EIGHTEEN Choice and useful SERMONS, BY Benjamin Hinton, B. D. Late MINISTER of HENDON. And sometime fellow of TRINITY COLLEGE IN CAMBRIDGE.  
Contra rationem nemo sobrius senserit.  
Contra Scripturam nemo Christianus senserit.  
Contra Ecclesiam nemo pacificus senserit.  
Imprimatur, EDM: CALAMY. 1650.  
LONDON, Printed by J. C. For Humphrey Moseley, at the Prince's Arms in S. Paul's Churchyard, and for R. Wodenothe, at the Star under S. Peter's Church in Cornhill, 1649.   

To the Right Worshipful Master FRANCIS PHILIP'S Auditor of LONDON, Grace and Peace.  
YOur love and kindness, whereof I have had so long experience, emboldens me to present these few Sermons unto you, not as presuming of the worth of them, but as desiring to testify my thankfulness, having so just occasion. I am old and gray-headed, wanting not much of seventy years, yet not so old in years, as I am in infirmities; and in my age it pleased God to visit me (through a fall whiel● I took) with an incurable lameness, and (through sickness which I had) with great weakness, both in my memory and voice, whereby I have been much disabled to preach. I was therefore the more willing with my pen to supply the defect of my tongue, as Zachary wrote, when he could not speak, and made his pen to make known what his tongue could not. 
Luke 1.63.  And though many have done the like before me with far greater ability, yet remembering that God at the making of the Tabernacle, accepted as well the offerings of the poorer sort, who brought thither but Goats-haire, and Rams-skinnes, as of those who were rich, and offered blue silk, and purple, and scarlet; I have offered these few mites into the treasury of the Church out of my want and penury, when others offer talents out of their store and plenty. And I doubt not of your favourable acceptance hereof, as coming from him, who will no longer desire your favour, than he desires to remain  
Your truly loving in the Lord BEN. HINTON.   

Courteous Reader,  
IT was the earnest desire of the Author my Reverend Father, that these Sermons might pass the Press in his life, for the furtherance of others passage to life eternal: but being himself taken away by death before his purpose was effected, I thought it my duty not to let his works die with him but to impart to others what GOD had imparted to him. I desire that as they teach the word of Truth, so they may be the word of life; And although in these day's Sermons are neglected by the most, contemned by the worst, and too little esteemed even by the best; yet I doubt not, but these will meet with some, who will receive the Message for the Master's sake. And as formerly, the feet of those, who brought glad tidings of the Gospel of peace, were counted beautiful, so will the Gospel itself I hope, though plainly preached, not be trod under feet, but be acceptable, and helpful to augment their peace, who indeed seek peace, which shall be the prayers of him to the God of peace, who is your Christian Friend,  
WILLIAM HINTON▪   


The several SERMONS.  
I. abraham's offering his Son Isaac. GEN. 22.2 Take now thy Son, thine only Son, Isaac whom thou lovest, and get thee into the Land of Moriah; and offer him there for a burnt-offring, upon one of the Mountains which I will tell thee of.  
II. The good ground or hearer of the word. MATTH. 13.23. But he that received seed into the good ground, is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth some an hundred fold, some sixty, some thirty.  
III. Zacheus converted. LUKE 19.8. Behold Lord, the half of my goods I give to the poor, etc.  
iv Gaining the world and losing the soul. MATTH. 16.26. For what is a Man profited, if he shall gain the whole world, and lose his own soul?  
V Man like the grass and flowers of the field. PSAL. 103 15. As for man, his days are as grass, as a flower of the field, so he flourisheth.  
VI The Devil a coward if he be resisted. JAMES 4.7. Resist the Devil and he will flee from you.  
VII. God's best beloved most afflicted. HEBR. 12.6. For whom the Lord loveth, he chasteneth.  
VIII. No peace to the wicked. ESAY. 57.21. There is no peace to the wicked, saith my God.  
IX. God the Author and protector of the Scripture. 2 PETER 1.21. For the Prophecy came not in old time by the will of Man, but holy men of God spoke as they were moved by the Holy Ghost.  
X. Christ's miraculous Cures. MATH. 11.5. The blind receive their sight, and the lame walk, the Lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them.  
XI. The Church's love to Christ. CANTIC. 3.1. By night on my bed I sought him whom my soul loveth.  
XII. Both Poverty and Riches occasions of evil. PROVERBS 30.8. Give me neither Poverty nor Riches.  
XIII. God's pardoning great sinners, a great comfort to others. PSAL. 32.6. For this shall every one that is godly, pray unto thee in a time when thou mayest be found.  
XIIII. Steven Stoned. ACTS 7.59.60. And they stoned Steven, calling upon God, and saying, Lord Jesus receive my spirit. And he kneeled down and cried with a loud voice, Lord lay not this sin to their Charge.  
XV. Lawful and unlawful swearing. JEREM. 4.2. Thou shalt swear, the Lord liveth, in truth, in judgement, and i●●●ghteousnesse.  
XVI. Ionas sent to Nineveh. JONAH 3.1. etc. And the word of the Lord came unto Jonah the second time, saying, arise, go to Nineveh that great City and preach unto it the preaching that I bid thee. So Jonah arose, and went to Nineveh.  
XVII. Hiding of sin no small sin. PROVERBS 38.13. He that covereth his sins shall not prosper, but who so confesseth and forsaketh them shall have mercy.  
XVIII. Christ's coming to judgement, both certain and uncertain. 1 THES. 5.2. For you yourselves know perfectly, that the day of the Lord so cometh, as a Thief in the night.    

THE FIRST SERMON.  GEN. 22.2. 
Take now thine only Son Jsaac whom thou lovest, and get thee into the Land of Moriah, and offer him there for a burnt-offring, upon one of the Mountains which I will tell thee of.  

Paradisus Genesis in quo pullulant Patriarcharum virtutes Ambr. Epist. 41.  THis book of Moses, is resembled by St. Ambrose not unfitly unto Paradise. Genesis (saith he) is a Paradise, wherein spring forth the virtues of the Patriarches; For as in Paradise there were variety of trees, which brought forth variety of excellent fruits, both pleasant to behold and good to eat: 
Gen. 2.9.  So in this Paradise, this book of Genesis are many worthy plants, Gods Children and Servants, whose fruits of Faith, of Love and obedience, are both delightful for us to read, and profitable to imitate. Now of all these plants, the chief are the Patriarches, of all the Patriarches the most fruitful is Abraham, and of all the fruits which he ever brought forth, we have here the worthiest without all comparison, his wonderful Faith and Obedience to God, in offering his Son; For this Chapter contains that admirable History of Abraham's offering his Son Jsaac unto God; wherein three things are especially set down.  
First, The cause which moved Abraham to offer his Son; namely, the commandment of God in this second verse.  
Secondly, Abraham's obedience to God's commandment, to the 11. verse.  
And thirdly, God's approbation and acceptance of Abraham's obedience, in the 12, and 13. verses.  
For the first, which is, the cause that moved Abraham to offer his Son, namely the Commandment of God, it was the most grievous Commandment that ever was given; and it was given, as appears in the ●ver. for the trial of Abraham. A strange trial of so holy a man, 
Lippoman in Cate. in Gen.  which as Zeno the Bishop of Ver●na said, Antony's e●●m sacrilegum faceret si contemneret Deum, a●t crudelem si occideret filium; would make him either guilty of sacrilege if he contemned God, or of great cruelty if he killed his Son. So that Abraham is here brought into wonderful straits; for if he do not that which God Commands him, God will condemn him of great impiety; and yet if he do it, 
5. Difficulties in this Commandment.  all the world will condemn him of extreme cruelty. Now the difficulty and grievousness of this Commandment appears especially in these five things, which are all comprised and couched together in this second verse.  
First, In regard of the sacrifice itself which is to be offered, and that is Isaac, not Abraham's Servant, but his Son: not one out of many, but his only Son: not one that he cares not for, but his beloved Son. Take now thine only Son, Jsaac whom thou lovest.  
Secondly, I regard of the party that must offer this sacrifice, and that is Abraham, Abraham a Father must sacrifice his Son, he must do it himself and no other for him; Take now thine only Son and (do thou) effer him.  
Thirdly, In regard of the manner how he must sacrifice his Son, He must offer him to God (in holocaustums) for a burnt-offring. So that first he must kill him, then hue him in pieces, and when that is done, he must lay him upon the fire and he must burn him to ashes; for all this is required in a burnt-offring.  
Fourthly, In regard of the place where he must sacrifice his Son, and that is set down two ways, 

1. More generally, in the Land of Moriath, a place (as appears in the fourth verse) that was distant from him three day's journey, that all the while he is travelling thither with his Son, his affection might have time to work within him,  
2. More specially, upon one of the Mountains (saith God) that I will tell thee of. Though it be a most unnatural and monstrous act which he is to persome, yet he may not do it in secret; but he must do it upon a Mountain where he may the les●e conceal it.    
And fifthly, In regard of the time when he must sacrifice his Son, he must not stand to deliberate it; but he must go presently about it, Take now thine only Son. Nay, now when he is old and his wife past bearing; and therefore hopeless of having any other children; now he must take this his only Son: he must post into the land of Moriah, and there upon one of the Mountains, he himself must offer him, and that for a burnt-offring.  
Difficulty. 1 And thus we see, the difficulty and grievousness of this Commandment; I will now come to handle the particulars, in the same order as I have propounded them. And first, of the first difficulty, in regard of the sacrifice itself which is to be offered, that is Isaac; the Son and only Son of Abraham.  
God, as appears in the former chapters, had many ways made trial of Abraham's obedience. Get thee, saith God unto Abraham in the 12. chapter, 1. verse, Get thee out of thy Country and from thy kindred, and from thy Father's House unto the land that I will show thee. This was a hard Commandment. Abraham was then almost fourscore years old, and he must begin to travel and which might grieve him the more, he must travel into a fare Country; but he knows not whither; 
Gen. 12.5.  yet Abraham did it, and so he came into the land of Canaan, as God had appointed him. But it may be when he came thither, this was a place to seat himself in, and better it may be then in his own Country. He was no sooner come thither, 
Gen. 12.10.  but he was welcomed into the Land with an extreme famine, insomuch that he was fain to shift for himself, and to fly into Egypt and his wife with him; yet Abraham was contented, and never murmured against God. But it may be when he came thither his entertainment was better. He was no sooner come thither, 
Gen. 12.15.  but Sarah his wife was taken from him, and for no other cause; but because she was so beautiful to look upon. Still Abraham persisted without any murmuring. But it may be that God had extraordinarily blessed him in all other matters. It is true indeed, that God had greatly blest him; but yet so, as that, that which of all worldly things he chief desired, he still wanted, 
Gen. 15.2.  the comfort of having a Son to succeed him. And therefore in the 15. chap. 1. verse, when God had promised Abraham to be his exceeding reward, Abraham takes the opportunity, and presently puts up a Petition to God, Lord, saith he, What wilt thou give me seeing I go childless, and the Steward of my house is this Eliezer of Damascus; Behold, thou hast given no seed unto me, and therefore my servant must be my heir. This was that which so troubled Abraham: God had given him great wealth and riches, but what should he do with them, he himself was old and might well suppose, that he could not long enjoy them, he was in a Country where he had no Kindred, and he must leave them to a stranger that must succeed him. 
Gen. 16.15.  God promised him issue; and first he gave him Jshmael by Hagar the bondwoman: but this was not he that should be his Heir, but another which Sarah his wife should bear him. To be short, Sarah conceived and brought forth Isaac; 
Gen. 17.19. Isaac.  God himself had given him his name before he was borne, a name which signified joy and laughter; because Isaac should be a comfort and joy to his Father. And now old Abraham's soul is revived; when he seethe his Son Isaac, presently he thinks he hath lived long enough now he hath a Son to succeed him; but presently again he checks his thoughts, and wishes to live longer, that he may the longer enjoy him. But Abraham's joy may not long continue, God hath another cross for him in store, and that is this; Abraham must take Jshmael his first begotten, and cast him out of doors with his mother Hagar. But this, howsoever it was a grief to Abraham; yet it inflamed his affection the more towards Isaac. For, as when Eliah was taken away, his spirit was doubled upon Elisha: 
2 Kings 2.9, 10.  so Jshmael being gone, now Isaac is his Father's only darling; and now Abraham's affection is doubled upon him. But when God sees this his deep-setled love, he strikes him as it were with a thunder bolt from Heaven, and commands him to kill this his only Son. A Commandment more cruel than the Laws of Draco which were written in blood; wherein every word stabs Abraham to the heart. Take saith he, thy Son, thine only Son even Isaac thine only beloved Son. Was it not enough, O Lord, saith Origen, that thou dost command him to kill his Son; but thou must add for this further vexation, his only Son, or was not this enough, but thou must put him in mind how dearly he loves him, and was not this yet enough, but the more to kindle and inflame ●is affection, thou must likewise name him? The parting with a Son will move a Father very much, 
His Son.  so great is a Father's affection unto his Son: when Jacob heard that his Son Joseph was dead, he mourned and jamented, 
Gen. 37.34.35.  he put on Sackcloth and would not be comforted; yet Jacob (ye know) had many more Sons. In Rama saith the Prophet, there was a voice heard, weeping, mourning, and great lamentation; 
Jerem. 31.15.  Rachel weeping for her Children, and would not be comforted, because they were not. Yet Rachel was young and might have more Children, 
2 Sam. 18.33.  when David heard that his Son Absalon was slain, he wept and lamented very bitterly for him; nay, he wished that himself had died in his room. O Absalon Absalon, my Son my Son, I would to God saith he, that I had died for thee my Son Absalon. Yet Absalon was a graceless and rebellious Son, one that risen up in Arms against his own Father, and sought to deprive him both of life and Kingdom; and yet because he was his Son, David could not but love him, so great is a Father's affection unto his Son, which no man indeed can sufficiently conceive, but he that is a Father, and hath a Son.  
We read in the Ecclesiastical Histories, 
Sozomen. lib. 7. cap. 24.  That a certain Merchant in Theodosious time, hearing that two of his Sons were taken prisoners, at the day appointed that they should be executed, he came in all haste to Thessalonica where his Sons were, & hearing the matter why his Sons were to suffer, he first offered a great sum of money for his Son's Ransom, and when that would not be taken, he offered his own life, and made suit that he himself might die in their room. They who had the charge of the Prisoners committed unto them, made him this answer, that his death could not possibly excuse them both, because a set number were appointed to suffer; but offered withal, that if he would die for any one of them, his death should be taken. The Father presently accepted their offer, and mourning and lamenting over both his Sons, he would willingly have died for either of them, but he knew not whether: so great was this Father's affection unto his Sons, that though it were equally divided between them both, yet he was willing to have saved either of their lives, even with the loss of his own. 
His only Son.  But now if a Father have but one Son, than all his care, all his love, all his affection is wholly set upon him, and then it is the greatest grief in the world to lose him. And therefore the Prophet Jeremy in the sixth of his Prophecy speaking of the great mourning which the Jews should make, when their most cruel enemies the Chaldeans, and Assyrians should come to destroy them, 
Jerem. 6.26.  he knew not how to express the greatness of their sorrow, but by the sorrow of a Father, who having but one Son is to part with him: make, saith he, lamentation and bitter mourning, as for thine only Son, showing thereby, that there is no sorrow like the sorrow of a Father, who having but one Son, is to be deprived of him. And therefore our Saviour John 3. to set forth God's infinite love towards us; 
John 3.16.  he saith, That God so loved the world, that he gave his only begotten Son. If a Father have many Sons, 
Pluta●ch. de multitude. Amicorum.  his affection is divided among them all, and therefore the less towards any one; like a River, which being cut into many Channels, his current ye know must needs be the weaker. If a Father have many Sons, the loss of one cannot be so grievous unto him, because he finds comfort in those which are left him; but having but one, if he lose him (especially when he is old as Abraham was) this must needs be an extraordiraly grief unto him. And yet Abraham's case is far more grievous. 
His beloved Son.  Many a Father, though he have but one Son, yet his grief is the less, when he is taken away; because while he lived he was a grief unto him. But Abraham must lose not his Son only, and his only Son, but Isaac his only joy and comfort, Isaac his only beloved Son. And indeed there was never any Father, that had the like cause to love his Son. Parents do commonly love their Children, either because they are their own flesh and blood, or because they continue their name after them; for so long as their Children and Posterity continue, they seem in a manner to live in them. But besides these Abraham had many other causes, and far more forcible to love his Son. Abraham as we heard before (out of the 15 of Gen.) even longed as it were to have a Son; after that God had promised him a Son, many a year past before he had him. In the mean time, God to make him as it were amends for his long expectation, had given him many comfortable promises concerning this Son; as that his seed should be called in Isaac, 
Gen. 17.19.  that he would multiply his seed like the stars of Heaven; that he would establish his Covenant with Isaac for an everlasting Covenant, and with his seed after him. And hath not Abraham then an extraordinary cause to love his Son? But besides this, Abraham was fully a hundred years old before he had him, Sarah had been barren for a long time, and if she had not been so, yet by reason of her age she was past bearing; so that God had wrought a double miracle, in giving him a Son; all which did more inflame his affection towards him; and yet now all upon the sudden, as if God had repent him of his former kindness, he commands him to sacrifice this his only Son; what now might Abraham think with himself? he might now suppose that God had but deluded him in all his promises, and that God had given him many fair words concerning his Son; 
Job. 10.1.2.  but all to no purpose. And surely had it not been Abraham, he would have offered like Job, in the bitterness of his soul, to have pleaded with God; he would have stood up in the behalf of his Son, and replied again: And is this that Isaac that should be my comfort? is this he whom thou hast so often promised, and whom I have so long expected, as a pledge of thy love and favour towards me? and must I now kill him? Quid meus hic Isaac in te committere, etc. Alas, what hath Isaac committed against thee? how hath he offended thee? who will ever believe that thou wouldst have spared Sodom, had there been ten that were good in it, if thou now takest delight in the blood of the innocent? dost thou thus reward thy Children and Servants? and is this the fruit of their love and obedience? O let it not be known in Gath nor published in Ascalon, lest the uncircumcised Philistines insult over thy people, & say among themselves; such honour may have all his Saints. But Abraham never opened his mouth for his Son, but grace having got the upper hand of nature, and faith of affection, he was glad when God had given him a Son; but more glad that he had a Son to give unto God: for so saith Chrysostom, Latus erat Abraham cum silium acciperet, laetior cum sibi imolandum dominus postularet: Abraham rejoiced when he received his Son, but he rejoiced more, when God commanded him to offer him unto him. Doct. 1  
The Doctrine that may be gathered from hence is this: That God makes trial of our love and obedience, in those things which of all other are dearest unto us. For so we see he deals here with Abraham, when he sees how dearly he loves his Son; for the better trial of his love and obedience, he commands him to offer him for a burnt-offring.  
Thus dealt our Saviour with the Ruler in the Gospel; 
Luke 18.22.  for knowing that he was rich, and withal, that his heart was set upon his treasure, he willed him to sell all that ever he had, and to give it to the poor, and so tried him in that which was dearest unto him.  
He, 
Math. 10.37.  saith our Saviour, that loveth Father, Mother, Son or Daughter more than me, he is not worthy of me. It is no ordinary love which God requires of us, but such a love as is able to subdue all natural affection: So that if our Children were dearer unto us than our own souls; yet the love of God is to be preferred before them.  
And this was prefigured by those milch kine (1 Sam. 6.) which being to carry the Ark of the Lord, it is said, that their Calves were taken from them, and yet they went on, and only sometimes did low after their Calves, but never turned back to look after them. To note unto us, that Religion must always oversway affection, and though we do naturally love our Children, yet if they be any hindrance unto us in God's service, we are not to regard them. It is the commendation of Levi (Deut. 33.) that he said to his Father and Mother, he had not seen them, and that he knew not his Brethren nor his own Children. For when the Levites were commanded (Exod. 32.) to consecrate their hands unto the Lord, every man upon his own Son and his own Daughter; they were so zealous in God's Cause, that they fought against nature, and had no more compassion on their Parents or Children, then if they had been mere changers whom they had never seen. 
Hieron. lib. 2. Epist. Select.  It is an excellent saying of St. Jerom, Licet pervulus ex collo pendeat nepos, etc. Though thy little Nephew should hang about thy neck, though thy Mother should entreat thee by those her own duggs that gave thee suck, though thy Father should lie upon the Threshold, and cling about thy feet as thou art going out, to stay thee from spending thy life in God's service, per calcatum perge patrem, etc. Tread thy Father under thy feet, and trample upon him; Solum in hac re crudelem esse pietatis est genus, Only in this case it is a kind of piety to use cruelty. This, howsoever it may seem a very harsh Doctrine unto flesh and blood, yet if our hearts were once throughly inflamed with the love of God; if we were wholly devoted unto God's service, and if we did even hunger and thirst after righteousness, than whatsoever it were that God required at our hands, we would be ready with Abraham to perform obedience. 
Mat. 4.21.22.  And as the Disciples when our Saviour called them, they left both their goods and their Parents to follow him: So whatsoever it were that God required of us, though it were to the loss of all that ever we have. yet we would be willing to resign it when God commands us.  
And thus much concerning the first difficulty in this Commandment, in regard of the sacrifice which is to be offered, Abraham's only beloved son Isaac, I come now to the second.  
diffis. Second The second difficulty is in regard of the Person that must offer this sacrifice, & that is Abraham; Abraham a Father must sacrifice his Son, he must do it himself and no other for him, Take thine only beloved Son Isaac, and (do thou) offer him.  
If a Father having but one only Son, should but hear that he were causeless to be put to death, this (ye know) would be a great grief unto him; but if he were commanded to be present himself, and to be an eyewitness and spectator of his death: this must needs be a further vexation. O, but being come thither, if he himself were enforced to be his Son's executioner, and with his own hands to kill his Son; this were a torment beyond all comparison. But this is Abraham's case here, If God had commanded him, to deliver his Son to some of his Servants, and that they should kill him; yet Abraham might have conceived some comfort, for it may be his Servants would have had compassion on him (as it hath often been seen) or if they had not, but had put him to death; yet Abraham should not have been a spectator thereof, but that Abraham may be sure of the death of his Son; God will have him not only an eye-witness thereof, but to be the actor himself; he will have him with his own hands to kill him. 
Valer. Max. lib. 5. tit. 7.  When Caesar commanded Cesetus a Roman, to subscribe but his hand to the banishment of his Son, he made him this answer. Celerius tu mihi Caesar, omnes meos liberos eripies, quam ex his ego unum mea notá pellam. Thou shalt sooner, saith he, berave me of all my Children, than I will ever set my hand to bnnish any one of them. What would he have answered, if he had been commanded with his own hands to have killed him? for so must Abraham.  
It is noted by Suetonius, that among other arguments of Caligula his great cruelty, 
Sueton. Calig. 27 Sect.  this was one, That Parents were often compelled by him, to be present themselves at the execution of their children: And when a father would have excused his absence from his son's execution, in regard of his sickness: we read there, that Caligula sent him his horselitter to bring him thither: but we never read among all his cruelties, that he forced any father to be his son's executioner. There have been some, saith Philo, who for the safety and good of their Country, 
Philo lib. de Abra.  have suffered their children to be sacrificed to their gods, but they in the mean time, have either stayed at home, and would not be present when their children were sacrificed, or if they were present, they have turned away their eyes, and covered their faces, as unable to behold so sad a spectacle. Thus when Iphigenia was to be sacrificed to Diana, Agamemnon standing aloof off, when he saw his daughter to be brought to the Altar, he could no longer endure it, but as Euripides writes, 
Euripid. in Iphig.  he turned away his head, he drowned his eyes in tears, he covered his face, and all that he might not see his daughter sacrificed. How then would he have endured, if he himself should have done it? for so must Abraham, if God had put it to Abraham's choice whether he would have offered himself, or his son, no doubt he would have thought, that God had dealt very graciously with him, and that God had set Isaac but at too low a rate, seeing he might purchase his life with the loss of his own: for Abraham was old, and therefore would willingly have yielded his life unto God, which he must of necessity have yielded unto nature not long after. But God will not be content with Abraham's death, but with the death of his son, for he knew it would be worse than death unto Abraham, to live without Isaac, but a thousand times more grievous when he himself should kill him. For what might Abraham think with himself? Cain was the first parricide that ever was, and Abraham must be the second. When Cain had murdered his brother Abel, he thought he had committed such an abominable act, that every one that saw him, would be ready to kill him, whosoever finds me, saith Cain will slay me. And Abraham might well imagine, that this would make him odious among his neighbours, and that every one would count him as an enemy to nature, and as one that were not worthy to live among them. If but any bruit beast saith Plutarch, do kill their young, we stand amazed at it, we count it prodigious, and that is portends some strange event, we offer sacrifice to appease the Gods, that they may defend us from it. For we know, saith he, that nature hath taught them to love their young, and not to destroy them. And would not every man than exclaim against Abraham? Is not this that Hebrew that murdered his son? is not this he, who as short a time as he hath so journed in our Land, hath made the whole Country to ring of his cruelty? are these his good works? Lord, how precise he seemed amongst us? how ready to reprove us of impiety and profaneness? and shall we harbour among us such a monster in nature, as seems to make a scruple of the least sins, and makes no conscience of murder? Thus every one would be ready to cry out against Abraham, and yet such was his obedience, that he had rather become odious amongst his neighbours, and show himself cruel in killing his son, then irreligious in disobeying God. Scelus enim est (saith Saint Augustine) filium occidere, sed Deum scelestius non audire, It is a sin for a father to kill his son, but a greater sin, if he kill not his son when God commands him.  
Doct. 2 The Doctrine which may be gathered from hence, is this, That God makes trial of our obedience, according to the measure of his gifts and graces which he hath bestowed upon us. For so we see, he deals here with Abraham, A light temptation had not been fit for so great a Patriarch, and therefore as God had extraordinarily enriched him with the graces of his Spirit, so he makes an extraordinary trial of his faith and obedience. For God deals with us, as a Schoolmaster is wont to deal with his scholars, who examines not every one alike, but according as they proceed and profit in learning, so he still puts them to further exercises. If God should lay any grievous trial upon those that are weak, and not strengthened in faith, it were enough to discourage them: if light and easy upon those that were strong, it were not enough to make manifest their virtues which lie hidden in them. And therefore he proportions his trials of our faith, to that measure of grace which he hath vouchsafed us. When then we see, what God here requires of Abraham, we may admire God's goodness and mercy towards us, who spares our infirmity; and makes not the like trial of our obedience: For if God should lay the least of those trials upon us, which he laid upon Abraham, how unable were we to undergo the same? And this we may see, if we examine ourselves as touching our obedience in smaller matters. If God do but visit us with any tedious and long sickness, or if he lay upon us any cross or affliction by taking our goods, or our children from us, presently we fall into great impatience, and we think that God deals very hardly with us. How then would we bear it, if he should make the like trial of us, which he makes here of Abraham, and if he should command us for the proof of our obedience, to kill our children with our own hands, and to offer them unto him? yet Abraham went willingly about the same.  
If the loss of our goods will so overcome our patience, as many times it doth, what then would we say, if God should lay upon us that which he laid upon Job, when he took both his goods & his children from him, and when of all that ever he had he left him nothing; yet Job blest God when he had taken away all. The Lord (saith he) hath given, 
Job 1.21.  and the Lord hath taken, blessed be the name of the Lord. In a word, if a little pain in the time of our sickness will so bereave us of patience, what then would we do, if God should lay upon us, that which he hath laid upon thousands of our betters, I mean those Martyrs in the time of persecution, whereof some have had their flesh torn by piecemeal from their bodies with hot pincers, some have had their bodies cut asunder with saws, and others have endured whatsoever the wit of man, or the malice of Satan could invent against them, and yet they have triumphed in the midst of their torments. So that this may teach us to extol and magnify God's goodness towards us, who layeth not so much upon us as he laid upon them, but proportions his trials to our infirmity and weakness.  
And thus much likewise for the second difficulty in this Commandment, in regard of the party that must offer this sacrifice, Abraham Isaac, a father his son.  
difficulty. third The third difficulty, is in regard of the manner how he must sacrifice his son, he must offer him to God (in holocanstum) for a burnt-offring.  
The manner how they were to offer their burnt-offrings in the old Law, is prescribed by God unto Moses, in the first of Leviticus, where we find that the burnt-offring that was to be offered, was to be killed, to be cut in pieces or quartered, and every part to be laid upon the fire till it were wholly consumed. Whether Abraham when he had killed his son, was likewise to quarter him, and to hue him in pieces, I will not determine? but yet it is probable. For howsoever the manner of offering these offerings was specified long after this Commandment was given, yet Abel and others had offered burnt offerings long before, which no doubt they had done as God himself had taught them. But this is certain, that when Abraham had killed his son with his own hands, he was likewise to lay him upon the fire, till he were wholly consumed, and burnt to ashes; for so much the word holocaustum signifies. And therefore Musculus saith upon this place, (Non simpliciter immolare filium jubetur Abraham, sed offer in holocaustum, hoc est, etc. Abraham is not commanded simply to sacrifice his son, but to offer him for a burnt-offring, that is, saith Musculus, after that he hath imbrued his sword in his son's blood, with his own hands to lay his body in the fire, and when one side is burnt to turn the other, and so to let it burn till it be consumed to ashes, which is all one, as if his body were to be consumed to nothing. So that this is more horrible than all the rest. For how is it possible for a father to endure, when he hath bathed his sword in his son's blood, to take him up in his arms, and to lay him upon the Altar, to see his bowels fry and crackle in the fire, and to turn him upside down, till every part be consumed and burnt to nothing? What death can be imagined so horrible as this? If God had commanded Abraham, either to have strangled or smothered his son, yet his body (ye know) would have remained whole, & he might have entombed him: if God had commanded him to cast him down headlong from the top of the mountain, so that every member had been dashed asunder, yet some part of his body would have been remaining. Nay if God had commanded him to take his son, and cast him to the wild beasts, that they might devour him, yet at leastwise, ye know, his bones would have been left, and so Abraham might have had some relic of his son, but this is such a death as doth utterly consume every part of the body, and brings all to nothing. But besides this, Abraham knew very well, that God could not away with humane sacrifices, and therefore that Abel, Noah and the rest, had never offered the like in any of their offerings. It is true indeed, that many years after, the Children of Israel had learned of the Gentiles (as we see Psalm. 106) to sacrifice their sons and their daughters to devils, 
Psal. 106.37.  but therefore saith David, The wrath of the Lord was kindled against them, so that he abhorred even his own inheritance. 
Psal. 106.40.  Nay this is so monstrous and abominable an act, that many of the heathen did utterly condemn it. We read of the Carthagincans, that they were wont to sacrifice their children to Saturn, 
Plutarch. in Reg. Apophth.  as thinking that this would be acceptable to their God, because they had heard the fable, that Saturn was wont to devour his children. But therefore when Gelo the King of Sicilia had subdued Carthage, he forbade this custom, as thinking it monstrous, that the gods should be worshipped with such cruel sacrifices. And therefore when Agesilaus, 
Plutarch. in vita Agesilai.  as Plutarch records, was admonished in a dream to sacrifice his daughter to Diana, as Agamemnon had done, he made this answer, that he would not imitate Agamemnon's folly, but he would offer such a sacrifice as was fit for a goddess. How then could Abraham think that God would be pleased with such a sacrifice, and that he who is the father of mercies, and would not so much as the death of a sinner, should delight in cruelty, and in the slaughter of innocents'? so that when God commands Abraham to sacrifice his son, here is a further temptation than all the former, which seems not so much to impugn his affection, as to confound his faith, in that God here seems contrary unto himself.  
And indeed beloved, the conflict which Abraham sustained in his affection, was nothing to that which his faith sustained. For how should he believe the promises of God concerning his son, being now commanded by God to kill him.  
God had promised Abraham as we heard before, that him seed should be called in Isaac, that he would multiply his seed, like the stars of Heaven, 
Gen. 26.4.  and that he would establish his Covenant with Isaac for an everlasting Covenant, and with his seed after him. Abraham believed according to God's promise, that the Saviour of the World should spring from his Son, and that so all the Nations of the Earth should be blessed in him; and yet now he commands him to sacrifice his Son, and so to burn as it were the bond of his own salvation. For if Isaac must die, how can Abraham look for the Messiah from him? and if no Messiah, what remains but God's wrath and vengeance to be poured upon all men? so that this Commandment seems quite to overthrow Gods former promise; and yet such was Abraham's faith and obedience, that he both performed that which God had commanded, and withal believed that which God had promised. For howsoever it might seem as impossible to flesh and blood, that seed should be raised from Isaac being dead, as that a Tree should bud forth, when the root is withered, yet he knew there was nothing impossible with God; and therefore though Isaac were wholly consumed and burnt to nothing, yet that God was able even out of his ashes to raise up seed unto him.  
Doct. 3 Now whereas God commands Abraham here, to offer his Son in holocaustum for a burnt-Offring, so that no part of his body may be kept, but that it must wholly be consumed and burnt to nothing. The Doctrine that might be gathered from hence is this, That as God makes trial of our Obedience, in that which of all other is dearest unto us so he requires that we keep nothing thereof unto ourselves; but that we dedicate it wholly to God's service. But I will pass this over, and come to the fourth difficulty.  
difficulty. fourth The fourth difficulty in this Commandment, is in regard of the place where he must sacrifice his Son, namely in the land of Moriah upon one of the mountains which God would show him.  
Morti destinatum citò occidere misericordia genus est: It is a kind of mercy, if a man be condemned to die, to dispatch him quickly: and the reason is, because the punishment is much augmented through the expectation of it, the expectation of any evil, being as ill or worse than the evil itself. But God here, the more as it may seem to torment Abraham, Commands him not only to Sacrifice his Son, but enjoins him a long and tedious journey before he must do it. God might have appointed him. First, to go with his Son into the Land of Moriah, and being come thither, than he might have told him the cause of his coming. But first he commands him to sacrifice his Son, and then sends him to the place where he must perform the same: and what is the Reason but only this, as Origen saith, ut dum ambulat, dum iter agit, per totam viam cogitationibus discerpatur, that all the while he is travelling with his Son, he might ruminate upon that which he went about, and be confounded in a manner with the remembrance of it.  
Now concerning this place where Abraham was appointed to sacrifice his Son, some of the Jews report, that Cain and Abel had offered their offerings upon the same Mountain. St. Jerome writes, that he had heard it for certain of some ancient Jews, that Isaac was offered in the very same place, where afterwards our Saviour Christ was crucified. St. Augustine adds that he had heard it reported, that Christ was crucified in the very same place where Adam had been buried, and therefore that it was called Calvaria locus, the place of a dead man's skull, quia caput humani generis ibi dicitur esse sepultum, because the head of mankind lieth there buried The Saracens (who will needs borrow their name from Sarah, though they came of Hagar) to make it more profitable that they sprang from Isaac, they feign that the land of Moriah is a part of their Country, and therefore when any stranger comes to their City of Mecha to see Mahomet's Sepulchre, hard by the City, they do show him the Mountain, where on Abraham as they say, did sacrifice his Son. But the truth is, that the Land of Moriah where Isaac was to be offered, was the same which was afterward called Jerusalem, as we may plainly gather out of the second of the Chronicles, 
2 Chron. 3.  the third Chapter; for there it is said in the first verse, that Solomon built the Temple of the Lord in Jerusalem in Mount Moriah: So that the place where Isaac was to be offered, was either the same, or very near to the place, where our Saviour was afterwards to be crucified. And indeed it was not unfit, that Isaac should be offered where our Saviour was to suffer, because Isaac was a type and figure of our Saviour. So saith St. Augustine, Abraham, quando filium suum obtulit, typum habuit Dei Patris, Isaac typum gessit Domini Salvatoris. Abraham when he offered his Son represented God the Father, Isaac when he was offered represented our Saviour the Son of God. For many things which wore shadowed forth in Isaac, were afterwards verified in our Saviour Christ. As the promises of God unto Abraham concerning his Son, were often renewed, and his birth foretold; so were the promises and the birth of the Messiah. As Isaac's was named before he was borne, so was also Christ. As Isaac's Birth was strange and miraculous, in regard that he was borne of Sarah, that was barren; so was also Christ's being borne of a virgin. As Isaac was Abraham's only Son, whom he so dearly loved; so Christ was the only begotten Son of God, in whom alone he was well pleased. As Isaac was causeless to be put to death, so was Christ being innocent. As Isaac bore the wood wherewith he was to be sacrificed, so Christ bore the Tree whereon he was to be crucified. In a word, as Isaac, by yielding himself to be offered, did testify his obedience unto his Father, and his Father his wonderful love unto God: so Christ, by submitting himself to the death, declared his wonderful obedience unto, God, and God his unspeakable love towards us.  
And indeed beloved, this is the most excellent use that can possibly be made of this whole History; when we hear how Abraham did offer his Son, we stand amazed at it, we wonder how it was possible for a Father to do it: And may we not much more admire the infinite love of God unto us, in giving his only begotten Son to be crucified for us. When we hear how Isaac yielded himself to be bound and offered, we cannot but wonder at his strange obedience: and may we not much more wonder at the infinite obedience of our blessed Saviour, who being equal with God, yet humbled himself and became obedient, ●ven to the death of the Cross? Abraham when he offered his Son unto God, he did but restore unto God that which God had given him, & he might well the rather be moved thereunto; because God had been always so gracious to him; But when God gave his Son to be offered for us, we were so far from having deserved any thing at his hands, that we were his open and professed enemies. Isaac when he yielded himself to be offered, yet he yielded himself into his Father's hands, who was to present him for a sweet savour unto the Lord; and so to put him to a kind of death, which of all other might seen the most glorious: But Christ when he yielded himself to be offered, he yielded himself into the hands of his persecutors, who he knew would not only put him to the most ignominious death; but for his further vexation, even deride him in his torments: When Abraham was to sacrifice his only Son, God was so moved with compassion and pity, that instead of his Son he provided a Ram; Indeed it was fit that a Ram should die, if the death of a Ram might ransom a Son: But when Christ was to be offered the case was altered; the Ram was spared, and the Son was sacrificed; Nay, the Son was therefore sacrificed, that the Ram might be spared.  
Read over all the Histories of Heathen Authors, examine their writings, search out all their antiquities, and see if there were ever the like example of love: For a man to die for his friend it is no small matter, and but few have done it; but if one should offer to die for a stranger we would wonder at it; O but for a man to die for his enemy, nay, the Son of God to come down from Heaven, even from his Father's bosom, to die a most accursed death for his enemy; this is that love of God which passeth all understanding, and can never be sufficiently expressed either by men or Angels.  
And yet, that we may in some measure conceive a little better of this infinite Love of God; suppose with thyself, that thou being a poor and a silly creature, shouldst live under the Dominion of some mighty Emperor, who had made this Law; That whosoever should be found guilty of high Treason, should be put to the most exquisite torments that could be imagined, and that thou afterwards (having received many favours from him) shouldst give ear notwithstanding to some of his Nobility, and willingly join with them in Treason against him: And being both convicted of the same, he should execute the utmost of his fury upon his Nobility; but cast with himself how he might save thee. And finding no other means for thy deliverance, he should give his only beloved son, the sole Heir of his Kingdom, to suffer the must shameful and accursed death of all other for thy ransom; who willingly taking the same upon him, should never speak so much as one word in the behalf of his Nobility, but only plead and sue for thee, that thou by his death mightst not only be forgiven; but likewise mightest be made Heir of his Father's Kingdom. What now wouldst thou think of his love unto thee? How wouldst thou wonder at it? How would thy soul be ravished when thou thoughtest upon it? Beloved, such and far greater is the love of God unto thee, if thou canst apply it. The Angels, that were fare more glorious creatures, made to attend upon God and to be in his presence, yet God spared not them, when they had but once, and that only in thought rebelled against him; but as for thee, though thou hadst often rebelled against him; yet God hath given his only begotten Son, to die in thy room, that thou mightest inherit the Kingdom of Heaven. And this was that real sacrifice which was here prefigured by Abraham's offering his only Son.  
And therefore, when Abraham was come to the place appointed, and had already stretched forth his hand to have sacrificed his son, God presently forbade him; because only the death of our blessed Saviour and not Isaac's death was a price sufficient for our redemption. But ●et we are to remember, that Abraham knew not but that his Son should die; and therefore (not doubt) all the while that he was travelling to the Mountain, he was distracted between faith and affection. between his love unto God and his love to his Son; the one still pulling him backward, and telling him what an unnatural act he went about: the other putting him forward; because it was God that had commanded him to do it.  
Doct. 4 Now, whereas God here commands Abraham to go and sacrifice his Son in the land of Moriah; which was as I told you, distant from him three day's journey. We may learn from hence, That while we are to perform any service to God, no journey ought to seem tedious unto us; For he that commands Abraham to go so fare to sacrifice his Son, he requires of us that we refuse no labour, while we are about to perform that which God commands us. But I will likewise pass this over, and proceed to the last difficulty. difficulty. fifth  
The last difficulty in this commandment, is in regard of the time when he must sacrifice his Son, Take now thine only Son, namely, now when he was old and his wife past Bearing; and therefore hopeless of having any other children, now he must sacrifice his only Son.  
We read in Herodotus, 
Herod, Thalia.  that when Intaphernes, one of the privy Council of King Darius, had offended the King, the King commanded that both he and his whole family should be put to death; but being moved with the complaints of his wife he both spared her, and withal gave her the choice, which of them all she would choose to deliver. She having a while deliberated upon it, resolved in the end to make choice for her brother; and the King demanding why she sued not rather for her husband or children, she made this answer; that though her husband or children should die, yet she being young might marry again, and so might have more; but if her brother were put to death now that her parents were dead, she was sure she should never have any other brother. If God had given Abraham a child, while himself and Sarah, his wife had been young & had then commanded him to have put him to death; yet his loss had been the less, in that he might have hoped to have had more children; but they both being old when he was to sacrifice Isaac, they could not hope for any other after him.  
Father's saith Philo, when they come to be old, of all their children they make most of their youngest; 
Philo lib. de Abraham.  and he giveth this reason; because being old they expect no more, now nature being spent and decayed in them. But Abraham, as I told you before, 
Joseph. lib. 1. Antigen.  was a hundred year old, and Sarah was ninety before Isaac was borne, Isaac was now (as JOSEPHUS writes) five and twenty year old, when he was to be offered; and therefore they, being struck so far in years might well imagine, that as Isaac was their first: so he was like to be their last that they should have between them; So that Abraham's grief must needs be the greater in regard of the time, when he was commanded to sacrifice his Son.  
But to come more directly to the time, it is said in the former verse, that after these things God did prove Abraham, and said unto him, Take now thine only Son, namely, after that God (as we see in the former chapter) had had notable experience of Abraham's obedience, by calling out Jshmael his first begotten; now he lays a new task upon him, & far more grievous than the former was; Now saith he, Take thine only Son, as though he should have said, I have made heretofore some trial of thine obedience in smaller matters. I commanded thee to leave thy native Country and thou hast left it; I bade thee to cast Jshmael out of doors with his mother, and thou hast done it, deest adhuc unum, yet there is one thing wanting, now that thou hast done all this, now thou must sacrifice thine only Son. We see then, how many trials God layeth upon Abraham, and how many difficulties are couched together in this one trial, to be deprived of his only Son whom he so dearly loved, himself to become his Son's executioner. to put him to so violent and horrible a death, to undertake so long a journey to perform the same; and then to do it when himself w●● so old, and his wife past bearing. The least of these trials was very hard to be overcome; yet Abraham like a Giant that rejoiceth to run his course, rose up early in the morning & went about it: and having a full resolution to sacrifice his Son, as God commanded, he concealed his purpose from his wife, and his Servants, lest they should have hindered him from the execution of it.  
Doct. 5 The Doctrine that may be gathered from hence is this, That God the better to sound the hearts of his Servants, makes often trial of their obedience; and after that one trial is past and over, he layeth another upon them for their further exercise. If any man saith our Saviour, will come after me, let him deny himself, and take up his Cross every day and follow me. 
Luke 9.23.  Where we see two things, 1. The generality of these crosses and trials which are laid upon us, in that every Christian must be content to bear them; If any man Will come after me let him take up his Cross. 2. The multitude of these trials, Let him take up his Cross every day and follow me; Every day, to show that the trials which the faithful undergo, are many in number, and that they come (as it were) thick and threefold one after another. Job had no sooner heard that the Sabeans had taken away his Oxen as they were ploughing, and his Asses as they were feeding in their places but presently there comes another and brings him worse tidings, that the fire fell from Heaven and consumed his Servants; and presently after, he hears worse news than the former, that while his children were together at a banquet, the house fell upon them all so that not one of them escaped. And this is the condition of God's servants, many are the trials which they are to endure and the end of one trial is many times but the beginning of another; For we serve not God with this condition, that after he hath laid one trial upon us, and we have borne the same, we should crave as it were a passport, and seek to be discharged from anyfurther service; but whatsoever it is that God requires at our hands, and how often soever; yet we must be ready with Abraham to perform obedience.  
The comfort is this, that though the trials which God lays upon us be never so many; yet God will enable us to bear the same. 
1 Cor. 10.  For God is faithful, saith the Apostle, and will not suffer us to be tempted above our power; but will give an issue with the temptation that we may be able to bear it: and when we have borne it, he hath promised to reward us, and that infinitely for it. Blessed is the man saith Saint James, 
James 1.12.  that endureth temptation; for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that Love him.  
FINIS.   

