrearage of time; as to think how much is upon the book for excessive sleep, for immoderate gaming, for our carnal fellowship, for much idle talk, vain thoughts, and inordinate worldliness: and finding so much lost and spent already, do as wise husbands in such a case should do; that is, grieve for that which is past, and be better husbands hereafter of all our hours, redeeming the time behind, and beginning providently to save, before all be gone.  
Seventhly, let us consider and call to mind the example of Christ, whose doings, as our light we should follow, and to whose person, as our best precedent, we should conform. he saith, john 9.4. I must work the works of him that sent me, while it is day: he saith, he must, and it is sure he did; for he spent the day in teaching, and the night in prayer. Luke 6.12. & 21.37.  
Let us (eightly) consider, that as God hath appointed that good should be done; so he hath set the opertunities and seasons wherein to do it; and therefore hath made every thing beautiful in the time thereof. Eccles. 3.11. Now, if we neglect this time with jerusalem, what can we look for, but that the line of jerusalem should be spread over us for such our negligence, and more than brutish contempt of good hours? Luke 19.42, 43, 44.  
And now, to cast up the reckoning of all that hath been spoken, let us put these together; the nothing of our flight time: the price it carrieth with the children of wisdom: how little of it is in our own power; how short and flitting it is; how much Satan (to teach, or shame us) setteth by it for his own ends; that hours, and minutes must be accounted for: that Christ (for our imitation) lost no hour of time for his Father's service, and Glory: and that good is to be done, in that time and season, that God (most wise) hath appointed to it; and having made this account, let us deny (if we can) that time is to be redeemed.  
O (then) let us not suffer any good occasion of doing good to slip away from us, but let us lay sure hold of it, exhorting one another, while it is called to day. Hebr. 3.13. Every moment of our life, is the opportunity given for amendment of life, it is that acceptable time, and day of salvation, spoken of, 2 Cor. 6.2. that time of life, wherein God visiteth us with his Word and Gospel, speaking to us by his Word, and knocking at our hearts by his mercies, and judgements: Oh, let us not suffer the blessing of these golden times to be lost, or in vain to be bestowed upon us.  
Some good things reach not unto, nor may be done at all times, as the hearing and reading of the Word, the reading of good books, conference, solemn, and set prayer, admonition, reproof, alms: For, these must have, and enjoy their own opportunities; but every time, is a time of turning to God, all times are fit times for the exercise of our faith, for repentance of sins, for amendment of life, and for reconciliation with God: Oh (therefore) let these seasons and opportunities of times in God's mercy, be ever dear unto us, let us defer no means or time, that the Lord shall offer (fitly) to us for these duties, but redeem them with our present industry, and labour of love, not receiving so much grace in vain.  
Let us consider our misspent time, and by greater diligence in well doing, fetch as much of it (as we can) back again by running the way of God's Commandments. Psal. 119.32. Let Saul run to the harp of his pleasures, and they that are drunken with the delights of life, as with that wine wherein is excess, let them make themselves music with merry fellowship, to drive away dumps: but let us, to whom God hath given a better mind, and another spirit, take heed how we forfeit the opportunity of repentance, for such vain matters: and let us remember, that time well past, is the best pastime in the World. He that other ways, passes his time, turns his pastime into sin.  
And because as was said, our time goes away fast enough, faster than a Post, and as soon as a thought, what need we (so much and ordinarily) in vain sports to seek remedies against it? The years we have seen are gone, the few that are behind, will not tarry long after; and one end shall be unto all. This end is death, the common end of the living, and the happy end of the righteous. Let it be our care (therefore) to redeem time, not to cast it away, and our souls with it, upon the pleasures of sin, as they, who do more service to their bellies in one day, than they do, in a whole year of days, to God.  
Wary & wel-thriving husbands, having had some great loss, will watch all Markets, and opportunities to recover it. Now what greater loss, can come to a (truly) and wel-thriving Christian, than his great loss of the time of the Gospel, which is the time of repentance: and should not this force him to follow earnestly, and continually, all the Markets and opportunities of Religion that he can hear of, thereby to make up his former great loss, at such Christian assemblies?  
The way-faring man, having slept too long in bed, or sat too late at dinner, will make amends for it by making more haste (afterwards) in his way: so we that travel to our own Country of heaven; having before, either slept out our good time in an idle life, or sat it out in pleasures, should be (by so much the more) careful hereafter, to quit the way faster, by giving all diligence to make our calling and election sure, 2 Pet. 1.10. for it is sufficient for us that we have spent the time passed of our life after the lust of the Gentiles, walking in wantonness, 1 Peter 4.3. Now it is high time, that we bestow that well and carefully in God's service, that is to come; redeeming with our bodies, goods, and life (if need were) that which is past, We heard how our Saviour Christ bestowed all his hours, to the glory of his Father and good of mankind: at great feasts he would lose no time; and at one feast, how many things taught he concerning the feasts of Christians, and bread of heaven? Luk 14.15, 16. etc. At jacobs' Well, when he talked with the woman that was a harlot; how did he forget his own need of the water of the Well, to satisfy her necessity with the waters of the Well of life? john 4.7, 10, 11, 12. etc. how after did he neglect his own meat, to do that (which was his meat and drink) the will of his Father? john 4.34. What occasion did he omit to do good? by occasions of the harvest, how did he provide and speak for his father's spiritual harvest? Mat. 9.37.38. And by occasion of leaven, how did he warn his Disciples of the leaven of corrupt doctrine and corrupt men? Mat. 16.11. And what is this but to teach us to redeem time by his example that lost none?  
And if filthy persons can take all occasions of filthy talk and doings; shall we (that are Saints by calling) lose any occasion of speaking well, and doing good, to the edification of ourselves and others? so much the rather (as it followeth in the last place) because  
The days are evil.) No day considered in itself, is evil; and all days, considered in their Creator, and first creation, are good, Gen. 1.31. Here than we must confess a trope, and that the days are not properly, but by a figure, evil; that is evil, for the evils in them: or, because they are infected with the pitch and canker of the world, that lieth wholly in wickedness, 1 john 5.19. So the days here are said to be evil, because the men in them were evil. And this is reason enough to persuade the children of God to be good husbands of their hours, and to take heed into what places and companies they come, lest they take the infection, as a man may coming into a plaguy-house: for no plaguy air can so soon infect the body, as the air of evil company may the soul, This is plain by the examples of Lot, and joseph, and of David among the Philistims. Lot learned to drink liberally in Sodom, and did so out of Sodom, Gen. 19.33.35. joseph in the Court of Pharaoh, courted it with dissembling, and swearing by the life of Pharaoh, Gen 42.15. and David, who suffered much, and learned great obedience by the things which he suffered; being but a while among the uncircumcised Philistims, learned to lie and to dissemble, 1 Sam. 27.10.11.  