The Second SERMON.  MAT. 13.23. 
But he that received Seed into good ground, is he that heareth the Word and understandeth it: which also heareth fruit; and bringeth forth some an hundred some sixty some thirty.  
THese words are the conclusion of an excellent Parable, 
Coherence.  which our Saviour did first propound to the People, and afterwards expound unto his Disciples. Wherein the word of God is resembled to seed, The Preacher of the Word to the Sour of Seed, and the Hearer of the Word, to the ground whereon the Seed is sowed. The ground proportionable to the diversity of Hearers, is distinguished by our Saviour into four several kinds; whereof three are unprofitable, and one only fruitful, To note unto us that we need be very careful, how we hear the Word; considering that the greatest part of Hearers do but hear in vain as three parts of the ground were fruitless and barren, where the seed was sown, and only one part was fruitful and good, and this is that ground which is here described: wherein we may observe these two things.  
First, The means of a good ground, And Secondly, the signs of a good ground.  
The means of a good ground are two. First, the receiving of Seed, or the hearing of the Word. And Secondly, the receiving in of the Seed, or the understanding of the Word: But he that received Seed into good ground, is he that hears the Word and understands it. The signs of a good ground are likewise two.  
First, The bearing and bringing forth fruit, which also bears fruit and brings forth.  
Secondly, The quantity of fruit which it brings forth, Some an hundred, some sixty, some thirty.  
And these are the several parts of these words, whereof God willing, I will speak in order, And first, of the first means of a good ground, the receiving of seed, or the hearing of the Word.  
The Word of God is resembled to divers things in divers respects. 
Psal. 19.10.  Sometime to the most refined gold, and that for the perfection and purity of it, 
Hebr. 4.12.  sometime to a sharp twoedged Sword, and that for the power and efficacy of it: sometime to a treasure hid in the field, 
Mat. 13.44.  and that for the value and excellency of it: and sometime to bread, to rain, to seed, and that for the use and necessity of it. For seed is no more necessary to make the earth fructify and give her increase, than the seed of God's Word to make us fruitful in all good Works, Ye know, if the Earth do not give her increase, there follows a Famine; if seed be wanting, and the Earth not sown, it cannot give her increase: And thus where the seed of God's Word is wanting, there follows a dearth of all spiritual graces.  
And therefore as we read Gen. 47. of a dearth or famine for want of seed: 
Gen. 47.19. Amos. 8.11. Mat. 4.4.  so likewise we read Amos 8. of a dearth or famine for want of the Word; for man cannot live by bread only, but by every word that proceeds out of the mouth of God. God is able indeed to make us fruitful, without the preaching of the word, as he made the Earth fruitful at the first Creation, 
Gen. 2.5.  without the sowing of seed: he is able to save us when his word is wanting by some other means, as he preserved the Israelites with Manna from Heaven, when they had not the ordinary means of tillage; but the ordinary means to make the Earth fruitful, is the sowing of Seed, and the ordinary means to make us fruitful, is the preaching of the Word. And therefore in those places where the People are not taught, or the word is neglected, we may see them abound in superstition and ignorance, and all the unfruitful works of darkness, even as Solomon passing by the field of the sluggard, he saw it all over grown with thorns and nettles; 
Prov. 24.30.31  whereas on the contrary, where the seed of God's word hath been sown and received, 
John 4.35. Phil. 1.11.  we may see the Regions even white unto Harvest, and filled as the Apostle speaks with the fruits of righteousness.  
Therefore David describing the godly man. First brings him in meditating upon the Law of God, 
Psal. 1.  and then bringing forth fruit in due season: as our Saviour here describing the good ground, first makes mention of the receiving of seed, and then of the bearing and bringing forth fruit. So that the first means of a good ground, is the receiving of seed or the hearing of the word.  
And from hence we may gather many profitable instructions, partly concerning the Preachers of the Word, the Sowers of this Seed; and partly concerning the Hearers of the Word, the ground that receives it.  
Doct. And first, For the Preacher, seeing the Word of God is resembled to Seed, that therefore he omit no fit opportunity of preaching the Word.  
The Sour ye know when Seedtime comes, he layeth all other business whatsoever aside, and betakes himself wholly to the sowing of his ground, as knowing that there is a time to sow, and a time to reap. First to sow and then to reap, and never any reaping unless there have been sowing. And thus we must omit no fit opportunity of preaching, nay we must be instant in season and out of season, expecting no Harvest where the seed of God's Word hath not first been sown. The less pains the Husbandman takes with his ground, and the thinner he sows it, the thinner the Corn must needs come up, and he cannot but expect the less fruit of it. And thus the less pains we take with our auditors, the less we instruct them, we cannot but expect the less fruit of them. And therefore in the morning (saith the Preacher) sow thy Seed, 
Eccles. iii. 6.  and in the evening withhold not thy hand.  
Secondly, Seeing the word is resembled to Seed, that therefore we sow nothing but the Seed of God's word. The Sour ye know before he sows his Seed, he will first sift and winnow it, he will cleanse it at home before he come into the field, and he will take away the chaff and the refuse from it. And thus before we come into the Pulpit, we must examine the Doctrine that we are to deliver, we must weigh and premeditate what we are to speak, that nothing pass from us but the pure Word of God.  
In the 23. of Jeremy, the 28. verse, The Prophet (saith God) that hath my Word, let him speak my Word faithfully, what is the Chaff to the Wheat saith the Lord?  
Lastly, Seeing the Word is resembled to Seed, it shows to what end we are to preach the Word: namely, for the benefit of those that hear it. The Sour ye know, when he sows his Seed, he propounds no other end to himself but this, that he may make the Earth fructify and give her increase: and thus the end of our preaching must be the good of our Auditors, not to show learning, wit or eloquence, or to purchase credit and reputation to ourselves, but to make them fruitful in good works. Therefore the Sour to make his ground the more fruitful, he first considers the nature of his ground, and sows it with that Seed which is fittest for it, every soil being not fit for every seed; but one for Barley, another for Wheat: and thus, that our preaching may be the more profitable; we must apply ourselves to the quality of our hearers, and consider what Doctrine is fittest for them: We speak wisdom, saith the Apostle, among them that are perfect; but to you, saith he, that are Babes in Christ, 
〈◊〉 Cor. 2.6.  I gave milk to drink and not meat, for you were not able to bear it. And thus much in a Word for the Sour of this Seed.  
Secondly, for the ground that receives this seed, the hearer of the Word: Seeing the hearing of the Word is the receiving of seed, therefore we are first to be fitted and prepared before we hear the Word. The ground ye know before it be sown, it must be first ploughed and broken up; otherwise it is not fit to receive the seed. And thus before we hear the Word, we must break up (as the Prophet speaks) the follow ground of our hearts, 
Jer. 4.3.  otherwise we are not fit to hear the Word. And indeed the reason, why the seed of God's Word is less fruitful, in some than it is in others, is because they are not fitted and prepared alike to hear the word. The seed which fell before by the highway side, and the seed which fell upon the stony ground, as likewise the seed which fell among thorns, the seed was all alike, and altogether as good, as the seed which fell here into good ground, and the sower was the same that sowed the seed: yet in the one it became fruitful, & in none of the other: and what is the reason? no difference in the sour, no difference in the seed, but only in the ground, the ground being not fitted and disposed alike to receive the seed. And thus where the seed of God's Word is sown, though the Preacher and Doctrine be both the same, yet it is fruitful in one, and not in another, and not by any defect in the Word, or him that delivers it, but by default of the hearer, as being not fitly disposed and prepared to hear the Word. Therefore when the people were to hear the Law, God commanded Moses Exod. 19 to sanctify the people three days before, 
Exod. 19.10.11.  that they might be the better prepared to hear it. If we have but a field or piece of ground of our own to be sown with seed, we will first trim and dress it, we will pick out the stones, and root up the weeds, before we sow any seed in it. So careful we are that our seed be not lost, how careful (beloved) then ought we to be that God's Seed be not lost? and therefore not to harden our hearts if we will hear his voice; but to come with prepared and sanctified affections, 
Psal. 95.7.8.  that we may be the more fit to receive his Word.  
Secondly, Seeing the hearing of the word is the receiving of seed, therefore we are to be diligent in hearing the word. Seed, though it be necessary to make the earth fructify, yet it hath not this virtue, unless it be sown, and the earth receive it; while it lies in our barns, or is laid up in our Garners, it yields no increase, and hath not any power to make the earth fruitful. And thus it is likewise with the Seed of God's word, though it be the means to make us fruitful in the works of righteousness, yet it hath not this virtue, before it be heard & received of us, while it lies in our houses, or is locked up in our Libraries, it hath no such effect, but by hearing thereof it becomes fruitful in us. For the word must first take root in the heart before it can ftuctifie, it cannot come into the heart but by the ear, the ear being as it were the door where the word must enter. Therefore when Moses Deut. 5. was to repeat the Law unto the people, to show them how they were to receive the Law, he gins the same with Hear O Israel. And therefore when Solomon will teach us wisdom and understanding, 
Deut. 5.1.  he first knocks as it were at the door where wisdom must enter, 
Prov. 1. ●8.  and cries Harken my Son. The King's daughter, 
Psal. ●45. 10.13.  the Spouse of Christ, before she become all glorious within, must first hearken and consider and incline her ear. And the sheep of Christ's fold, 
John 10.4.  must first hear his voice before they can follow him. If either with the Adder we stop our ears, and refuse to hear the voice of the charmer, 
Psal. 58.4.5.  or fall asleep with Eutichus, 
Acts 20.9.  when we are come into the Church, or be busied with Martha about other matters, 
Luke. 10.4.  no marvel though the word be not fruitful in us. For as the ground cannot fructify without the receiving of seed, no more can we without the hearing of the word.  
Lastly, Seeing the hearing of the word is the receiving of seed, it shows us from whence the hearing of the word becomes fruitful in us, not from any virtue that we have in ourselves, but from God's blessing; as the ground which is sown cannot bring forth fruit, but by the influence and virtue which it receives from heaven. The ground, ye know, when it hath been sown with seed, must have the rain from heaven to moisten it, it must have the heat of the Sun to cherish it, otherwise it becomes fruitless, and yields no increase. And thus unless God give a blessing to his word, unless he mollify our hearts, and illuminate our minds, the word which we have heard cannot fructify in us. For Paul may plant, and Apollo's may water, but it is God that must give the increase. And therefore as the ground when it hath been sown with seed, if it be but a while without the rain, it will thirst after it, it will open as it were the mouth, and gape towards heaven, with a longing desire to be refreshed with it: and when the blade comes forth, it will seem even to droop, and to hang down the head, till the Sun do strengthen it. So must we be affected when we have heard the word, we must long for a blessing from heaven upon it; we must pray unto God for the assistance of his Spirit, and we must thirst after grace, even as the heart doth bray after the rivers of water, 
Psal. 42.1  and as the dry land doth thirst after rain in the drought of Summer. And thus much for the first means of a good ground, the receiving of seed, or the hearing of the word.  
The second means of a good ground, is the receiving in of the seed, or the understanding of the word.  
The ground though seed be sown upon it, yet if the seed stay there, and go no further, and if the ground receive not the seed into it, it must needs be fruitless. And thus though we hear the word of God, yet unless it do pierce further than the outward ear, unless what we hear with our ears, we understand with our hearts, the seed of God's Word cannot fructify in us. And therefore Saint James by an other like metaphor wils us to receive (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the engrafted Word; to note unto us, 
James 1.21.  the Word must likewise be engrafted in the heart like a sience in a stock, before it can bear and bring forth fruit. The seed which fell before upon the stony ground, soon withered away, and became fruitless, and our Saviour gives this as the reason of it, because it had no root. For though we hear the word never so often, yet till the understanding be informed, and the heart affected, our superficial hearing will profit us nothing. Therefore when Saint Paul did preach at Philippi, and converted Lydia, it is said there, that God opened her heart, so that she attended unto that which he spoke. 
Acts 16.14.  And when our Saviour instructed his Disciples out of the Law and the prophets, it is said there, that he opened their understanding that they might understand the Scriptures. 
Luke 24●45.  The Scripture is as it were a letter, sent down from heaven, wherein God hath revealed his will unto man, the hearing and reading whereof are singular means to instruct us in righteousness, but neither of them sufficient, unless we understand what we hear and read. Therefore our Saviour requires understanding to be joined with hearing, 
Mark 7.14.  Hear (saith. he) and understand. 
Acts 8.30.  And therefore Philip requires understanding to be joined with reading, 
Legere & non intelligere negligire est, imò neo legere est.  Understandest thou (saith he) what thou readest? as if reading were to no purpose without understanding. For the end why we must hear and read the word, is that we may bring forth the fruit thereof, by endeavouring to conform our lives unto it, which we can never do unless we understand it, no more than the ground which is sown can bring forth fruit unless it receive the seed into it. And therefore our Saviour makes the second means of a good ground the understanding of the word.  
Use. 1 Seeing then the Word must be understood, this first confutes that erroneous doctrine in the Church of Rome, in holding it unlawful to have the Scriptures translated into the vulgar tongue, and will not suffer the people to read the Scriptures, whereby they might be brought to the understanding of them. But if the Scriptures be the covenant which God hath made with his people, then must they not know what is contained in the Covenant? If the Scriptures be writ (even as Saint Paul tells us) for our learning, 
Rom. 15.4.  then must we not know and understand what is written? And if the Scriptures be written as Saint John tells us, 
John 20.31.  that we might believe, and by believing have life everlasting, then that we may know what we are to believe, must we not necessarily know what is written? To what end were the Apostles so miraculously furnished with the gift of tongues, 
John 5.39.  but that all might come to the knowledge of the truth revealed in the word, while every one heard it in his own language? To what end are all commanded to search the Scriptures, if they may not be translated into the vulgar tongue, that the people may read and understand them? 
Acts 17.11.  we see, the Bereans are commended in the Acts for examining the Doctrine of Saint Paul by the Scriptures: we see when our Saviour did preach to the people, he both preached and read the Text in a known language: 
Luke 4.  and we see that the Jews were commanded by God to write his Laws upon the gates of their houses, 
Dent. 6.7.  to teach them their children, & to talk thereof in their ordinary conference, and therefore if they were to be so skilful in the Scripture, then much more should we be now in the light of the Gospel, of whom God requires a greater measure of knowledge.  
Use. 2 Secondly, Seeing the Word must be understood, this therefore serves both to tax those Ministers who in their preaching do affect obscurity, and likewise the people who mislike their Ministers, if they preach plainly. Whereas indeed, every Minister ought to preach as plainly as he can, and to do his best endeavour to speak so perspicuously, that the simplest in his auditory may understand him. God promiseth this as a blessing to his Church. Jer. 3.15. that he will give them pastors according to his own heart, which shall feed them with knowledge and understanding: and therefore they are to speak to the capacity of their auditory, that they may the more readily conceive their Doctrine: Ministers in the Scripture are called Interpreters. Now it is the part of an Interpreter, 
Job. 33.23.  to open and explain the sense and meaning, to speak to the understanding of those that hear him, that he may be understood whom he doth interpret.  
And thus the Minister that is God's interpreter, is to reveal and explain his Will, to make known with Saint Paul the Mystery of the Gospel, and with John the Baptist, 
Ephes. 6.19. Luke 1.77 Mat. 5.14.  to give knowledge of Salvation unto his People. Ministers are called The Light of the World; now it is the property of light wheresoever it comes to expel darkness, and to make things apparent and manifest to the light. And thus the Minister that is the light of the People, is to remove ignorance out of the minds of his Auditors, and so to explain God's Word unto them, that they may be filled (as the Apostle speaks) with the knowledge of his will, 
Ephes. 1.19.  inall wisdom and spiritual understanding.  
Use. 3 Lastly, Seeing the Word must be understood, this therefore shows the great folly of many, who regard not to have any knowledge in the Word. You shall have some that have more knowledge and understanding in any thing, then in matters of Religion. Talk with them about any worldly Affairs, you shall find them very cunning, their tongue is like the pen of any ready Writer, and they will discourse thereof at large if occasion be offered them: but talk with them again about any point in the Scripture, you shall have them as speechless as the guest in the Gospel, 
Mat. 22. ● 1 Cor. 14.20. 1 Pet. 3.15.  you shall find them to be Children in understanding, and not able to give a reason of the hope that is in them. And what is the reason? because they take no delight in the Word, they regard not to have any knowledge in it. But were they as careful for the good of their souls, as for their worldly affairs, they would be more skilful in the Word of God, and not perish as they do for want of knowledge. I have longed saith David for thy Salvation O Lord, 
Psal. 109.174.  and thy Law is my delight. He that doth long to be saved like David, he will use the means to attain unto it, he will take delight in the word of God, he will meditate in it, and rather than he will want it, with the Merchant in the Gospel, he will sell all that he hath for the purchase of it. 
Mat. 13.46.  For this is that one thing that is necessary, as Christ told Martha; and therefore it is compared to those things which are the most necessary of all other. 
Luke 10.42.  Thus it is sometime compared unto food: what can there be named so necessary as food, and what so intolerable as the want of it? for a man will suffer any thing rather than famine. Ye know, when there was a famine among the Egyptans, how they parted with all that they had for food. First with their money, then with their (attell; in the end they sold their Lands and their bodies for bread, Yet food is no more necessary for the preservation of the Body, than the word of God for the preservation of the soul: for as the body cannot live without the natural food, no more can the soul without the spiritual food, which is the word of God; and therefore we ought to hunger and thirst after it, and to desire it as earnestly, as one that is hungry desires food. 
● Pet. 2.2.  As new borne Babes, saith the Apostle, desire the sincere milk of the Word, that ye may grow thereby. Young Children of all other are the most impatient of hunger, they must presently have the dug, or they will cry for it, they cannot abide to be long without it, but ever and anon they must be fed again. And thus saith the Apostle, should we be desirous of the milk of the Word, like new borne Babes, we should long after it, and not endure to be long without it. And therefore such are in a miserable case, who by rejecting this spiritual food, do starve and famish their own souls. Physicians say, that when a man's appetite refuseth meat, and cannot away with it, it is a sign of death, and a manifest token that he cannot live long. 
Psal. 107.18.  And therefore the Prophet David saith to this purpose. Their soul abhorreth all manner of meat, and they draw near unto the Gates of death.  
And surely when a man is once come to this pass, that he will not suffer wholesome Doctrine, but that the word of God which is the food of the soul, gins to be irksome and unsavoury unto him; then questionless his soul is in a desperate case, it is even pining away as it were in a Consumption.  
Sometime again the word is called the Sword of the spirit. 
Ephes. 6.17.  Now what is more necessary for a Soldier in the field, than the use of a Sword? Our life is a Warfare upon the Earth, as Job saith, and we are all Soldiers, having given up our names at the time of our Baptism to Christ Jesus our Captain, to fight the Lords Battles: the enemy with whom we are to encounter, is the Prince of darkness with all his forces, and God's word is the weapon which we are to use against them. How then shall our hands be able to war, and our fingers to fight, if we have no knowledge in the word of God, and have no skill how to handle the sword of the spirit? And thus to omit many other particulars, the word as ye see here is resembled to seed; what is so necessary to make the Earth fructify as the receiving of seed? The best soil that is, though it be never so fertile in its own nature, yet if it receive not the seed into it, it must needs be unfruitful. And thus the best man that is, though he be never so furnished with all natural parts; yet till the seed of God's word have been sown in his heart, he can never be fruitful in the works of righteousness. And therefore if we be God's Husbandry, as St. Paul calls us. 
1 Cor. 5.9. Colos. 3.16.  Let us receive this seed into the furrows of our hearts, and suffer God's word to dwell plenteously in us.  
And thus much for the means of a good ground, the receiving of seed or the hearing of the word, and the receiving in of the seed or the understanding of the Word.  

Signs of a good ground.  I come now to the signs of a good ground, and first that it bea●es and brings forth fruit.  
As the means whereof we have already heard, will teach us how we may become this good ground, if as yet we be not; so the signs will teach us whether we be this good ground or no. For like as the ground when it hath been sown with seed, it will show itself by the fruit thereof, whether it be a fertile or a barren soil; so when a man hath been taught and instructed in the word, he will show by the fruits which he brings forth, whether he be a profitable or a fruitless hearer.  
The ground therefore when it hath been sown, it first ceaseth to bring forth thorns and briers, and is not so plentiful in thistles and weeds as it was before. And thus when a man hath been instructed in the word, if he be a profitable hearer thereof, the word will have this operation in him, that first he will relinquish his former vices, and will not be so ready to commit any evil as he was before. 
Psal. 119. two.  I have hid, saith David, thy word in my heart, that I might not sin against thee. So that this is one fruit and effect of the word, that it will make a man leave and forsake sin.  
If heretofore thou hast been given to swearing, yet when this seed of the word hath been sown in thy heart, 
Jer. 23.10. Exod. 20.7.  That because of Oaths the Land shall mourn, and that God will not hold him guiltless that takes his name in vain, this will cause thee to make a Conscience of Oaths, and will root out this weed of unnecessary swearing.  
If heretofore thou hast slandered and defamed thy Neighbour, and wronged him in his good name and reputation; yet when this seed of the word hath been sown in thy heart, That a false witness shall not be unpunished, and he that speaks lies shall not escape: 
Prov. 19.5.  this will root out this weed of slander and detraction.  
In a word, what sin soever thou hast committed heretofore, yet when the seed of God's word hath been sown in thy heart, it will root it out, and cause thee to leave it.  
Secondly, The ground when it hath been sown with seed, it not only leaves bringing forth evil fruit, but likewise it brings forth good fruit; it not only ceaseth from bringing forth weeds, but it brings forth, Corn for the use of man.  
And thus he that is a profitable hearer of the word, he will not only mortify the deeds of the flesh, but he will likewise bring forth the fruits of the spirit, he will not only leave evil, but he will do good. 
Titus 2. two.  The grace of God, saith the Apostle, which brings salvation, hath appeared unto all men, teaching us to deny ungodliness and worldly lusts (there is the former fruit of the word, the leaving of evil) and to live soberly, righteously and godly in this present world (there is the other, the doing of good.) God's word herein being like a sweet perfume, which not only takes away the evil sent, but leaves a sweet sent in the room of it.  
If heretofore thou hast had an overweening conceit of thyself, and hast been possessed with pride and arrogancy, yet when the seed of God's word hath taken root in thy heart, it will not only dispossess and root out pride, but in the room thereof it will place humility: So that thou wilt be little in thine own eyes, and think thyself with St. Paul the least of all others. If heretofore thou hast lived in hatred and enmity, yet when the seed of God's word hath taken root in thy heart, it will not only remove and root out hatred, but in the room thereof it will place charity: So that thou wilt bless them that curse thee, thou wilt do good to those that hate thee, and thou wilt pray with St. Steven for them that persecute thee. 
Acts 7.60.  And thus in a word, wheresoever this seed hath taken root, it will not only weed out the former vices, but it will place in their room the contrary virtues.  
Thirdly. The ground when it hath been sown with seed, as it leaves bringing forth evil fruit, and brings forth that which is good, so it deferrs not the bringing forth fruit, but brings forth the same at the expected time. And thus he that is a profitable hearer of the word, as he will abstain from that which is evil, and do that which is good: So he will not defer the doing thereof, but in a seasonable time he will bring forth the fruits which are required of him. When occasion is offered him of doing any good, whether such as concerns him after a more general manner, as he is a Christian, or more particularly in regard of his calling, he will take the opportunity, and bring forth his fruit in a seasonable time. If God have increased thy wealth and substance, and given thee sufficient, not only for thyself, but for the relief of others; when thou seest the hungry that would be glad of the Crumbs that fall from thy Table, when thou seest the naked and the stranger that want Clothing and Harbour, or any that are in any want and necessity, than thou hast opportunity to do good, and if thou be this good ground which is here mentioned, than thou wilt bring forth the fruits of mercy.  
If God have given thee the tongue of the learned, and enabled thee to exhort with wholesome Doctrine, and to convince the gainsayers of it, when thou seest thy Brother ready to fall into error, and to make shipwreck of faith and a good Conscience, than thou hast opportunity to do good, and if thou be this ground which is here mentioned, than thou wilt bring forth the fruits of knowledge. If God have advanced thee to the place of Authority, and committed into thy hand the sword of justice, when thou seest the poor to be deprived of hi● right, and the innocent oppressed; when thou seest iniquity to abound in the Land, and robbery and violence in all quarters, than thou hast opportunity to do good, and if thou be this good ground which is here mentioned, than thou wilt bring forth the fruits of justice.  
The ground indeed when it hath been sown, yet before it do bear and bring forth fruit, it shall have many impediments to hinder the groweth and increase thereof; it must undergo many storms and tempests, many frosts in winter, much scorching in Summer; but yet if it be a good and a fertile soil, it will overcome them all, and bring forth fruit at the time expected.  
And thus when the seed of God's word hath taken root in thy heart; yet before thou canst bring forth the fruit thereof: thou shalt meet indeed with many lets and hindrances, partly from thine own unruly affections, and partly from others; but yet if thou be this good ground which is here mentioned, thou wilt overcome them all, and with the Tree that is described in the first Psalm, Thou wilt bring forth fruit in due season.  
To draw then to a conclusion of this first sign, if fruitfulness be a sign of a good ground, then that we may not deceive ourselves, 
Jam. 1.22.2 Cor. 6.1.  let us not only be hearers of the word, but doers of it; let us not receive the grace of God in vain, but when the seed of God's word hath been sown in our hearts. Let us be careful to practise the same, and to bring forth the fruits thereof in our lives. We would count him ye know a very bad Husband, who when his ground hath been sown with seed, should turn in his swine to root it up, or when it is come forth and gins to ripen, should let in his Beasts to spoil and devour it; what then beloved may we think of ourselves, if when we have been partakers of the word of God, we give way to our affections, and suffer the delights of the world, or the lusts of the flesh, to hinder this seed from fructifying in us.  
And thus much for the first sign of a good ground, that it brings forth fruit. I come now unto the second, the quantity of fruit which it brings forth, some an hundred, some sixty, some thirty.  
The ground if it be good, 
2. Siga●.  it is not only fruit full when it hath been sown, but it yields as ye see, a very great increase, every s●ed at the least bearing thirty for one.  
And thus he that is a profitable hearer of the word, he is not only fruitful in the works of righteousness, but he brings forth the same in great abundance. I, saith our Saviour Christ, am the vine, and ye are the branches, he that abides in me and I in him, the same brings forth much fruit. 
John 15.5.  So that it is not enough to be fruitful, unless we be fruitful in some good measure. And now that we know what are the signs of a good ground, it remains, that we try and examine ourselves, whether we be this good ground or no. You will say, I have gotten this good, by hearing the word, that now when I hear it, I hear it willingly, I take delight in hearing it, is not this a good sign? surely this is but a good beginning; for thou mayst hear the word, and that with delight, and yet be but an hypocrite; for so did Herod, he heard John the Baptist, and he heard him gladly, and yet all the world knows what Herod was. 
Mark 6.  You will say again, but I am gone further than so, for I do not only hear the word, and that with delight; but I have left many sins since I have heard the word; and is not this a good sign? surely this likewise is but a good beginning; for first, it is not enough to leave many sins, unless thou endeavour to leave all: otherwise, God that for one sin of pride cast the Angels out of Heaven, for one disobedience thrust Adam out of Paradise, and for one only lie, shown his judgement on Ananias, will likewise reject thee for any one sin, if thou takest delight to continue in the same Secondly, as it is not enough to leave many sins, unless thou endeavour to leave all. So this is not sufficient, unless as thou leave evil, so thou do good. For as that is not to be counted a good ground, which only leaves bringing forth evil fruit, except it likewise bring forth good fruit: So God will not repute him for a good man, who only leaves evil, but doth no good.  
The fruitless Figtree was cursed by our Saviour not because it bore evil fruit, but because it forbore to bring forth good fruit.  
The unprofitable Servant is condemned in the Gospel, not because he did evil with his Talon; for he only hide it; but because he did not do good therewith, he did not employ it. In a word, to those whom our Saviour placeth at his left hand at the day of judgement, he gives not this Reason; for when I was hungry, ye took away my meat, when I was a stranger, ye took away my lodging. But saith he, when I was hungry, ye did not give me to eat; and when I was a stranger, ye did not provide me Harbour. So that it is not enough for thee to leave evil, except thou likewise do good. You will say again, but I am gone further than the leaving of evil since I have heard the word; for I have done good. Come therefore unto the second sign of a good ground and see whether thou hast brought forth fruit, according to that measure which is here mentioned. Is thy knowledge answerable to that which hath been taught thee? hast thou brought forth the fruits of Faith and obedience, according to that measure of seed which thou hast received, and proportionable to the pains which have been taken with thee? You will say, this is a hard saying; for who is able to do the same? Know therefore for thy comfort, that if thou bring but forth fruit in some good measure, and if thou do but thy best endeavour to be more and more fruitful, God will accept of thy good endeavour: and though thou be not so fruitful as some others are, yet this may be thy comfort, that God doth as well accept him for fruitful that brings forth thirty, as he doth him that brings forth an hundred. And like as the Husbandman when he reaps his Corn, he will not refuse and pass by those ears, which are not so full as the rest are, but will carry them all into the barn together: So God will not reject our imperfect obedience, but when he shall gather his Saints together, he will bring us all to those heavenly mansions, whither Christ is gone before to provide them for us.  
FINIS.   

The Third SERMON.  LUKE 19.8. 
Behold Lord, the half of my goods I give to the poor, etc.  
IT was the prophecy of Isaiah, That the eyes of the blind should be opened at the coming of the Messiah; 
Isa. 35.5.  which words of the Prophet are to be understood, both of those that were corporally and spiritually blind; Namely, that they who were outwardly blind, should be restored to their sense of seeing; and that they who were inwardly or spiritually blind, should be lightened in their mind and understanding. And this prophecy of Isaiah was here fulfilled by our Saviour, by two notable miracles which he wrought immediately one after the other; the one in the end of the former Chapter, where he miraculously cured a blindman: the other in the beginning of this Chapter, where he wrought a more miraculous cure, in the sudden conversion of a sinful Publican; thereby to teach us, that he indeed is that skilful Physician, that cures both our corporal and spiritual diseases. He whom he cured before was a poor beggar, he whom he converted here was a rich Publican, thereby to teach us, that of what condition soever they be that do come unto him; whether they be rich or poor, he will not reject them.  
Now concerning this miracle that is wrought here by our Saviour; it is the more accurately set down by this Evangelast; because it is not mentioned by any other. And therefore for our better understanding thereof, 

1. He sets down the place where this miracle was wrought.  
2. The party upon whom it was wrought.  
3. The manner how it was wrought.  
And lastly, The fruits and effects of it.    
The place where this miracle was wrought, was, as we see in the first verse, the City of Jericho; a City which was destroyed by Joshua, Josh. 6.21. and afterwards re-edified by Hiel, 1 Kings 16. When Joshua came to Jericho, he came with an Army, he wasted the City and destroyed the Inhabitants which were grievous sinners; but when Christ came to Jericho, though no doubt, there were as grievous sinners in the City as there were before; yet he came not as Joshua did, to destroy them, but he came in mercy to convert and save them.  
The party upon whom this miracle was wrought, is set down by the Evangelist in the second verse, when we find him described divers ways.  

1. By his name, he was called Zacheus.  
2. By his place or office, he was the chief receiver of the Tribute or the chief among the Publicans.  
3. By his Estate and condition, that he was a rich man.   
The manner how his conversion was wrought, is set down by the Evangelist in the 4 verses following. Where first we see that Zacheus had a desire to see Christ, in the third verse.  
Secondly, he useth the means to see him, in the fourth ver. For when he perceived that he could not see Christ, by reason of the press of the people that flocked about him, Zacheus ran before them, and climbed up into a tree where Christ should pass by, that so he might see him.  
Thirdly, Christ's calling of him in the 5. verse; For Christ understanding what an earnest desire Zacheus had to him, he calls him down, and offers himself not only to be seen, but to be entertained by him. Zacheus, (saith he) Come down, for to day I must abide at thy house.  
Lastly. His joyful receiving and entertaining of Christ, in the sixth verse; for Christ had no sooner called him down; but he came down hastily, saith the Evangelist, and received him joyfully.  
The fruits and effects of his miraculous conversion, are set down here in this eighth verse: and they are two, his mercy in giving, and his justice in making restitution; his mercy in giving, in the words of my Text, Behold Lord, the half of my goods I give to the poor. His justice in making restitution, in the next words following, And if I have taken (saith he) from any man by false accusation, I restore him . In the former we may observe these four things.  
First, The giver, or who it is that gives this gift, Zacheus, a rich Publican, I give.  
Secondly, The gift itself, or what he gives, I give (saith he) the half of my goods: he gives of his own, and not of other men's goods, and he gives bountifully of his own: for though he be rich, yet he giveth the half of his goods.  
Thirdly, The persons to whom he gives them, I give (saith he) the half of my goods to the poor, not to his kindred or friends that love him, nor to the rich that are able to requite him, but he gives his goods to the poor that want them.  
And fourthly, The time when he gives them to the poor: he gives them presently without any delay, he gives them not upon his deathbed, or when he lies a dying, but he gives them now in the time of his health, while ●●●ight have still enjoyed them, Behold Lord (saith he) the 〈◊〉 of my Goods I give to the poor. And these are the several parts of these words, whereof, God willing, I will speak in order, and first of the giver, I give.  
Who he was that gave this gift, we see, as I said, 
The Giver.  in the second verse. Where first the Evangelist sets down his name, because he is to speak of his conversion, and because it makes for his commendation which he is to speak of him. For it is the wisdom of the Evangelist, when he mentions any matter that tends to their disgrace of whom it is spoken, Parcere personis dicere de vitiis, to speak of their vices, but to conceal their names. Thus speaking of the pride of the Pharisees, Luke 18.9. yet their names are concealed that they might not be disgraced. He spoke (saith the Evangelist) this parable against certain that trusted in themselves, and despised others; He spoke (saith he) against certain, but he doth not name them. Thus speaking of the rich glutton, Luke 16.19. that was tormented in head for being unmerciful, he spares his name because he would not defame him. There was (saith he) a certain rich man: but who he was, he doth not name, but presently after speaking of the beggar, that was carried by the Angels into Abraham's bosom, because this made for his commendation he sets down his name; And there was (saith he) a certain beggar named Lazarus. And thus the Evangelist speaks of Mary Magdalene, Luke 7.37. A certain woman, saith he, in the City which was a sinner. Because he touches the looseness of her life, and calls her a sinner, therefore he purposely conceals her name, as unwilling to defame her, by making her known; but presently after in the next Chapter, speaking of her following of Christ, and ministering unto him, because this made for her commendation, he sets down her name, and calls her Mary Magdalene. Which may teach us this lesson, That we must neither maliciously make a man's name known, when we mention any matter that may disgrace him, nor yet enviously suppress and conceal a man's name in a matter that tends to his just commendation. As because it was commendable which Zacheus here did, the Evangelist names him. And as he describes him by his name, so by his place or office, that he was the chief re●●●r of the tribute, or the chief amongst the Publicans. Now they among the Romans were called Publicans, whose office it was, to collect the tribute of the people, for the Roman Emperors. And when the Jews became tributary to the Romans, many bought this office, and paying yearly unto Caesar a certain sum of money for the tribute which they gathered among the Jews: whatsoever they collected was for themselves, and therefore they exacted more than was due unto them, and so became infamous among the people for their intolerable extortion. And therefore when the Publicans, Luke 3. came among the rest to be baptised of John, and demanded of him what they should do, he made them this answer, 
Luke 3.13.  Require (saith he) no more than that which is appointed you: as thinking that this was the best counsel which he could give them, to leave their unjust and unlawful exactions, because this was the vice which was most ordinary among them: in regard whereof, the Publicans were always had among the Jews in the greatest disgrace of all others. And therefore the Pharisees Mat. 9 accused our Saviour unto his Disciples for eating with Publicans, 
Mat. 9.11.  Why eats (say they) your Master with Publicans and sinners? as thinking the Publicans to be so vile persons, that it was a disgrace for any honest man to be in company with them. And our Saviour himself Mat. 18. speaking of such a man as having trespassed against his brother and done him wrong, and yet will not be won by fair means or foul, neither by private or public admonition, Let such a man (saith he) be unto thee as a Publican or Heathen. 
Mat. 18.17.  Noting thereby, that such a man is incorrigible, and his case desperate, and therefore that there is no more hope to be conceived of him, than there is of a Publican. And Matth. 21. reproving the chief Priests and the Elders for their great unbelief and disobedience, he tells them, That even the Publicans and the harlots should go before them into the Kingdom of God: 
Mat. 21.31.  showing them thereby, that there was small hope for them to be admitted into Heaven, when the most notorious sinners, even Publicans and harlots should take place before them. Thus the name of a Publican, is a name of disgrace, for they seldom (ye see) appear in the Book of God, but they come shackled together with desperate persons, sometime with sinners, sometime with harlots, and sometime again with heathen or infidels. But Zacheus here was not only a Publican but the chief among them, so that if the Publicans were such notorious sinners, than what was he that was the chief of the Publicans? And therefore the people had so bad an opinion of him, that though they saw how earnestly he desired to see Christ, for which they might have thought the better of him, yet they murmured when our Saviour went into his house, because he would lodge with so sinful a man. And yet Zacheus though he be the chief of the Publicans, and a man reputed to be so wicked, yet it is he that is here converted by Christ, and brings forth such fruit of his conversion.  
And from hence we may learn two special Lessons.  
First, To admire Gods infinite power, who is able to make us new creatures, though we be never so wicked, and to restore us again to his own Image. It is said of Apelles an excellent painter, that having made an exquisite picture it was afterwards by chance so strangely defaced, that no man was able to repair the same but only Apelles himself that made it: And thus man having lost the Image of God wherein God created him, God only is able to renew the same, and by casting us again as it were, into a new mould, to make us the Sons of the living God. If a man should make any curious work, though the matter whereof he made it were either gold or silver, yet we would like his workmanship, and commend him for it: but if he should take the dross thereof, and to show his cunning should make as exquisite a piece of work as the former, than we would have him in admiration: But God, even of the scum, as it were, of the people, even of those that of all other are the vilest of sinners, he makes singular instruments of his own glory, and inables them to bring forth excellent fruits by converting them to grace, as he did here Zacheus, which may teach us to admire his infinite power.  
Secondly, Seeing Zacheus is here converted, it may teach us neither to judge rashly of others, nor to despair of ourselves, though we have been never so heinous sinners, For who can despair of God's mercy which extends itself even to those that are Publicans? The whole Scripture is written for our instruction, and there is not so much as one example in the whole Book of God, but a man may make excellent use of it, if he will apply it unto himself. For to what end are there set down in the Scripture, so many examples of Gods wonderful mercies to grievous sinners, but that we might learn not to despair of mercy, by applying these examples unto ourselves. When we read of Zacheus here, that though he were a Publican and a grievous sinner, yet as soon as he had a desire to see Christ and sought for grace, Christ called him unto him, and offered him grace; are we not to make this use hereof, that how lewdly soever we have lived herecofore, yet if we have a desire to entertain Christ in our hearts, he will offer himself unto us as he did to Zacheus? When we read of the Publican in the former Chapter, who being truly humbled with the sight of his sins, went into the Temple, and prayed unto God, O God be merciful to me a sinner, and that he went away justified, are we not to make this use thereof, that if we will humble ourselves, and acknowledge our sin, God will likewise forgive us as he forgave that Publican? In a word when we read of the young unthrift in the Gospel, who though he had left his Father and his Country, though he had spent his patrimony, and that very lewdly, yet after that he repent and returned to his Father, his Father went out to meet him, and when he saw him, he was so joyful for his Sons return, that he never expostulated why he had left him, he never demanded how he had spent his portion, but forgetting all his former lewd behaviour, he entertained him as gladly as if he had never offended him; are we not to make this use thereof, that though we have run riot with the Prodigal and lived never so lewdly, yet if we repent and return unto God, he will receive us into favour as he did this Prodigal? For these things are written for our instruction, that we might apply the same to ourselves, and find comfort in them. It was a custom among some of the Heathen, that when any man was cured of any dangerous disease, he went into the Temple of Aesculapius, and there he registered his name and disease, and the means whereby he was restored to his health, and the reason of this custom among them was this, that if any man fell afterwards into the like disease, he might there find the means which he was to use for his recovery. And thus have Gods Secretaries the penmen of the Scriptures set down in the Book of God many several examples of such as have been heinous and notorious sinners, to the intent, that we observing both how they fell, and were afterwards restored, finding mercy through their unfeigned repentance, might learn by their examples not to despair of mercy.  
And therefore to conclude the first point, when soever thou art ready to despair of God's mercy through the heinousness of thy sins, set this example before thine eyes, and remember that this Publican though he were a grievous sinner, yet as soon as ever he sought for grace, he found grace, and was enabled to perform the works of grace. And thus much for the person that gave this gift, Zacheus a Publican.  
The second thing which we are to consider, is the gift itself, or what he gives, I give saith he, the half of my goods. He gives of his own and not of other men's goods, and he gives bountifully of his own; for though he be rich, yet he gives the half of his goods.  
Some are forward enough in giving, but they give that which they have no right to give, they give not of their own. Thus when the Devil tempted our Saviour, Mat. 4. he promised to give him all the Kingdoms of the Earth: All these saith he, 
Mat. 4.5.  will I give thee if thou wilt fall down and worship me: here is a large gift; but the Earth is the Lords, saith the Prophet David, and all that is therein, and therefore the Devil had no right to give it, because it was not his own. Some give that which they have unlawfully gotten.  
Thus when Ahab 1 Kings 2●. grew malcontent, and would eat no meat, because he could not get Naboth to part with his Vineyard: Jezabell promised him that she would give it him, Be of good cheer, saith Jezabel unto Ahab, I will give thee the Vineyard of Naboth the Jesrcelite, 
1 Kings 21.7.  and then she caused Naboth to be stoned to death, and gave Ahab the Vineyard which she had unlawfully gotten. Some give of their own, and that which they have given lawfully, but yet they give sparingly, as if they were unwilling to give.  
Thus when the Jews did sell their possession, and brought the money unto the Apostles to be distributed among those that needed, Acts 4.35. Ananias and Saphira likewise sold their possessions, as the rest did; but yet they gave more sparingly then any of the rest; for they kept back a part of the price to themselves. But we cannot properly be said to give, unless we give of our own; we cannot give of our own, unless we give that which we have lawfully gotten; and though we give of our own, and that which we have gotten lawfully; yet it is not acceptable in the sight of God, unless we give liberally For howsoever it be a more blessed thing to give then to take, as our Saviour said; yet to give that which is none of our own; as the Devil did, is but a mere delusion: to take from one to give to another, as Jezabell did, is no better than extortion; and to give sparingly of our own, as Ananias did, argues rather covetousness and misery in retaining, than liberality in giving. But Zacheus as ye see here, gives of his own; I give, saith he, my Goods, he gives of his own which he hath lawfully gotten; for look what he had unlawfully gotten from others, he restores to the owners in the next words, and that with advantage, and he gives liberally of that which he hath gotten lawfully; for though he be rich, yet he gives the half of his Goods.  
How hard a thing it is for a rich man to part with his Goods, we see by an example in the former Chapter, where there comes a rich man unto our Saviour, in the 18. verse, having as it seems a full resolution to do any thing whatsoever, for the obtaining of Heaven. Good Master, saith he, what ought I to do, that I may inherit eternal life? as if he had said, Good Master, if there be any thing that I ought to do, do but teach me what it is, and I will do it: Oh I will do it whatsoever it is. But when Christ wills him to sell all that he had, and to give it to the poor, and he should have Treasure in Heaven, he went away heavy and discontented, as thinking he should have made but a hard bargain; and therefore rather than he would part with his goods, he would part with Christ and the Kingdom of Heaven. So that here is a great difference between him and Zacheus. He, though he was spoken to by our Saviour to give his goods to the poor, and that with promise of reward in the Kingdom of Heaven; yet he would not do it: Zacheus here stays not till he be spoken unto, but gives them a way voluntarily, and of his own accord: the one showing what rich men are by nature, the other what they are by grace.  
Euripides, when he brings in any women in his Tragedies, he makes them always bad. Sophocles in his Tragedies, makes them always good, whereof when Sophocles was asked the reason, he made this answer: Euripedes, saith he, represents women as they be, I represent them as they ought to be.  
And thus the Evangelist in these two Chapters, represents before our eyes as it were in two several Pictures, two different examples of rich men, showing us by the one what rich men are by nature, covetous and miserable, and by the other what they ought to be, and what they are by grace, frank and bountiful. If riches increase, saith the Prophet David, 
Psal. 62. 1●.  set not your hearts upon them; but this is hard counsel for a natural man, in whom covetousness and riches, are for the most part inseparable companions, covetousness being a means to increase a man's riches, and riches his covetousness.  
There is a Riddle in a Athenaeus of two sisters, 
Athen. Dei●nos. lib. 10.  which mutually and by course brought forth one another; which though it be there spoken of the day and the night, which bring forth one another by course; yet it may as truly be said of riches and covetousness. For first, covetousness is in labour, and brings forth riches; then riches wax great and bring forth covetousness.  
Hence it is, that the more a man hath, the more he desires; and though he have never so much, yet he is not satisfied; but as the Israelites when they had store of Manna, yet they murmured as much as when they had none: So though a covetous man have riches in abundance; yet he is no better contented then when he was without them.  
And therefore it is, that covetous men are said to be miserable, miserable both in regard of that which they have not, and that which they have, that which they have not makes them discontend because they are without it, and as for that which they have, they are no better for it; for though they have whatsoever they want, yet they want indeed whatsoever they have, because they cannot find in their hearts to use it. And such for the most part are rich men; so that this makes much for the commendation of Zacheus, that though he be rich, yet he is not covetous; but as God hath given him goods, so he imploies them to good uses, and as God hath given him bountifully, so he gives bountifully to others. I give saith he, the half of my goods.  
First then, in that he calls them his goods, it confutes the Anabaptists, who hold that all things ought to be common, and that no man hath a right and propriety in any thing; but if this were true, how could Zacheus here give of his own? And the Scripture doth every where confute their opinion. We are forbidden by God's Law to steal, but what needed a Commandment to inhibit stealing if all things were common? for if nothing were more proper to one than another, than no man could properly be said to steal, 
Deut. 27.17.  They are accursed by God that remove the ancient bounds and marks; but if all things were common, to what end should there be bounds in men's Lands and possessions? The wise man saith, withdraw thy foot from thy Neighbour's House, 
Prov. 15.17.  lest he be weary of thee and hate thee: but how should any man have a house of his own, which might more properly be called his house, if all things were common? The Apostle saith, 1 Tim. 6. Charge them which are rich in this World that they be rich in good works, ready to distribute, and willing to communicate; but how should one man be richer than another? or why should we be commanded to give to the poor, if no man had more right than another in any thing? We see that the Scripture alloweth of Contracts and bargains in buying and selling, as Abraham bought a field to bury his dead, Gen. 23. And Lydia is recorded to have been a seller of purple, Acts 16. But how should it be lawful either to buy or to sell, if all things were common and nothing proper to any man? And we see that Zacheus here gives of his goods, by all which it is plain, that it must needs be an idle conceit of the Anabaptists, in holding that no man hath a propriety in any thing.  
Secondly, from the example of Zacheus, in that he gives away part of his goods, we may learn this lesson; that when God doth increase our wealth and riches, we are not to keep them private to ourselves, but to make others partakers of them: like a conduit, which being fed from a Fountain with water, retains not the water within it , but as freely bestows it on those that want it. Let every one, saith the Apostle, 1 Pet. 4. As he hath received a gift, so let him minister the same one to another, as good Stewards of the manifold graces of God. So that we are but as Stewards to lay out God's blessings, and to dispose them among others. For as God hath given light to the Sun, not only that it should be lightsome in itself, but that it should give light unto other Creatures: & as God causeth the rain to fall from Heaven, & to make the earth fruitful, not that it should retain the fruit within itself; but that it should bring forth herbs for the use of man: So when God pours down his blessings upon us, it is for the good and benefit of others. We see in the body, when the stomach receives any meat or nourishment, it imparts the same to the rest of the Members, and so must we, because we are fellow-Members of the same body.  
God gives several gifts to several Members. as to the eye to see, to the ear to hear, to the hand to work, to the feet to walk, and to the tongue to speak; yet they have not these gifts to themselves only, but the tongue speaks, the ear hears, the handworks, and the rest do employ their several faculties for the good and benefit of the whole body. So it must be with us, for those gifts which God bestows upon us, we must not keep them private to our own use, but make others also partakers of them, as well as ourselves. And so doth Zacheus, who imparts the goods which God hath given him to the benefit of others. But let us see now to whom he imparts them, I give, saith he, the half of my goods to the poor: not to his kindred or friends that love him, nor to the rich that are able to requite him, but he gives his goods to the poor that want them. 
Plutarch. in Cato. Majore.  Cato dividing the prey among his Soldiers which he had got in the Wars, he gave (saith Plutarch) unto all alike, as thinking it better that many should return from the Wars with silver, than some few with gold, and that all should have something, rather than some few should have all, and all the rest nothing. But God deals otherwise in the distribution of his gifts, though he gives something to every man, yet he gives not alike unto all men, but to some he gives more, and to some less, thereby to exercise them in several virtues; that the poor might be moved to pray unto God for the supply of their wants; the rich to thankfulness to God for his blessings; and that the poor might labour and take pains for their live; and that the rich might help to relieve them of their superfluity and abundance. And therefore Zacheus, knowing that God hath given him riches, not so much for himself as the good of others, he imparts them here to the poor that want them. Our giving of Alms is compared by St. Paul, (2 Cor. 9.6.) To the sowing of seed. Now ye know when the Husbandman sows his seed, he soweth it on the ground which lieth bare and naked, and not not on the ground which hath already Fruit upon it: and thus when we give, we must not give unto them that have enough of their own, but to those that have nothing. 
Luke 3.11.  He (saith John the Baptist) that hath two coats, let him part with the one of them, to him that hath none. The Widow was counselled by the Prophet Eliseus 2 King. 4. To pour her oil into empty vessels, 
2 King. 4.3.  not into vessels that Were full, and Would run over, but into empty vessels that would hold the more. And our Saviour wils us Luke 14. When we make a feast, not to invite the rich thereunto, 
Luke 14.12.13.  but those that are poor. It is said of the Eagle, that when she seeks her prey, she is commonly attended by the lesser fowls, upon whom when she hath filled and satisfied herself, she bestows the remainders. And thus the poor are commonly waiting at rich men's doors, that when the rich are satisfied, the poor might be fed with their leave. It is worth the observing how the rich man, Luke 16. is left by the Evangelist without all excuse, and hath nothing left to allege for himself, why he was so hardhearted to poor Lazarus. If he say, that he was not of ability to relieve the poor, and that he had but sufficient for himself and his family, the Evangelist answers, That he was a rich man, that he was clothed in purple and fine linen, and that he fared sumptuously every day. If he reply, that though he were wealthy, yet there were so many of the poor, that it was not for him to relieve them all, the Evangelist answers, that there was but one. If he reply again, that though there was but one, yet he was such a one as needed not to have begged, but was able enough to have laboured for his living, the Evangelist answers, That he could not labour, for he was full of sores.  
If he reply again, that though he were full of sores, yet he was not in any great want and necessity, the Evangelist answers that he was so hungry, that he would have been glad of the very crumbs which fell from his Table. In a word, if he reply again, that though he was hungry, yet he would not stay till he might be served, and that he might have been served if he would have stayed; the Evangelist answers, that he stayed long enough, for he lay at his Gates. And as he is left without all excuse, so are all they, that turn away their ears from the cries of the poor. For first, lest any man should imagine, That giving to the poor is no matter of necessity, but left to every man's own discretion, God hath given strike charge and command for the performance of this duty. Deut 15.11. Because there shall ever be some poor in the Land, therefore I command thee, saying, thou shalt open thy hand unto thy brother, to the poor and needy in the Land: Charge them (saith Saint Paul. 
1 Tim. 6.18.  that are rich in this world that they do good, and be rich in good works, and that they be ready to distribute and willing to communicate. Lest any man should think again, that this is a duty which is imposed only upon those that are of ability, and that it concerns not those that have but sufficient to maintain themselves, 
Ephes. 4.28  the same Apostle tells us, That though we have not of our own to give, yet we must labour and work with our hands, that we may have to give unto him that needs. Lest any man should think again, that so he himself may come into want by giving to others, God hath given us his promise, that while we supply the wants of others, he will give us this blessing, 
Prov. 28.27.  that we shall not want ourselves. He that gives unto the poor, he shall not want, he shall be like unto a garden that is watered, 
Esay 58.11.  or like unto a spring of waters, whose waters fail not. Thus the widow of Sareptha (1 King. 17.) while she imparted her meal and her orle to the Prophet, God gave such a blessing to that little which she had, that whatsoever she spent. yet it decreased not: and thus while we supply the wants of others, we shall have this blessing, that we shall not want ourselves. 
Prov. 19.17.  He that gives unto the poor, he lends unto the Lord, and the Lord will recompense him that which he hath given. Is not the poor then worthy that we should give him alms? yet God is worthy that requires it at our hands. Hath not the poor deserved that we should give him any thing? yet God hath deserved whatsoever we can give him. Is not the poor of ability to pay us again? yet God is able, and he hath promised to pay us for him. O saith Saint Basil upon the 14th. Psalm. Wouldst thou not have the Lord of heaven and earth be indebted unto thee? If any wealthy man (saith he) in the City should promise to pay thee for an other, thou wouldst take his word, and art thou afraid to take God's word, when he hath bound himself by promise to pay thee for the poor? Indeed Evaegrius the Philosopher as we read of him, being exhorted by Synesius the Bishop of Alexandria, to give some part of his goods to the poor, and that God would repay him an hundreed sold for it, he could hardly be brought to believe this doctrine; and therefore before he would give any thing to the poor, he took a Bond of the Bishop, for God's payment of it. But is not God to be credited without a pawn? and shall we doubt of God's payment for that which we lend him? Deus in paupere absconditur, saith Chrysostom, panper quidem porrigit manum, sed Deus Juscipit donum. God lieth hidden in the poor man. It is the poor man indeed, that stretcheth forth his hand to take thy alms; but it is God that takes them. And therefore we may well be assured, that what we give to the poor, God will ' pay it us again.  
One writes of St. Thomas the Apostle, that he being commended to Gnodophrus the King of India, 
Rom. 15.20. Gal. 2.18.  for a skilful builder (as the Apostles are compared in the Scripture to bvilders) he was appointed by the King, to build him a sumptuous and stately palace. St. Thomas having received a great sum of money of the King for the same purpose, distributed the money among the poor. The King being therefore incensed against him, caused him presently to be apprehended, and clapped, him in prison. It happened in the mean time, that the King's brother fell sick and died; and afterwards being carried forth to be buried, he revived upon the sudden and was brought back again. And coming to the King, he told him what he had seen and heard in Heaven; that he had seen a very goodly Palace which was newly erected, and that he had heard it was built by St. Thomas for the King of India, but that the King had made himself unworthy of it, whereupon St. Thomas was set at liberty; and the King by hearing the Apostles doctrine, was soon after converted to Christianity.  
The History itself may well be but a siction; but this is most certain, that whatsoever we give to the poor upon earth, is rewarded in Heaven. Come ye blessed of my Father, (will Christ say at the day of Judgement, Math. 25●) inherit the Kingdom prepared for you; For when I Was hungry ye gave me to eat, when I was thirsty ye gave me to drink, & c? And when the godly (who are unwilling to justify themselves) shall say unto him. Lord when saw we thee hungry and gave thee meat? When saw we thee a stranger and provided thee harbour, etc. Verily will Christ say, in as much as ye have done it to one of the least of these my Brethren, ye have done it to me. Thus he counts, that what we give to the poor we give it to him, and he will reward us as if he himself had received it.  
But it may be demanded, what kind of poor are to be relieved? For answer whereof, we must distinguish of such as are poor. For some become poor and fall into want through their own fault, and that especially two ways.  
First, by unthriftiness, as by gaming, drinking, keeping ill Company, and unnecessary mispending that portion of goods which God hath given them. These, howsoever the World accounts them good-fellows; yet God reputes them no better than the thiefs, and no doubt without their repentance and amendment, they will be arraigned and condemned for thiefs, at the day of judgement. For these by their unthriftiness do waste their Estate, misspend their time, lose their good name, impoverish themselves, and undo their Children: and so by this means, do themselves more harm, than any thief could do, that should meet them in the high way, and take their purse away from them.  
These, because they fall into want through their own fault, are the less to be pitied. And as these become poor through their own unthriftiness; so others by idleness & want of labouring in their particular Callings. For want is always attending upon idleness; and where idleness goes before, want follows after. And therefore Solemon speaks of an idle man in this manner. 
Prov. 24.30.31.  I passed, saith he, by the field of the slothful man, and lo it was all over grown with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down: and then he showeth what his end was, that poverty came upon him like an armed man. For he that will be idle must needs be poor. And this is the cause, that there are such swarms of beggars in every place, who being well able to labour for their live, choose rather to live upon other mers' labours, and had rather live by begging then take any pains to get their living. These are wicked Generation, having this curse of God upon them to be vagabonds upon the earth, and to wander up and down from place to place, because they will not yield to the Ordinance of God: In the sweat of thy brows thou shalt eat thy bread. The faithless Steward, 
Gen. 3.19. Luke 16.3  Luke 16. though he could not dig, yet he was ashmed to beg; but these are more faithless in their Callings, who are not ashamed to beg, when they are able to dig or to take any other pains to get their live. Such the Apostle will not have to be relieved, He that will not labour let him not eat, 
2 Thes. 3.10.  saith the Apostle. For by giving unto these, we both maintain them in their idleness, and we disable ourselves from giving to those, that are not able to labour for their live. And as these become poor through their own fault: So some become poor and fall into want through the hand of God; As such as lose their goods by fire, by thiefs, or any other means which they could not avoid: or such as fall into decay through any infirmity; as by lameness, blindness, sickness or age, and so are not able to labour for their live: or such as have a great charge of Children, so that howsoever they be able to labour, yet their lafoy our will not maintain both themselves and them. These and the like are the poor whom the Scripture will have us to relieve, and to such no doubt Zacheus here gave. And thus much likewise for the persons to whom he gave his goods.  
The last point to be considered, is the time when he gave them his goods I give, saith he, he gives them presently without any delay, he gives them not upon his Deathbed, or when he lieth a dying; but he gives them now in the time of his health, while he might have still enjoyed them.  
As there are many that defer their repentance to the end of their life, so there are many that defer their liberality and almsdeeds to the poor, till the day of their death. But as the ones over-late repentance is seldom acceptable, because they do but then leave their sins, when they can sin no more: so the others late giving to the poor, is seldom available, because they do but then give away their goods, when they can keep them no longer. And therefore it is the just judgement of God upon many, who having attained great wealth and riches, and doing no good therewith in their lives, are so overtaken by death upon the sudden, that they have no time to dispose of their goods at their ends, which may teach us to do it in our life-time ourselves, and not to leave it to be done by others after us. All Gods Commandments are given ye know in the second person to every one, that every one might take them as spoken to himself, and so might perform them in his own person: We read of Trajan the Emperor, that upon a time as he was going to war, a poor Widow met him, and taking hold of his horse, desired him before he went to do her justice. The Emperor willed her to rest content for a time, and he would not fail to do her justice when he returned home. Oh saith the Widow, but how if it happen that you never return? why then saith the Emperor I will leave it to my Successor, and he shall do thee justice in my room: your Successor (saith she) and why not you yourself? you are bound to do good in your own person, and what is that to you if another discharge that which is your duty? num te liberabit aliena justitia? will another man's justice excuse you? The Emperor was so moved with this speech of hers, that before he went any further, he in his own person did her justice. And so may we say unto those, who put off those duties, which themselves ought to do, to be done by others; what is that to you if another discharge that which is your duty? or if you leave it to your Heir to relieve the poor? you are bound to relieve them as well as he; and if he should leave it to his Heir as you have done, what shall become of the poor in the mean time? Zacheus did not thus, but making his hands his executors, and his eyes his overseers; he gave his goods to the poor himself, and did not leave it to be done by others. And therefore if Zacheus, as soon as he was converted, was so fruitful in good works, it may be a shame for us, if we that have professed Christianity so long, do come behind him in the works of mercy.  
FINIS.   