Seeing (therefore) the days are so evil, that is, the men in them; how circumspectly should good men walk, and wisely pass their time, lest they be circumvented? seeing so many thorns are about them, how wary should they be both what they touch, and how they go? The world will say, because the days are evil, let us be evil for company: but the spirit saith not so; but redeem the season, because the days are evil: that is, though others be naught, and stark naught, yet be you good and very good: good yourselves, and means to make others good: and some say, the days are evil, therefore as the days are, so be ye: but the spirit saith, the days are evil, therefore take heed ye be not as they are; that is, naught as they be. But were the days evil when the Apostle wrote? then what should let us to call them evil now? or were they (then) in the positive, evil? they are (now) in the suparlative, worst: for that that was full then, runs over now; iniquity I mean, that hath gotten the upper hand, and works with both hands.  
At the reformation of the Gospel, by the zeal of blessed Queen Elizabeth, one devil was cast out, but seven have returned since, Luk. 11.26. we have seen the growth of spiritual Esau among us, Gen. 25.27. the evil men and deceivers wax worse and worse, deceiving and being deceived, 2 Tim. 3.13. but we grow not as jacob, from good to better: we are turned from Popery, but are we turned to the living God? and not turned rather from him to Atheism: that is, from the false God, to no God? the furnace of strange lusts, as that of Nabuchodonosor in Babylon, is it not come from one heating, to be heated seven times more in our days, then in any age before us, Dan. 3.19. that is, is not lust (the furnace) seven times more lustful? Pride seven times more proud? Wantonness, seven times more wanton? Adultery, seven times more adulterer? Drunkenness, seven times more drunkard? and every sin, is it not seven times more sinful? and do we grow as jacob? or rather do we not grow as Esau, from evil to worse? Gen. 25.27. What treasons in Court? What poison at Court? What unwonted profaneness in Court and Country?  
In our Saviour's days men sold and bought in the Church; in our times, Churches themselves are bought and sold, john 2.24. In the Apostolic and first times of the Gospel, the Heathen only persecuted Christians: in our age of it, Manasseh Ephraim, Ephraim Manasseh, and both against judah, Esay 9.21. jesuites and Priests one against another; and both against the Gospel: nay (which is a war more unnatural) judah against itself: and the divisions of Rubin have bred great thoughts of heart, jud. 5.15. I cannot contain, to remember what mischiefs this bitter war of brethren hath already, and is like further to bring forth: and what Christian heart can abstain from sighs and lamentations, to see so many grave, wise, and learned Christians to molest one another? The Shepherds to be at variance? the poor Sheep (for whom the Lord jesus shed his most precious blood) to be so turned out to Wolves & spoil? the common people to be so distracted? errors and Atheism so to abound, and get head? the cause and glory of the Gospel so to be weakened; and men also discouraged by them, by whom they should be lured and begotten to the truth; that it may truly be said in our days, which was spoken long since; Quae modo matter erat, formam capit illa Novercae; & quos lacte aliut, conficit illa flagris: that is, She that was a mother becomes stepmother, and whom once she suckled with milk, she torments with stripes?  
Our contention is hotter and hotter, our enemies increase that trouble us; they that hate us laugh, but the Church weeps that should be comforted by us; and though she bleed in a vein of ignorance through our common distraction; yet no man saith to his brethren at variance; Why strive ye? why do ye wrong one to another? Acts 7.26. O! that it were considered what great loss the Church (daily) suffereth by this plague of dissension? O! that we had betimes, or would yet in time remember, How good a thing it is for brethren to dwell together in unity? If we did, or had done so, the storm that waxeth thicker and thicker had been scattered, and we should have seen a fair calm of peace in the Churches of England, at this day: but our breach is as the Sea, and these evil days know nothing of the ways of peace.  
But to go on: in the Apostles days, and near them; what running to the Gospel? now, what running from it? then, what plainness in teachers? now, what equivocation? then, what obedience to heathen Caesar? now, what practising against Christian Caesars? then, what strengthening of the Gospel? now, what under-mining it by the builders themselves? It were infinite to speak even of general evils, that are infinite; and therefore I will come to an issue with you, and draw to an end.  
Seeing the days are (thus) evil; the greater wisdom is required of us, and must be used by us, for our avoiding of the infection of that corrupt fellowship and misgovernment that (like venom) sheds itself upon all that come near it. So fare off we must be, because the days are evil; from being evil as they are, that we must take the more pains, and heed to be good. And here, we should rather go alone in the narrow way, then follow a multitude to do evil, Exod. 23.2. If it be of the fashion to be evil; we must be like unto Christ, and resemble good Christians, who do not fashion themselves like unto this world, Rom. 12.2. but are in their Master's fashion, and conform to him. But some will do as the world doth, and go whither the most lead them; and whither is that? even to the house where the dead are, Pro. 9.18. and what to do? to be mad with the company, to be baited with their allurements, and to eat of such things as please them: but no example should prevail so fare (though of thousands that so do) as to draw us into ways of wickedness with follies children: and if we would not be damned with such mates, we must not follow their damnable ways, their pipes of smoke, and pots of excess.  
Again, some fear not the contagious air of any company: why, what is their confidence? No company (say they) can do us hurt. Can it not? and why can it not hurt them? Is it because they are (already) so bad, that no company can make them worse? or have they forgotten, what company was able to do against Peter himself (a fare holier man than themselves) in Caiaphas' hall? Mat. 26.70, 72, 74. Likewise, how it prevailed against righteous Lot, virtuous joseph, and David, God's own King? If these were entangled, shall they go free? if these carried with them a smatch of the company, that yet they liked not; shall they that run desperately upon the sharp of this worldly fellowship, and take pleasure in it, keep their state still? It cannot be: and therefore (to make my end here) I beseech you remember your great danger, and forget not your holy calling in these evil days; so evil, that you may not be moved from your hope: for this cause, take unto you the whole armour of God, that ye may be able to resist in the evil day: and, having finished all things stand fast. Eph. 6.13. The God of power give you to be so minded: and to this, God the Father, with his holy Son Christ jesus, and the Spirit of both; three persons in Trinity, one God in unity, be rendered all glory, dominion, and honour, now and ever. Amen.  
FINIS.    

THE SHORT PROSPERITY of the Wicked: AND THE HAPPY ESTATE of the JUST.  PSAL. 37. Ver. 35, 36, 37. 
I have seen the wicked in great power: and spreading himself like a green Bay-tree.  
Yet he passed away, and lo he was not: yea, I sought him, but he could not be found.  
Mark the perfect man, and behold the upright: for the end of that man is peace.  