The Fourth SERMON.  MATH. 16.26. 
For what is a man profited, if he shall gain the whole world, and lose his own Soul?  
HEre is mention in my text of gaining and losing, and a comparison between them: gaining the World, the whole world, a great gain; losing the Soul, a man's own soul, a fare greater loss: For our Saviour, comparing them both together shows that howsoever the gain be great, yet the loss is greater; and that he that should purchase the whole World with the loss of his own soul, he should not gain so much on the one side, as he should lose on the other; For what (saith he) is a man profited, if he shall gain the whole World and lose his own soul?  
First therefore, I will show you what this gain is. Secondly, what this loss is. And then having compared them both together, I will come to some Use to be made of it.  
First then for the gain, The very name of gain, like a sweet perfume, is pleasing to every man. Lucri bonus est odor ex●re qualibet, and though many are much affected with pleasure and delight; yet the hoost are most affected with gain and profit. What makes the Husbandman, to toil all his life-time but hope of gain? What makes the Merchant to venture his life and his whole Estate, but hope of gain●? This is that which the most so affect, that they can never find any arietie in it; but the more they have the more they desire, and the greater the gain the more it affects them. But here you see is the gaining of the whole World, a whole world of gain; that if a man will part with his soul for any thing, he can hardly part with it upon a better bargain.  
If it were but for the gaining of one Kingdom in the world, what would a man hazard and venture for it? 
Judges 9.5.  Rather than Abimilech will not reign over Israel, he will put seventy of his Brethren to death together. Rather than Herod will stand in fear of losing his Kingdom, 
Mat. 2.16. Macrob. Satur. lib. 2. cap. 4.2. Sam. 15.10.  thousands of innocents' shall lose their lives, though his own son be one of them. Rather than Absalon will not reign, he will rise up in Arms against his own Father, and seek to deprive him of life and Kingdom. And rather than Nero shall not reign, his own Mother will be content to be murdered by him; Oc●idat modò imperet, Let him kill me, saith his Mother, so he may get the Empire.  
A Kingdom can hardly be valued at too high a rate. For if we consider the state of a King, there is scarce any thing that may seem to make a man happy, that can be wanting unto him. His word, for the most part, is a sufficient warrant for the effecting of his pleasure, and his entreaty a most forcible kind of command for the obtaining of his desire: so that if he would have any thing, he may have what he likes, and no man deny him; if he would do any thing, he may do what he please, and no man oppose him.  
If therefore a King be so mighty, how mighty should the Monarch of the World be? If he hath such command that hath but a Kingdom, What command should he have, that should have the whole World under his Dominion?  
If King Assnerus his Dominions were so large, that he reigned over an hundred and seven Provinces; 
Hester 1.1.  if his magnificence and bounty were such, that he made a feast royal for all his Princes and Servants, which continued for an hundred and fourscore days: If King salomon's yearly revenues were so great, that he had six hundred threescore and six talents of Gold, 
Ester 1.4. 1 Kings 10.14.  and Silver as plentiful as stones in the street: If King Xerxes his power was so unresistable, that Rivers and Mountains could not stand before him, 
2 Chro. 1.15.  but he was able to turn and overturn them at his pleasure; then what might not he do that were Monarch of the World, and had all Kingdoms and Nations to do him service?  
A King, howsoever his power be great, yet he hath his equals in other Countries; and though his command reach very far, yet it reacheth no farther than his own Dominions: But he that were Monarch of the whole World; command where he would and he should be obeyed; for all the Princes of the earth should be his Subjects.  
A King, though he may have whatsoever his Kingdom affords; yet every Kingdom affords not every thing, and those things do commonly most affect us, which other Countries do yield and are not to-be had in our own: But he that were Monarch of the whole World, whatsoever any Kingdom in the World could afford, he should be sure to have it, and happy were he that should first present it.  
A King, though he may greatly advance his favourites; yet he hath but one Kingdom for himself and them, and if with Herod he should promise unto one the half of his Kingdom, 
Mark 6.23.  and after promise as much to another, were he taken at his word he might leave himself nothing: But he that were Monarch of the whole World, he should have several Kingdoms for his several favourites '; and yet leave himself more when he had enriched them all, then ever Alexander had after all his conquests.  
It is said of Cyrus, that to persuade the Lacedæmonians to follow him in the wars, he made them this promise; They, saith Cyrus, 
Plutarch. in Reg. Apophtheg.  that will be my followers, if they be Footmen I will give them Horses, if they be Horse men, I will give them Chariots; if they have houses and tennements of their own, I will give them Villages; and if they have Villages, I will make them Lords of Towns and Cities. This was a great advancement of his followers: But he that were Monarch of the whole World, where King Cyrus left there might he begin, They who were his favourites and Lords of Towns, he might make them Princes, and give them Kingdoms; if they were Kings he might make them Emperors; and if this were not enough he might double their Dominions. For a Kingdom in comparison of the whole World, is no more than a town in comparison of a Kingdom; then what would not a man do for so great a gain?  
And therefore the Devil, when he tempted our Saviour in the fourth of Matthew, knowing that there is not any more forcible argument, to persuade a man to any thing then the gaining of the World, like a cunning Orator, he reserved this temptation for the last of all, and when he had showed him all the Kingdoms of the World and the glory of them, and had given him his promise, 
Mat. 4.9.  That he would give him all if he would fall down and worship him, and saw that all this would not prevail with him, it was high time for him to be gone, he thought it to no purpose to tempt him any longer, and so presently left him. For he that will not stoop to so fair a lure, he that will not be moved with so great a gain, he will be moved with nothing.  
But now howsoever this gain be great, yet withal it hath divers inconveniences, which do lessen and diminish the value of it, And therefore as he that would purchase a house, he will not only know what commodities it hath, but he will likewise be informed of the inconveniences of it. So having heard of the profits and pleasures and preferments of the world, we are further to inquire of the discommodities of it. And they especially are these three.  
First, That whatsoever the world can afford us, yet it is but short and of small continuance. For were a man Monarch of the whole World, and had he all that his heart could desire, yet when he dieth, he must leave all that he hath, and all that he hath can neither defer the coming of death, nor make him secure that he shall enjoy them an hour: and as he brought nothing with him when he came into the world, so he must leave all behind him when he leaves the world. 
Fulgos. lib. 7. cap: 2  And therefore Saladine a great and victorious Prince in his days, he gave command when he lay upon his deathbed, that at his Funeral his winding-sheet should be carried on a spear before him with this proclamation, That of all the victories which Saladine had gotten, this winding-sheet was even all that he carried him. For when a man dies he must leave all; and though he have never so much, yet he may die before the day ends. So that this is one great inconvenience of the world, that whatsoever the world can afford us, yet it is but momentary and of short continuance.  
Secondly, The pleasures, profits and preferments of the world, are not only short, but even for the time that a man enjoys them, they can never afford him any true contentment. Therefore we see, that they who have much do still desire more, and though they have never so much more than they need; yet they are not satisfied with it. 
Plutarch in vita Pyrrhi.  Plutarch writes of Pyrrhus the King of Epyrus, that when he prepared to make war upon the Romans, Cyneas asked him this question, what he meant to do if he overcame them? The King made answer, that then he would levy a greater Army, and subdue Sicily. He asked him again, what he would do if that he vanquished them? the King answered, that then he would go into Africa, and bring all Africa under his dominion. But (saith Cyneas) if you subdue all Africa, what then will you do? why then, saith the King, we will live merrily together, and spend the rest of our days in delight and pleasure. Alas (saith Cyneas) if that be all, what need all this labour? you have a Kingdom already, & you may live as contentedly with that which you have, as if you had more. Cui quod satis est non sufficit, nihil sufficit. He that is not content with that which is sufficient, will never be content though he have more than sufficient. So that this is another inconvenience of the world, that the pleasures, profits and preferments thereof, can never afford any true contentment.  
A third and last inconvenience is this, which indeed is the greatest of all the rest, that the more a man loves and affects the world, the less he is affected with the love of God. Therefore our Saviour, to show that the love of God and the love of the world cannot stand together, but that he that doth cleave to the one, must of necessity leave the other, he makes a flat opposition between them. Ye cannot (saith he) serve both God and Mammon. We read of Thomas Aquinas the School-man, that when he came upon a time to Pope Innocentius the third of that name, the Pope had then great store of silver and gold lying before him; you see, saith the Pope to Thomas Aquinas, I cannot say, as sometime my Predecessor Saint Peter said, Argentum & aurum non habeo, 
Acts 3.6.  Silver and gold have I none. True holy Father, answered Aquinas, but therefore you cannot add as he did, Surge & ambula, Arise and walk: To note unto him, that the more he was careful for the goods of the world, the less able he was to perforn such good works, as the Apostles did. For the love of the world, and the love of God, as I said before, cannot stand together. We see then, what it is to gain the world, and withal, the discommodities and inconveniences of it.  
Now again, though it be great, yet it may too dearly be bought, as when Gehazi gained two talents of silver, but a leprosy withal. 
2 King. 5.  If a man should angle with a golden hook, all the fish which he took would not make him amends for the loss of it: and it is not wisdom to venture any thing where a man may lose more than he can gain by the bargain. For gain is not so welcome and acceptable to any man, as loss is grievous, especially where the gain will not countervail the loss. But here indeed is a very great gain, the gaining of the world, but withal a loss that is far greater, the loss of all losses, the loss of the soul. Let us see therefore now what this loss is.  
The soul, as the more excellent part of man, is put here by a figure for the whole man, the soul for both body and soul together. And therefore that which is here called by Saint Matthew, the losing of the soul, is called by Saint Luke in his 9th. Chapter, the losing of a man's self, 
Luke 9.25.  What (saith he) is a man advantaged, if he gain the Whole world, and lose himself? So that the losing of the soul, is the losing of a man's self both body and soul. The greatness of which loss will the better appear, if we take a view of a double misery which the soul which is lost is to undergo: the one in regard of the felicity it loses, the joys of heaven, the other in regard of the torments if susters, the pains of hell; both implied in those words of our Saviour, Depart from me ye cursed into everlasting sire.  
For the first, The soul which is lost, is for ever banished from the sight of God, and therefore being banished from his sight and presence, is withal excluded from all joy and happiness. For the sight of God, as the Scripture tells us, is that which hereafter shall make us blessed. 
Mat. 5.8.  Blessed, saith our Saviour, Mat. 5. are the pure in heart, and he gives this reason, for they shall see God. So that the sight of God shall make us blessed. When Saint Peter saw our Saviour transfigured on the Mount with Moses and Elias, he was so affected with the sight, that he cried out to our Saviour, Master, it is good for us to be here, if thou wilt (saith he) let us make three tabernacles, one for thee, and one for Moses, and one for Elias. If he were so affected with the glorious presence of Moses and Elias, how shall they be affected, that shall for ever enjoy the glorious company of all the Patriarches. Prophets and Apostles, of all the blessed Saints and Angels, nay of God himself, where they shall see him even as he is, and face to face, as the Apostle speaks. 
Psal. 16.11.  In thy presence (saith David) is fullness of joys, such fullness of joys, that if all the hearts in the world were one, yet it could not contain them, they cannot possibly enter into man, but he that is to be made partaker thereof, must enter into them, Enter (saith our Saviour) into thy Master's joy; 
Mat. 25.23. chrysost de Repar 1 laps.  such fullness of joy, that as Chrysostom saith, If a man were to endure all the miseries of this life, and to suffer the torments of hell for a time, yet he might well be content to endure them all for the joys of Heaven. St. Augustine saith more, That if a man were to enjoy all the pleasures of this life, 
August. lib. de morib.  and that for innumerable years together; yet he might well be content to contemn them all for the joys of Heaven, though he were to enjoy them but for one day and no longer. For one day in thy Courts, saith the Prophet David, 
Psal. 84.10.  is better than a thousand: If one day there, be better than a thousand here, how happy are they that shall enjoy this happiness, even for ever and ever: For there God will (as it were) share himself and all that he hath among his Saints, there he will make them all Kings and Princes, and will give them, saith St. Peter, 
1 Pet. 5.4.  a Crown of glory which shall never decay. There the Lord of Hosts, saith Esay, will make them a Feast, 
Esay. 25.6.  Convivium pinguium et vini defoecati, a feast of fat things and the purest wines: there they shall be filled, saith David, with the fatness of thy House, and thou shalt give them to drink out of the Rivers of thy pleasures. Thus God, to set as it were our teeth an edge with the joys of heaven, hath given us in his word a taste thereof beforehand, but with this reservation, that the eye hath not seen, the care hath not heard, 
1 Cor. 2.9.  neither hath it entered into the heart of man, what God hath prepared for them that love him.  
Therefore David cries out with admiration, 
Psal. 31.19.  o quàm magna est bonitas, etc. O how great is thy goodness which thou hast laid up for them that fear thee! how great, saith he, is thy goodness! he knew it was great, but how great he knew not. And therefore St. Paul, calls it the glory that shall be revealed: it shall be revealed, 
Rom. 8.18.  but as yet it is not. For we shall not know it, until we enjoy it, & when we enjoy it, we shall find it far greater than ever we expected. That as the Queen of Sheba, when she had seen the wisdom and glory of Solomon, she confessed that she believed not the report thereof until she had seen it; and when she had seen it, 
1 Kings 10.7.  that she found that the half had not been reported. So then we shall say, many excellent things have been spoken of thee, thou City of God, which at first when we heard, the report was so great that we could hardly believe it; but now we see that we heard not then of the half of thy glory, and though the happiness which we expected was very great, yet we find it far greater than ever we expected. Now the more unspeakable this happiness is, and the greater these joys, the more miserable is the soul that may not enjoy them, and the more intolerably is the loss of the soul that is banished from them. When Absalon was banished from the King's Court, and might not be admitted into the presence of David, it was such a vexation and torment unto him, that he wished rather to die if he had deserved it, then to live as he did for a time in banishment. 
2 Sam. 14.32.  Then how wretched and miserable is their condition, that shall for ever be banished from the presence of God and the joys of Heaven? And yet this is not all, for though the loss of their joys were misery enough, though there were no more, yet that which remains is fare more intolerable. For they shall not only lose all these joys; but withal, they shall suffer extreme torments. The torments they shall suffer is Hell-fire, the manner, in every part and Member, and the time or continuance even for ever and ever. The fire which we have ye know, is so terrible, that a man would not for any thing hold his arm therein, but for the space of an hour. If therefore the fire which we have here be so terrible, which God hath ordained for man's use and comfort; how terrible is that fire, which God hath only prepared for a torment. Here whatsoever a man suffers, yet he is not tormented in every Member, but some suffer in one part, and some in another; but there every part shall be tormented and all together. Here whatsoever a man suffers, yet it continues not long, and the pain, the more violent it is, the less it continues, but there though the pains be never so intolerable, yet they must suffer them for ever. If it were but for so many thousands of years, as there were several hours from the Creation of the world to the day of judgement, yet they might comfort themselves in this, that there would come a time when their torments should cease; but what comfort can they have, when they consider with themselves, that when they have continued never so long therein, yet still they are as fare from the end thereof, as they were at the beginning.  
But here by the way, two questions may be propounded.  
First. How it is possible, that the bodies of the wicked should continue for ever in Hell-fire, and not be consumed?  
And Secondly, how it can stand with the justice of God, to punish the temporal sins of men with eternal punishment?  
For the first we see, that the fire which we have, will consume and burn to nothing in a very short time, even those things which are more durable than our bodies are: and therefore how should the bodies of the wicked lie burning for ever in Hell-fire, and not be consumed. But if we consider Gods infinite power, we need not to make any doubt hereof, because he that hath said it, is able to perform it. For God that was able to bring this to pass for the Children of Israel, that their  waxed not old, 
Deut. 20.5.  nor their shoes wore out, while they lived in the desert forty years together. God that was able to preserve the three Children in the fiery Furnace, 
Dan. 3.27.  so that the fire had no power to hurt their bodies: and God that was able to preserve the Bush in the third of Exodus, that though the fire did burn it, yet it did not consume it: he is able like wise to bring this to pass; that the bodies of the wicked, though they lie burning for ever in Hell-fire, yet they shall never be consumed.  
But the second question is somewhat more difficult, how it can stand with the justice of God, to punish the temporal sins of men with eternal punishment? For the punishment must not exceed the fault, it being against the rule of justice, to inflict any punishment that is greater than the offence.  
And therefore we see, Revel. 18. 
Revel. 18.7.  That God did proportion the punishment of Babylon to the measure of her sin, how much she hath exalted herself and lived deliciously, give her, saith God, so much torment and sorrow. But the pleasure of sin, 
Heb. 11.25.  as the Apostle tells us Hebrews 11. is but for a season; and therefore seeing the sins of the wicked are but temporal, how can it stand with the justice of God, that their punishment is eternal?  
First, Therefore we are to know, that sin, though it be committed, and past in a moment, yet as it is a trespass against God that is infinite, so it deserves an infinite punishment. Tanto majus est peccatum, quanto major in quem peccatur. Every sin is by so much the greater, and so deserves the greater punishment, as the person is the greater against whom it is committed.  
If a man should dishonour and revile his Father, he deserves ye know, a fare greater punishment, than he that should dishonour and revile his Neighbour. If a man should strike a public Magistrate, he deserves a greater punishment to be inflicted upon him, than he should, if he struck but a private person; but every sin is committed against God, and therefore deserves eternal punishment.  
Secondly, Though the wicked do but sin for a time, yet they have a perpetual desire to sin, and should they live never so long in this World, they would continue in sin, For like as Gamesters, that delight in nothing so much as in gaming, they will usually play as long as they can see, and still have a desire to play longer, but that the night comes upon them and compels them to give over: So it is with sinners, they take their pleasure and delight in their sins, through the whole course of their life, and so would continually go on in their sins, but that they are prevented and cut oft by death. Voluissent (saith Gregory) sine fine vivere, ut sine fine possent in iniquitatibus permanere. they would have lived in this World for ever, that they might have continued in their sins for ever; and therefore as they would have continually sinned, so they justly deserve to be eternally punished. And thus we have heard What it is to lose the soul, and the misery which the soul which is lost is to undergo, both in regard of the felicity it shall lose, and the torments it shall suffer.  
What comparison is there then, between the gaining of the World, and the losing of the soul? the gaining of the World with some temporal pleasures, and the losing of the soul with eternal happiness? the gaining of the World, whereby we are freed from some worldly miseries, and the losing of the soul, whereby we are subject to everlasting torments? the gaining of the World, whereby for a time we may advance our friends, and the losing of the soul, whereby for ever we undo ourselves? All other losses whether of body or goods a man may well bear, but the loss of the soul, of all other losses is the most intolerable: whatsoever a man loseth besides his soul, yet he loseth that which was given him but for a time, and which at one time or other he must have forgone; but losing his soul, he loseth that which he might have kept for ever. Whatsoever a man loseth besides his soul, yet he may recover it again If he lose his Children as Job did, 
Job 1.19.  yet he may have more: if he lose his friends as David did, yet he may find better: 
Dan. 4.31.  if he lose his Kingdom as Nebuchadnezer did, yet he may recover it again or get another; but losing his soul, he loseth that which he can never recover. Whatsoever a man loseth besides his soul, yet he hath something left him. If he lose his goods, yet he may have a good name; if he lose his good name, yet he may have his liberty; if he lose his liberty, yet his life may be left him; and if he lose his life, yet his soul is remaining; but losing his soul, he hath no more to lose, but loseth all at once; his life, liberty, goods, good-name, even all that he hath, and his soul besides.  
Xxres having escaped a dangerous tempest, 
Sabellic. lib. 2.  but yet with the loss of divers of his Nobles, to reward the Governor of the ship for it, he set upon his head a Crown of gold; but withal, 
Ennead. 3.  because he had not saved his Nobility, likewise he caused him to be beheaded. So he gave him that which he could take away from him but he took away that which he could not give him; making him to lose not only his reward, but his life to boot. Now who would have a Crown upon the like condition? If the Devil should offer as he did to our Saviour, the whole World unto any man, and should say unto him, All this will I give thee if thou wilt die presently: there is no man in the World would accept of his offer, for he should be so fare from gaining by the bargain, that he should lose all he had, and his life together. If this therefore be so hard an exchange, than what is theirs, who for the gaining of the World do part with their souls? 
Job. 2.4.  The Father of lies said true in this, skin for skin, and all that a man hath he will give for his life; but yet life and all he may well give for his soul, for he may lose his life and not lose his soul; but losing his soul he loseth life and all. 
Jonah. 1.5.  We see that Seamen will cast away their goods into the Sea to save their lives, as the Mariners did, in the first of Ionas. We see in the Gospel, that the woman that was diseased with an issue of blood, she valued her bodily health at so high a rate, that she spent all her substance upon the Physicians to be cured of her disease. And we see in the old Law, that every part and Member of our bodies, was valued by God at so high a rate, 
Exod. 21.24.  that he that should put out another man's eye, or but strike out his tooth, he was to be punished with the loss of his own, and might not be excused with any other satisfaction: if a man had taken away another man's goods, yet he was bound with his goods to make him amends; but in this case his goods would not serve the turn, but an eye for an eye, a tooth for a tooth, and no other satisfaction. If therefore our bodies be so dear and precious, that every part and Member thereof, is more to be valued then our Worldly goods, than what gain is sufficient to make any recompense for the loss of our souls?  
We have heard then briefly, both what it is to gain the Would, and to lose the soul; and that the gain of the one cannot countervail the loss of the other.  
Use. The use that we may make hereof is this, that therefore we affect not this World so much, as that thereby we hazard and endanger our souls.  
If a man have a Jewel of any great value, which he is to carry through any dangerous place, he will look carefully to it, and he will take no delight to converse with those by whose means he may lose it.  
Now our souls as we have heard, are of an invaluable price; the riches, pleasures, and preferments of the World, are as so many snares to entrap our souls. So saith the Apostle. They that will be rich, 
1 Tim. 6.9.  fall into divers temptations and snares: and into many foolish and hurtful lusts, which drown men in perdition and destruction. And therefore if we regard the safety of our souls, we must beware that we be not ensnared with the love of these.  
FINIS.   

The Fifth SERMON.  PSALM. 103.15. 
As for man his days are as grass, as the flower of the field, so he flourisheth.  
preface. IT is the custom of Painters, that when they would draw the Picture of Death, they make a sceleton or bate Carcase of a man with a  in his hands, as if he were mowing or cutting down grass: to signify thereby the frailty of our nature, that we are but as grass, which is soon cut down, and soon withers. A similitude which is usual and ordinary in the Scripture, wherein we are more often resembled to grass, and to the flower of the field, then to any thing else. The Prophet Esay was willed to cry, All flesh is grass, and all the goodliness thereof as the flower of the field, 
Esay. 40.6.  the grass withers, and the flower fades. St. Peter hath the same similitude almost word for word. All flesh is grass, and all the glory of man as the flower of grass, the grass withers, 
1 Pet. 1.24.  and the flower there-thereof falls away.  
So Job saith of man, that he comes forth as a flower, 
Job 1●. 2.  and is cut down. St. James saith of him, that he shall pass away as the flower, 
James 1.10.  of the grass.  
And not to allege any more places, David saith here, that man's days are as grass, and as the flower of the field, so he flowrishes. Which similitude, the Scripture the more often useth, as being taken from those things which are daily in our way and continually before us, that whereas we are so prone to forget our mortality, the very grass and flowers of the field might be our remembrancers; that if we stir but out of doors, and see how soon they come up and how soon they are gone; they might put us in mind of our own condition.  
In handling of which similitude, I will first show you briefly, how man is very fitly resembled to the grass, and to the flowers of the field, and then come to some Uses that may be made of it.  
Man therefore is fitly resembled to these in three respects. In respect of their like beginning, in respect of their like progress and continuance, and in respect of their like ending.  
First, In respect of the like beginning and Original of them. Ye know that the grass and the flowers of the field do spring out of the earth, the earth as their mother, doth bear them in her womb and bring them forth. For God said at the Creation, Let the earth bring forth fruit, 
Gen. 1.11.  and the herb yielding seed; and so through that powerful word of God, the earth still brings them forth. Though there be great difference between flowers, that some are more beautiful than others are, and make a fairer show, some have a more fragrant scent than others, and some more variety of delightful colours, yet they are all alike in this, that the earth is the place from whence they sprang & had their beginning. And in this regard man is resembled very fitly to grass and to the flowers of the field. For he had likewise his beginning from the earth, as the matter whereof he was first made. 
Gen. 2.7. Gen. 18.27. Job 4.19. 2 Cor. 4.7.   
The Lord God, saith Moses, form man of the dust of the ground. Therefore Abraham acknowledged, that he was but dust and ashes. Job saith, that we dwell in houses of clay, and that our foundation is in the dust: and St. Paul calls our bodies earthen vessels. And this is the condition not of some, but of every one of us. Though some do greatly differ from others, and make a fairer show than others do, either in regard of their birth and parentage, or for their place and office, or for their wealth and riches, their beauty, wisdom wit or eloquence; yet they are all alike in this, that they had their original from the earth and were made thereof. And so for their beginning all men are but as grass, and the flowers of the field which spring from the earth.  
Secondly, They are alike fortheir progress and continuance. Ye know that the grass and the flowers of the field are very tender when they first spring up; and when they are come to their full growth and strength, that they have taken deeper root and have a stronger stalk; yet still they are so weak, that the least blast of wind will shake them up and down, and any little force will put them up, and cause them to whither before their time: or if they continue their full time; yet their time is very short, they flourish but a while, and presently whither. In the morning saith David, 
Psa. 90.6.  (speaking of the grass in the 90. Psalm) it is green and growth up; but in the evening it is cut down, dried up and withered, And in this respect, man is likewise very fitly resembled to the grass and flowers of the field. He is weak and tender while he is growing up, and when he is come to his full growth and strength; yet he is not so strong, but the least fit of an Ague you know will shake him, and any little sickness will soon pull him down, and bring him to his end before his time.  
And though he escape all sickness and diseases, and all other casualties; yet his time is but short, age will come upon him before it be long and bring him to his end. And so in regard of his progress and continuance, he is well likened to the grass and flowers of the field.  
Lastly they are alike in regard of their end. Ye know when the grass and the flowers of the field do die and whither, they lose their beauty, they lose their colour, they lose their scent, and they lose their name, and at last are so dried to dust and powder, that they are all alike, and cannot be known what flowers they were. In our Gardens and Fields we see many flowers, which while they are growing do greatly differ, insomuch that we can very easily distinguish them, and tell what every one of them are: but after they are withered and dried to dust, they are also like, that we cannot distinguish the one from the other. And thus it is with us, as soon as men die they lose their beauty, they lose their pomp, they lose their bravery, they lose their very names, and in the end are consumed to dust and ashes, and have nothing left them whereby they may be known. For the time that men are living there is great difference among thent; some are of high place, some of mean condition; some wise, some simple; some rich, some poor; some of one complextion, some of another; but being laid in their graves and consumed to ashes, Agamemnon cannot be known from Thersites; the rich glutton in the Gospel, cannot be known from Lazarus; but all are so like that we can see no difference. Respice sepulchra, saith St. Augustine, et discern si potes Jrum a Rege, fortem a debili, pulorum a deformi, Look into men's Sepulchers, and distinguish if thou canst between the King and the beggar; the strong and the weak; the fair and the deformed.  
Therefore we read of Diogenes the Philosopher, that when Alexander the Great as he was passing by, saw him looking very wise into Tombs and Sepulchers, and demanded of him what he was looking for, Diogenes answered, That he was looking for the bones of King Philip, Alexander's Father, who had been the terror of all Greece, and that he could not distinguish them from other men's bones, nor find any difference: To note unto Alexander, that even he, notwithstanding all his pomp and bravery, after all his conquests, must in the end be laid in the dust, and then there would be no difference between him and others. We see then briefly, how man is like the grass and the flowers of the field; and wherein this resemblance between them consists, That they are like for their beginning, like for their continuance, and like for their end. But that which the Prophet David here specially intends, is the second of these, that they are like for their short continuance. For he saith, That the days of man are as grass, not reckoning our life-time by years, or by months, but only by days, to signify how soon our life passes, even as the grass, and the flower, which doth not continue from one year to another, but as it comes up soon, so it soon withers And he saith, That man flourisheth as the flower of the field. Sient slos agri, non horti, As the flower of the field, not as the flower of the garden: for garden-flowers ye know are more carefully looked to, the Gardiner keeps them standing as long as he can, because they make a fair show, and are a grace to the gardens; but for field-flowers, they are subject, ye know, to many more dangers, they lie open to passengers that pull them up, and to the beasts, that either crop them, or tread them under foot, and if they escape all dangers, yet the time they flourish is very short; they come up later than the grass, and yet stand no longer, for when the grass is cut down, they are cut down together.  
Here then in that we are resembled to grass, and the flowers of the field, we may observe from hence two things, The certainty of our death, and the shortness of our life.  
First, The certainty of our death, That we shall as certainly die, as we are sure that the grass and flowers of the field shall fade and whither. Death indeed is uncertain in some respects, as in respect of the time, in respect of the place, and in respect of the m●●●ner thereof; because we do not know, either when or where or how we shall die. Death is uncertain in regard of the time, for we do not know when death will arrest us, whether by day or by night, whether in the morning, at noon, or in the evering, whether at the cock-crowing or in the dawning. For when we lie down, we do not know whether we shall rise again, and when we are risen, we do not know whether we shall lie down again. Death is uncertain in regard of the place, because we do not know where death will arrest us, whether when we are in company, or when we are alone, whether in the Field, or in the Town, whether abroad, or at home; for when we go forth we do not know whether we shall return again, and when we are returned, we do not know whether we shall go forth again. And death is uncertain in regard of the manner, because we do not know how death will arrest us, whether we shall die a natural or a violent death, whether a painful or an easy death, whether a lingering or a sudden death. In these respects death is uncertain, yet nothing again more certain than death. For though we know not as I said, either where, or when, or how we shall die, yet we know for certain, that either here or elsewhere, either sooner or later, either by one means or other, we are sure to die. Therefore David propounds this question, What man is he that lives and shall not see death? 
Psal. 89.48.  because death is common to all men, and no man by his greatness, strength, or wisdom, or any other means can avoid the same. And this the Heathen knew very well, and therefore though they worshipped the Sun, the Moon, and all the Host of heaven, though they offered sacrifice to stocks, to stones, to men, to devils, and to all manner of creatures, whom they worshipped as Gods; yet among all their sacrifices, there was never any that offeted sacrifice to death, as knowing that death will never be appeased, and therefore that their sacrifices should have been to no purpose, Contra omnia aliquid inveniri potest, contra mortem nihil. One remedy or other may be found against every thing, but no remedy can possibly be found against death, Galen, Hipocrates, and other skilful Physicians have found out many remedies against the most diseases, and have prescribed many rules how to preserve our health, and to keep us from sickness, but how to preserve and keep us from death, there was never any that could invent any remedy. And though Paracelsus had such confidence in his knowledge, that he professed himself able, to keep a man by physic in so perfect a temperature, that he should never die of any disease whatfoever, yet he could not prescribe any physic against death. For though we diet our bodies, and use all preservatives to keep us from sioknesse, and though we live all our life time without any disease, yet either casnality or age will bring us to our graves. Therefore the grave is called by Job, 
Job 30.23.  the house appointed for all the living, I know (saith Job) that thou Wilt bring me to death, and to the house appointed for all the living: it is appointed, and therefore cannot be avoided, it is appointed for all the living, and therefore none are exempted, but all that live upon the face of the earth are subject unto it. In several Kingdoms there are several Laws, whereunto they are not bound in other Kingdoms. Now in the whole world there are three Kingdoms, where the Laws concerning death are divers. In heaven they have a Law, that they shall live for ever, and never die. 
Mat. 19.17.  Therefore heaven is called by the name of life, If (saith our Saviour) thou wilt enter into life, (that is into heaven) keep the Commandments. And heaven is called Psal. 25. the land of the living, I should (saith David) have utterly fainted, but that I believe verily to see the goodness of the Lord in the land of the living: that is, in heaven, for there they live eternally, and never die. In hell there is a quite contrary law, that they die eternally. Therefore it is said of the wicked, Psal. 49. They lie in hell like sheep, and death gnaws upon them, because there they suffer the second death, which is everlasting. And here upon earth, there is a third law between them both, 
Heb. 9.27.  That every one living shall once suffer death. Therefore saith the Apostle, Heb. 9 It is appointed unto all men that they shall once die: not live here for ever, as they do in heaven, nor die for ever as they do in hell, but once they must die: and this is a law which all that live on the face of the earth are subject unto. God hath given great privileges to many of his servants, and hath miraculously preserved them from many dangers; 
Exed. 34.28. 1 King. 19.8. Dan. 3.25. Mat. 14.29. Josh. 10.12.13.  some he hath preserved without any nourishment for many weeks together, as Moses and Elius; some he hath preserved in the midst of fire, as the three children in the furnace: some he hath enabled to walk upon the waters, as Peter did; some he hath enabled to stay the course of the Sun, as Joshuah did: but to stay and hinder the course of death, and to free men from the same, this is a privilege which God never gave to any of his servants. Therefore even they that lived before the deluge, though some of them lived seven hundred years, some eight hundred, some nine hundred years, and upwards, yet they died in the end: nature delaying more and more in them, till it were quite spent, as a candle being lighted, wastes by little and little, till it quite goes out.  
Seeing then it is certain that we shall die, this may therefore teach us to fit and prepare ourselves against the coming of death, by frequent meditation and remembrance thereof. The oftener a man bethinks him of death, the better he will be prepared for it: as a man that foresees and expects a storm, he will provide himself the better against it come. And herein the Heathen themselves may be patterns unto us, who though they knew not God, nor the punishment of sin in the world to come, yet knowing they should die, they used many strange and memorable devises, to put them in mind of their mortality. Ortelius writes of a Country in the World, where the people do use the bones of dead men in stead of their coin; which being continually before their eyes, they cannot but continually remember their ends. Plutarch writes of Ptolemy the King of Egypt, That always when he made any sumptuous feast, among the rest of his dishes, the skull and bones of a dead man were brought in a platter, and set before him, and one was appointed to say thus unto him, 
Plutarch in Conviv. Sept. Sapientum.  Behold, O King, and consider with thyself this precedent of death, that he whose skull and bones thou now seest, was once like thyself, and the time will come when thou shalt be like unto him, and thy skull and bones shall be brought hereafter to the King's table, as now his are to thint. Isodore writes. That it was a custom in Constantinople, that always at the time of the Emperor's Coronation, among other Solemnities this was one, A free, Mason presented the Emperor with divers sorts of marble, and asked him of which of them he should make his Tomb, that so he might remember, even then when he was in the height of his glory, that he was but mortal. Dion writes of Severus a Roman Emperor, That while he lived he caused his Hearse to be made, and was often wont to go in into it, adding these words, Thou O Hearse, as small as thou art, must contain him, whom now the whole world is searce able to contain. If these who were Heathen were so mindful of their ends, what should we that are Christians? We know that God hath made the end of our life, the manner of our death, and the place thereof to be unknown and uncertain, that we might always have it in expectation. So saith Saint Augustine, Latet ultimus dies ut observentur omnes dies. 
Augustine Hom. 13.  The last day of our lives is hidden from us, that that day might be expected all the days of our lives. And indeed the reason why we are not prepared for the coming of death, is because we seldom or never think of dying; for who of us almost have any thought thereof, till either sickness, or age, the two Sergeants of death do come to arrest us? or if at any other time we bethink us thereof, it is only then when we hear the Bell to ring out for any, or when we see some of our neighbours to lie upon their deathbed, and past recovery. Then it may be we think of our ends, and that it is high time for us to prepare ourselves for death, that we may be in a readiness against God shall call us. But these meditations are but for a fit, and they presently vanish. I have seen sometimes, when a Fowler coming to a Tree where there were store of birds, and hath killed any one of them, all the rest have immediately flown away, but presently after, forgetting the danger wherein they were before, they have all of them returned to the same Tree. And do not we resemble these silly birds? when death comes to our houses, and takes away any one of us, we are all amazed, and we presently think, that the next course may be ours, and therefore that it behoves us to reform our lives: but presently after, when the remembrance of death is out of our minds, we return again to our former courses. But he that will be provided against the coming of death, must always have death in his remembrance. Tota vita sapientis debet esse meditatio mortis, The whole life (saith Gregory) of a wise man, aught to be a meditation of death. That as the birth of sin was the death of man, so the meditation of death may be the death of sin.  
And as David here by comparing us to grass, and the flowers of the field, implieth thereby the certainty of our death, that we shall as certainly die, as we are sure that these shall fade and whither. So he implieth hereby the shortness of our life, that we shall not live long, but shall die soon, as the grass and flowers do fade and decay in a short time. Theodorus Gaza tells us of a father that had twelve sons, and each of those brethren had thirty children, yet every one of them expired soon. The father expired within the compass of a year, never a one of his sons but expired in a month, and never a one of their children but expired in a day.  
Though this be spoken of the Year, which hath twelve months, and every month thirty days, yet their expiring so soon may well put us in mind of ours, seeing the shortness of our life is such, that we are not sure we shall live a year, no not a month; nay, though we be now well for aught we know, yet for aught we know we may be dead before to morrow.  
How many have we known, that have been well and lively in one hour, and yet dead the next? how many are there in this Land, that were alive this morning and dead before noon? Nay, how many are there in the World that are now alive, and since thou hast read these words (are now alive) are now dead? who no doubt made reckoning, as many now do, that they should have lived a long time.  
But the Scripture teacheth us to make another account, by joining together, as many times it doth, the day of our birth, and the day of our death, 
Eccles. 3.2.  without making any mention of the time of our life, as if our life-time were so short, that it were not worth the naming. So Solomon, Eccles. 7. 
Eccles. 7.1. Job 14.2.  The day of death is better than the day of man's birth. So Job. Man that is borne of a Woman is of few days, and full of trouble, he comes up like a flower and is cut down. Upon which words, Bernard saith thus, In ipso statim introitu, de exitu quoque admonemur. In the very beginning and entrance into life, we are put in mind of the end of our life: as if there were no distance between them both.  
And hence it is, that we are often in the Scripture compared to those things, which are of the shortest abode and continuance. So our bodies are compared to vessels of earth; we have, 
2 Cor. 4.7.  saith the Apostle, this treasure in earthen Vessels. He compares them not to Vessels of brass, or Iron, which will last long, but to earthen Vessels which are soon broken.  
In the Potter's shop there are Vessels ye know, of divers sorts, some less some greater, some made for one use and some for another, but all so brittle, that a little force will break any of them to pieces.  
And such is the frailty of our mortal bodies, some are stronger and more durable than other, but yet none so strong, but that a little sickness will soon pull him down, and bring him to nothing. Nay, earthen Vessels, howsoever they be brittle, yet if we let them alone, if we set them up safe, and keep them from falling, they will continue the same for a longtime; but such is our frailty, that we never continue in one stay, but though we look never so carefully to ourselves, though we avoid all occasions of coming into danger; yet before it be long, even age will consume us.  
So we are compared by St. James to a vapour, that appears for a while, and presently vanishes; so by Job to a Weavers shuttle, that makes no stay in the Web, but passeth in a trice from one side to the other. So to a Garment that is soon worn out, to a tale that is, soon told, to a span which is soon measured, and here to the grass and flowers of the field which are soon withered.  
The field we see hath variety of flowers, but none of them all do continue long but come up and are cut down, and others grow up in their room. So it is likewise with the owners of those fields, they are soon gone, and others succeed them. There is not any field, that hath had such variety of flowers in it, as owners of it the same field which thou holdest, hath been held by thousands before thee, who held it for a while one after another, and lest it to thee, as thou must leave it to others after thee: and thou dost not know, whether thyself or the flowers which spring up in thy field shall be gone soon; for thy days are but as grass, and as the flowers of the field, so thou flourishest.  
If you ask why God hath made our life so short, the answer is, that it is his goodness and mercy towards us, to shorten our days. For though Theophrastus' the Philosopher complained at the time of his death, that nature had given to Hearts and Ravens a long time of life, but a short time to man, who could better have employed the benefit of time; yet indeed it is his mercy towards us that we live not so long, because he saw that a short life would be better for us in divers respects.  
First, That we might the sooner be freed from the miseries of this life. 
Gen. 47.9.  Few and evil, saith Jacob, have the days of the years of my life been. If the days of our life be evil, it is well they be few; for for if they were more, they would be more evil. Man (saith Job) that is borne of a Woman, 
Job 14.1.  is of few days, and full of trouble. So full of trouble, that one of the wisest among the Heathen could say, Nemo vitam acciperet si dare turscientibus. 
Seneca.  If life were not given us before we had knowledge of it, there is no man but would refuse it. 
Herod. Tap.  Therefore the Tracians as Herodotus writes, were wont according to the Custom of their Country, to mourn and lament when their Children were borne, reckoning up the calamities which they were to undergo, through the whole course of their lives, but when they died, they followed them to their graves, with mirth and rejoicing, because they were freed from a World of miseries. Our bodies are subject to labour and weariness, to sickness and pain, and a thousand Diseases: our souls, besides the grief and sorrow which they are subject unto, they are continually assaulted with strong temptations, and always in danger of many powerful enemies, for we wrestle not, saith St. Paul, 
Ephes. 6.12.  against flesh and blood, but against Principalities and powers, and the Prince of darkness; from all which we are not freed till this life be ended, and therefore God in mercy hath shortened our life, that we might the sooner be freed from the miseries thereof, and that in the mean time we might have this comfort, that though our life be miserable, yet withal it is short.  
Secondly, God hath shortened our life, that we may the sooner come into his presence, and inherit the Kingdom he hath prepared for us. Ye know when Absalon lived in exile, and was kept for a time from the sight of his Father, it grieved him so much, that he wished rather to die if he had deserved it, 
2 Sam. 13.32  then to be kept any longer from his Father's presence. God knows how his Children, while they live here in this World, the place of their banishment, do long to be with him; saying with David, 
Psal. 42.2. Phil. 1.23.  when shall I come to appear before the presence of God? and desiring with Paul, to be dissolved and to be with Christ: and therefore God in mercy hath shortened our days, that we may the sooner come into his heavenly Kingdom and enjoy his presence.  
And lastly, God hath shortened our days, that we may be the less careful for the things of this life, considering we shall enjoy them so short a time. If a man be to travel into a fare Country, he will be the more careful to provide the more, and to proportion his provision to the length of his journey, but if his journey be short, he will provide the less, and the nearer he comes to his journey's end, the less careful he is what provision he hath. God knows if we were to live long in this World, we would be the more careful for the things of this life and would think we could never provide enough; and therefore he hath made our life to be short; that we might be the less careful to provide for it.  
To draw then to a conclusion of all, we have briefly heard, why we are here resembled to the grass and flowers of the field; and from thence, both of the certainty of our death, and the shortness of our life, and the reasons why God hath made our life so short, all which may serve to teach us two lessons.  
1. Use. 1 Not to make account that we shall live long as many of us do, but that we shall soon die. That we shall die we all know, but the most of us deceive ourselves in this, that we put off the day of our death still further from us: when we are young, we think we shall live till we come to be old, when we come to be old we think we may live longer, and so we put off the time of our death still further and further. And hence it is, that we are so careful for the things of this life, as if this World were the place where we should live for ever. We read of Alexander, that to show his affection to a certain Philosopher, he willed him to ask what he would of him, and he would give it him. The Philosopher desired him to give him the fee-simple of his life, that he might be free from death. O saith Alexander, if I could do this, I would do it for myself, why then it seems (saith the Philosopher) that you are mortal. True, saith Alexander. Indeed saith the Philosopher, that you are mortal, I do not doubt, yet I greatly doubt whether you think that you are mortal, and shall ever die, because you live so, as if you thought you were immortal, and should never die. The like may be said to many of us; for though we cannot deny, but must needs acknowledge that we shall surely die, yet man, live so, they seek so greedily after worldly goods, they so pamper their bodies, and are so sumptuons in their buildings, as if they were immortal, and should never die. The Patriarcks though they lived so many years, yet they lived in Tents and in poor Cabins; but we that live not the half of their days, do build our houses so fair and so durable, as if we meant here to set up our rest, and that we should never departed from hence, which argues that though we know we shall die, 
Theatr. Histor. ex Guid.  yet we think we shall live a long time, whereas we should daily look to die. Like Messodanus a holy old man, who being invited by his friend to dinner for the morrow after. Why, saith he, do you invite me to morrow to dinner? I have not looked to live till to morrow this many a year. For we no sooner begin to live, but we begin to die, and look how many days of our life are past, so much of our life is already cut off, and the less is remaining; as the more of an Hourglass is already run out, the less it hath to run.  
And secondly, seeing we shall so soon die, it may therefore teach us so to live, as that death when it comes, may be welcome, and not fearful unto us, and that is, by preparing ourselves against the coming of death, by a godly life. For this is the comfort which a man can find when he lieth on his Deathbed, that he shall enter into a better life when this life is ended, and this comfort he cannot have at his death, unless he have lived a godly life: Death to the wicked may well be fearful, because as it is in it own nature, it is the wages of sin, and imposed as a curse and punishment upon man for his transgression; but by virtue of Christ's death to the godly it is otherwise, ceasing to be a curse unto them, nay, of a curse it is made a blessing, even a passage out of a miserable life into the Kingdom of Heaven. It was Sampsons' Riddle, 
Judg. 14.14.  out of the eater came meat, and out of the strong came sweetness. Which was meant of the honey which was found in the Lion which Samson had slain; for so the Philistines ye know, expounded it, what is sweeter (say they) than honey, and what is stronger than a Lion? and it may not unfitly be applied to death; for what is stronger than death that subdues the strongest? yet after that Christ had vanquished death, as he did for the godly, out of the strong came sweetness; for what can be more sweet or pleasant unto us, than the passage out of a miserable life into eternal happiness? And such is death to the godly: and therefore if we would find this comfort at the time of our death, we must prepare ourselves against the coming thereof by a godly Life.  
FINIS.   

The Sixth SERMON  JAMES. 4.7. 
Resist the Devil and he will fly from you.  
IN the beginning of this verse we are exhorted to submit ourselves unto God, and the reason thereof is given by the Apostle in the words immediately going before, because God resists the proud, and gives grace to the humble. Now because we cannot submit ourselves unto God, unless we be careful to resist the Devil, who labours by all means to withdraw us from godliness: therefore the Apostle adds in these words which I have read unto you. Resist the Devil and he will fly from you.  
Division. The words consist of these two parts, An exhortation, to resist the Devil; and a motive or reason, because he will fly from us if we resist him. For as God is overcome by our yielding unto him, and therefore we must submit ourselves unto God: so on the contrary we must resist the Devil, because he is overcome, and will fly away from us if we resist him. In the exhortation we may observe two things.  
First, the person whom we must resist.  
Secondly, The manner how we must resist him.  
And first for the person, it is the Devil, whose name which is here given him doth signify an accuser. And indeed his name is not given him for nought, but as Abigail said of Nabal, Nabal is his name and folly is with him, so it may truly be said of the devil, 
1 Sam. 25.  Accuser is his name, and accusation is with him: for his chief delight hath been in slandering and accusing even from the beginning. Sometime accusing God unto man, as he accused God of envy to our first Parents in Paradise, to alienate man's affection from God: and sometime again, to alienate God's affection from man: he accuseth on the other side man unto God, as he accused Job. And therefore he is called in the 12th. Chapter of the Revelation,: The accuser of our brethren, which accused them before God day and night. Now as a man that is to encounter with an Enemy, it is necessary that he know what his Enemy is, what weapons he will use, and what strength, and courage, and cunning he hath, that knowing them beforehand, he may provide himself the better to make resistance. So it is necessary for us to know what our Adversary is whom we are to resist, and therefore the Scripture doth set him out in his lively colours, and instructs us beforehand how subtle, how malicious, and how powerful he is.  
And first for his subtlety, he is called a Serpent, which ye know, is more subtle than any beast of the field: and this is the first name which the Scripture gives him. For he doth not always roar like a Lion, but for the most part he lieth in wait like a Serpent, prevailing far more by his craft & policy, then by his strength and power. Therefore it is that he will not appear in his own likeness, but like as the wife of Jeroboam, 1 King. 14. disgnised herself when she came to the Prophet, that she might deceive him. So the devil, though he be the Prince of darkness, yet he transforms himself into an Angel of light that he may beguile us. For if he should show himself as he is, and in his own nature, then as one saith, Semel videris semper oder●s. If we saw him but once, we would hate him for ever. And therefore like Proteus he transforms himself, sometimes into one shape, and sometimes into another, as he did into a Serpent, when he deceived Eve, who little suspected that it was the devil. Now besides his transforming and disguising himself, he hath mille nocendi arts, a thousand ways to deceive and beguile us. When he comes to tempt us to any sin, he will show us the bait, but not the hook, the pleasure of sin, but not the danger of it. Ye know when he tempted our Saviour Christ, he shown him all the Kingdoms of the world, 
Mat. 4.  and the glory of them, but for the sorrow and misery, the vanity and vexation which were in the world, those he would not show him. And so doth the devil deal with us when he comes to tempt us. He shows us the profit, the pleasure and delight, which we shall reap by sin, but for the sorrow and misery, the punishment and shame which shall attend upon sin, he hides and conceals them, yet that he may the better prevail against us, he watcheth the time when we are at the weakest, and then takes the opportunity to set upon us. When David fled from his Son Absalon, it was the counsel of Achitophel, to pursue him in the night time while he was weary with travelling; 
2 Sam. 17.  and it was the policy of the Philistines, (Judges 16) to set upon Samson, while he was at the weakest, and least able to resist them. And thus deals our spiritual enemy with us, he watcheth the time when we are at the weakest, and then takes the opportunity, when he thinks us least able to resist his temptations, When the Husbandman had sowed good seed in his ground, Mat. 13. the enemy watched the time when men were asleep, and then he sowed tares among the wheat. And therefore when Peter was fallen asleep, Mark 14. Watch and pray (saith our Saviour) lest ye fall into temptation; intimating thereby, That then the devil is most ready to tempt us, when he finds us least fit to resist his temptations. Thus when he tempted our first Parents in Paradise, that he might the better prevail against them, he set upon Eve the weaker vessel, and withal took the advantage of her husband's absence, as thinking she might the sooner be overcome now she was alone. Thus that he might the better prevail against Peter, he watched the time when Christ was taken, as thinking that then (if ever) he might be drawn to deny his Master, when he could not acknowledge him but with great danger. And thus that he might the better prevail against our Saviour, he watched the time when he was hungry with fasting, as thinking it most likely, that if ever he could bring him to doubt of God's favour, now was the time when he had fasted so long, and God had provided no sustenance for him. And therefore he then laid his snares for Christ, when he saw be was hungry, and had no sustenance, as the Fowler layeth his limed ears of corn in a hard frost, when he sees that the birds are ready to famish. And thus he continually sets upon us when we are at the weakest, and least able, as he thinks, to make resistance. And as he watcheth the time when we are at the weakest, so he tempts us in those things wherein we are the weakest, by examining every man's disposition and humour, and incising him especially to those sins; whereunto by nature he is most prone and inclinable. For like as a man that goeth a fishing, he will have several kinds of baits for several kinds of fish, because every fish will not by't at every bait, but some are taken sooner with one kind of bait, and some with another: so the devil hath several baits for several persons, and before he tempts any man, he will conceive with what bait he will soon be taken. If he perceive that Christ is hungry with fasting, he will present him with stones to be made bread, if he perceive that Ahab is covetous, and that he hath a desire to enlarge his possessions, he will present him with Naboths vineyard.  
That like as Sallust writes of Catiline a Traitor in Rome, that to draw others into the same conspiracy with him, he used this policy, to fit every man according to his disposition, giving horses to those that delighted in riding, Hounds to such as took pleasure in hunting, and to every man those things which best liked him: So doth the Devil, he observes to what sin a man is most inclining, and fits his temptations as they are most agreeable to every man's humour.  
And as his subtlety appears, both in watching the time when we are at the weakest, and observing what temptation is fittest for us: so likewise in this, that he gins at first with smaller sins, and draws us on by degrees to evil, making the less sins like smaller wedges, to make way for greater. For he knows that a man will sooner yield at the first to a little sin, that sin will grow in the heart as the child grows in the womb: and that if he can bring us to give entertainment but to an angry thought (though we count this but a small matter) yet it will grow from the heart to the tongue, and from the tongue to the hand, so that many like Cain begin with anger and end with murder. For he knows that little sins, if we yield unto them, will grow to be great ones and will procure our ruin.  
The Swallow in the Fable, when she saw the Husbandman begin to sow Hempseed in his field, she counselled the Birds to peck it up: because otherwise if it were let alone it would prove dangerous for them. The Birds could not see how so small a seed should do them any harm; but afterward when it was grown ripe and was cut down, the Husbandman made snares and nets of the Hemp whereby the Birds were taken. Those little sins which we think so small that they can do us no harm; yet the Devil will use them as snares to entrap us, and to work our destruction. And therefore he will begin with small sins, and draw us on by degrees from the less to the greater, as he drew on Peter from lying to perjury; and David from adultery to commit murder. And yet that he may the more easily deceive us, what sin soever he tempts us unto, he will commonly set such a Gloss upon it, that it shall seem to be either no sin at all, or a very small matter till we have committed it. Nay, that which is strange, many times when he tempts a man to never so heinous a sin; yet he will make him believe that it is a good work, and that he shall deserve commendation, and reward for the doing of it: as when he tempted Paul to persecute the Church, he made him believe that he did God good service: and when he persuades the Jesuits to the murdering of Princes, he make them believe that it is a meritorious work, and puts them in hope of being rewarded by God, as the Amalekite was in hope of being rewarded by David, 
2 Sam. 1.14, 15, 16.  for bringing him word that he had killed King Saul, and instead of a reward he was executed for it.  
And as his subtlety appears in tempting us to evil under the colour of good: so likewise in tempting us to do that which is good but to an evil end. As when he tempts us with the Pharisees to give alms in public, and openly in the sight and view of the world, that we may be seen of men and commended for it. The giving of Alms is a good deed, and to give them in public is likewise lawful, that others may be moved to do the like by our example. But the Devil knows that though it be a good deed, yet if a man do it openly for vain glory, the good deed becomes evil in the doer of it: and therefore he will tempt a man to do that which is good, where he sees it will be a sin in him that doth it. And indeed, his craft and subtlety is such, & he hath so many ways to deceive and beguile us, that we have great cause to sear all our works lest we be taken with his hook at unawars. He will do the best he can, to turn those good gifts which God gives unto men, to be occasions of sin.  
Thus many times where God gives Knowledge and Learning, the Devil allures men thereby to pride; where God gives beauty, the Devil allures men thereby to wantonness; where God gives strength the Devil abuseth it to do wrong & violence; and where God gives wit, the Devil turns it to gibing & scoffing at others; Yet still when he tempts a man to sin, he will extenuate the same make it seem less, and to make him to yield the more easily unto it, he will persuade him that God is infinitely merciful, and that he daily pardons many sins of many that are far greater. When he hath brought a man to yield to his temptation, than he labours to make him continue in his sin, by putting him in hope that he hath a long time to live, and that he may repent him when he comes to be old, and all in good time. And when he hath now brought him to this, that he sees him continue secure in his sins, than he will go a degree further, he will labour to hinder him from hearing the word, from praying unto God, and from all other means that might bring him to repentance: as the enemy when he hath besieged a City, he will stop all the passages, and will hinder any from coming to the City for their aid and assistance. And these are indeed his most usual wiles whereby he deceives us.  
And as he is subtle, so he is very malicious. He would deal with us (if God would suffer him) as he dealt with Job: he would take away from us all that ever we have, and would leave us nothing, unless it were that which might do us harm; as when God gave him leave to afflict Job, he took away his goods, his Servants and his Children, but left him his wife to be a cross unto him. Therefore it is that he is called our adversary: your adversary, saith the Apostle, 1 Pet. 5. Like a roaring Lion, walks about seeking whom he may devour. For such is his malice, that he is never at rest, but goes compassing the earth from one end to the other, 
Job 1.7.  seeking the destruction of the whole race of Adam, both in body and soul.  
Now if ye ask the reason, why the Devil is so maliciously set against man: the reason is plain, because that man is the Image of God. The Devil bears infinite hatred to God for casting him out of Heaven, and because he cannot do God any harm; yet he seeks maliciously to deface his Image, and to be revenged upon man: not unlike the Panther, whose hatred towards man is so implacable, as St. Basil saith, that if he see but a man's Picture, he will set furiously upon it, and tear it in pieces.  
Lastly, As his subtlety and malice are great, so likewise is his power. Therefore Christ calls him the Prince of this World, to show that his power is very great. And therefore St. Paul when he tells us, that we wrestle not against flesh and blood, but against Principalities and Powers: he counsels us twice in the same Chapter, to take and put on the whole Armour of God, that so we might be able to resist his temptations. We see then what this enemy is whom we are exhorted to resist, one that is both subtle, and powerful, and malicious. Though he were never so malicious against us, yet if he were not powerful withal, like a cursed Cow, as the Proverb is, that hath short horns, for want of power to effect his malice, we might fear him the less. Or though he were both malicious and powerful, yet if he were not subtle and crafty withal, the danger were the less, because there were some hope that we might overreach him by some means or other; but being both subtle, malicious and powerful, it behoves us to be more careful to make resistance. And so from the person whom we must resist. I come to the manner how we must resist him.  
The word which is here translated to resist, doth signify to confront, and to stand against as it were face to face, to note unto us, that we are not to yield and to turn our backs, 
1 Sam. 17.48.49.  but to stand manfully against him when he doth assault us. That as David when he was to fight with Goliath, he went against him and struck him in the forehead: So we whensoever we are assaulted by the Devil, are to stand against him face to face, and not to turn our backs like the Children of Ephraim in the day of battle. 
Psalm. 78.9.  Therefore we are still commanded in the Scripture, to fight, to wrestle, to quit ourselves like men, to withstand and to resist, but never to fly and to turn our backs. 
Ephes. 6.  And therefore St. Paul where he particularly sets down the whole Armour of a Christian; which we are to use against our spiritual enemy, yet he mentions not any part for the back: there is an Helmet for the head, a Courselet for the breast, a Sword for the hand, Sandals for the feet, and a Shield to guard all the foreparts; but for the back and the hinder parts there is no Armour at all; to note unto us that we are manfully to stand against him, and not to turn our backs when he doth assault us.  
Now further, for the manner how we are to resist him, we must deal with this Enemy as men do in War when a City is besieged.  
First, They shut up the Gates and make all fast, to keep the Enemy from making entrance. And thus must we do, we must shut up as it were the Gates of our senses, we must turn away our eyes from beholding vanity, we must stop our ears from hearing vanity, and we must strengthen every part and look that all be fast, otherwise if he find any part to be weaker than other, he will break in upon us.  
We read Judges 18. that the Tribe of Dan. having no Inheritance nor possession of their own among the Children of Israel, they went up and down like spies to survey the Country, and finding the City Laish to be weakly guarded, the Inhabitants thereof being careless and secure, and otherwise busied, they made towards it, they besieged it, and having conquered all the Inhabitants thereof, they took possession of it.  
And thus the Devil having lost the right of his own Inheritance, and having no possession of his own among the Children of God, he wanders up and down like a spy, and finding the soul of man to be meanly fortified, the Inhabitants thereof, the wit, memory, will, understanding being unprovided, he sets upon it, and finding little or no resistance, he easily takes it, and therefore it behoves us to keep watch continually, and to look carefully to ourselves, that we give him no entrance.  
Secondly, We must not only be careful to keep him out when he doth besiege us; but withal we must be careful, and do our best endeavour to raise his siege, we must do the best we can to beat him from the assault, and to put him to flight. And this is done by the word of God, which is called by the Apostle, the Sword of the Spirit. 
Eph. 6.17.  Therefore when our Saviour was tempted by the Devil, Matth. 4. the only Weapon whereby he repelled him was the Scripture, to teach us that howsoever he doth assault us, we must betake ourselves to the Word of God to resist his temptations. If he tempt us to covetousness and the love of the World, we may say it is written, 
Mat. 16.26.  what shall it profit a man to gain the whole World, and to lose his own soul? If he tempt us to pride and vain glory, we must say it is written, God resists the proud and gives grace to the humble. If he tempt us to malice, we must say it is written, He that hates his Brother is a murderer. 
James 4.6. 1 John 3.15.  If he tempt us to uncleanness, we must say it is written, Marriage is honourable among all men, and the bed undefiled; but Whoremasters and Adulterers God will judge. In a word, 
Heb. 13.4.  what sin soever he tempts us unto, we may find in the Scripture wherewithal we are to withstand his Assaults. For the Scripture is like the Tower of David, Cantic. 4.4. that was built for an Armoury, a Thousand Bucklers (saith Solomon) do hang thereon, and all the shields of mighty men; and from thence we may fetch what Weapons soever we are to use against our spiritual enemies, and without which we can never repel their temptations.  
And therefore this shows their extreme folly, that regard not to have any knowledge in the Scriptures; For how shall their hands be able to war and their fingers to fight that are not acquainted with the word of God, and know not how to handle the sword of the Spirit? Such must needs be in a fearful case, because they do voluntarily disarm themselves, and cast away their Weapons, and so betray their souls into the hands of the Devil, while they have not where withal to resist his temptations.  
If a man had an enemy that had vowed his death, how careful would he be to provide himself Weapons, and to get some cunning how to use the same, for the safeguard and preservation of his natural life. How careful then should every one be for his soul's safety, to put on the whole armour of God, and to learn to use aright this sword of the Spirit; that when Satan his mortal enemy assaults him, he may be the better provided to withstand him.  
It is said of Hannibal a Carthaginean Captain, that as long as Scipio his enemy was in the field and ready continually to bid him battle, he was always afraid lest he he should be suddenly surprised; and therefore never slept but with his armour on, and with a guard of Soldiers to keep watch about him. And we read of Saul, 1 Sam. 26. That while he slept in the field, he had his spear in a readiness stuck up at his Bolster: And so should we, while we are in this World, which is as it were the field of temptation, wherein we are so often assaulted by Satan; we should always have the Word of God in a readiness, that whensoever he assails us, we may be able to withstand him. But how fare are the most (especially they that are in their youthful days) from doing thus? Tell them of resisting the Devil's temptations, forsaking their pleasures and betaking themselves unto God's service, they will be ready to say. Why art thou come to torment us before the time. Alios mores hee atas postulat. Our youth requires other kind of manners, and it is needless for us to do thus till we be grown in years. For young men do commonly make account that they shall live long, that God will allow them more liberty while they are young, and will not require so much of them as of old men. But they should rather consider that which experience may teach them, that they who are young are as well subject to death as they who are ancient, like glass which is as, brittle when it is newly made as when it is old, and so though they be young yet they may die soon; and therefore need always to be in a readiness against God shall call them. They should consider that which reason may teach them, that the longer it is before they seek God, the longer it will be before they can find him; as the further a man strays out of his way, the longer it will be before he can find the same. And they should consider that which the Scripture teacheth them, that young men as well as old shall be called to an account at the day of Judgement of all they have done. And they should remember the precept which the Apostle gives here, not in the future but in the present time, Resist the Devil, not resist him hereafter. If God as they imagine, regard not what they do in their youthful days, what needed David to pray, 
Psa. 25.7. Eccles. 12.1. Levit. 5.7. Mar. 10.14.  Remember not the sins of my youth; or Solomon to say, Remember thy Creator in the days of thy youth. Why did God in the old Law, command that young Pigeons should be offered unto him? Or Christ in the Gospel forbidden that young children should be kept from him? but to show that our youth is to be consecrated to God, and to be seasoned with Religion. If they think it too soon to forsake their sins, and to begin to serve God in their younger years: God will think it too late when they come to be old, to entertain them to be his Servants; and as they have spent the greatest part of their time in the Devil's service; so God will leave them to him whose work they have done, to pay them their wages. We ourselves will be loath to take such a servant as is lame or old, and so unfit or unable to do us service, especially if he be one who while he was young and strong refused to serve us: And do we think that God when we have refused to serve him in our younger years will be content to receive us, when we are old and impotent to be his servants? When we have served his enemy with the best of our days will God be content to have the leave? 
Sardus de morib. Gen. lib. 3,  For if we serve him thus, what do we else, then as some of the Heathen were wont to do, whose custom it was that when they had eaten the meat themselves, they did sacrifice the bones unto their Gods. 
Deut. 25.  We are forbidden by God to have divers measures a greater and a less, because they that do thus are an abomination to the Lord. If God count it abominable for a man to have divers measures, a greater for himself & a less for his neighbour or a greater for his friend & a less for a stranger; How abominable then must it needs be to God, when we have divers measures for God and his enemies, serving sin and Satan, with the best and greatest part of our lives, and alloting the least and the worst part unto God's service. And therefore it behoves us ever while we are young, to resist and withstand the Devil's temptations, to renounce our pleasures and to betake ourselves unto God's service. And thus much concerning the former part of these words, Resist the Devil. I come now to the reason, which I will dispatch briefly. Resist the Devil and he will see from you.  
The Devil though he be fierce when he gives the first assault, yet where he finds resistance he will break up the siege and fly like a coward. Ye know when he tempted our Saviour Christ in the fourth chapter of St. Matthew, though he gave the first blow, yet he took the last; and though he gave the onset and set first upon him, yet he was the first that sounded the retreat, and was glad to leave him.  
But it may be demanded, Whether the Devil will flee if he be resisted? Will he flee into Hell and be seen no more? No, that he will not; but if he flee from though godly, he will be sure to take his pleasure of the wicked, and he will make them pay for it; If he cannot prevail against our Saviour, he will enter into Judas; if he cannot have his will of men, yet rather than fail he will enter into the Swine: 
Math. 8.32.  as a Hawk when she cannot speed of her prey, she will seize upon carrion; But though the Devil flee when we resist him, yet we must not be secure; for though he can not speed at the first assault, yet he will come again: as when he took the foil in tempting our Saviour, he departed from him as St. Luke saith, 
Luke 4.13. Luke 20.40.  but for a season. He is not like the Sadduces, Luke 20. who were so confounded with our Saviour's answers, that they never durst ask him any more questions; but being overcome yet he will come again: like Pharaoh, who though he were feign to let the Israelites go, yet they were no sooner gone but he presently pursued them; or like the Philistines (Judges 16.) who though they had often set upon Samson and could not prevail, yet they would not give him over but still assaulted him. For though the Devil do take the foil, yet he will not quite give over; but when he sees that he cannot prevail one way, he will try if he can prevail another. We see when God had given him leave to afflict Job. to try whether he could draw him to impatientie, and the Devil had taken away all his goods, killed his servants, and destroyed his children, and could not in all this prevail against him; yet he would not leave him thus, but got leave of God to assault him afresh, and to afflict his whole body with sores and ulcers; for he knows that our weakness and infirmity is such, that though he cannot prevail one way; yet another he may prevail against us. If he cannot prevail against David to lay hands on Saul the Lords anointed, yet he will try if he can tempt him to murder Vriah; If he cannot draw the Pharisee to extortion, adultery and the like Vices, he will go another way to work, and try if he can make him proud of his virtues.  
And so though he be vanquished in one temptation, yet he will tempt us again; & therefore we are not to be secure, but after that one temptation is past, we must expect and prepare ourselves for another; yet this is our comfort, that though the Devil assault us never so often, yet God that here exhorts us to resist the Devil, will likewise help us to overcome him. Qui hortatur ut pugnes adjuvabit ut vincas, He saith St. Augustine that exhorts thee to fight, will likewise help thee to get the victory. If thou be ready to sink like Peter, 
Mat. 14.31.  he will put forth his hand to keep thee from sinking: nay, if thou fall like Peter, yet he will not suffer thee to be quite overcome; 
Luke 22.61.  but he will look back upon thee with the eye of mercy, and will raise thee again; For as the Devil encounters thee with new assaults: so God will supply thee with fresh forces, and his grace (if thou be but careful to resist the Devil) shall be sufficient for thee against all his Temptations.  
FINIS.   