I Have seen the wicked strong, etc. There are two things observable in this Scripture: the unstable prosperity of the wicked, vers. 35, 36. and the certain and constant felicity of the righteous, vers. 37. Albeit that the wicked man be never so strong, and in the pride of his heart, spread abroad, like a green Bay-tree, never so fair; yet he suddenly passeth, and is little marked, he vanisheth speedily, and is as little remembered: whereas the just and upright man, though his life be a kind of warfare on earth, finds peace at the last; and after his red evening a fair day followeth, Mat. 16.2. This is the sum and scope of these three verses. A point (if ever) necessary, now most needful for our present times and state; and such as can never be too much urged, or enough considered, specially since it is a thing incident to the best, to look but on the outside of things, and to measure the secret judgements of God with the scant yard of his outward blessings: whereas indeed his very chastenings are blessings; and that (which we account blessing) but a fattening to the slaughter: for, not to say any thing of mere flesh and blood, who say in their hearts there is no God, Psal. 14.1. or at the best no Providence of God, Quòd malis benè est, & bonis malè: seeing it goeth well with those that are evil, and ill with those that are good, it is a temptation greater than the very children of God can overcome or resist, as long as they are clothed with this earthly and mortal tabernacle, to see the wicked so greatly and high to rise above the head of the righteous; and to have, not a large measure, but such an over-measure of these commodities and blessings that they so much want; whose godliness (notwithstanding) hath the promise of the life present, and not only, of the life to come, 1 Tim. 4.8. for albeit godliness be great, of itself (I do not say) riches, but gain, and have enough in itself, to commend it for itself, to all that are godly-wise; yet I know not how it cometh to pass, that we praise the thing, but labour for the reward, and stand more upon the fruit, than the conscience of a good work.  
We can be content with the old people and children of Israel, to give an ear to the Commandment of loving the Lord, and of fearing him, and swearing by his name, as we find it of record, in Deuteronomie chapter 6 & 8. but our chief respect and special eye is to the promises there spoken of; as the prolonging of our days in the Land, our increase therein, and prosperity in the blessings thereof; our having of Cities which we builded not, houses full of goods which we filled not; Wells which we digged not; Vineyards and Olive-trees which we planted not, Deut. 6.2, 3, 10, 11. We can be content to seek the Kingdom of God and his righteousness, Mat. 6.33. but not in the first place, and with our first care, and our zeal will soon wax cold if all other things be not added to us. In a word, we can be content to think that godliness is great riches; but if the promises which it hath of this life, be not presently performed to it, we think we have cleansed our hearts in vain, and washed our hands in innocence, Psalm 73.13.  
Howbeit, the want of these outward things in the godly, though it be a tentation very grievous, doth not so much trouble them, as that they are poured out in so great plenty and fullness upon the wicked: for howsoever there are to be found, that have so fare profited in the School of the cross, that they can suffer many things for Christ, and for his name and testimony, with great patience and sound joy: yet who is he that is not moved beyond his patience, and afflicted even above the measure of his affliction, to see the wicked, not only free from troubles, in the day of his trouble, but a worker of his woe, and of the straits that he is in; and not only armed with power against him, but insulting with pride over him? Nay, what greater indignity and heavier cross can there come to the godly, then to have the foot of pride to come against him, and the hand of wickedness to be upon him? Ps. 36.11. Who more exercised than David, and therefore more like to endure troubles than he? yet in this case, his feet were almost gone, his steps had well near slipped, Psal. 73.2. Who more patiented than job, that mirror or rather miracle of patience? yet in this very case, he was so fare from silence (one of the truest signs of patience) that he questioneth why the wicked should live, wax old, and grow in wealth? job 21.7. Who apt to melt into tears, for the daughter of Zion in affliction, then weeping jeremy? yet in this point also he groweth to a degree of choler, and reasoneth with God himself about the matter, ask why the way of the wicked should prosper, and they be in wealth that rebelliously transgress? jer. 12.1. Because God is of pure eyes, and cannot behold evil; therefore, as if he were bound to give an account of his matters to man, Habacucke calls him forth, as if it were before the bar to answer him, Why he looks upon the transgression, and holds his tongue, when the wicked devours the man that is more righteous than he? Hab. 1.13.  
So great an eyesore is the greatness of the wicked to the consciences of the godly▪ which infirmity in them (to call it as it is) as it groweth from no other cause, & as it were root, but that we measure them by their present estates: so hath it no other remedy, but to examine them by their ends; in the which we shall find as great cause of comfort for the one, as we take of grief at the other.  
And therefore against all such discomforts and unsetling, caused by a wry consideration of Gods strait and just ways in all that he doth (who can do nothing but that which is equal and good) let us take David's experience, and David's word here, I have seen: as if he had said; but I see it not now: or the wicked man was strong, but is not: and was great, but is nothing now & no where, save in some strong prison, or judged to some base death: for, therefore hath David the King set down thus much for our learning, drawn (as it were) out of the bosom of his own experience, that we should not be offended too much at the prosperity of the , as he himself once was: because, howsoever (for these outward matters) he be strong and in power, and (which is the effect of worldly power) spread, and vaunt himself like a green Bay, which can hardly whither: yet he passed away and was gone: neither could he be found with seeking: where yet the upright and just man, though his present case seem miserable, his everlasting estate is not so, and his end is peace.  
And this kind of arguing from the experience of God's Saints, in the Scriptures, must needs be of force (if any) to settle & quiet us in the strongest assaults of the wickeds prosperity, which is so short and miserable at last: for, though the wisdom of the world make experience but the Master of fools, and reason the wisest teacher: yet in the right search of God's judgements, it is of force to set Reason itself to Schcole, and to convince the best wisdom in Schools, of folly: for it is not to be doubted, but that as whatsoever things are written, are written for our learning: so the experience of David in this place, and of others in other Scriptures, is set down and registered for a direction and rule to our judgements upon like occasions as this was: not that the judgements of God, in these our days, are not legible by a weak eye, as written in capital letters, that all may read: but that they may be less doubted of, having the consent and witness of other times. And if it be true which one speaketh of other stories; that, nescire quid, antequam natus sis, gestum fuerit, quid est aliud quam semper esse puerum? not to know what was done before thou wast borne, what is it, but still to be a child? How can they, who are not acquainted with the experiences of God's children, in the Bible's story (matters that were done long before their cradle) but be very babes in knowledge?  
It is but a small thing that any one can observe and see in so short a life as we now have, whereof the one part is gone before we think, and (while we think) the other: and (therefore) to enrich our observation, it is necessary that we should be acquainted with God's marvelous works, done before our time, and written for our learning. It pleaseth God (sometimes) to set some upon Stages, in whose persons he (lively) acteth his judgements for the instruction of an age (our memory and age hath seen some, and some (yet) it may behold at this day:) yet doth he it not to the end we should content ourselves with our own experience, but that we should compare wisely together what hath been done in our own days, and in the times before us. But now to the matter.  