The Seventh SERMON.  HEBR. 12.6. 
For whom the Lord loveth be chasteneth.  
THe Apostle, having exhorted us before unto patience, and not to faint when we are afflicted, here he gives us a reason, which is as it were a cordial to keep us from fainting; For it is God that sends afflictions, The Lord chastens. They be his beloved that are afflicted; He chastens whom he loves, and he he doth not torment and torture them like a tyrant; but he doth only chasten them, even as a Father doth chasten and correct his children; For whom the Lord loves (saith the Apostle) he chastens: so that the parts to be considered in these words are three.  
First, 
Division.  The Agent or party afflicting, from whom these chastisements or afflictions are sent, and that is God, The Lord chastens,  
Secondly, The Patient or party afflicted upon whom these chastisements or afflictions do light; namely the beloved of God, He chastens whom he loves.  
And thirdly, The quality of the action, in the word chastens, which implies, that they are not severe punishments; but fatherly chastisements.  
And first for the Agent, or party afflicting, in that it is God that chastens.  
The Doctrine to be gathered from hence is this, 
Decked.  That God is the Author of afflictions, All afflictions, all crosses and tribulations whatsoever they be, from the least to the greatest, come not by accident, chance or fortune, but by God's providence. As we may see by these two things.  
First, Because there is not any affliction that can light upon any man, but God hath ordained and fore-appointed the same; God, I say, in his eternal counsel, hath decreed, determined and fore-appointed whatsoever afflictiocan befall any man. This is manifest out of those words of the Prophet in the, 
Amos 3.6.  3d. of Amos, Shall there evil in a City (saith the Prophet) and the Lord hath not done it? Where by evil, is meant, not the evil of sin, but the evil of punishment: for there is a twofold evil, Malum culpae, the evil of sin, whereof God is no way the Author (For thou art a God, saith the Prophet David, 
Psal. 5.4.  that hast no pleasure in wickedness.) And there is Malum paenae, the evil of punishment, as affliction and chastisement, and God is always the Author thereof. And of this kind of evil the Prophet saith, That there shall be no such evil, no not in a whole City, but the Lord hath done it, that is the Lord hath decreed it to be done: for ye see the Prophet speaks of a future evil, Shall there be evil? and yet he saith, that the Lord hath done it, because in his decreed it. So we see that whatsoever Herod and Pilate together with the people, 
Acts 4.28.  did or conspired against our Saviour; yet God had decreed whatsoever they did, and they could not do any thing, but what God before in his eternal counsel had determined to be done.  
Secondly, Because. God hath not only decreed all afflictions than can possibly befall us, but be doth likewise order and dispose the same, and brings them to p●sse in the selfsame manner that he hath decreed them. For though God sometimes do use the Ministry of Angels to afflict us, as he used the Ministry of an Angel in the afflict on of David, and his people, by plague and pestilence: and though sometimes he use the Ministry of the Devil to afflict us, as he used the Ministry of the Devil in the affliction of Job: and though he use sometime the ministry of men to afflict us, as he used the Ministry of joseph's brethren in the affliction of Joseph, 
1 King. 24. Job. 1.12. Gen. 37.28. Numb. 21.6.  when he was sold to the Israelites; and though he use sometimes the Ministry of unreasonable and encelede creatures to afflict us, as the fiery serpents to ●●lict the Israelites, the heat of the Sun to afflict Ionas, 
Ionas 4.4.  and a wind and a tempest to afflict the Disciples, yet God himself is always the principal Agent, 
Mat. 8.24.  and they but the instruments; God disposeth of the quantity and measure of our afflictions, and whomsoever he useth as instruments to afflict us, yet he restrains their power, and sets them their bounds which they cannot pass. So we see when the devil afflicted Job, God suffered him to take away all his goods, to kill his children and servants, and to afflict his whole body with sores and ulcers, but he must stay there, God hath given him a charge concerning his life, and he can go no further. 
Job 2.6.  God disposeth of our afflictions for their time and continuance, and sets down their limits when they shall end and cease. So we see in the affliction of the Israelites, that God determined the time that they should be afflicted, and the very same night that the years were expired, they were led out of Egypt, 
Exod. 12.41.  and their afflictions ceased. God disposeth of our afflictions in regard of the end for which they were sent, by making them serve for his own glory, and for our good. So we see in the affliction of Joseph, God disposed of his affliction for the benefit of his brethren. And therefore Joseph saith unto his brethren, Be not you sad, 
Gen. 45.5.  nor grieved with yourselves for that you sold me hither, for the Lord (saith he) hath sent me hither for your preservation. Though you (saith he) imagined evil against me, 
Gen. 50.20.  yet God disposed it unto good. Seeing then, That God doth not only decree all afflictions, but likewise doth execute and effect the same, both by disposing of the manner of them, by limiting their time, and turning them to the end which he hath appointed, it is manifest hereby that God is the Author of all afflictions, and that they come not by accident, chance or fortune, but by God's providence.  
Use. 1 The use to be made hereof is divers.  
First, Seeing God is the Author of all afflictions, it may teach us this, That whensoever we are in any distress, we are to pass by all second causes, and look specially upon God, as the principal Agent in all our afflictions. Many take notice of the means or instrument whereby they are afflicted, but look not up unto him that sent is: as the dog flieth upon the stone that is thrown at him, but mindeth not him that threw it, but in every affliction we look up to God as the principal Agent. Thus when Shimei reviled David. 2 Sam. 16. telling him openly before all the people, that he was a murderer and a wicked man, and that he was an usurper of saul's Kingdom, and David's Servants would have stain Shemei for railing on him, David would not suffer them to do him any harm, and he gives this reason, Suffer him (saith he) to curse me for the Lord hath bidden him: and so he looks not upon Shimei, 
2 Sam. 16. 11.  but he hath an eye unto God as the Author of this affliction. Thus when the Devil had got a licence from God to afflict Job, and the Sabeans on the one side took away his oxen as they were ploughing, and his asses as they were feeding in their places, and the Called ans on the other side took away his Camels, and put his servants to the edge of the sword, Job though he understood by his servants that it was done by them, yet he passeth them by as being but the instruments, and ascribes it to God as the principal Agent. The Lord (saith he) hath given, 
Job 1.21.  and the Lord hath taken, blessed be the name of the Lord. And thus when Joseph was afflicted by his brethren, and sold into Egypt, though he knew that this was done by them, and that of an evil intent and mere malice towards him, yet he looks not upon them, but he looks upon God as the Author of his affliction. 
Gen. 45.7.8. Gen. 50.20.  The Lord (saith he) hath sent me hither for your preservation, and the Lord hath disposed it unto good. So that whensoever we are any way afflicted, we are to pass by all second causes, as being but the means and instruments which God useth to afflict us, but we are especially to have an eye unto God, as to the principal Agent, and to remember that it is God that chastens us.  
Use. 2 Secondly, Seeing God is the Author of all afflictions, Therefore whensoever we are afflicted, we are to humble ourselves under the hand of God, and to bear with patience whatsoever it shall please God to lay upon us. For seeing God is the Author of our afflictions, who as Saint Paul saith, 1 Cor. 10. is faithful, and will not suffer us to be tempted above our power, but will give an issue with the temptation, that we may be able to bear it: and seeing that if we endure chastening, as the Apostle here telleth us in the next verse, God offers himself unto us as unto Sons, 
Heb. 12.7.  he offers himself as a father unto us, therefore we are patiently to under go all afflictions that he shall lay upon us. Diogenes the Philosopher being visited with sickness, and being impatient by reason of his pain, his friend to comfort him, willed him to be of good cheer, and to bear it with patience, because God was the Author of his sickness. Oh, saith the Philosopher, but this is that which grieves me the more, this is that which maketh me the more impatient, seeing that my sickness is sent of God. But it is not so with the children of God, they are always the more patiented when they are afflicted, and do bear the same without murmuring and repining, because God is the Author of their afflication. So when old Eli 1 Sam. 3. understood by Samuel, what God had threatened, even to root out his house for ever, he submitted himself unto God's will, It is (faith he) the Lord, 
1 Sam. 3.18. Psal. 39.9.  let him do what seemeth him good. The like did David, Psal. 39 when the hand of the Lord was so heavy upon him, that it even consumed him, yet he bore it patiently, I became (faith he) dumb, and opened not my mouth, for it was thy doing. When Jobs wife would have had him to blaspheme, and to curse God in the extremity of his pain, 
Job 2.10.  Thou speakest saith Job, like a foolish woman, shall we receive good at the hand of God, and shall we not receive evil? as thinking it unreasonable, that we should be content to receive the one, and not the other. If our earthly parents do chasten and correct us, we will endure it with patience, and should we not endure the chastisement and correction of our heavenly Father? We have had (saith the Apostle, here in the 9th. verse) the fathers of our bodies which have corrected us, and we have given them reverence, and should we not (faith he) much rather be in subjection to the Father of spirits? We will suffer the Physician in the time of our sickness (because he hath seen our water, or felt our pulse) to let us blood, we will suffer him to prescribe us a less diet, and to take away from us the use of some meats, wherein in our health we were much delighted, and we will patiently endure the want thereof, and not murmur against him. And should we not yield as much unto God, as we do to the Physician? yet if God take away from us any of those things wherein we were wont to take comfort and delight; if he afflict us with the loss of our goods, with the loss of our health, or with the loss of our friends, we presently fall into great impatiency, as if so be God dealt too hardly with us: But doth not God know what is best for us? if he afflict thee with the loss of thy goods, he foresaw (it may be) they would have done thee harm, and that thou wouldst have set thy heart upon them. Nisi perdidisses tu illa te fortè perdidissent, faith Seneca. If God had not withdrawn thy riches from thee, it may be, thy riches would have withdrawn thee from God. If God take away thy health, and afflict thee with sickness, it may be, it is to cure thee of a more dangerous disease, as foreseeing that otherwise if thou hadst had thy health, thou wouldst have taken a greater surfeit of the pleasures of this life. If God do afflict thee with any kind of disgrace, by suffering thee to be wronged in thy good name and credit, it may be he doth it to teach thee humility, as foreseeing that otherwise thou wouldst have waxed proud, and vainglorious. For vic●sin the mind, saith Plato, are as diseases in the body, and chastilements as medicines, and surely God is the Physician that knows best how to apply them. And therefore whensoever we are any way afflicted, we are to possess our souls with patience, because it is God that chastens. Lastly, Seeing it is God that chastens, this may therefore teach us in all our afflictions to seek unto God for help & deliverance, Use. 3 that he that wounded us may cure & recover us, & the same hand that cast us down may raise us up again. I (saith the Lord, Deut. 32.) kill and make alive. I wound & I heal. Therefore he wils us to call upon him in the time of trouble, and he will deliver us. 
Deut. 32.32.  For howsoever by our sins we provoke him to afflict us, yet if we call upon him for mercy and grace, he hath an ear to hear us, an eye to behold us, a heart to pity us, and an hand to help us. And thus much concerning the first point, the Agent or party afflicting, That it is God that chastens.  
I come now to the second, namely, The Patient, or party afflicted, the beloved of God, he chastens whom he loves.  
Doct. God though he love whatsoever he hath made, yet among all his creatures he loves man best, and among men especially those, who are of the household of faith, which is his Church. These he loves with an everlasting love, he hath given his only Son for their redemption, and hath adopted them in Christ Jesus to be his children: And yet howsoever he loves them so dearly, yet many times he doth afflict and chasten them; for so we see here, whom he loves, he chastens. The Doctrine that we may gather from hence is this, That they who are in the love and favour of God, are nevertheless afflicted. In the 11th. of Saint John, Behold Lord, 
John 11.3.  he whom thou lovest is sick. Christ loved Lazarus, and yet did not free and exempt him from sickness. 
Dan. 9.23.  Daniel was greatly beloved of God as the Angel Gabriel told him, yet Daniel was cast into the Lion's den. The Virgin Mary was freely beloved of God, as the same Gabriel told her, Luke 1. yet a sword was to pierce through her heart, 
Luke 1.28. Luke 2.35. 1 Sam. 13.14. Job 1.1.  as old Simeon prophesied. David was a man according to Gods own heart, yet David was often and many ways afflicted. Job was a just and an upright man, yet Job was extraordinarily afflicted. Saint Paul was a chosen vessel of God, yet after he was converted, his whole life was nothing but a continued affliction. In a word, 
Acts 9.15.  all the Patriarches, Prophets and Apostles, and all the beloved children of God, even from the beginning of the world to this present time have suffered affliction. Therefore Christ saith Revel. 3. As many as I love, 
Revel. 3.19.  I rebuke and chasten. Read over the Scriptures, and ye see examples hereof almost in every leaf. 
Gen. 39.20.  In one place ye shall see Joseph cast into the dungeon, 
Dan. 3.20.  in another the three children into a fiery furnace; 
1 King. 22.27.  here ye shall see Michea fed with the bread of affliction, there David washing his couch with tears; in one place ye shall see Steven stoned to death, 
Psal. 6.6.  in another ye shall find John the Baptist beheaded. 
Acts 7.59.  To be short, as it was said of Rome heretofore, 
Mark. 6.27.  that a man could not step into any part thereof, but he should tread upon a Martyr, so a man can hardly read any part of the Scripture, but he shall light upon the affliction of the children of God either one or other: affliction being common to every one of them, and more common than any thing. The flood that overspred the whole face of the earth in the days of Noah, was common & general, yet eight persons, ye know, were freed, from the flood, 
Gen. 6.18.  & preserved in the Ark Death is more cómon & general than the flood, 
Gen. 5.24.  seizing upon the whole offspring of Adam, and yet two persons Enoch and Elias have been freed from death, 
a King 2.,11  and were taken up into heaven while they were living upon the earth. Sin is more common and general than death, and yet one person, even Christ, and he alone was free from sin, but affliction is more general than any of them all, which hath lighted upon all men without any exception, for even Christ himself though he were free from sin, 
Esay. 53.3.  yet he was vir dolorum, as the Prophet Esay calls him, a man of sorrows, as being subject through the whole course of his life to much sorrow & affliction. For this is the condition of all God's children, that first they must wear a crown of thorns, before they receive a crown of glory; first they must suffer with Christ in this life, before they reign with him in the life to come. Therefore Christ wills us, if we will be his disciples, to take up his cross every day, 
Acts 14.  and follow him. And the Apostle tells us That through many afflictions we must enter into the Kingdom of heaven.  
Use. 1 The use to be made hereof is twofold. First, Seeing Goddeth visit his own children with the rod of affliction, then much less shall the wicked escape God's judgements; if God chasten the godly whom he loves, and is loved of them, much less will he spare his enemies, & those that hate him. 
Prov. 11.31.  Therefore Solomon, Proverbs 1●. Behold the righteous shall be recompensed in the earth, much more the wicked and the sinner.  
And therefore Peter, 1 Epist. 4. Chapter. If judgement, saith he, 
1 Peter 4.17.18.  first begin at us, what shall the end of them be that obey not the Gospel? and if the righteous scarcely be saved, where shall the ungodly and the sinner appear? For if God chasten the one, much less out of doubt will he spare the other. You will say, but it is ordinarily seen in the World, that the wicked are not subject to the like afflictions that the godly are. Their houses, as Job in his 21. Chapt. 
Job 21.9.  saith of the wicked, are peaceable without fear, and the rod of God is not upon them: and as the Prophet David saith of the ungodly, they prosper in all their ways, and flourish like a green bay-tree. It is true indeed, and cannot be denied, that the godly many times do suffer in this World more crosses and afflictions than the wicked; but therefore we must remember that the punishment of the wicked is kept and reserved till the World to come. Lazarus was fare more afflicted in this life, that lay full of sores at the rich man's gates, and would have been glad of a morsel of bread; then the rich man was, that fared so sumptuously and lived in pleasure: but therefore what saith Abraham to the rich man, Son, saith he, 
Luke 15.25.  remember that then in thy life-time receivedst thy good things, and Lazarus evil, but now is he comforted and thou art tormented. Whensoever therefore we see the godly to live in affliction and misery, and the wicked in prosperity and hearts-ease, yet it need not trouble us, because there will come a time when the wicked shall be punished and the godly comforted, When the godly shall have all their tears wiped from their eyes, 
Revel. 7.17.  and the wicked shall suffer God's wrath and vengeance; for if God afflict and chasten such as he loves, much less shall the wicked escape God's judgements.  
Secondly, Seeing God doth chasten those whom he loves, 
2. Use.  this may therefore teach us to beware of censuring hardly of them, that are in any distress or affliction, as if this were an argument that they are out of God's favour, and that God hath forsaken them. We are prone to judge, amiss of those that are in distress. If Job, be afflicted, 
Job 4.7.8. Acts 28.4.  his friends will think that he is an Hypocrite. If the Barbarians see a Viper hang on Paul's hand, they will suspect him therefore to have been a murderer: and if the Disciples see the man that was born blind, 
John 9.2.  they will judge that either he or his Parents had sinned, as if they must needs be wicked persons that are afflicted.  
The Samaritans as Josephus writes of them, when they saw that matters went prosperously with the Jews, they were wont to say then that they were come of Abraham; but when the Jews were under the Cross and suffered affliction, they would then derive their Pedigree from Babel and other Nations, and would not acknowledge them for Abraham's Children, as if only the wicked and not the godly were subject to affliction. But we see here that God chastens whom he loves, and therefore that we are not to judge hardly of such as we see afflicted.  
And thus much likewise for the second point, the Patient or party that is chastened by God, namely Gods beloved, He chastens whom he loves.  
I now proceed to the third and last, the quality of the action in this word chasteneth, which implieth (as I said) that God doth not torment and torture us like a tyrant, but he doth only chasten us, as a Father doth chasten and correct his Children: these chastisements do not proceed from God as an angry judge, for our plague and punishment, but as from a merciful and loving Father, for our correction and amendment; for herein he offers himself unto us as unto Sons, as the Apostle saith. So that these chastisements to the godly are signs of their adoption, and pledges of God's love and favour towards them, which that we may understand the better, I purpose to show you two things.  
First, what these chastisements are, or how God doth chasten us.  
And secondly, To what end they are, or why he doth chasten us.  
Concerning the first, these chastisements of God are sometimes called in the Scripture the judgements of God: So they are called by the Apostle, 1 Pet. 4. The time, saith he, is come, that judgement must begin at the house of God. 
1 Pet. 4.17.  That is to say, the judgement of chastisement, for the judgements of God are of two sorts, judicia castigationis, & judicia vindict & condemnationis, the judgements of chastisement or correction, and the judgements of revenge and condemnation.  
And this distinction is taken out of St. Paul, 1 Cor. 11. When we, saith he, 
1 Cor. 11.32.  are judged, we are chastened of the Lord, that we should not be condemned with the World. So that there is a judgement of chastisement which lights upon the godly, and a judgement of condemnation which lights upon the wicked. And these judgements are sometimes public and general, and sometimes private and particular. Public and general, as when a whole Land or Country is afflicted; as either by War, by Plague and Pestilence, by Death and Famine, and any other common and general affliction.  
Thus we see, 1 Chron. 21. That when David had sinned against God, by causing his people to be numbered, God to chasten and correct him for it, offers him his choice of three public afflictions, either a general dearth and famine all over his Land, 
1 Chron. 21.12.  for the space of three years, or the Enemies to come and invade his Land, and prevail against him for the space of three months, or a Plague and Pestilence among his people for three days.  
David being in this extremity, did choose rather to fall into the hands of God then into the hands of men, because there is mercy with the Lord in his chastisements, and so there died of the Pestilence threescore and ten thousand in three days. This was a general or public affliction.  
Sometime again they are private or particular, as when any particular house or family, or any private man is chastened and afflicted, and that either outwardly or inwardly: outwardly as by the loss of goods, by the loss of health, by the loss of friends, by the loss of liberty, and the like. And thus God's Children are often afflicted. Some are afflicted with want and poverty, as L●zarus was, 
Luke 16.21.  some with the loss of their health, as the Pal●i●-m●● was, 
Mat. 9 1 Sam. 2.23. Gen. 39.20. Job 16.2. Psal. 59.1.  some are crossed in their Children, as Eli was; some are wronged in their good name and credit, as Susanna was; some restrained of their liberty, as Ios●ph was; some wronged by their friends, as job was; and some persecuted by their enemies, as David was. These are outward chastisements.  
Sometimes again, God doth inwardly chasten us, as when either he leaves us for a time to ourselves, so that we fall into some actual sins, and are afterwards grieved that we have offended God.  
Thus Peter was afflicted when he had denied our Saviour, and wept so bitterly for his denial. Or when God withdraws from us the feeling of his love and the comfort of his spirit: 
Mat. 26.75.  So that we doubt for a time that God hath forsaken us, because we can find no inward comfort. And thus David was afflicted when he complained so grievously, Psal. 77. 
Psal. 77.7.  Will the Lord absent himself for ever, and will he show no more favour? hath he forgotten to be gracious, and will he shut up his kindness in displeasure? These are inward chastisements.  
Now God in all his chastisements deals otherwise with the godly than he deals with the wicked. The one he chastens in love and mercy, the other he punisheth in his wrath and fury: the one he sustains by his gracious assistance, and inables them to bear what he lays upon them: the other he gives over to endless despair; to the one he brings a pruning knife to lop and purge them; to the other the Axe of desolation to cut them down and destroy them. And thus we see what these chastisements are.  
Secondly, We are to consider to what end they are, or why he doth chasten us. The end why God doth chasten his Children. is partly for his own glory, and partly for their good. For his own glory two ways especially.  
First, To show how greatly he is displeased and offended with sin, insomuch that he doth not spare it in his own Children. For this is most certain, that if man had never committed sin, he should never have been subject unto any affliction; but as soon as Adam had sinned against God, than God by afflicting him, made manifest how he is displeased and offended by sin, because, saith God unto Adam, 
Gen. 3.17.  Gen. 3. Thou hast eaten of the Tree, whereof I commanded thee that thou shouldst not eat, Cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life, etc. For as there is nothing in the World but only sin that dishonours God, so there is nothing but sin that is displeasing and offensive unto him. And this is so offensive, that at first when it began to spring up in Heaven among the Angels, God presently pulled up this weed by the root, and cast the Angels out of Heaven: afterwards when it began to take root in Paradise, among our first Parents, God weeded it from thence, and thrust them out of Paradise: afterwards again when it began to increase, and to spread itself all over the earth God to cleanse the earth from this pollution did send the deluge, and drowned all the world except eight persons; and still to show how it doth displease him, even those whom he loves, he chastens for sin, and doth not spare it in his own Children.  
A second Reason, why God doth afflict us for his own glory, is to make manifest his power in our weakness, that when we are sufficiently humbled by affliction, and past all recovery of ourselves, he might show his power in our deliverance, and provoke us to thankfulness when he hath delivered us.  
Thus he suffered Daniel to be cast among the Lions, the three Children to be thrown into a fiery furnace; and the Israelites to be so hotly pursued by Pharaoh; that they were feign to fly through the read Sea with Moses, that when they were delivered, they might ascribe the glory thereof unto God, and say with the Prophet David, This is the Lords doing, and it is marvellous in our eyes: And these are the reasons which concern God's glory.  
Secondly, God doth chasten and correct us for our good. Si bonus est qui patitur, in bonum desinit quodcunque patitur. If he be good that suffers, it is for his good whatsoever he suffers. For howsoever afflictions seem evil to us, yet God like a skilful Physician that will make good use of poison, turns them to the good and benefit of his Children, and that divers ways.  
First, To withdraw us from the love of the World, and to draw us nearer to God; for when we are visited with any affliction, we are more ready to seek unto God for help, as the sick man repairs unto the Physician. While we live in health, and prosperity; we are more prone to forget God, as having less feeling of the want of his help, and we commonly take such a liking of this World, that we are loath to leave it; but when we are afflicted, than we seek unto God for help and comfort, which because we cannot find in the World, we grow weary of it.  
Plutarch reports of a Soldier of Antigonus, that having a Disease which was irksome unto him, it made him weary of his life; insomuch, that he would adventure upon any danger, and there was not so desperate a piece of service, but he would always be the foremost in it. The General much affecting him for his great valour, was at great expenses to have him cured of his Disease; but when he had got him cured, looking that he should be as valorous and resolute as he was before, he found him far otherwise, and unwilling to put himself into any danger; whereof when the General asked him the reason, he gave him this answer, That when his Body was diseased, he was weary of it; but seeing that now it was whole and sound, he was loath to lose it. As it was with this Soldier, so God seethe it to be with many of us; when we are in adversity, we grow weary of this life, and can say with Jonah, 
Jonah. 4.8.  It is better for me to die then to live: but when we are in prosperity, the case is altered; we take such a liking of this present World, that we are loath to leave it; but can say with Peter, Master it is good for us to be here; and are of the same mind as the Cardinal was, who prosest he would not leave his part in Paris, for his part in Paradise. And therefore as a Nurse, when she would wean the Child from sucking the dug, will anoint her teats with some bitter thing; to the end, that the Child may begin to mislike them: So God to withdraw us from the pleasures of this World, sends us afflictions to reclaim us from our pleasures, and to make the same more unsavoury unto us. For as the Children of Israel would never have thought of leaving Egypt, and coming into Canaan, if they had not been afflicted in the Land of Egypt: So many will never renounce the pleasures of this life, until they be distasted thereof by affliction. And therefore God chastens and afflicts his Children, because affliction is a means to wean them from the World, and to draw them unto him.  

Tentatio quasi interrogatio.  A second Reason why God doth afflict them, is to make manifest those gifts and graces which lie hidden in them. For as showers in the spring time, cause the buds to appear which before were not seen; so afflictions make manifest many virtues in God's Children which before lay hidden. If Abraham had not been commanded to have sacrificed his Son, he had not had that occasion to have testified his obedience: and if Job had not been so grievously afflicted as he was, he had not had occasion to have declared his patience. Many virtues lie hidden in the Children of God, while they are in prosperity; but when adversity comes, than they break forth like stars in the night, and do show themselves. I might allege other Reasons why God doth chasten us, as to make us conformable to Christ our head, to show us how weak we are of ourselves, without God's assistance, to stir us up to prayer, to teach us humility, and to exercise our patience; all which may hearten us in the time of affliction, because it is for our good that God thus afflicts us. We are much dejected when we are afflicted, we count our afflictions to be long and grievous for the time; but the Apostle teacheth us to make another account. where he calls our afflictions both short and light, our light affliction, 
2 Cor. 4.17.  saith he, which is but for a moment. Some indeed are afflicted longer than other, yet their afflictions are but short that continue longest. 
Acts 9.33. Mat. 9.20.  We read of one Acts 9 that was sick of the Palsy, and kept his Bed 8. years. St. Matthew tells us, of a Woman that was diseased with an issue of blood for 12. years. St. Luke tells us of a Woman that had a spirit of infirmity, 
Luke 13.11.  and was bowed together, and could in nowise lift up herself for 18. years. St. John tells us of a Man that had been diseased 38. years. The time no doubt seemed long unto these, 
John 5.5.  yet indeed our whole life-time is but short, but a span long as David saith, and therefore our sufferings cannot be long, which are all comprised in so short a time. For afflictions are as it were Gods speedy Messengers, which he sends to do his Message or errand unto us. Sometimes to tell us that we forget God, and therefore need be put in mind of him by being afflicted. Sometime to tell us that we are too proud, and therefore need affliction to be humbled by it: Sometimes to tell us that we are too much afflicted with the love of the World, and therefore need affliction to be weaned from it. Of these and the like errands they are sent unto us, and when they have done them, they are presently gone like the Angels which were sent overnight to Lot, and when they had done their errands, went away the next morning. But though we suffered afflictions for a long time, yet we might well count our sufferings short, in regard of that endless and infinite happiness which follows our sufferings. If our future happiness were of no longer continuance than the afflictions we suffered; yet this might comfort us, that our sufferings come first, and our happiness after, and that our happiness is to come when our sufferings are over: which may afford us more comfort in our greatest sufferings, than the wicked can find in their greatest pleasures. The wicked have their pleasures first, they first enjoy the pleasures of sin for a season, wherein they can take the loss delight; when they consider that after their pleasures are past, their sufferings are to come, which will eat up the pleasures which they have formerly taken, as the seven years of famine which followed in Egypt, did eat up and consume the seven years' plenty which went before them. 
Gen. 41.30.  The godly on the contrary have their sufferings first, and their happiness after, which being not short as their sufferings are, but endless and eternal, if our hearts were affected with an unfeigned love and desire of it, we could not but think all our sufferings short, though it were for a long time that we were to suffer, as the seven years' service which Jacob served for Rachel, 
Gen. 29.20.  seemed short unto him, because he loved her.  
FINIS.   

The Eighth SERMON.  ISAIAH. 57.21. 
There is no peace to the wicked, saith my God.  
WE have here in these words, a Proclamation as it were of open War, against all such as are impenitent sinners, wherein two things are to be considered, The thing that is proclaimed, and the Person that proclaims it. The thing that is proclaimed, There is no peace to the wicked, The Person that Proclaims it, is the Prophet Esay, as God's Herald, and therefore proclaims it not in his own, but the Lords name, not as from himself but from the mouth of the Lord, There is no peace to the wicked, saith my God.  
And first, 
Gen. 16.12.  concerning the thing proclaimed, as it was said of Ishmael, that his hand should be against every man, and every man's hand against him; so here it is said that there is no peace to the wicked, as if they were enemies unto all, and all unto them, and so had peace with none. They are enemies to God, enemies to men, enemies to themselves, and therefore can have no peace at all, either inward or outward, either at home or abroad, either with themselves or with others.  
The Reason is, because indeed there can be no peace, where there is no righteousness. Therefore the Prophet, Esay 32. makes peace to be a fruit and effect of righteousness. The work, saith he, of righteousness shall be peace. And therefore the Prophet David, 
Esay 32.17.  Psal. 85. joins them both together, Righteousness, saith he, 
Psal. 85.10.  and peace have kissed each other; where righteousness and peace as St. Austin saith, are propounded by the Prophet as two loving Friends, who so agree together, as that he who opposeth himself against the one, must needs oppose himself against the other, and so can never enjoy peace, who regards not righteousness. But as Jehu said to Jehuram, 2 Kings 9 when he asked Jehu, 
2 Kings 9.22  Is it peace? what peace, saith Jehu, so long as the whoredoms of thy Mother jesabel, and her witchcrafts are so many? so while the wicked do multiply their sins, what peace can they have? what peace either with God, who hates all those that work wickedness; or what peace with the Creatures, who are always ready to revenge God's quarrel against his adversaries; or what peace with men, whether they be the godly or the wicked like themselves, while they hate the godly, and the godly them, as being God's enemies; and the wicked again hate them, as knowing them to be such, as only like them while they serve their turns, and will be as ready to do them wrong, if it be for their advantage: And what peace again can they have with themselves, while they have one within them that bears witness against them, even their own Conscience?  
First, They can have no peace with God, no more than a Subject can have peace with his Prince against whom he rebels. For the wicked are Rebels against God, 
Esay. 1.30.  their disobedience in the Scripture is called Rebellion, to show that while they disobey God's Laws, he accounts them no better than Rebels and Traitors, as if they were at defiance with him, and up in Arms against him. As indeed they are, because they both serve his Enemy the Devil, and make no account of disobeying God, so they may satisfy their own will and pleasure. For look what sins they delight in, they wholly devote themselves thereunto, giving them the chief place in their affection, and setting them up in God's room. So the Epicure makes his belly his God, the ambitious man makes honour his God, the voluptuous liver makes pleasure his God, and the covetous miser makes money his God, because they perform that service unto them which they own unto God; they love their pleasures, preferments and profits, more than they love God, they obey them more than they obey God, they fear more to lose them then to lose the savour of God; and they put more trust and confidence in them then they put in God. Therefore as they regard not God, so he regards not them, but when they seem to offer him their service, he rejects the same. So that even their very prayers which they keep for their last refuge, and whereby they think to curry favour with God in their distress and affliction; are abominable unto him.  
For so we see Proverbs 28. 
Prov. 38.9.  He that turns away his care from hearing the law, even his prayer shall be abomination. Which is to be understood not only of such as refuse to hear it, but likewise of such as refuse to obey it, that though they tread in his courts, and come to Church, though they hear his word, and offer him their prayers yet because they are such as hate to be reform, and will not leave their sins, God abhors all their service, and will rather plague them for praying unto him, then accept their prayers. For so long as they refuse to obey his laws, he holds them for rebels, and professeth himself an enemy to them as they are unto him. So that the wicked can have no peace with God, because they are his enemies, and he theirs, only the godly have this peace, as being assured by faith that they are reconciled unto God in Christ Jesus, as the Apostle saith, Rom. 5.1. Being justified by faith we have peace with God through. Christ our Lord. They therefore that would be at peace with God, they must have faith, for like as our faith is, so is our peace, a true saith, a true peace, an hypocritical faith, an hypocritical peace, a temporary faith, a temporary peace: and look where there is a weak or no faith, there is likewise a weak or no peace. And so the wicked having no faith, to believe that God is reconciled unto them, they cannot have any peace with God, but still look upon him as upon an angry Judge, and expect nothing from him but wrath and vengeance for their sin and wickedness.  
Secondly, As the wicked have no peace with God, so likewise they have no peace with the creatures, which are at enmity with them that are Gods enemies. Therefore we see how all the creatures from the greatest to the least, have opposed themselves against the wicked, and have armed themselves against those that have disobeyed God. Therefore God is called the Lord of Hosts, as having all creatures as soldiers under him, and ready, as it were, in battail-aray, to fight against them, that do not serve him. If God be offended with the old World for their sins, he need not march against them in his own person, but the Windows of heaven, the Springs of the earth, will conspire together, to send forth their water to overwhelm them. For all the creatures both in heaven and earth do take God's part to execute vengeance upon his adversaries. The Angels destroyed the Army of blasphemous Zenacherib, slew the firstborn of Egypt, and smote Herod. 
2. King. 19.25.  The fire from Heaven consumed the Sodomites, the two hundred and fifty that offeredincense, and Ahaziahs' two Captains with their fifties. 
Acts 12.23. Gen. 19 24. Num. 16.35.2 King. 1.10.11. Judges 5.20. Josh. 10.11. Exod. 14.28. Num. 16.32. Num. 21.6.2 King. 2.24.1 King. 13.24.2 King. 9.35. Acts 12.23.  The Stars in their courses fought against Sicera, hailstones from heaven destroyed the Amorites, the Waters covered Pharaoh With his whole Army, the earth opened and swallowed Corah and his complices. Fievy Serpents stung the Israelites that murmured. Bears slew the children that derided the Prophet; a Lion the Prophet that disobeyed the Lord; the dogs did eat Jezabell, and the worms Herod. Humane Authors are full of the like examples, how the creatures have been enemies unto the wicked. It is very memorable which they report of Ibicus the Poet, That being rob by some ruffians, and haled through a field, and murdered by them, he seeing none by, while they were thus haling him, but a company of Cranes flying over the field, he cried to the Cranes, you Cranes shall bear witness what they do unto me. The murderers were not known for a long time, but at last there being a great Solemnity kept in the same field, whereat two of the murderers of Ibicus were present, suddenly a great noise of Cranes was heard over the field, Hark, saith one of the murderers to his fellow, these are the witnesses which Ibicus said should disclose his death; which one overhearing, and knowing that Ibicus had been murdered, began to suspect them, and telling the Magistrate what he had heard, they were sent for and examined, and confessed the fact, and were condemned, and executed. It were endless to instance in all the particulars, how the creatures have set themselves against the wicked to revenge the Lords quarrels, and to bring them to confusion that have refused to serve him. So we read of Ha' to Bonosus the Archbishop of Mentz, who was a great enemy to the poor, and was wont to call them mice and vermin, that when any poor came to him for relief in a dear year, he appointed them to go into a barn, pretending that he would send them relief thither, but when they were there, he shut up the doors, and set the barn on fire, and so burnt them all to death together: but afterwards by the just judgement of God he was haunted and assaulted, and pursued by mice, which could not by any means be kept from him, but swum after him through the River Rhine, and there devoured him. So we read of Hadrian, that proud insolent Pope, who made the Emperor stoop, and hold his stirrup, how he was afterwards stifled, and choked by a gnat: God showing by these and the like examples, that he hath all creatures at his beck and command to do him service and that he can pull down the pride of the greatest even by the basest creatures. The creatures were made for the service of man, as man was made for the service of God, God giving man sovereignty over the creatures, and restoring to himself the Sovereignty over man; but because that man rebelled against God, the creatures began to rebel against man, God making the creatures to become our enemies that were our servants, because we that were made to be his servants, were become his enemies. Therefore though the creatures be at enmity with the wicked, yet they are at peace with the godly, 
Psal. 34.7. Gen. 19.15. Acts 12.11. Acts 27.23, 24. Johsh 10.13. 1 King. 17.6. Exod. 14.22. Dan. 3.17. Dan. 6.22. Acts 28.5.  even from the highest to the lowest. The Angels do pitch their tents about them to preserve them from danger, freeing Lot out of Sodom, & Peter out of prison, & comforting Paul in his dangerous voyage. The Sun & the Moon will stay their course till Joshuah be fully avenged of his enemies; the ravens will minister food to Elias; the waters will give way to the children of Israel when they are pursued by the Egyptians; the fire will not burn the three children that are cast into the furnace; the Lions will not do any hurt to Daniel, nor the viper to Paul. For the creatures are in league and at peace with them that are at peace with God, they do service to them that are Gods servants, which because the wicked are not, they therefore can neither have peace with God, nor yet with the creatures.  
Thirdly, the wicked have no peace with men. Therefore it is said here in the former verse, The wicked are like the troubled sea, when it cannot rest, whose waters do cast up mire and dirt. For the wicked are turbulent of their own nature, but if they be stirred or moved never so little, they begin like the sea when it is moved with winds to swell and foam, and disgorge their malice against them that offend them. Therefore it is said of the wicked, Rom. 3. Destruction and misery are in their ways, 
Ro. 3.16.17  and the way of peace they have not known: not known the way of peace, either actively or passively, either to make peace among those that are at variance, or to embrace and entertain peace when it is offered them by others. 
Gal. 5.22. Gal. 5.20.  And therefore the Apostle Gal. 5. names love and peace, and long-suffering, among the fruits of the spirit, and hatred variance and emulation among the Works of the flesh: to show that as the godly, who are renewed by the spirit, live in unity and peace: so the wicked on the contrary are prone by nature to dissension and variance. They are easily drawn upon any light occasion to fall out with their neighbours, and not easily pacified, but hard to be reconciled where they have taken offence. Nay, they are so far from either making or taking peace, that they delight to sow discord and dissension among others, like the Scribes and the Pharisees, who to make variance between Christ and his Disciples, sometimes accused the disciples to Christ, 
Mark 7.5. Mark. 2.6.  why eat thy disciples with unwashen hands? sometimes Christ to his disciples, why eats your Master with Publicans anà sinners? and all to breed dissension and variance between them. But the godly on the contrary, who are called by our Saviour, The Sons of peace, they are peacemakers, 
Luke 10.16.  labouring to unite and reconcile those whom they see at variance. So we read of Monistia, Saint Augustine's Mother, that when she heard there was variance between any of her neighbours, she would first go to one of them, and relate unto her some good of the other, and having brought her to acknowledge it to be true, and won her to a better liking of her; then she would go to the other, and tell her that she had heard, there was some discontent between her and such a neighbour, but hoped it was not true, because she had lately been in her company, and heard her speak very well of her, and so by relating some good between them, she would breed a better liking of one to the other. Thus the godly seek to reconcile those whom they see at odds. Nay, if there happens any breach between themselves, and others, they will seek to be reconciled, though it be to their own disadvantage. So did Abraham, 
Gen. 13.8.9.  Gen. 13. who when there fell a strife between his servants & Lots, he came unto Lot, Let (saith he) there be no strife, I pray thee, between thee and me, neither between my herdsmen and thine, for we are brethren: Is not the whole land before thee? if thou wilt take the left hand, I will go to the right, or if thou wilt go to the right hand, I will take the left. Where you see how desirous he was of peace. Though Abraham were a better man than Let, yet he stood not upon that, he stayed not till Lot would come unto him, but he went unto Lot, and was the first that sought reconcilement: and rather than he would not have reconcilement between them, he offers him his choice of the whole land, and so was content to purchase peace, though it were to his own loss and hindrance. For the godly who are the children of God, do imitate God, 
Heb. 13.6.  who is called in the Scripture the God of peace, and therefore they are peacemakers, both seeking to unite and reconcile others that are at dissension, and desiring if it were possible, and as much as lieth in them, to have peace with all men: whereas for the wicked, because they do not delight in peace, it is far from them: and have not either any peace with God, nor peace with the creatures, nor peace with men.  
Lastly, As they have no peace abroad so none at home, as they have no peace with others, so none with themselves. They carry within them a guilty conscience which doth accuse and condemn them, and will not suffer them to be at peace. Their conscience indeed doth not always trouble them, but then when it doth not, their case is more desperate. For like as it is in the sickness of the body, when the pulse doth not beat, the body is in a more dangerous estate; so it is likewise in the sickness of the soul: When the conscience doth not beat and check them for sin, their case is more dangerous, because it is a sign, that their conscience is seared (as Saint Paul speaketh) with a hot-iron; 
1 Tim. 4.2.  and that their custom of sinning doth take away from them the sense of sin, and makes them past feeling. But when sickness or any other cross or affliction is laid upon them, whereby the conscience is wakened again, than it gins to torment them afresh and will so terrify and affright them with the sight of their sins, that they shall find no rest. Though the wicked had all the wealth in the world, and wanted nothing that their hearts could desire for their outward estate, yet as long as their sins are a wound to their souls, and a torment to their conscience, they can never have any peace in themselves. For this peace is only wrought by faith in Christ, whereby a man believes that Christ hath made a full satisfaction to God for all his sins, and therefore that they shall not be laid to his charge, which faith, because the wicked have not, nor ever can have, while they continue in their sins, they cannot have this peace, and wanting this peace, they want the greatest blessing that is. For he that hath this peace, though he have nothing besides, yet he wants not any thing, and he that wants this peace, though he have every thing else, yet indeed he hath nothing. This peace is a continual feast to the godly, it makes them to far (as it is said of the rich man in the Gospel) every day deliciously. And this peace is the fruit of our peace with God, which Christ the Prince of peace, bathe purchased for us, and bequeathed unto us and therefore calls it his peace, John 15. Peace leave I with you, 
John 14. ●.  my Peace give I unto you, not as the World gives, give I unto you. For all the principalities and powers in the World, are not able to give us one jot of this Peace. The peace which the World gives, is false and uncertain and doth oftten deceive us; but this is a true and certain peace which never fails us; the peace which the world gives is only outward, and only affords us external content, but this peace extends to the quieting of the conscience the peace which the world gives is only transitory as the world is, but this is as permanent as the giver of it; for this is one of the chief of his gifts whose gifts you know are without repentance; And therefore he gives it only to the godly and not to the wicked.  
We have heard then, the thing that is proclaimed, that the wicked can have no peace, no peace with God, no peace with the creatures, no peace with men, no peace with themselves, their want of the first, their want of peace with God being the cause that they want the rest and have no peace with others.  
Doct. And from hence we may observe, That there can be no security to those who continue in their sins. For how can they have any security, who are not at peace with God, but have him for their enemy. God is never enemy to any but only for sin, sin is that which incenses his wrath and provokes him to punish them; 
Esay 63.  therefore saith the Prophet Esay 63. They rebelled and vexed his holy spirit, therefore he was turned to be their enemy and fought against them. And the Apostle to the same purpose, Rom. 1. The wrath of God saith he, is revealed from Heaven, against all unrighteousness and ungodliness of men. 
Rom. 1 13.  When therefore we see God's wrath break forth against any place, as ye know he hath many ways revealed of late against this Land, by that heavy visitation of Plague and Pestilence, whereby he swept away so many thousands, by hot burning-fever and other grievous diseases in the most places, by unseasonableness of weather and immoderate showers, by suffering the enemy to give us the foil, and to have the better of us, and many other ways; we may well be assured that our sins have provoked him, and if we repent not, these are but the forerunners of greater judgements. God is not easily provoked to anger, but many times bears a long time with sinners, that by his forbearing them he might draw them to repentance; but if they go on, he will more and more manifest his wrath against them; which as their sin's increase grows further and further, like fire which first takes hold of one house and then goes to another. He pours not out his whole Vial of his wrath at once but by degrees, the former judgements making way for the latter; the less for the greater; first making some smart that others may amend; which if they do not, his wrath will break forth upon them altogether. So we see he dealt with Pharaoh, God brought sundry plagues upon him and his people; yet the latter were more fearful and grievous than the former, and when none of those judgements which he had poured upon them would make them take warning, in the end he drowned them all in the Red-Sea together. So when our Saviour Math. 24 had forthtold many judgements that should come upon Jerusalem, for their contempt of the Gospel, and for their refusing and rejecting of grace when it was offered unto them, he adds this, That the end is not yet, and that all these are but the beginnings of sorrows: as they found afterwards by woeful experience; For in the end, when he had many ways plagued them before, and they were ne'er the better, he poured out his wrath in full measure upon them, and brought utter desolation upon them all. They might have understood by the former punishments (which were the beginning of their sorrows) that there were greater coming except they prevented them; as when a man sees the smoke breaking out of the house, he may know there is sire, which will break forth into a flame if it be not looked to in time: And so may we, we may understand by God's former judgements, that there are greater hanging over our heads, except we prevent them by unfeigned repentance. Let every one therefore in the fear of God, turn unto him by true humiliation; assuring ourselves, that as long as we continue impenitent in our sins, we make God our enemy, and so can have no peace.  
And thus much for the thing that is here proclaimed, That there is no peace to the wicked. I come now briefly to the person that proclaims it, the Prophet from the mouth of the Lord, Three is no peace to the Wicked saith my God.  
Doct. The Prophet proclaiming this fearful doom against the wicked, he shows that he is but God's Herald, that he doth not proclaim it in his own, but the Lords name; and that it was God that spoke by him.  
And from hence we may observe, That it is God that speaks by the mouth of his Messengers, and that the Message which they deliver, is not theirs that bring it; but Gods that sent it. Which serves for the instruction both of God's Ministers, and of those that hear them. That Ministers are to deliver nothing but the Word of God, that they may be able to say as the Prophet here saith, saith my God, And as St Paul saith, That which I delivered unto you, I received from the Lord. Non valet haec ego dic●, haec tu dicis, sed haes dicit dominus. It is not sufficient saith St: Augustine to say, I say thus, or thus thou sayest, unless we can say, the Lord saith thus; That while we deliver no more than that which is agreeable to the Scripture, we may be sure we deliver God's Message, and that we speak that which God puts into our mouths.  
Secondly, This serves to instruct the hearers, that they must make account that they hear the Lord while they hear his Messengers. Therefore it is that the faithful say Esay 2. Come let us go up to the Mountain of the Lord, the house of the God of Jacob, and he will teach us his ways, as making account that they were taught by God, while they were taught by his Ministers. He saith our Saviour, 
Luke 10.16. 1 Thes. 2.13.  Luk. 10. that heareth you heareth me. And therefore St. Paul commends the Thessalonians 1 Thes. 2. that when he preached among them, they heard what he delivered, not as the word of man but as the Word of God. Ye know when a Crier doth make Proclamation in the Prince's name, the Proclamation is to be heard, not as his that utters it, but as his that sent it. Now Ministers are as it were Christ's Heralds, to proclaim and make known his will unto us; which while they Proclaim, we must make account that we hear him while we hear them. And therefore as this serves to show their folly who make the less account of hearing the Word, because they are but men like themselves that deliver it: so it likewise serves to reprove those who are offended with Ministers when they reprove their sins. For what reason hath any man to be offended with the Messenger for the Message lie brings, seeing he speaks not in his own name but in his that sent him. and it is not his, but his Lord's Message.  
FINIS.   