David saith, He saw, etc. He had not only experience by reading what God had strangely done before his time, but was an eyewitness of many great alterations which happened even in his own time, as in the story of his own life, and in the books of Samuel and the Chronicles may be seen: He himself saw the power and weakness both of Saul and Absolom; He saw them green as a Bay-tree, and lived to see them as the green grass, that being cut down withereth. In the 73. Psalm, he saw that which much offended him, to wit, the wicked fare exalted above the godly: for their bodies he saw them lusty and strong, and in no peril of death: free from those troubles in their mind that others feel; the plague not once touching them that consumeth others. He saw how they drunk large blessings of a full cup: how their eyes were swollen, and stood out with fatness, which made many weak and simple ones to follow them: and how (notwithstanding that their desires were enlarged as hell) yet they had more than heart could wish: and as he saw their prosperity, so he beheld their destruction which came suddenly: who (therefore) might more fitly be compared to green grass then to a green Bay.  
job saw the like, for speaking of the wicked, he saith; Their seed is established in their sight, and their generation before their eyes: their houses are peaceable without fear, and the rod of God is not upon them: they send forth their children as sheep, and their sons dance: their Bull gendereth and faileth not, their Cow calueth, and casteth not her calf, job 21.8, 9, 10, 11. These were great blessings, and here was a goodly Bay-tree: but how soon they vanished, and it was gone, they saw: and therefore he addeth that, suddenly they went down to the grave, verse 13. their bodies to the earth, and their souls to hell.  
And (therefore) though their prosperity were as great as that of that famous Polycrates among the Grecians, of whom it is written, that all things went so well with him, that when, in despite of that which they called Fortune, he cast a Ring of no small account into the Sea, it was brought again unto him in the belly of a fish, which was presented to him by a poor fisherman: yet the curse of God is in the mean while digging at their root; and their house, with all that they hold precious, shall suddenly fall upon themselves: and of that house it shall be said; the fall thereof was great, Mat. 7.27. For further proof in this point we shall not need to go fare: Let us but consider what hath been done at home lately, and it cannot but be fresh in our memories, how that some great in favour at Court, and greatly feared for their Prince's favour in the Country; though they were nestled among the Eagles, and got up into the sides of the North with that Son of the morning; though they joined land to land, as if they would live alone, and builded houses as if they would live ever, making no conscience, by the commodious lying of Naboths Vineyard to their own fair domains, to take it from him, 1 King. 21.1. yet came down suddenly, and their nests with them in one day: one day in the Court of prosperity, and the next day in the prison of sorrow, or hand of death.  
In the world's opinion very strong, and spreading very fare; when in God's doom they had their MENE written upon the wall, and their TEKEL told them in their ear, Daniel 5.5, 25. And how suddenly came they down, like jonahs' Gourd, which grew in one night, and withered in another, jon. 4.6, 7. when their flatterers thought them eternal? And no marvel, for what was their strength, and in whom were they strong, & in whose account? With what arms spread they, and from what root? their strength it was not the strength of stones, job 6.12. and they trusted in flesh; and fools (only) thought them happy: their arms were (but) arms of worldly largeness, and their root rottenness; their bags were stuffed with stolen wares; their houses built upon a ruinous soundation of violence, and they enlarged their lands with spoil: they flew to honour upon wings of a proud and ambitious heart, and road post, as upon some Pegasus, or winged horse, to promotion: and in them the Proverb proved true; soon ripe, soon rotten: for the poor, they grinded their faoes; that is, they used them as cruelly as if they had taken a poor man's face, and ground it upon a grindlestone: and for the rich, they fed upon him, as beasts in a fat pasture, till all was bitten bare also; as if they had learned of Nevissan a better Lawyer than honest man, that he that will not venture his body, shall never be valiant; nor he that will not venture his soul, be rich: they made spare of neither, for wicked greatness and execrable wealth. They sought outward things, but sought not the Lord in them, which made them to think no way so near and ready, as by the steps of wickedness to ascend unto them: and so, as by evil they grew to be great, so by greatness (the child of evil) they grew to be worse.  
Not content to be strong, they must spread like a green Bay: or (as some render it) like a tree that groweth of itself, having forgotten that root of princely grace out of which they first came. How can such look for any other end, than some sudden cutting off? though they be as strong as the strong Oaks of Bashan, and as tall and spreading as the Cedars of Libanus; how can it be but the Lord must needs destroy their fruit from above, and their root from beneath, and leave them worth nothing, as he took them with nothing when he first advanced them?  
Among these, there are some ambitious Churchmen, who continually and altogether study a rising by Ecclesiastical dignities, either shamefully begged, or Simoniacally bought: but when they are with Satan upon the pinnacle of the Temple, they tarry not there long, but down they come, not orderly by the stairs, but suddenly some other way, Mat. 4.5, 6. And so in their highest pitch of worldly increase; Tolluntur in altum, ut lapsu graviore ruant: they are lifted up for a while, but to their greater fall: while that sweet morsel of greatness is in their mouths, the wrath of the Lord is kindled against them, Psal. 78.30, 31. as it is against all, who by such stairs of pride, will needs climb to promotion.  
Into the heart of this consideration if we would (indeed) enter, and (impartially) compare the vanity of these things with the which they so swell, with the sudden and unlooked for loss and departure of them, when they take them to their wings, we would be so fare from envying, that we would rather pity their prosperity; seeing that for the same abuses, God will run upon them as with more fury, because they have covered their face with fatness, and have collops in their flanks, job 15.26, 27. That which we read in the Book of Wisdom, that the mighty shall be mightily tormented, Wisd. 6.6. can give them but poor and small comfort; if they die without confession in their mouth, and repentance in their hearts, though they die never so great and mighty. And that we may not doubt of their fickle estate in these outward uncertain things, the Prophet (therefore) addeth.  
VERS. 36. 
Yet he passed away, and lo, he was gone, I sought him but he could not be found.  