The Ninth SERMON  2 PETER 1.21. 
For the Prophecy came not in old time by the will of man; but holy men of God spoke as they were moved by the Holy Ghost.  
THe scope of the Apostle in these words is this, to show us the infallible truth of the Scriptures. And this he shows by the Author thereof two ways. First Negatively, that the Scriptures are not of man's invention For the prophecy (saith he) came not in old time by the will of man. Secondly Affirmatively, that the Holy Ghost was the Author of them; But holy men of God (saith he) spoke as they were moved by the Holy Ghost.  
But some man may say, Indeed the Apostle saith thus, but how doth he prove it? He saith, as St. Paul doth, that the Scriptures are inspired of God; 
2 Tim. 3.16.  but how doth he prove it? When Aristotle that great profound Philosopher, saw the books of Moses. and read what he wrote about the Creation of the world, he misliked his Books, because he proved not that which he wrote. Hic omnia dicit, nihil probat, This man saith he, saith every thing, but he proyes nothing: But we are to remember, that though we may doubt of that which men say, because all men are liars as the Scripture saith, and so need proofs to consume their say; yet the Scripture being the Word of God, is of itself sufficient to credit and need not any proof for the confirmation of it.  
The Jews have a saying, that the Law doth not need any fortification, in regard that God was the Author of it: and so God being the Author of the whole Scripture, it needs no fortification or proof to strengthen it; but whatsoever we find written therein, we need make no question of the truth thereof, but are bound to believe it.  
True may some say, if we were assured that the Scriptures are the Word of God, & that God & not man was the Author of them, than we need make no question of the truth of those things which we find therein; But how shall we know them to be God's word, and that no other was the Author of them? Which because it is the sum of that which the Apostle delivers in these words, I purpose briefly to handle this question, How a man may know and be fully assured, that the Scriptures must needs be the word of God?  
Concerning which question, there is a great controversy between us and the Church of Rome. They say, that the only Testimony of the Church, is sufficient to persuade us that the Scripture is the Word of God; and that if it were not for the Testimony of the Church, we could not give any credit to it. We say, that the Scripture is known to be God's Word, by the inward Testimony of God's Spirit; and that without this Testimony to persuade us hereunto, the testimony of the Church and of all other whatsoever, is insufficient.  

Titubabit sides nostra, si Scripturae vacillet autoritas. August. de Doct. Christ. lib. 1. cap. 37.  Our faith will stagger, saith St. Augustine, if the authority of the Scripture stand not firm. But how can the authority of the Scripture stand firm, if it be built only upon so weak a foundation as the testimony of man; For the Church is subject to error, both in doctrine and manners; and therefore this testimony may deceive us: But we require an infallible proof for the certainty of the Scriptures. They say that the Testimony of the Church is infallible, and when we will have them to prove it, they prove it thus, because it is the pillar and ground of truth, 
1 Tim. 3.15.  as the Scripture tells us. Thus if a man doubt of the authority of the Scripture, to prove it they send him to the testimony of the Church; and while he doubts of the truth of the testimony of the Church, to prove it, they send him back again to the Scripture. But if the Church be sufficient to persuade a man that the Scriptures are the word of God, how comes it to pass that Turks & Insidels, who have often heard this testimony of the Church, are not yet persuaded of the truth of the Scriptures.  
How many thousands of Jews are now living in Italy, and many of them in Rome, who deny the Gospel, and are not yet persuaded that Christ is come? If the only Testimony of the Church be sufficient, why make they not proof thereof upon them, that the World may see the virtue and efficacy of it: But we know experience tells them daily to their faces, that they cannot do it; and if you ask them the reason, they can give none but this, because of the blindness and unbelief of the Jews: why therefore say we, that that which is able to assure a man, that the Scripture is God's word, must be able to illuminate his understanding, and to give him faith that he may believe it, but this is only the work of God's spirit. There is nothing more ordinary among the Prophets; then when they delivered God's word to the People, to tell the People that it was God's word which they delivered. Hear the word of the Lord, saith Esay (1.10.) The word of the Lord came unto me, saith Jeremy (1.4.) and thus every one of the Prophets from the first to the last, do testify that they delivered the word of God. 
Esay 53.1.  But who hath believed our report, saith Esay, so that where there was one that believed it, there were many that did not: and therefore if neither the word itself, nor the testimony of the Prophets concerning the word, could persuade them that it was the word of God, much less is the testimony of the Church sufficient, when St. Paul preached at Phylippi, Acts 16. there were many that heard him; but it is said there of Liddia, only that God opened her heart, so that she attended unto that which he spoke: 
Acts 16.14.  now if she could not so much as attend unto those things which St. Paul delivered, unless that God had first opened her heart; much less could she have believed, that that which he spoke was the word of God, but by the inward operation of God's spirit:  
The Word is sometimes called a light, because it is lightsome in itself as the Sun, but as the Sun though it be never so lightsome, yet it cannot be discerned by those that are blind: So the Word, though in itself it be never so glorious, yet it is not apparent to us till our hearts be opened. The Word is sometime compared to seed, because it is fruitful like the seed that is sown; but as the seed which is sown cannot bring forth increase, but by the influence and virtue which it receiveth from Heaven; no more is the word fruitful and effectual in us, till God by his spirit give a blessing unto it. The word is not unlike the pool in Jerusalem, whereof there is mention John 5. The pool though it cured all outward Diseases, yet it had not this virtue, but then only when the Angel did stir the waters: the word though it be the means to cure our inward infirmities, yet it cannot do it but only by the motion of God's spirit.  
Now the first Disease which is to be cured is out spiritual blindnss, whereby we are ignorant of Gods will, his will is sufficiently revealed in his word but we cannot discern it to be his word till God by his spirit do enlighten our understanding. And therefore St. Paul saith, 1 Cor. 2. we have received the spirit of God, 
1 Cor. 2.13.  that we might know the things that are given us of God: and presently after in the same Chapter, but the natural man, saith he, perceives not the things of the spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned.  
Now lest we should imagine, that because we are assured of the truth of God's word, only by the testimony of God's spirit, that therefore till his spirit do work faith in our hearts, the testimony of the Church, and the hearing of the word is but va●n and needless: we are to understand, that God's spirit doth ordinarily beget faith in the godly by these outward means.  
For first, the Testimony of the Church concerning the word, invites us to come with the rest to hear it, and while we are diligent and attentive in hearing it, God's spirit doth ordinarily beget faith in our hearts, whereby we believe it; and when faith hath once taken root in our hearts, than we are so fully resolved of the truth of the Scriptures, that all those arguments whereof before we made but light account, are now like infallible demonstrations unto us. For than we see plainly how necessary it was, that God should reveal his will unto us; and that if he have not revealed it in the Scripture, he hath revealed it not where. But that it is his will which he hath revealed in his word, these Reasons will confirm us.  
First, In that the majesty of God's spirit doth appear in every part of the Scripture, wherein there is nothing that savours of humane wisdom; but every thing therein is heavenly and divine, for if we consider the matter thereof, it far exceeds all humane invention. For who could tell us of the Creation of the world, and the fall of Angels? of the corruption of the whole nature of man, through the transgression and disobedience of our first Parents? of the redemption of the world by the coming of the Messiah? of the rewards of the faithful in the life to come, and the punishment of sinners? These things and many other which the Scripture reveals, do so far go beyond the capacity of man, that had not God revealed them in his word, they could never have been known.  
Secondly, If we consider who penned the Scripture, we shall find them for the most part to be simple men, and therefore of themselves not capable of those heavenly mysteries which they have revealed in their writes. 
Hos. 11.1. Zach. 11.12.13. Psal. 22.16.18.  They were not learned, and yet they foresaw things to come, as if they were present, and foretold many things which many hundred years after did come to pass. They were not eloquent, and yet more powerful in moving the affections, than Tully, Demosthenes, and all the Rhetoricians in the world besides. They lived not together, but in divers ages and several places, and yet they agree so perfectly without the least contradiction, as if they had had but one mind among them. In a word, 
Deut. 32.51. Jonah 1.3.6: Jonah 4.9.  they were not as other men given over to sin, but lived more uprightly than the most in their times, and yet they have registered their own sins and infirmities, to remain as it were upon the file unto all Posterities, which had they been led by humane wisdom, they would never have done. All which shows, that howsoever the Scriptures were written here by men, yet they were indicted by God in Heaven.  
Thirdly, If we consider the perfection of the Law which is called the Decalogue, we shall see that none but God could be the Author of it. For there is not any good either outward or inward, which we are bound to perform to God or man, but it is there commanded, nor any evil from which we are to abstain, but it is there prohibited: all which to be comprised in so few words, fare exceeds the invention of men or Angels. men's Laws howsoever they fill many large Volumes, yet they are still imperfect, and daily want something to be added unto them, which when they were made was not thought upon: Sometimes again they must have something detracted, that being thought convenient for the time when the Law was made, which afterwards is found to be inconvenient, in regard that men's conditions do so often change. So that as it is in the fable, when the Moon upon a time begged a new Coat of her mother: her Mother replied, that it was impossible to make her a Coat which would be fit for her, by reason that her shape did so often alter, as being now in the full, now in the wane, one while in one form, and straight in another: So it is impossible for men or Angels to make Laws, which without adding or detracting should serve for all persons and all ages, because their manners and conditions do so often change. But this Law which we find recorded in the Scripture, is so absolute and perfect, that it serves for all persons, in all places and all ages, and yet needs nothing to be added or detracted. All other Laws extend no further then to men's sayings or do, their words and their actions, and take hold of them only if they be not answerable to the Law, but for the thoughts of men's hearts they do not inflict any penalty upon them, but do leave them free. The Civilians say, Cogitationis paenam in foro nostro nemo luat, let no man be punished in our Court for a thought. But this Law doth search into the secrets of the heart, not only restraining our actual sins, but our sinful thoughts, even our very first motions and inclinations to sin, though we do not yield our consent thereunto, to put the same in execution. 
Rom. 7.7.  St. Paul saith Rom. 7. that he had not known concupiscence to be a sin, if the Law had not said, Thou shalt not covet. For like as the Sunshine doth make us to see the least atoms or moths, which if it were not for the bright light of the Sun, we could not discern: So this bright light of the Law discovers the least and most secret sins, which without this Law we could not have known. All other Laws because they cannot judge of the heart, do require no more then outward obedience, and judge well of him that lives according to the Law for his outward Carriage. But this Law which as the Apostle saith, Heb. 4. is a discerner of the thoughts and intents, 
Heb. 4. 1●.  requires both outward and inward obedience, and judgeth not him to be a good man, who frames himself outwardly to the observing of the Law, but not inwardly. For as a man is not to be counted well and in good health, though his hands and feet, and all the rest of his outward parts be sound and perfect, if his lungs or any other of his inward parts be unsound and diseased. So this Law doth not count him to be a good man, though his outward actions seem never so good, if his inward parts, his thoughts and affections be ill and disordered. In a word, all other Laws propound no other but temporal rewards to those that observe them, and temporal punishments to such as transgress them: but the rewards and punishments which this Law propounds, are both corporal and spiritual, temporal and eternal, both in this World, and the World to come. By all which it is plain, that this Law which we find recorded in the Scripture, is in many respects more absolute and perfect, than all the flowers which men have invented, and therefore that God and no other could be the Author of it.  
Fourthly, If we consider what effects the Scriptures work in the hearers and readers of them, it will confirm our faith in this point, that they must needs have God for their Author, and not man.  
The Doctrine which is contained in the Scripture, is quite opposite and contrary to flesh and blood, and crosses our nature. We naturally desire to live in peace and prosperity, we affect honour and advancement, ease, riches, pleasures, liberty and the like; which if the Scripture had promised, it would in all likelihood have been a motive to make men the more to affect and embrace it. But we see the Scripture promises the quite contrary to these, crosses and troubles, persecution and hatred for the Gospel's sake, and yet the sound thereof is gone through the World, and thousands do daily more and more affect it. When Cyrus would persuade the Lacedæmonians to follow him in the Wars, he made them this promise, whosoever, saith Cyrus, will be my followers, if they be footmen I will give them Horses; if they be Horsemen I will give them Chariots; if they have Houses and Tenements of their own, I will give them Villages; and if they have Villages, I will make them Lords of Towns and Cities; and for gold and silver, I will heap it unto them by weight and by measure.  
Thus Cyrus alured them by his fair promises, as the likeliest means to win their affections. 
Luke 9.23.  But what saith Christ in the Gospel to his followers? If, saith he, ye will be my Disciples, ye must daily take up my Cross upon you; you must leave your Parents, Wives, Children and Friends, and all you have to follow me, you must be reviled and persecuted, 
Mat. 10.22.  and hated of all men for my name's sake.  
Now this ye know, should rather hinder men when they read the Scriptures from embracing the Gospel, and becoming Christians: yet so effectual are the Scriptures, through the operation of the spirit in those that read or hear them, that nothing can hinder them from embracing the same, which is an evident proof that no other but God could be the Author thereof.  
Lastly, if we consider the long continuance, and antiquity of the Scripture, how God in all ages hath miraculously preserved it, notwithstanding the malice of Satan, and all those Tyrants, and Persecuters, who have opposed themselves against it, we may plainly see that it is the word of God. When the Jews would have hindered the Preaching of the Apostles Acts 5. 
Acts 5.38.39.  it was Gamaliels' Counsel to let them alone, and he gave this reason, for saith he, if it be of men it will come to nought, but if it be of God ye cannot destroy it. All false Religions which have had their beginning and original from man, have continued for a time and have afterwards vanished: but the true Religion which the Scripture contains, hath continued without change in all ages, nay the more it hath been opposed the more it hath flourished, God having ordained that the Persecution of those that profess the gospel which in all likelihood would have been a means to have rooted it out, should make men the more to affect and embrace it. Histories are full of examples to this purpose, I will only name one, and that out of Sozomen, when Christianity began to increase in Persia, the King being an enemy to the true Religion, sought by all means to root it out of his Kingdom. And first he imposed so grievous taxes upon the Christians, that many thereby were brought into Poverty. And seeing that the number still increased more, and that they would not leave their Religion for the loss of their goods, he threatened them in the end with the loss of their lives. Some few revolted for fear of Torment, but the number of professers did daily increase, though they daily were Martyred. Amongst the rest, Simeon the Archbishop of Seleucia was apprehended, and because he persisted in the profession of the Gospel the King sent him to Prison. And as he was going, Vstazares one of the King's chief Officers about his house (who had been a Christian but for fear of torment had renounced his Religion) met the Bishop in the way and offered to salute him, but the Bishop turned away from him as from an Apostata, and would not vouchsafe to look at him;  
Oh woe is me: saith Vstazares, what favour can I look for at God's hands, whom I have denied, when in regard of my apostasy, my familiar friend will not vouchsafe me a word? And thus mourning and lamenting he ran to the King, and openly professed himself a Christian, and added further, that he would never recant the second time whatsoever became of him. The King commanded that he should be beheaded at such a time, and when the time came, Vstazares sent this message to the King, to desire him that for all the faithful service which he had ever done him, he would grant him this favour, that while he was led to the place where he should be beheaded, a Herald or Crier might go before him, and make proclamation, that Vstazares was to suffer, not for any treason or evil that he had committed, but only because that he was a Christian. The King granted his suit, as thinking that this would be a means to terrify others, when they should hear that the King would not spare, no not those who were his chief Officers, if they professed themselves Christians. This in all likelihood should have been a means to make others revolt, but this made them to be far more courageous and resolute. Some embracing the block where they were to be beheaded, as if their beheading had been their coronation: others running with such alacrity to the stake where they were to be burnt, as if the very flames which they were to enter into, had been the Gates of Heaven: The persecution of the faithful in all ages, being the whetstone of faith, as Saint Jerome calls it, which makes the godly that are persecuted the more willing to suffer, and the persecutors when they see they cannot prevail, the more willing to give over. In so much that Dioclesian a grievous persecutor, when he had used all the means that ever he could for the utter abolishing of the Christian profession, when he had sent out his Edicts for the burning of the Scriptures, for the torturing of Christians, and putting down their Churches, and saw in the end that he could prevail nothing, for very spite and anger he gave over his Kingdom. I might further show you this, by the miserable ends of all those, who have professed themselves enemies unto the professors of that Doctrine which the Scriptures teach. Pharaoh the first persecutor of the Church that ever was, was overwhelmed in the red-sea with all his host. Dathan and Abiram, the first schismatics that ever were, were swallowed up of the earth, with all their Consederats: and such have been the ends of such as have succeeded them.  
To pass over the examples which the Scriptures allege, 
Pilate.  Pilate who had unjustly condemned 〈◊〉 Saviour, 
Euseb. lib. 2. cap. 7.  fell afterwards into such misery that he slew 〈◊〉, and so of an unjust Judge became a just Executioner. 
Nero.  Nero after that he had made havoc of the Church of Christ, he fell in the end into such extremity, that he would have accounted it for a favour of any man that would have slain him, Ergone (saith he) nee amicum habeo, nee inimicum? as complaining that he could find neither friend nor foe, that would vouch safe to kill him, in the end he grew desperate, and stabbed himself. 
Maximinus.  Maximinus as great a persecutor as ever Nero was, was struck by God with a strong disease, an invisible fire, as Eusebius writes, inwardly eating and consuming his flesh, and leaving him nothing in a short time but skin and bones, his eyes burnt out of his head through the extremity of his torments, and he cried out before he died, that now God's vengeance was lighted 〈◊〉 him for his former persecutions. 
Valerian.  Valerian the Emperor another persecutor, was first taken captive, and led in triumph in his Emperor's robes, & afterwards by the command of Sapores the King of Persia, he was flayed alive, and so was tortured himself as he had tortured the Christians. 
Julian Apostata.  Julian the Apostata in his wars against the Persians was wounded on the sudden, he knew not how nor by whom, Theodoret thinks he might be smote by an Angel, Callistus that was present, saith he was struck by the Devil, whosoever he was he was sent by Christ, by julian's own confession, for casting up some of his blood towards heaven, he cried out against Christ, Vieisti Galilee, Thou hast got the victory thou Galilean: and thus he died raving. Nay, when he was dead, the earth opened (saith Nazianzen) and swallowed it down, as not vouchsafing to bear so accursed a burden.  
It were endless to instance in all those particulars, whom God for their persecuting his truth in the Scriptures, hath made fearful examples unto all others. The same may likewise be said of Heretics, who seeking by their false & impious doctrines to corrupt the truth, have miserably perished in all ages. 
Simon Magus.  Simon Magus the father of all Heresies, as Eusebius calls him, having gotten great credit by his sorcery and Magic, persuaded the people that he was God, but through Peter's prayers as he was flying in the air, his godhead failed him, and he was fetched down headlong. Olympius who blasphemously denied the Trinity, 
Olympius.  while he asked contemptuously, how three could be one, and one three? was smote with three fiery darts from Heaven, the points of these three joining all in one. 
Arrius. Valent. Manes. Montanus. Nestorius. Lucian.  Arrius, while he was doing that which nature requires, his bowels gushed out, and he miserably perished. Valens the Arrian was burnt by the Goths, Manes, was flayed alive by the Persians: Montanus became his own hangman like Judas, Nestorius had his tongue eat a sunder with worms. Lucian was worried and torn in pieces with Dogs. In a word, God hath always been so zealous in the defence of his truth, that they who have opposed it, have not escaped unpunished; but howsoever, he hath let them go on for a time, yet in the end he hath paid them home, bringing vengeance and destruction like a whirlwind upon them; which evidently shows, that God is both the Author and Protector of the Scriptures.  
Are the Scriptures than the word of God, 
1. Use.  this therefore first serves te condemn the Papists, who vilify the Scriptures and magnify traditions, giving more than they should do unto traditions, and less● 〈◊〉 Scriptures, by making traditions to be more than they are, and 〈◊〉 Scriptures less. Which put me in mind of a certain Epitaph, which one made of Erasmus, and when he had made it, he shown it to his friend, and willed him to read it.  
The Epitaph was this.  
Hic jacet Erasmus, qui quondam bonus erat mus,  
Rodere qui solitus, roditur a vermibus.  
Out upon't, saith his friend, why what have you done? be in bonus is short, and you have made it long: true, saith the maker, but therefore I hope ver in vermibus is long, and I have made it short, and so have made amends for the former fault. And so do the Papists, they give more than they should do unto traditions, but therefore less to the Scriptures, seeking to cover one fault with another, and so double their fault, and make it the greater.  
Secondly, 
2. Use.  This serves to condemn those, who believe not the Scripture to be God's word, as they show they do not, who are not careful to conform their lives unto it. For do they who securely go on in their sins, believe what God threatens in his word against sinners? Doth the profane swearer, who can hardly speak a word but an Oath must follow it, believe this for certain, that God as he threatens, will not hold him guiltless that takes his name in vain? 
Exod. 20.7.  Doth the common Drunkard believe this, 
1 Cor. 6.10.  that no such shall enter into the Kingdom of Heaven? Doth the Adulterer believe this, that Whoremasters and Adulterers God will judge? 
Heb. 13.4.  Doth he that withholds the Labourers hire believe this, 
James 5.4.  that the hire of the Laborers doth cry in the ears of the Lord of Hosts? Doth he, that deferrs and puts of his repentance, and yet presumes upon God's mercy, believe that to be true, that they who despise the riches of God's bounty, and abuse his patience, 
Rom. 3.5.  treasure up wrath to themselves against the day of Wrath, and revelation of the righteous judgement of God? In a word, doth any wicked liver believe this to be true, 
Rom. 2.9. 2 Thes. 1.8.  that tribulation and anguish shall be upon every soul that doth evil? and that the Lord in flaming fire shall render vengeance to those that obey not the Gospel? For if they believed these things, it would strike such a terror into their souls, that they would not suffer their eyes to sleep, nor the temples of their heads to take any rest, till they had unfeignedly humbled themselves for their sins past, and had testified to the World, by the reformation of their lives, that they are assured that God is the Author of the Scriptures.  
And lastly, Seeing God is the Author of the Scriptures, it may therefore teach us, both to hear and read them with all reverence, 
3. Use.  to renounce all Doctrines which agree not with the Doctrine which the Scripture contains, and if occasion requires, to stand in defence of the truth of those things that we find written therein, even to 〈◊〉 loss of our lives, as many Thousar ●●oly Martyrs have done ●●re us.  
FINIS.   

The Tenth SERMON.  MAT. 11.5. 
The blind receive their sight, and the lame walk, the Lepers are cleansed, and the deaf hear, the dead are raised up and the poor have the Gospel preached unto them.  
THese words are an answer which was sent by Christ unto John the Baptist. For John the Baptist, as we see before, had sent two of his Disciples with this question to ou● Saviour, Art thou he that should come, or do we look for another? Christ to prove himself to be the Messiah, refers them to the works which were done by him, Go, saith he, and show John what ye hear and see, The blind receive their sight, and the lame walk, the Lepers are cleansed, etc. Which words will not well admit any division; but for order sake we may observe two things in them, the persons and the cure which was wrought upon them. The persons ye see are of divers sorts; some blind, some lame, some Lepers, some deaf, some dead, and some poor, and every one of them had their several cure. The blind received their sight, the lame walked, the Lepers were cleansed, the deaf heard, the dead were raised up, and the poor had the Gospel preached unto them. But it may be demanded, how Christ did show by these works which he did, that he was the Messiah; when we read that the like works have been done by others. 
Acts 9.17.  Did not Ananias Acts 9 restore Paul to his sight, when he was struck blind? Did not Peter and John, Acts 3. restore the cripple, 
Acts. 3.6.7.  that had been lame from his mother's womb? 
1 King. 17.23.  Did not Elias and Elizeus raise some that were dead: and have not the like miracles been wrought by others? But the answer is, That between the works which, 
2 King. 4.36.  were done by them, and which were done by Christ, there is a great difference. For first, the miracles which they wrought, were not wrought by their own power, but by the power of God, God using them as his instruments to work those miracles. Therefore saith Saint Austin, Sancti non propria virtute miracula fecerunt, sed deo in illis operante. Those holy men did not work miracles by their own power and virtue, but by the power of God that wrought so them. Therefore we see, that they always wrought them in his name, and prayed unto him that he would enable them. 
Acts. 9.17.  The Lord hath sent me (saith Ananias to Paul) that thou mightest receive thy sight. 
Acts 3.6.  In the Name of Jesus of Nazareth (saith Peter to the Cripple) arise, and walk. O Lord my God, 
1 King. 17.23.  I pray thee (saith Eliah when he raised the Widow's son) let this child's soul come unto him again. And so Elizeus prayed, when he restored to life the Shunamites Son. 
2 King. 4.36.  All showing thereby that they did not these miracles by their own power, but as God enabled them. But Christ did all by his Word and Command, as by his own power. This was that which the Centurion acknowledged, Speak (saith he) but the word, and my servant shall be healed; 
Mat. 8.8.  and he proves it in the words following by an excellent reason, For I am a man (saith he) under authority, and have soldiers under me, and I say to this man, go, and he goes, and to another, come, and he comes, and to my servant, do this, and he doth it. As if he had said, If I can do this by my authority, then what canst thou do? I am a man, and thou art God, I am under the authority of another, but thou art Lord over all; I have soldiers and servants at my command, to do as I will them; Sickness is thy soldier, and health is thy servant, and thou mayest command them; Say but thou to the palsy, go, and it will be gone; say thou to health, come, and it will come: and what thou willest them to do, they will do the same. Therefore in the Gospel, we see how he commanded when he wrought any miracle. So when he raised the young man to life, Luke 7.14. Young man (saith he) I say unto thee, 
Mat. 8.3.  arise. So when the Leper said to Christ, Mat. 8. Lord, if thou wilt, thou canst make me clean. He presently answered, I will, be thou clean. 
Luke 18.42.  So to the blind man, Luke 18. Receive thy sight. And thus he wrought miracles by his Word and Command which others did not.  
Secondly, Though others have wrought some miracles, yet Christ hath wrought more than they all together. Some have cured the lame, but have not restored the blind; some have healed the sick, but have not raised the dead; some have done one cure, but not another, but Christ did all: Healing as we see Mat. 4. all manner of diseases among the people, 
Mat. 4.23.  and doing those works, 
John 15.24.  as himself testifies, John 15. which were never done by any other: as we shall see in handling the several cures which he wrought here. Where first, it said, That the blind receive their sight.  
We read in the Scripture of a twofold blindness, the one outward, the other inward; the one corporal, the other spiritual; the one of the body, the other of the soul. Christ cured many that were outwardly blind, whereof some were such as had lost their sight, and could have seen before, and some that were born blind, and could never see at all, as the blind man that we read of John 9 the like cure whereof was never done by any but by Christ, 
John 9.32.  since the World began. The blindness of the body is very grievous. For that which the Sun is to the world, the eye is to the body, which being void of sight, remains in a perpetual night of darkness. A man would count it a very grievous punishment to be kept in darkness, but for a twelvemonth together, where he might see no light. How grievous then must it needs be to them, who for want of their sight do abide in darkness, and see no light for their whole life time? Truly saith Solomon, Eccles. 11.7. the light is sweet, and a pleasant thing it is, for the eyes to behold the Sun. Therefore we read of some Countries which are near to the Pole, where the night continues divers months together, and the Sun doth not show himself all the while, that the Inhabitants at the end of so long a night, at such a time as the Sun is wont to appear, and bring the day among them, they get up to the top of their highest mountains, as striving to have the first view of the Sun, which as soon as they see, they cry out for joy, Behold the Sun, the Sun appears, and they put on their best apparel, and feast one another, So welcome is the light of the Sun among them, when they have wanted it long. For darkness, ye know, is most uncomfortable: therefore though God sent darkness as a plague among the Egyptians, 
Exod. 10.22.23.  yet his people had light in all their dwellings. And therefore as hell is shadowed forth in the Scripture by the name of darkness, to express the uncomfortableness and horror of it, 
Mat. 22.13. Colos. 1.12.  so heaven is illustrated by the name of light, to express the great comfort we shall find in it; yet they which are in darkness, and have not the light of the Sun among them, may have fire and candle, and other helps, to give them light, and to take away darkness; but they who are blind, are always in the dark, and have no help against it. So uncomfortable a thing it is to a man to want his sight. In which regard, whereas it is said of Abraham, Gen. 25.8. That he gave up the Ghost, and died a good old age, and old man and full of years, and was gathered unto his people: It is only said of Isaac, Gen. 35.29. That Isaac gave up the Ghost, and died, and was gathered unto his people, being old, and full of days. It is not said of him, as it is said of Abraham, That he died in a good old age: but this clause is omitted in the death of Isaac, as Divines observe; and they give this reason, Because Isaac's old age, by reason of his blindness, could not be so good and comfortable unto him. For they want many comforts which others have, who do want their sight. Therefore when our Saviour asked the blind man, Luke 18: 
Luke 18.41.  What he would have him to do for him, he presently answered, Lord, that I may receive my sight? as being more desirous to have his sight then any thing besides.  
It is a grievous thing for a man to want his smelling or tasting, or any of his senses, or his hands or feet, or any of his limbs, but far more grievous to want his eyes, because the eye is the guide of the whole body, and directs every part and member of it, without which the tongue knows not before whom it speaks, the hand knows not what it is it takes, the foot knows not whither it goes; but the tongue will err, the hand will mistake, and the foot will stumble, where there is not an eye to watch over all, and to preserve them from danger. Therefore God hath placed the eyes in the head, where they may look to the whole body, because every part hath use of the sight to guide and direct it. When therefore we read, That Christ cured the blind, and gave them their sight, we may well imagine, that it was a wonderful benefit that he did for them. And therefore it ●●●fused draw us to bethink ourselves, what a blessing it is that God hath given us our sight, whereby we take comfort in the sight of the creatures, in the sight of our parents, and children, and friends, and whereby we are freed from so many dangers. Yet this is a blessing which few do ever think of, but find the benefit and comfort of it, Carendo magis, quam fruendo, rather when we want then when we have it. If we wanted our sight, what a benefit should we lose, what a loss should we have, and what would we not give that we might recover it? And therefore when we hear how Christ cured the blind, or when we see any that want their sight, it should put us in mind what a blessing it is that we can see, and therefore should be thankful to God for it: yet though it be grievous to want the sight, and a great blessing to have the same: yet it is far more grievous when the mind is darkened, and wants the eyes of knowledge and understanding. For that which the eye is to the body, the same is the understanding unto the soul; and what blindness is to the one, the same is ignorance to the other. And therefore when Christ did cure them outwardly, so we may well think, that he cured them inwardly, as he took away their blindness, and gave them their seeing, so he took away their ignorance, and enlightened them with knowledge and understanding. And this was a greater cure than the other. Men commonly think that a man that is blind, is far more miserable than he that is ignorant; and that he, on the contrary, is in better condition that hath a sound and comely body, than he whose mind is adorned and beautified with grace and virtue.  
But as the soul is more excellent than the body, so knowledge and understanding is more excellent than the sight, because the sight doth only give light to the body, understanding to the soul. They who want the eyes of their body, yet they know they want them, and therefore will carefully seek for help if they may be cured: and if they cannot be cured, yet they have this help, that they may have one to lead and guide them. But they who want the eyes of their mind, do not know their blindness, and therefore do not seek to have any help, but think themselves well though they live in ignorance; whereby the Devil leads them blindfold to hell before they be ware. 
2 King. 6.18.19.  As the Army of the Syrians, being struck with blindness, were led into Samaria amongst the midst of their enemies, and ●●ew not where they were, till they were come thither, we may see then by that which I have spoken, that it is a grievous thing to want the outward sight, but far more grievous when the mind is darkened. And therefore as the blind here came unto Christ to be cured of their blindness, so we must likewise come unto him, to remove our spiritual blindness from us: because he is that dayspring from on high, as Zacharie said, that came to visit us, to give light unto them that sit in darkness, and in the shadow of death, 
Luke 1.78.  and to guide our feet in the way of peace.  
And thus much concerning the first cure which is here mentioned, that the blind received their sight. And so I come to the next, that the lame walked.  
As it is a great blessing to have the use of our eyes, and to be able to see, so it is a great blessing to have the use of our feet, and to be able to go. For God in framing the body of man, hath so disposed of every part and Member of it, that we cannot spare any one of them all, because all are necessary, every part being both serviceable one to another, and serving for the good of the whole body. If any part of the body do want any thing, all the rest will afford it the best help they can, the tongue will ask what will do it good, the ear will listen where it may be had, the eye will look after it, the foot will go for it, and the hand will bring it: and if any part be wanting, every part is the worse for the want of it. The eye saith St. Paul, 
1 Cor. 12.21.  cannot say to the hand, I have no need of thee, nor the head to the feet, I have no need of you. For as the eye doth serve to see for the body, so doth the hand to work for it, and as the head is made to rule and govern the body, so the feet to uphold it, every part having his several use and office, and no part being needless.  
Therefore Livy reports, that when there was dissension between the Senators and the Commonalty of Rome, and the Commonalty refused to yield them aid, and the whole body of the Commonwealth was much troubled about it, Menenius Agrippa that was an excellent Orator being sent to make reconciliation between them, did tell them this fable; That upon a time there fell out some variance between the belly and the rest of the Members. The Members objected against the belly, that they were set a work to provide for it, and the belly in the mean while remained idle and consumed all. And therefore they all conspired together, that they would not provide any longer for it, as they had done before. The foot refused to go any more for it, the hand refused to reach any meat to the mouth, the mouth denied to take it, the teeth to chew it; but what became of this? The belly being almost starved with hunger, the whole body was the worse, the eyes waxed dim, and the ears dull, the hands grew weak, and the feet feeble, and all the Members began to faint and languish: and therefore in the end when they saw the danger, they were glad to be reconciled, having learned by experience, that there is not any part of the body needless, but where any one Member performs not the Office which belongs unto it, the whole body hath a want and is the worse for it. Though the tongue can speak, yet if the ear cannot hear, though the mouth can eat, yet if the hand cannot work; though the eye can see, yet if the foot cannot go, it is a great defect to the whole body. Therefore as our Saviour restored the blind, and made them to see, which before they could not: So he cured the lame, and enabled them to walk, who before were not able to go or stand. Now some ye know fall lame by mischance, as Mephibosheth did, by falling when he was young out of his Nurse's Arms. 
2 Sam. 4.4.  Some are borne lame from their Mother's womb, as the cripple that we read of in the 3. of the Acts. How these became lame which were here cured by Christ, it is not set down, 
Acts 3.2.  but to be freed from their lameness howsoever it came, was a wonderful blessing. For that which the foundation is to the building, the same are the feet unto the body, as being made by God to bear and support it. Therefore God hath placed them under all the rest, to uphold all, because the body is no more able to stand without them, than a building to stand without a foundation. Neither serve the feet only to uphold the body, but likewise to carry it from place to place, wheresoever we have occasion to go, without which we cannot stir from one place to another without pain or trouble. So grievous a thing it is to be lame, and so great a benefit to have the use of our feet, which as it may put us in mind of this duty, to be thankful unto God for giving us the perfect use of our limbs, which we might have wanted as well as others. So it may likewise teach us to use them well; to use our Members, 
Rom. 6.19.  as the Apostle speaks, as Servants unto righteousness. We find in the Gospel, that many were every where brought unto Christ that were lame and impotent, and we cannot go any where but we see the like, all which are as it were so many Preachers unto us, to admonish us what God hath done for us, in giving us our limbs, and therefore that we ought to use them well, to his glory, our good, and the benefit of others, 
Job. 29.15.  by being an ●ye to the blind, and a foot to the lame, as Job was, that though we cannot heal them as Christ did, yet that we do help them the best we can, by having compassion on their infirmities, and helping them with relief that stand in need thereof, and cannot help themselves.  
And thus much briefly for the lame that were cured. The next cure which is here mentioned is that the Lepers were cleansed.  
The Leprosy was a grievous and fowl Disease, and the condition of a Leper, was of all other that were diseased, the most wretched and miserable.  
For first, 
Levit. 13.46  as we see the Leper by God's appointment was to live alone, and to be separated from the fellowship of God's People, as unworthy to come into a clean Company. In which respect, the four Lepers, that are mentioned when Samaria was besieged, 
2 Kings 7.3. Numb. 12.14  dwelled out of the City, Myriam though she was the Sister of Moses and Aaron, was removed out of the Camp, and Azariah though he were the King of Juda, yet being smote by God with a Leprosy, 
2 King, 15.5  he lived a part in a several house. So uncomfottable it was to have this Disease, because they were excluded (as they are now that have the Plague) from all Company, which made many no doubt to pine away with grief and sorrow, as being forlorn, and left utterly dost tute of all help and comfort in their greatest extremity.  
Secondly, The Leper did wear four marks to be known by, his garments torn, his head bare, his mouth covered, 
Levit. 13.45.  and he was to cry unclean, unclean, that others might know that he had the Leprosy, and might shun and avoid him. For the Leprosy was a Disease among the Jews that was strangely infectious, which infected not only the persons themselves, but their Garments and Houses, and that in such a manner, that as we see in the 14. of Leviticus, the infection might be seen and discerned upon them, it would fret into their Garments, and eat into the very mortar and stones of their walls; and though the walls were plastered all over again, yet it would break through them, that they were feign sometimes to pull down their houses. Insomuch, that some think (and it is very probable) that the Jews in a proper and peculiar manner, were troubled with this Disease, which is unknown in these days, as ye know there are many Diseases now, which have not been known in former ages.  
Now though the Leprosy was a grievous Disease, yet there is a Disease, the Leprosy of sin, that is fare more grievous. The outward Leprosy infects but the body, but this spiritual Leprosy infects the soul; so that no Leper is so unclean in the sight of man, as the sinner is loathsome in the sight of God. If we know of a man that hath an infectious Disease, we will be very wary how we come in his Company, for fear he infect us: But for those whose Company is far more dangerous, who by drunkenness and the like communicating sins, do infect men's souls, many are so far from shunning their Company, that they take pleasure therein, as if they took delight to be infected by them. We have not any of those kind of Lepers which the Jews had, but of these kind of Lepers, that by drunkenness do daily infect others, I would we had not too many in every place. Those Lepers were separated from the Congregation, and were not suffered to come among them; but these Lepers that are drunk from morning to night, almost every day in the week, and so continue infecting others all the year long, are not ashamed to show their faces amongst us, but come openly to Church into the Congregation. Those Lepers were constrained to live a part by themselves, but these have liberty to frequent Taverns and Alehouses, where for the most part they are the welcomest guests. Those Lepers had their  rend in sign of their sorrow, and did acknowledge themselves unclean; but these are so far from acknowledging their fault, that they take a pride in their sin, and glory in their shame, boasting that they are able to make others drunk, as if it were a Credit and commendation unto them. Those Lepers would gladly have been rid of their Disease, and therefore came unto Christ to be cleansed, and he did cleanse them. But what hope can these have to be cleansed by Christ, who delight in their Leprosy and are unwilling to leave it? Christ indeed is that skilful Physician, that cures both our corporal and spiritual Diseases, but it is only of such as are loaden and weary of the burden of their sins, and desire nothing more than to be rid of them. And therefore if they would be cured of their spiritual Leprosy, they must be weary of it, and have an earnest desire, and do their best endeavour to be freed from it, and then coming to Christ, as these Lepers did, they shall be cleansed.  
The next cure which is here mentioned, is that the deaf heard. We read in the Scripture of two sorts of deafness, the one corporal, the other spiritual. The corporal deafness when the ear cannot hear is a great defect, and in some respect, it is better for a man to want his sight then to want his hearing; because by hearing we attain more knowledge than we do by seeing. For hearing is the sense of knowledge and discipline: in which regard, Solomon when he gins to teach us Wisdom, Proverbs 1.8. first knocks at the door where Wisdom must enter and cries, harken my Son. For Wisdom and Knowledge is got chief by hearing, and, as some have thought, is rather lessened and impaired then increased by seeing. Therefore we read of some of the Philosophers, who purposely put out their own eyes, that they might the better attain unto knowledge, wherein they thought that their sight would hinder them, and distract their minds with variety of objects. And we read of many blind men that never saw at all, but were born blind; and yet have been famous for their wisdom and knowledge. But we never heard of any man that was deaf from his birth and could never hear, that ever attained to knowledge and understanding in any measure. For how should they have understanding in any thing, to know what they should do or leave undone, which they were never taught? and how should they be taught who could never hear, and so are uncapable of learning any thing? Therefore though God have struck some blind; and some dumb; yet he struck them not deaf but spared their hearing. Though he struck Zachary dumb Luke 1. for his unbelief, 
Luke 1.20. Acts 9.9.  & Paul blind Acts 9 for persecuting the Church; yet he left them their hearing, because if he had struck them deaf withal, they could not have known his will. Blessed is he that readeth, 
Revel. 1.3.  and they that hear the words of this Prophecy. Some cannot read, as they which are blind, and they which were never taught; yet they are not excluded from this blessing, because they may hear it read: but they who are deaf can neither read it themselves, nor hear it read by others. Yet I speak not this as if they who are born deaf, are therefore absolutely excluded from this blessedness, but that they are excluded from the means of it. Yet God can save them without the means; and we may well think that God who is so gracious, will not exact the employment of a talon, where he hath not given it.  
I might further show you many great inconveniences which come by deafness, whereby we might see, what a benefit it was which Christ did for them, in taking their deafness away from them; and what a blessing we have of God, in that he hath given us the sense of hearing. But though this outward deafness of the ear, be a grievous defect, yet there is a deafness, the deafness of the heart, (whereby obstinate sinners will not suffer that which they hear with their ears to enter into their hearts) which is fare more grievous. Such are they, who are compared by the Prophet David to the deaf adder, that will not hearken to the voice of the charmer; 
Psal. 58.4, 5. Pro. 1.20.  but though wisdom cry aloud in the streets, yet they will not hear her. Such a one was Pharaoh, who though Moses & Aaron cried daily unto him, Dimitte populum, Let my people go, and though God thundered from Heaven with his judgements upon him, yet he would not hear them. And so though a man, as God willed the Prophet, 
Esay 58.1.  life up his voice like a Trumpet, and cry never so loud, against covetousness, oppression, drunkenness and the like; yet many stop their ears, and will not suffer what they hear to sink into their hearts. This is a wilful and obstinate deafness. And this deafness, until our hearts be opened as Lydia's was, is by nature in every one of us. And therefore as the deaf here came unto Christ: so every one of us must come unto him to be cured of this deafness.  
The next cure which is here mentioned, is Christ's raising of the dead.  
His raising of the dead was a more miraculous cure then any of the former. The blind and the deaf whom Christ restored, did only want their sight and their hearing, and had the rest of their senses, the lame whom he cured did only want the use of their feet and had the rest of their limbs; the Lepers whom he cleansed did only want their health, and had the use of their limbs and senses; but they which were dead had none of them all, but were deprived of them altogether: and so his raising of such as were dead was a greater work than any of the former. Therefore whensoever he raised the dead, the people did greatly admire, and honour him when he cured two blind men, 
Mat. 9.31.  Math. 9, They spread ●abroad his fame throughout all the land. When he raised to life the Widow's son in Naim, 
Luke 7.16.  Luke 7. All that were present praised God and said, A great Prophet is risen up amongst us, and God hat● visited his people. And when he raised Lazarus from the dead, John 11. it is said there, that many of the Jews that saw what Jesus did, 
John 11. ●5.  believed in him. While a man is alive, though he be never so much diseased or so dangerously sick; yet we send for Physicians, and use other means, because there is some hope that he may recover; but when he is once dead, there is no more hope, and therefore we trouble ourselves no further: so when the Rulers daughter was sick, he came unto Christ and besought him for her, My little daughter saith he, lieth at the point of death; but I pray thee come and lay thy hands on her and she shall live. 
Mark. 5.23. Mark. 5.35.  But his daughter dying before Christ came to her, some brought the Ruler word, Thy daughter is dead, why troublest thou the Master any further? as thinking it in vain when his daughter was dead to seek for help; because the Physician is not sought to for the dead, but for the living. But Christ that was as well able to revive the dead, as to heal the sick, raised divers in the Gospel from death to life, whereof some are not named, but only mentioned in general; as here it is said, that the dead were raised up, without specifying in particular who they were: some are mentioned in particular, as the Ruler's daughter whom he restored to life, when she was newly dead, Mark 5. 
Mark 5.42. Luke 7.15. Joh. 11.17.  The Widow's Son that was carried forth to be buried, Luke 7. and Lazarus that had been four days dead, and was laid in his grave, John 11. If Christ then were able to raise the dead, while he lived here in the form of a servant, we may well he assured, that being in glory at the right hand of his Father, he is both able to raise our souls from the death of sin to the life of grace; and to raise our bodies, when they lie dead in their graves, to the life of glory.  
Indeed the raising of the body being dead, see us a thing incredible unto flesh and blood. And therefore when St. Paul Acts 17. did preach to the Athenians about the resurrection, they were so far from believing that the dead should rise, that they counted him a babbler and laughed him to scorn. But as Christ here raised some from death to life: so at the ●●st day he will raise all; 
Act. 7.60.  the one being as easy to him as the other. Therefore our bodies when they die, are said in the Scripture to ●all a sleep, because Christ can as easily raise our bodies being dead as one man can wake another when he is fallen a sleep. If many be fallen asleep in a Chamber together; yet one voice you know, is able to waken them all: and so the voice of Christ at the last day, sh●ll raise all that are dead in the whole world together. The hou●e shall come saith our Saviour John 5. 
John 5.28.  in the which, all that are in their graves shall hear the voice of the Son of Man, and they shall come forth that have done good, unto the resurrection of life, and they that have done evil unto the resurrection of condemnation. 
1 Cor. 15.42.  And therefore the burial of our bodies is fitly resembled by St. Paul 1 Cor. 15. to the sowing of seed, because, as the seed being sown in the ground, doth afterwards revive and spring up again: so our bodies after they are dead and buried, shall be revived and quickened. Qui tibi grana seminum mortua et putrefacta vivificat, 
August. de ver. Apost. Sermo. 34.  per quae in ho saecul● vivas, multo magis te ipsum resuscitabit ut in aeternum vivas. He, saith St. Augustine, that quickens for thee the grains of Corn, when they are dead and rotten, whereby thou mayst live upon the earth for a time. much more will he raise thyself hereafter, that thou mayst live for ever in Heaven. For he hath not only redeemed our souls but likewise our bodies; and therefore will not suffer them to perish in their graves, but will quicken them again, that both our bodies and souls may live with him. And thus much concerning his raising the dead.  
The last thing which is here mentioned, is that the poor had the Gospel preached unto them.  
It is the saying of the Prophet Esay, Chap. 61.1. The Spirit of the Lord is upon me, because he hath anointed me to preach good tidings unto the poor, he hath sent me to bind up the broken hearted, to proclaim liberty to the Captives, and the opening of the prison to them that are bound. Which words Christ expounding Luke 4. when he preached in Nazareth, he applies them to himself, This day saith he, 
Luke 4.21.  is this Scripture fulfilled in your ears; to show that he was anointed of God to preach the Gospel unto the poor. Now by the poor to whom he preached the Gospel, they are understood, who are said by our Saviour Math. 5.3. to be poor in spirit. For there are two sorts of poverty, the one outward, when a man hath not means to maintain himself but wants outward necessaries; the other inward when a man is destitute of spiritual graces. And thus every one of us all are poor, but some do not see their poverty and want, as the Laodiceans, Revel. 3.17. that thought themselves rich, and increased with goods, when they were poor and naked. Some see their poverty, and find in themselves a want of grace, and therefore do hunger and thirst after it; and these are the poor to whom Christ is said here to have preached the Gospel. Therefore in the place which I named before, the Prophet shows to what poor the Gospel should be preached, by naming presently the broken hearted, And Esay 66.2. The Lord promiseth, to have respect unto him, that is poor and of a contrite Spirit; the latter of these explaining the former, that they are the poor whom God respects, who are humbled with the sight of their spiritual wants, and bewail nothing more than their want of grace. Such were they to whom Christ here preached, as knowing that the Gospel which is the glad tidings of salvation, would be most welcome unto them, because it offers grace unto those who finding in themselves a want of grace, do unfeignedly and earnestly desire the same.  
Here than we see who they be that are fit to hear the Gospel, and that do find comfort in hearing of it; namely, such as do see their spiritual poverty, and feel in their hearts a want of grace; & therefore renouncing their own righteousness, do fly unto Christ to find●rest to their souls. 
Mat. 11.28.  Therefore Christ in the Gospel invites only such to come unto him as find themselves weary & heavy laden, and rejected the Pharisees that trusted in themselves, 
Mat. 9.12. Mat. 18.11. Mat. 9.13.  because the whole have no need of the Physician. For he came into the World to save that which was lost, and he came not (as he saith) to call the righteous, but sinners to repentance.  
To draw then briefly to a conclusion of all, if we would reap comfort by the preaching of the Gospel, we must labour to see our spiritual poverty, to find in ourselves our want of knowledge, our want of faith, our want of grace, and then the good tidings of the Gospel will be as welcome to us, as cold waters to a traveller that is weary, 
Prov. 25.25.  and as the bringing of good news from a far Country.  
FINIS.   