Where he showeth both what his eyes saw, and his experience got: namely, how he found that the man, who trusted to the weak staff of worldly Pomp and greatness, was suddenly gone, and before he could be known; and utterly, so as he should never (after) be remembered. For, howsoever that little time, which was lent unto him to slorish and spread in, seemed so long in the judgement of worldly men, that they counted it answerable to the greenness of the Bay; yet was it so short indeed, and in the judgement of wise men so quickly gone, that it was liker (I said it before, and I say it again) liker to the green grass, and the green herb that is mown, and suddenly withereth, or as the corn that is blasted before it be grown. 2 King. 19.26. For this cause, the wicked are compared, in the Scriptures, with things of smallest continuance, as to the sat of Lambs, which is (clean) consumed, and (suddenly) as smoke, Psal. 37.20. to wax before the fire, Psal. 68.2. to a dream when one awaketh, Psal. 73.20. and in Esa. 41.11. to nothing. The rejoicing of the wicked (saith job) is short, and the joy of hypocrites is but for a moment. job 20. He saith it is short, and (after) tells how short: and further, he saith; though his excellency mount up to Heaven, and his head reach the Clouds, yet shall he perish like his dung, verse 7. which is lest for ever, as a loathsome thing; yea, he shall so be forgotten, that they, who have seen him, shall say, where is he? verse 8. that is, what is become of him now? whither is the state he held, the caps and knees he had, gone? his honours in Court, as dust before the wind, how are they scattered? Psal. 1.4. and the stubble or chaff of his possessions, how and whither is it carried, and how hath the storm of God taken it? job 21.18. And what marvel, seeing he put all his trust in that which was nothing worth, and wove those webs which will make no garment, and bestowed his labour, upon that which will not cover him? Esa. 59.5, 6.  
All this may teach us, that the wicked (which are great) can leave neither flourishing roots, nor lasting name behind them. For besides that their strokes shall be at once, Psal. 64.7. and God will suddenly visit them, as in a rain of snares, fire and brimstone, and stormy tempest, that will make a quick hand and riddance where it falls, Psal. 11.6. Their very name after their death shall feel a greater stroke of God upon it, in that wound of reproach that it shall bear, and dishonour that shall not be done away: then they that see it shall say; How are the things of Esau sought out, how are his hidden things (or as some read) treasures searched? Obad. 6. Their name shall be put out, saith one, Psal. 9.5. It shall be written in the dust, saith another, jer. 17.13. My text saith, they pass away and cannot be found: or there are but certain roots of houses, where goodly houses stood: What was the memorial of Amaleck? Exod. 17.14. What but a fearful overthrow and thing forgotten? such a reward from God shall the memorial of the wicked have, where the remembrance of josiah (a virtuous Ruler) shall be sweet as honey in all mouths, and as music at a banquet of wine; Eccles. 49.1. The name of the wicked shall rot, Prou. 10.7. And where the Lord said to Moses, I know thee by name, Exod. 3●. 12. David saith of the wicked, I will make no mention of their name with my lips, Psal. 16.4.  
And thus their glory is turned to their shame, and their name above ground hath no better smell, than their carcase in grave: and what marvel, seeing they are in no credit with God, the only thing that purchaseth true credit with men? for God will dishonour them that would not honour him; and they that despise him, shall be despised, 1 Sam. 2.30, Besides, it is just that men should have their estimation according to their deeds: for, speak well and hear well, do well and have well, and earn a good name and take it: but he that sinneth must needs take shame, he shall not continue in honour; and when he dieth, his name shall perish with him: or, he shall go hence, as a candle ill put out, that leaveth a stink behind it: for so shall his beauty consume, when he shall go from his house to grave, Psal. 49.14.  
Let great men consider this, and ye that call your Lands after your own name, forget it not. They that would have a good name when they are gone, must deserve it here: for such shall be well spoken of, or they have wrong if they be not: but what wrong hath a godless Atheist, a covetous varlet, and impious sinner to be buried in the dust of his own shame? And what lie is it, not to speak well of him or her that never did well? we have an ill proverb among us, spoken in jest, but practised in earnest; which is, that Plain dealing is a jewel, but he shall dye a beggar and poor that useth it. And (therefore) as we read of Dionysius, that because he never sailed more prosperously then when he had rob the Church of Diana, he concluded, that the way to have the favour of the gods, was to rob their Churches: so by a false interpretation of God's secret ways, some persuade themselves, that because the wicked here flourish for a while, wickedness is the way to flourish with them; and therefore putting their Masters coming fare off, they smite, to wit, with the fist of wickedness, and of many wrongs, their innocent fellow servants. Mat. 24.48, 49. Some (again) think to get a name, and to be famous, if it be but for mischief, that is, such a name, and such glory as Erostratus gate by burning Diana's Temple. But neither that Tyrant, nor this Incendiary, live in any other name now then such as the Devil himself may be ashamed of.  
And for those who were much applauded in their times for wise, and valiant, and over-topping men (being (otherways) vicious and sinful) what did after times, and what do ours say of them? We read what the time once thought of Haman, and how fresh his root was before his Sovereign. Hester 3.1, 2. But because it was set in evil Works, how short a time had it? And who doth not (now) honour godly Mordecai, who was once so poor and base, not regarding, but (greatly) contemning that other proud Courtier, whose name so shone, for a while, covered with the robes of the King's favour? Who had such an opinion for goodness and holiness, as the Pharises once had? And now, who can patiently endure the name of Pharise, that knows what a Pharise was? And did not wicked Herod, who (alive) was reputed a God; dying give up his name with his life to the worms? Acts 12.23. So Achitophel's politic head after it had been in a halter, what name did it leave? 2 Sa●. 17.23. how glorious was Wolsey and Gardiner once? and how did Boner, the Pope's slaughterman, once ruffle, when he sent so many Innocents' (so cruelly) by fire, to martyrdom? and (yet) what are their execrable names now, to the blessed names of those whose life they thought to be madness, and their end without honour, Wisd. 5.4. and who (now) had not rather be a Hooper, a Cranmer, a Latimer, Bradford, and Ridley, than the greatest of these? also, Naboth's name, is it not now fare better than Ahabs that was sold to sin, and Iezebels that was given to Dogs? and they that stoned him, do (I doubt not) now wish that they had been stoned for him.  
May it not be said of all these, and of all like these, that they are past and gone; their houses, their Empires, their names and all, leaving their posterity, the heirs of their dishonour? have they not all in their names of discredit, made their just account for all the pleasures and unjust peace of their life past? and what is left unto them of all their former glory and unruly greatness, but that which they are the rightest owners of; reproach and insamie throughout all ages? But let us pass to that other part of this Scripture, the most certain and constant happiness of the righteous, leaving the wicked in their shame, and eternal black night.   
VERS. 37. 
Mark the upright man, and behold the just: for the end of that man is peace.  
THese are worthy the marking and seeing, and the end they come unto, is worth the having: for they are upright and just men, and their end is peace. By the upright and just man, we may understand the man that is godly, both in habit of mind and behaviour; or good, both in heart and conversation: and by peace, the Prophet meaneth tranquillity here, and eternal rest from our labours in heaven; this tranquillity is of mind, and in Christ: for in the world we shall have affliction, john 16.33. The effect of all is: the prosperity of the wicked doth quickly come, and suddenly pass: but the peace of the righteous comes in their latter end, and continueth world without end. Where the Prophet's meaning is, that the godly must first meet with troubles, and then have peace: (first) sow in tears, and then reap in joy, Psal. 126.5. and (first) be racked, and then delivered, Heb. 11.35. so much he gives us to learn in this verse: for the tenure that Christians hold by, is the Cross; and this Cross of Christians triumpheth not here: here, all that will live godly, must suffer persecution, 2 Tim. 3.12. and from afflictions, not from our beds of case, we are taken to heaven: for through many afflictions, as through the strait gate, we must pass thither, Acts 14.22. and great reason, we should climb with some difficulty this mountain of bliss, Psal. 15.1. for why should not we (the members, of Christ) be like our head as well in his crown of thorns as in his crown of glory, and as willingly in his cup, as in his precious salvation? or, how can we think that God should wipe away our tears in another life, when we have shed none in this? Apoc. 21.4. and how can we be taken out of misery, when (here) we know no woe? Affliction (then) being both our beginning and middle, as peace is our end, if we be right Christians; our way to heaven is marked out unto us, and the marks of our direct way thither, are persecutions in this world, before we can obtain eternal life in the world to come, Mar. 10.30. But do we swim in delights, that should swim through a Sea of burning glass? Exod. 15.2. Is our beginning peace? are our midday's all in peace? that is, have we perpetual peace and quietness in our bodies and souls, goods and good name: when peace in all these is promised at our end, not before and after our warfare accomplished, not while we are in the field? then we go not as we are directed by our marks, to salvation. It is a narrow way of little ease, and we are in a broad way of pleasures, Mat. 7.13.14. it is up-hill thither, and we go downhill, that is, not toward it, but from it: and it is a way of many troubles, but we live at ease in Zion.  
By all this we may well know that we are out of that one right & plain way to life. Where on the other side, if in our names we suffer, for our zeal in the Law: if we mourn (in our souls) for the sins we behold in the world, and cannot master in ourselves: if we will lose our goods, rather than a good conscience in any commandment: and put not up the sword of the spiritual battle till corruption be done away, which will never be whiles we be here, Rom. 8.7. Gal. 5.17. we know by this our way to happiness so painful and troublesome, that we are not far from the kingdom of God. And so we may conclude that they are fools, and not wise, who think those best that are at best ease here, & those freest from misery, that are furthest from troubles. But what Ox is likest to come, first to the Butcher's axe? That which is fed in the best pastures, or which is kept in the barest grounds? Surely the fat Ox is nearer the slaughter, then that which is kept low for store, or service. So Christians, fatted with ease, and pampered with the pleasures of life, are in greater danger of the Butcher of Hell, than they that are kept low with troubles, and have the World for their enemy, and not at their will, as Satan's stalled men have. And here let all that are oppressed of those fat kine of Bashan, that feed in the Mountains of Samaria: Am. 4.1. all that are thrust at by the fat and strong sheep of these Worldly pastures. Ezech. 34.21. All that are trodden down by the mighty and proud, that so spread among us, never faint in their troubles; or, when they suffer for righteousness, in so direct away to Heaven, go back with fear and discouragement, because of these beginnings: For, peace will come, at least when their end comes; for, their end is peace. Hitherto serves that comfortable, and most sweet exhortation of our Saviour Christ to the Christians of his time, and (in them) to us at this day: Fear ye not them which kill the body, and are not able to kill the soul, but fear him who is able to destroy both soul and body in Hell. Math. 10.28. Because the heart of man will ever fear some thing, Christ telleth us whom we should fear, and what, that we may not fear, where there is no cause, nor, where there is cause, he senseless. At any hand, he will not have us to fear man too much; for, that is a note of them that fear him too little. And if we need not to fear mortal man, living in the true fear of the immortal God, what cause is there that we should be shaken with their wrongs, as leaves shaken with the wind, when they are so moved against us? For, when they have done their worst, peace shall come, the more they force us, the sooner they send us, out of our houses of clay, to our house above; and what harm is it to die once, that we may live ever? Yet, they that are so cruelly bend to harm us, have but a borrowed power over us, and we no more Masters of our lives, than the least Spider is of theirs, which by permission can kill them, as soon, and deadly, as by power given them, they can kill us. Which being well and rightly considered, how weak is our faith, and how little worth, that will be so much dismayed with the silly blasts of simple men, whose power is mortal, and bounded by a higher power? Some, in a little thunder from the Court, turn as drink in a vessel, not keeping their righteousness, longer than they can quietly hold it with the good liking of greatness: and some, if they be but threatened by these men of might, fall down, as if they were killed by them. But he that looks for peace from him that can give it, and up to him from whom only cometh his help, will not be amazed for any thing that man can do. For he knows that, if he keep in with God, man's evil will shall either be reconciled, or shall do him no hurt. And he that knows so much, will never turn from man a smoke, to turn upon God a consuming fire, or make man his friend with God's enmity. joseph, Daniel, and daniel's three fellows, had great knowledge this way: therefore joseph, when he was tempted to wickedness, would (in no case) yield; Gen. 39.10. God was his delight, and he could not take pleasure in that which God abhorreth; neither would he set God against him, to make his Mistress his friend. Daniel feared the King (as was fit) but feared the Lord more than all Kings; and therefore when the King commanded that which was dishonourable to God, the highest King, he rather yielded his body to the Lions, than his obedience in such a matter. Dan. 6.10.16 Also daniel's three fellows must either bow to an Idol, or burn in a fiery furnace, seven times heated: Dan. 3.15.19. but what of that? Not doubting but the God whom they served would deliver them, as they knew he was able; they denied to serve any but him, that is Lord of all: and yet (if he should not deliver them) they would never be drawn to do the King's commandment against his. Dan. 6.17.18. Thus they resolved, and no threatenings of Tyrants, nor injuries of men could alter them. The reason was, they took his word for their peace, who promiseth to deliver his; and therefore they fainted not, in any affliction. They knew that it cannot but be well with them that fear the Lord, and do reverence before him; that is, well at the last: Eccles. 8.12. Though not so with the sinner whom God spareth long, though he do evil an hundred times; that is, sin without end or measure, for it shall not be well to him, neither shall he prolong his days. ver. 13. But to proceed further with you, in some further benefit of this Scripture: here it is apparent what an interest they have in God, and to his gracious providence, that are upright and just men. Their end is peace, that is, they cannot miscarry, and they shall be sure to speed well at the last, that make him their confidence. And that God's children (just and upright men) in whose heart his Word is, shall not want safety and comfort long, David in another Psalm teacheth us, for speaking of such, Psal. 34.9. he saith that nothing shall be wanting to them, that is, nothing that for them shall appear to be (absolutely and necessarily) good. For the Angel of the Lord shall keep them, verse 7. and they can take no hurt, and the Lord himself will deliver them, ver. 18.19. and how can they perish, ver. 22. his eyes are upon them, verse 15. he seethe their troubles, and ears open to them, he heareth when they cry. Doth he see and hear, and will he not regard? Nay, but he redeemeth the souls of his servants, and they shall not be desolate, but they that hate them▪ shall. ver. 21. And though David himself was in many perils, at home by Saul, abroad by other enemies; yet neither Saul nor they could take his pillow from him at night, but he did lie down in peace, and sleep, having his dwelling in safety. Psal. 4.8. And this, because he had the promise of God for a wall about him. Daniel among the hungry Lions, came out safely: Dan. 6.23. and daniel's three fellows in a very hot furnace walked securely, and without hurt. Dan. 3.25. So Paul's deliverances were as many as his troubles, afflicted on every side, yet not in distress; in poverty, but not overcome of poverty, persecuted, but not forsaken, cast down, but he perished not. 2 Cor. 4.8, 9 For he shaken off these vipers with safety, Act. 28.5. and they had no power against him, to hurt him. Thus the just have been, are, and shall be delivered, and it cannot be other wise; for the Lord being their shield, they that strike at them, must strike through him, before they can be touched; they are those faithful servants, and loyal subjects, whom a good Master, and gracious Prince will countenance. And where they that are obedient servants to a good Master, are in favour, and grow in wealth: shall we think that upright, and just men (the good servants of God) can long live in misery, and die unrewarded? Hath godliness, the promise of this life, and of that to come? 1 Tim. 4.8. And shall the godly miss of their peace, here and hereafter, now and continually? Surely, if the Covenant that God hath made between the day and night can be broken, jer. 33.20. this may be: or, if it can fail to be day and night in their season, the upright man's peace may fail, when his end is come. David knew this, and therefore in another Psalm, stood upon it, with a verily, there is fruit for the righteous, as surely, as there is a God that judgeth in the earth. Psal. 58.11. Here is a plaster of much virtue, and of as much good use, for the sores of those broken consciences, which Satan hath wounded for well-doing. With the storm in their faces they cannot see how it should be peace, where there are so many skirmishes in the house, and without doors; so many alterations and break, and so much a do, to obtain a day's truce with the enemy of their peace. But mark the upright man, and behold the just; that is, look upon them with a Spiritual eye, and as when men mark a thing that they still keep their eye upon; and ye shall find nothing but peace in all their ways. Their falls make them wary and circumspect, how, and where they walk: their buffet humble them, that they may be raised; their bitter draughts, are compounds of the Lords own making to purge them: their complaints of the want of faith, are the best kind of faith; and lest they should decay in zeal, afflictions are the bellowes to blow the fire. Also we know that all things work together for the best, unto them that love God, and are called of his purpose. Rom. 8.28. And if all things, than afflictions, than Satan's rage, and the World's unjust malice for good deeds. For what are these, other then certain bitter remedies to corrector corruptions, or exercises of God's graces in us, to try how much we will suffer for his sake? And who can deny the name and work of peace, to these temptations that are sent not to consume us like dross, but to refine us like gold? Or, is this end of them, any other then peace? But (specially) this concerneth the troubles that are inflicted upon the righteous, by the World's spite, and by Tyrants that seek their life. And it assureth them, whatsoever their troubles are, and of what malice or greatness so ever they be that trouble them, their deliverance (which is their peace) shall come. Many are the afflictions of the righteous, yea, great, and many; yet the Lord delivereth him out of them all. Psal. 34.19. And the Apostle S. Paul, speaking of the afflictions which came unto him at Antiochia, at Iconium, and at Listri, saith, but from them all the Lord delivered me. 2 Tim. 3.11. The Church stories afford us a large reading in this argument, and the book of God is plentiful in this matter; also, I have spoken sufficiently hereof (already) for comfort. But now, if we will have our parts with just and upright men in these deliverances, and in their peace; we must walk uprightly, and by steps of righteousness come to receive our parts in them, with the people whom God will save. The Lord that promised his Angels to us in our ways, Psal. 91.11. hath made us no promise of safety by them in other ways. In the good way of a Christian life, we are sure to be kept: but it is the Devil that tells us, we shall be so in any way. Math. 4.6. The upright and just men shall have peace, shall it therefore be well to the wicked? We have heard God, by Solomon, to say no: and Esay saith there is no peace to the wicked, Esa. 57.21. that is, none either with, or for them. Had Zimri peace who slew his Master? 2 King. 9.31. jezebel (that painted dogges-meate) could tell he had nor. And indeed, what peace (as jehu said to jehoram) where jezebel and her fornications, the wicked, and their wicked deeds are? 2 King. 9.22. Do men gather grapes of thorns? Math. 7.16. That is, will the grape of peace, grow upon the thorn of wickedness. Let there be no root among you (saith Moses) that bringeth forth gall and wormwood. Deut. 29.18. And why no such root of bitterness among them? He (after) gives the reason, because there is no blessing in it: it is that root of sin, whose doom is the curse, and whose end is to be burned. Heb. 6.8. For he (saith Moses) when he hears the words of the curse, blesseth himself in his heart, saying, I shall have peace, though he walk in the stubbornness of his heart, and add drunkenness to thirst. But shall it be so? Shall he have peace that walketh in his sins stubbornly? No saith that man of God; the Lord will not be merciful to him; but the wrath of the Lord, and his jealousy shall smoke against him, and every curse that is written in the book of the law shall light him, till it have put out his name from under heaven. Deu. 29.19.20. Therefore it is but the poison of flattery (a poison which striketh to the heart) that persuadeth the sinner that he may live in sin, and die in peace. For God, by Ezechiel tells us, that, seeing he hath so done, he shall die the death, and his blood shall be upon him. Ezech. 18.13. And how can we think, that having had (all our life time) war with God in our sins, we should easily be reconciled to him on our death bead? Yet fools and unwise so think; or, what is their hope when they lie a dying? Surely, their hope is as the dead hope of a Malefactor in prison, who puts of the getting of his pardon, till the judge be come to condemn him. But we are called to a better hope; let us therefore walk as the upright man, and not put off, as sinners: so shall our end be peace, when theirs shall be in destruction. In this mind and course, though the world shall count us unhappy, yet we must think ourselves, and the wise will judge us the most happy men. And I pray you, who was more happy, Lazarus going from his sores, and poverty to heaven: or the rich man, that went from his purple, and delicate fare to Hell? Luk. 16.22, 23. We say that the end makes all; & Philosophy saith, that no man is either happy, or miserable, that is, truly so, before his end. If we cannot be so wise as Christians should, yet it is shame, to be more foolish than the heathen were And what reason (then) to judge of men by their present states, when it is not the present, but future, nor this temporal, but that other eternal condition of bliss, or unhappiness that must give us our just standard, or measure in these matters? And therefore it is said to good purpose, by the Prophet further in this verse.  
Mark and behold, etc. These two words are added as a bridle, to keep us in, that we run not into rash judgement, when we hear of the many troubles of the godly, and of the few of those that offend, even with purpose of heart to do wickedly. For great foolishness is bound up to our judgements, so fare forth as we consist of flesh, and see as natural men: our reason is exceeding weak: and for our natural light, what is it but darkness and error? And therefore great need we have of this bridle or bit, from hasty opinion. Great need I say, lest we bind a false note (not only) to man's courses which we understand not, (but even) to Gods most wise counsels, which no man can know, For this cause, the Prophet bids us to mark and behold, as it were, to look with both eyes, diligently to consider, and faithfully to lay up the experience that we gather in such high matters: not to take things as they appear presently, but as the end leaves them. When a man runs very fast and swiftly, his eyes will dazzle at things; so will they not when he goes fair and softly, or with a deliberate pace. In like manner, let us go deliberately, and wisely forward in our judgements, and they will not dazzle at the prosperity of the wicked that are suddenly set up; and where others make more haste then good speed to salute them, as happy, we will take leisure and time to our opinion of them, and say, their end is not yet. From hence we learn not to judge any man, by his present outward estate, to be happy, or miserable. For whatsoever we see in men to day, may be much altered to morrow, and the last may be first. Matth. 20.16.  
And this true judgement in things and of persons, if it were rightly considered, and if we would wisely judge of them by their ends, and not as they seem; would stay us from being offended to a fretting at the wicked for their sudden prosperity: or to a condemning of the just for their present distress. The contrary must needs make us stumble in judgement, and to be offended with our troubles when they continue long. I say stumble in judgement; for what man, if he should judge of jobs election by that which he sometimes spoke, and of David's by that which he once did; the one when he spoke so unadvisedly against God, job 3.6.10.13. chapters: the other when he lay in so foul sheets having defiled his bed with adultery, and the murder of his dearest servant Vriah 2 Sam. 11.4 5.15.17. or if he should weigh jeremy at the rate of that which he spoke in his distemper: and Christ himself at that, which (as man) in the hottest furnace of his passion he complained of his to his father, namely that he had forsaken him, jer. 12.1. & 20.14.15, 16, 17, 18. Mat. 27.40. What man (I say) if he should thus judge, should not condemn (even) the generation of God's children, and the son himself? who would think that Moses and Aaron, two old men (the one fourscore, the other above) Exod. 7.7. could, going to Pharaoh with a little rod in their hand, bring the children of Israel out of Egypt in despite of Pharaoh, the King thereof? Exod. 6.26. yet they refused not the service at God's commandment, being old men, and furnished with simple means: where if they had rested on no more than that which they saw or was present, they would never have believed they could have forced a great King in his own Kingdom to let his prisoners go; but they saw him, and in him (that was invisible) great salvation, and greater power then either Pharaoh, or all the Pharaohs of the earth could resist; and therefore suspended all judgement of flesh to the contrary. Whose hart would not fail him (if he should trust his eyes) to see the success of a battle to hang upon a youth, fight (hand to hand) with a great armed Giant, and man of war; & not with spear or shield, but with a sling in his hand, and five smooth stones? 1 Sam. 17.33.40. Saul doubted how it could be, but David doubted not, ver. 33. Saul could believe no more than he saw; David believed God, and had seen his power before, ver. 35.36. which he also (then) saw in a sort, waiting for the end: and this end was it, that his eyes were upon by faith, by which he received it before it came. gideon's men that were left, were but 300. but his enemies lay in the valley like Grasshoppers, judg. 7.6.12. and what must these three hundred have in their hands? nothing but Trumpets in one hand, and empty pitchers with lamps in another: and what must they do? blow their Trumpets and break their pitchers: and what shall ensue when this is done? The Lord will set variance in the host, and setting every man's sword upon his neighbour, cause them to sly, ver. 16, 20, 22. And now, who measuring these things with the eye, can think that so few should be able to drive so many with so weak pursuers? But Gideon looked to the end, and stayed not in the means, and so marked and beheld till the end came. So joshua before him, must break down the walls of jerico: but with what warlike engine, with what rain of iron must he do it? with blowing seven Trumpets of rams horns (seven times) with a shout, and with no other power, josh 6.13, 15, 16. God spoke it, joshua believed it; and the walls of the City, at the appointed time, fell down, ver. 20. To heap up more examples would be too long and needless in so plain a matter.  
The consideration of this that hath been spoken, as it is a reproof of all hasty and rash judging of matters and persons before the time: so it cannot but minister great consolation to the godly, where there is little in the means and time to give them hope; for though presently they can see nothing that is for their help, and though in troublesome difficulties, all things (seemingly) make against them; yet comfort and deliverance will come from one place or another, Hest. 4.14. And so we have heard how we may fail in judgement, if we judge things or persons rashly, or before the time. Now as we may err in judgement, so we may be offended at the things that come, if we wait not for the end; that is, offer not our obedience in waiting for it: which would be considered of those, who if the Lord suspend his answer and helping of them after some time that they have prayed for a hearing, do through an impatient spirit, forsake all, both attendance, and hopes. And (here) some, who can be violent at first and for some time, are even cut to the heart when they are put to a longer day: but to be vehement a while, and not importunate long for the good things that we ask according to the good mind of God in his word, is (besides the loss of our labour) a deserved falling from the fruit of our requests, which (by the means of such faintings) must needs fail us. To remedy all this, we must wait (continually) by the word for our enlargement in troubles when they tarry long. But besides this sin of impatience in matters that concern ourselves: we may sinne against God by fretting against others, namely, the wicked that are lift up, if we fond measure them by their present estate, and not wisely by their end. David, because he (once) measured them with the wrong measure of that that was present, confesseth that he was foolish and ignorant this way, Psal. 73.22. And how many besides him (otherways no ill men) hath this false interpretation of happiness, in her short and quick blaze (such as she maketh in wicked men) put into intolerable fits of choler against God? How much have they been offended, and how ill have they taken it that the wicked should far so well, and the godly no better? It appeareth by the first verse of this Psalm, that in David's time, many were overcome of this temptation, who in other things could stand sure: and (all) because they forgot the wicked man's miserable end, and the happy end of the righteous. But this I touched sufficiently in the beginning, because it is the main scope of this whole Psalm, and therefore I leave it (and all that hath been spoken beside) to God, and to the work of his grace, who is able to build you further, and to give you an inheritance among all them that are sanctified, Acts 20.32. The God of peace, that brought again from the dead our Lord jesus the great shepherd of the sheep through the blood of the everlasting covenant, make you perfect in all good works to do his will; working in you that which is pleasant in his sight through jesus Christ; to whom be praise for ever and ever. Amen.  
FINIS.