The Eleventh SERMON.  CANTICLES 3.1. 
By night on my Bed I sought him whom my soul loves.  
THey are the words of the Church, expressing her longing desire after Christ. 
Division.  And in the words we may observe these three things; the Act, the Object, and the Circumstances; the Act, sought, the Object, Christ, I sought him whom my soul loves; and the Circumstances are two, the circumstance of time, and the circumstance of place; the time when she sought him, I sought him by night, and the place where she sought him, I sought him on my Bed, By night on my Bed I sought him whom my soul loves. And these are the parts, I will begin with the circumstances, because they are set down first in the words. And first for the time when she sought Christ, it was by night. Now night is taken two ways in the Scripture. Sometime literally, sometime metaphorically: literally for the time which is opposite to the day; when the Sun hath passed over our Horizon and leaves us darkness, through the interposition of the Earth between the Sun & us. So the night is taken literally, when the Apostle saith, Thes. 5.7. They that are drunk are drunk in the night. Implying thereby that then drunkards were ashamed to be drunk in the day, (which now a days they are not) but were drunk in the night that they might the better conceal it. Sometime night is taken metaphorically, as when the Apostle saith, Rom. 13. The night is far spent, 
Rom. 13.12.  the day is at hand, let us therefore cast off the works of darkness, and let us put on the armour of light.  
But in my Text, as I take it, the night is not taken metaphorically, because it is added, by night on my bed, which being joined together, do show that they are both to be taken literally.  
First, than here observe the Church's sincerity, By prayer she sought Christ, not openly in the day to be seen of men, as the Pharisees were wont to pray in the streets, but secretly in the night, 
Mat. 6.5.  when there were none to see or hear what she did. Ille colit vere, qui sine teste colit, He worships Christ truly, who worships him when there is no witness of it. Many will do that openly where they may be seen and commended, which they will not do secretly where they are not seen to do it: like the Monk that would fast whole days together, whilst he was in the Monastery, where men saw and commended him for fasting so long, but when he was in the Desert he could not fast, because there were none to see him. This was hypocrisy, but where there is sincerity, a man will rather do good in secret, that he may not be known to do it. So our Saviour Mat. 6. teacheth us to fast, When thou fast●st, 
Mat. 6.17.  anoint thy head, and wash thy face, that thou seem not unto men to fast. So he teacheth us there to give alms, 
Mat. 6.3.  When thou dost thine alms, let not thy left hand know what thy right hand do●th. So he teacheth us there to pray, 
Mat. 6.6.  When thou prayest, enter into thy chamber, and shut thy door. All to be done in secret, that we may not be seen to do it, as the Church here sought Christ by night.  
Secondly here observe the Church's Wisdom, She sought Christ by prayer, and made choice of the night as the fittest time to pray in. When we pray in the night, our ears and our eyes are not carried away with variety of objects, which many times so hinder us when we pray in the day that we cannot mind our prayers. And therefore it is, that commonly when we pray in the Church, we set our hands or our hats before our eyes, making the day as it were night, that our eyes being not troubled with outward objects, our hearts may the better mind our prayers.  
Lastly, Here observe the Church's importunity: For that which is here translated by night, is by nights in the original, implying that she sought him night by night, and would not give over, but continued importunate like the woman of Canaan, 
Mat. 15.  till she had obtained her desire: Christ likes an importunate suitor that will take no demall, a wearilesse seeker that seeks while he finds, and till he find what he seeks, will never give over. Such a suitor, such a seeker was the Church here, she sought him night by night, and though as it is said in the next words, she found him not, yet she still persevered, and never lin seeking until she had found him.  
And as she sought him by night, so on her bed. As the night is the time, so the bed is the place to rest in, but when others were asleep, and taking their rest, the Church was awake, and her thoughts and desires wholly set upon Christ. So that as Origen saith of Mary Magdalene, when she came to Christ's Sepulchre, and found him not there, Maria ibi non erat ubi non erat, quia tota ibi non erat ubi Magister erat, Mary was not there where she was, but was wholly there where her Master was, So the Church was not there where she sought Christ, but was wholly there where Christ was whom she sought. So wholly with him in desire and affection, that she could find no rest, no not in the place of rest, but in thinking of him. As the Church here sought Christ, so must we that are Christians, we must seek him by prayer night by night in our beds, not suffering our eyes any night to sleep, nor the temples of our heads to take any rest, without seeking of him. For if David would not suffer his eyes to sleep, till he had found out a place for the House of the Lord, then much less should we, till we have found the Lord of the House, even him whom here the Church sought night by night on her bed. And thus much briefly for the two circumstances, the time and place, when and where she sought Christ.  
I proceed to the Act in the word Sought, By night on my bed I sought him. Now Seeking implies these three things.  
First, A want of that which is sought. For a man will not carefully seek that which he doth not want, but that which he wants he will seek with the more diligence: as a man that is hungry will seek food because he wants it, but if he were not hungry, and wanted not food, he would not seek it. So that seeking implies a want or need of that which is sought.  
Secondly, Seeking implies a desire of finding that which we seek. For though a man do want a thing, yet if he have not withal a desire to find it, he will not seek it: as a man that is in prison, though he want his liberty, yet he will not seek it, unless he have likewise a desire to have it: So that seeking implies not only a want of that which is sought, but a desire to find it.  
Lastly, Seeking implies a hope and possibility of finding that which we seek. For though a man do want a thing, and though he be never so desirous to have it, yet if there be no hope of finding the same, he will not seek it; as a man that is sick, though he want his health, and be desirous to have it, yet if there be no possibility and hope of his recovery, he will give over seeking it. And in all these respects we are to seek Christ as the Church here doth. For there is nothing that we want so much as Christ, nothing to be desired in comparison of Christ, and nothing so easily found as Christ, which are so many motives to make us the more willing to seek Christ.  
First, There is nothing that we want so much as Christ. We are all by nature the Children of wrath, enemies to God, and bondslaves to Satan, and through the disobedience of our first Parents, Damnati priùs quàm nati, saith St. Augustine, guilty of eternal condemnation before we were borne. From this miserable condition we could not free ourselves, neither could we be freed by any other but Christ, whom God hath made, 
1 Cor. 1.30.  as the Apostle saith, to be wisdom, righteousness, sanctification and redemption unto us: all which we must needs want, if we have not him from whom we must have them: and so there is nothing that we want so much as Christ. Many indeed do not find in themselves any want of Christ, because all their life-time they have lived without Christ in their natural estate, and never have known any better condition. For it fares with such, as it fares with them that are borne blind, who because they never had the benefit of sight, cannot so well conceive what it is to want it. And so these having never found any comfort in Christ, do not know what it is to want him: but if it please God to open their eyes, that they may find in themselves a want of grace, and see the misery they are in for want of the same, they will see they want nothing so much as Christ.  
Secondly, That there is nothing to be desired in comparison of Christ, we may see by this, because whatsoever we can desire without Christ, can never satisfy us and give us content. For till we be assured, that Christ hath took upon him the discharge of our debts, and hath reconciled us to God: our sins must needs be such a wound to our souls, and a terror to our Conscience, that nothing can give us any true contentment. The riches, pleasures, and preferments of this World, may give a man some little content for a time, but ever and anon they are ready to fail him, and when affliction, sickness or death comes, they do all forsake him. Only the comfort which he hath in Christ, both in sickness and health, both in life and death, will never leave him, and so nothing is to be desired in comparison of Christ. Nay, whatsoever we can desire for our good, we may have it in him; for God hath made him to be all in all unto us, that in him we might have every thing. If we be terrified with the sight of our sins, 
Mat. 1.21. Luke 1.71.  he is that Saviour that came into the World to save sinners. If we desire light and fear darkness; he is that dayspring from on high that came to visit us. If we be hungry and desire food, 
John 6.35. John 4.14.  he is the bread of life that came down from Heaven. If we be thirsty and desire to drink, he is the Fountain of living water, whereof he that drinks shall never thirst again. If we desire to go to Heaven, he is the way. If we desire to be freed from error, 
John 14.6.  he is the truth. If we desire to be freed from death, he is the life: In a word, whatsoever we can desire for our good, we may have it in him who hath every thing: Habet omnia qui habet habentem omnia, He that hath him who hath all things, hath all things with him; and so nothing is to be desired in comparison of Christ.  
Lastly, As we want nothing so much as Christ, and as nothing is to be desired in comparison of Christ, so nothing is so easily found as Christ. For he invites all to come unto him, he never rejected any that came, but was always found of all those that sought him. We see that at his Birth, he called both Jews and Gentiles to come unto him, the wisemen that were Gentiles, and the Shepherds that were Jews, to show that he is not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a respector of persons. We see that in his life, he called both young and old to come unto him; some that were but infants, and some of all other ages, to show that he is not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a respector of times. And we see that after his Resurrection from death, he commanded his Disciples to preach the Gospel all over the World in all Countries, to show that he is not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a respector of places, but accepts of all and rejects none; whosoever they be that come, whensoever they come, and from whencesoever they come unto him. And though our coming unto him be for our good, for otherwise we cannot but everlastingly perish, yet he useth many motives to persuade us to come. 
Mat. 22.23.  To make us the more willing to come unto him, he invites us in the Gospel by the parable of the King, that made a great feast for the Marriage of his Son, and sent forth his Servants to call them that were bidden.  
To show how willing he is to receive us if we come, he propounds the parable of the prodigal Son, 
Luke 15.20.  who but coming to his Father, his Father made more haste and ran forth to meet him, fell on his neck and kissed him, and received him as joyfully, as if he had never offended him. To show us the danger of deferring our coming, and putting it off as many do, the whole time of their life, he propounds the parable of the foolish Virgins, 
Mat. 25.11.12.  who were excluded out of Heaven, because they were not ready at the time to meet the Bridegroom. Yet to hearten us any time while we live to come, he propounds the parable of those that were called into the Vineyard, and shows that he who came at the eleaventh hour, did not lose his reward, but received his hire. 
Mat. 20.9.   
Nay, though we be strayed away from him, and do not seek him, he shows by the Parable of the lost sheep that he will seek us; 
Luke 15.4.  and never linne seeking until he have found us: All plainly showing, how ready he is to be found of us, who so graciously invites us to come unto him; so joyfully receives us when we come, and so carefully seeks us when we are strayed away from him.  
To wind up then that which hath been delivered in this point. If seeking implies a want of that which is sought, a desire to have it, and a hope and possibility of finding that which we seek: and if there be nothing that we want so much as Christ, nothing to be desired in comparison of Christ, and nothing so easily found as Christ, it must needs follow from hence, that we must above all things seek Christ as the Church here doth. But how far are the most from thus seeking Christ? some seek the favour of great persons, some preferment and promotion; some seek their pleasures, some wealth and riches, but Christ hath few seekers, and many are hindered from seeking Christ by their seeking of these. You know how they who were bidden in the Gospel to that great feast, pretended excuses why they could not come: 
Luke 14 18.19.20.  one desiring to be excused because he had bought a piece of ground, and so could not come, because he must go to see it; another because he had bought five yoke of Oxen, and must go to prove them: another, because he had married a wife, and therefore could not come. All these things were such as might lawfully be done, but not sufficient to excuse them for not coming to Christ, whom as we want, so we must seek above all things. And this we cannot do till we can truly say, as the Church here doth, I sought him whom my soul loves.  
Wherein she expresses her unfeigned love and affection to Christ, which kindled her desire the more to seek him. Anima est ubi amat non ubi animat, the soul is where it loves, not where it lives. And therefore the Church thus loving Christ could not choose but seek him, as counting it her happiness to enjoy his presence, and to live with him.  
The Courch ye know is Christ's spouse, and there is nothing so tedious to lovers, and which they can less endure then one another's absence. Hence was that vehement longing of the Church for Christ's first coming, Esay 64.1. utinam dirumperes Caelos, O that thou wouldst rend the Heavens and come down! as wishing rather that the Heavens should be rend asunder, 
Esay 64.1.  then that he should stay there, and she stay here and be absent from him. And hence it was that when Christ was to leave the World and told his Disciples beforehand of it, their hearts were troubled, and though he told them, that he went to prepare a place for them, that he went to his Father, that he would send them another Comforter that should abide with them for ever; 
John 16.6.  yet still their hearts were filled with sorrow, because he would leave them, as being more willing to bear any loss then to endure his absence; and being no more able to be without him if he should leave them a while, then for Ivey to be without a tree or a wall, whereunto if it cleave not it will fade and whither: so grievous it was to them that loved Christ, not to enjoy his presence.  
Now as it was with the Disciples and here with the Church: so it is with all those that do truly love Christ, they desire his presence and bewail his absence, more than any thing besides. Every one of us as we bear the name of Christians, so we will profess our love unto Christ, and be ready to say that we love him unfeignedly; but if we examine ourselves for the trial of our love and affection to him, we shall many of us find, that though we have jacob's voice yet we have Esau● hands, and do show by our works that we do not love him. 
Mat. 10.27.  Christ requires that we love him above all, and saith, that he that loves Father, mother, Son or Daughter more than him, is not worthy of him; yet how many things are there that we love more than Christ? If we have a friend whom we truly love ' because we love him we will be loath to do anything that shall offend him; nay, we will take his part when he is spoken against, and will be offended with them that do speak against him: But when we hear Christ dishonoured, and his name blasphemed by all manner of swearing, we can often hold our peace, without being offended and reproving those that do thus dishonour him, and do we not then love our friends more than we love Christ?  
If we have a friend whom we truly love, because we love him, we will take his Counsel and follow his advice, before any others that Counsel us otherwise; yet when Christ stands on the one side, and covetousness on the other, and gives us contrary Counsel: when Christ on the one side wills us to give to the poor, to feed the hungry and to  the naked; and covetousness on the other side wills us to part with nothing, but to get what we can, we follow rather what covetousness then what Christ Counsels us, and do we not then love our riches more than we love Christ? Christ on the one side wills us to follow him and we do it not, our pleasures on the other side to follow them and we do it, and do we not then love our pleasures more than we love Christ?  
When David considered the wonderful love of God unto man, he knew not what to think of it; but he cried out in admiration, Lord what is man that thou art so mindful of him, 
Psal. 144.3.  or the Son of man that thou so regardest him! But when we consider the wonderful want of our love unto him, we may cry out rather, O man, what is the Lord that thou art so unmindful of him, or the Son of God that thou so little regardest him!  
He loved us so dearly that he thought not his life too dear for us, but suffered a most shameful and accursed death, to free us from the curse which was due unto us: yet we for requital of this his love (though love be requited with nothing but love: as fire is kindled with nothing but fire) do so little regard him, that we prefer our friends, our pleasures, our wealth and riches, and for the most part whatsoever we love, before him.  
How fare are such from being able to say truly as the Church here doth, I sought him whom my soul loves. Her love unto Christ was not verbal and outward, from the rind of the lips, but real and inward from the root of the heart, from her soul and spirit, her soul loved him, she loved him, as the Church, Esay 26. desired and sought him, with my soul have I desired thee in the night; 
Esay 26.9.  yea, with my spirit within me will I seek thee early. She loved him, as the blessed virgin magnified him. My soul doth magnify the Lord, 
Luke 1.46.47.  and my spirit hath rejoiced in God my Saviour. She loved him, as the Prophet David praised him. Praise the Lord O my soul, and all that is within me praise his holy name. 
Psal. 103.1.  Outward love from the lips may be false and counterfeit, but inward love from the soul is always unfeigned. And such a love it is which Christ doth require and no other, that we love him with the heart, and with the soul, with all the heart, and with all the soul: So precious doth he account our love, that he will not have so much as the least grain of it lost, but will have it all. He hath millions of Angels that are inflamed with his love, who love him far better than we do or can, and our love unto Christ is no benefit to him, he reaps no prophet nor advantage by it, only because he loves us, he desires again to be beloved of us, and that unfeignedly from our very souls. He will not have the soul and love divided, he likes not that soul that is without love, nor that love which comes not from the soul. If love come unto him and not from the soul, before he admit it he will first ask whence it came, as Micha asked the Levite before he received him. And if the soul come unto him without love, he will forbid it to come, as Joseph forbade his Brethren, 
Judges 17.9.  Gen. 43. to come unto him without their Brother Benjamin.  
And therefore if we will come unto Christ, 
Gen. 43.3.  we must come with love, with love from our souls, as the Church here doth, I sought him whom my soul loves.  
To draw then to a conclusion, that we may be the more careful to seek Christ; let us meditate on those things which may kindle and inflame our love towards him, by considering how he desires our love and deserves the same.  
If a man have showed us any extraordinary kindness, and hath deserved our love, we could not but condemn ourselves of unthankfulness if we did not love him: Nay, though he have not deserved our love by any kindness he hath showed us, yet if we do but hear that he is desirous of our love, because this is an argument that he loves us, we will love him again. But Christ doth both desire our love and deserve the same. He desires our love, not for his own but for our good, that he might have occasion to requite our love. And therefore he useth most forcible Reasons to procure our love: Sometimes entreating us, and making it his earnest suit that we would love him. 
2 Cor. 5.20.  We saith the Apostle, are Ambassadors for Christ, as God beseeching you by us, we pray you in Christ's stead (but for what?) to be reconciled unto God. Here is the strongest suit that ever was made: God and man were fallen out, man is the party that hath offended, and God is the party that sues to be reconciled; man that should entreat God that he would forgive him, is entreated by God that he would be content to be forgiven. Thus he sues for our love that should sue for his. Nay, he useth not only entreaty to procure our love, but likewise the promise of infinite rewards. The eye, saith the Apostle, hath not seen, the ear hath not heard, neither hath it entered into the heart of man, what God hath prepared (but for whom?) for them that love him. Was it ever heard of since the World began, that any man ever came to a poor beggar, and offering him meat that was ready to starve and to perish for hunger, should entreat him to eat it, and not only so, but wit●al, should promise to reward him for it? But God, though it be for our good that we love him, for otherwise we cannot but everlastingly perish; yet he entreats us that we would love him, and not only so, but promiseth withal, to reward our love with the Kingdom of Heaven. So earnestly doth he desire our love. And as he desires so he deserves our love. If we should give a man but his diet or houseroom, we would think we deserved he should lo●e us for it. How then doth he deserve our love that gives us every thing? The very bread which we eat, nay the breath which we breathe, we have it from him, in whom we live, and move, and have our being, and cannot live a minute without his blessing. The least blessing he gives us deserves our love, and we have nothing but our love to give him for all that he gives us. So abundantly doth he deserve our love. Great reason have we then to require his love in some measure, by loving him unseignedly as the Church here doth, I sought him whom my soul loves.  
FINIS.   

The Twelveth SERMON.  PROVERBS. 30.8. 
Give me neither poverty nor riches.  
THese words are part of Agurs Prayer, and his Prayer in the whole verse consists of two parts, a deprecation of evil, and a Petition of good. The evil which he deprecates or prays against is of two sorts, either such as is simply evil in it own nature, as vanity and lying, against which he prays in the beginning of this verse, Remove fare from me vanity and lies: Or such as are not simply evil in their own nature, but yet may be occasions of evil, as riches and poverty, against which he prays in the next words, Give me neither poverty nor riches. The good which he prays for is a competent Estate, in the end of this verse, a mediocrity between the two extremes of want and superfluity. Feed me with food convenient for me. And these are the parts of the whole verse.  
Here than he prays that God would give him neither poverty nor riches, neither over little nor over much, that he may neither live in want, nor yet in abundance; not because these in themselves are evil, but because they may be, and many times are occasions of evil.  
To begin with the former, Poverty may be an occasion of evil two ways, first, of evil to him that is poor; and secondly, of evil to others, through his being poor.  
First, Of evil to him that is poor, because poverty doth commonly make a man discontented and envious: discontented with his present estate, because he hath so little, and envious towards those whom he sees to have more: and these two, Discontent, and Envy, do commonly make those that live in want, to live in misery. Though a man have but little, though he have no more than will suffice nature, though he have but food and raiment; yet if he have the virtue of contentation, if he have learned with Jacob, to desire no more, but bread to eat, and clothes to put on; 
Gen. 28.20. Job 1.21.  if he have learned with Job, to bless God as well when all his goods are taken away, as when he had them; if he have learned with Paul, in what estate soever he is, therewith to be content, 
Philip. 4.11.12.  and be instructed both how to abound, and to suffer need: then any estate will be pleasing unto him, because he lives contented; but where this contentation is wanting, as it is for the most part in those that live in want, there the life is unpleasant, as we see by the Israelites, 
Exod. 16.3.  who presently cried out when they were in want Would to God we had died in the Land of Egypt  
And as Poverty doth make a man discontented because he hath so little, so it makes him envious towards those that have more: as Rachel envied her Sister Lea, Gen. 30. 
Gen. 30.1.  because her sister had children, and she had none. For envy is a repining at another's welfare, and therefore whosoever he be that is envious, must needs be miserable wheresoever he is: and if it were possible for an envious person to be in heaven where there is nothing but felicity, yet because there are degrees of glory there, and he should see others in higher glory than himself, he would be miserable, and could not be well while he see another better. Therefore Sololomon calls envy Prov. 14. the rottenness of the bones, 
Prov. 14.30.  because envy is as hurtful to the mind and body, as rottenness is that lies in the bones, which eats up the marrow, consumes the flesh, and makes the body to pine and languish. And this is another evil which is occasioned by want, that for the most part it makes those that have but little, to be envious towards those that have more than themselves.  
Secondly, as poverty is an occasion of evil to him that is poor, so of evil to others through his being poor; because want commonly draws a man to use unlawful means, for the bettering of his estate, and supplying of his wants, even to the damage and hurt of others. As sometimes by borrowing and not repaying. For he that is in want, is commonly more ready to borrow what he needs then to pay what he borrows, he is forward in borrowing but backward in paying, which David notes to be the property of a bad man, 
Psal. 37.21.  The wicked (saith he) borroweth, and payeth not again. For a man to be in want, so he be not in want through his own fault, is no sin, and to borrow what he wants, so he repay what he borrows, is no sin: but to fall into want through his own fault, through idleness, drinking, unthriftiness, and the like, and so to be driven to borrow, to supply his wants, and afterwards to be careless to pay what he borrows, this is a sin, and this commonly is the sin of such as are in want. Yet he that is in want, though he pay not what he borrows, he thinks it no fault, because he of whom he borrows is better able to bear it then he is to pay it. But what though he be? Wouldst thou be content, if another who is not so strong as thou art, having an heavy burden lying upon him, should remove it from his own, and lay it on thy back, because thou art stronger, and better able to bear it? Thy want is thy burden which God hath appointed thee to bear, and shouldest thou disburden thyself thereof, and lay it upon another, because he is better able to bear the same? mightest thou not as well by the same reason, deny to pay thy Landlord the rent of thy house, because he is better able to bear the loss of the rent than thou to pay it? & therefore thy poverty will not excuse thee for doing wrong, as thou dost when thou borrowest and payest not again. Yet poverty sometimes doth draw men to a greater evil than this, even to steal from others to supply their own wants. For want is often an occasion of theft. This Agur implies in the next verse, where he gives this reason, why he desired a competent estate, and that he might not live in want; Lest (saith he) I be poor and steal. 
Luke 16.  Thus the unjust Steward, Luke 16. fell from want to theft. For when he saw that his Lord had given him warning to give over his stewardship, he bethought himself what course of life he should take, to supply his wants when he was turned out of service, and being unwilling to labour, and ashamed to beg, he resolved to steal, and in his accounts to defraud his Lord for his own advantage. And thus many will do if they be in want, and think that their want will excuse them for it. But will thy want excuse thee for doing that which God hath forbidden thee? must God be dishonoured because thou art in want? & were it not better for thee to suffer want for a time, then that God should justly condemn thee for ever, for thy disobeying him? God never suffers any so to be in want, that their want will excuse them for sinning against him, but though he give them not all that they want, yet all that they want is not so much as that which he gives them, and they may find more comfort in that which they have, than their wants can discomfort them. Though the poor have mean houses, and hard lodging, yet this may be their comfort (which is a great blessing of God) that they can sleep in their houses, and take their rest in the night time, and commonly more sound than rich men do, Qui vigilant in-pluma, as Cyprian speaks, who lie awake and cannot sleep in their beds of down. Therefore, saith Solomon, Eccles. 5.12. The abundance of the rich will not suffer him to sleep. Though the poor have many a hard meal, and very slender fa●e, and though they want many necessaries for their bodies, yet they may comfort themselves in this, that God hath provided them a liberal diet, his Word and Sacraments for the food of their souls, and hereunto they have a right and interest as well as any others. Though the poor may not come into great men's houses, but are kept out by Porters, yet they have free liberty to come into God's House; and though they have not access to rich men's tables, yet they may have access to the Table of the Lord as well as the richest. And though here the poor toil and take great pains to supply their wants, yet this may be their comfort, That God hath provided them (if they serve him) a place of rest hereafter, and that the time is but short that they shall live in want, and be forced thereby to toil and take pains, for when they die, they shall be freed from their wants, and shall rest from their labours. 
Rev. 14.13.  And in the mean time though the poor do live in want, yet as that holy Martyr said, when some threatened to famish her, 
Elizabeth Young.  If you (saith she) take away my meat, I trust that God will take away my hunger. So if the poor depend upon God for that which they want, instead thereof he will give them contentment, by taking away their desire of that which they want, that they shall not need it. And these things, if the poorer sort considered, it would make their poverty less evil to themselves, and less hurtful to others.  
And as Agur here prays, That God would not give him poverty, so likewise that God would not give him riches, Give me (saith he) neither poverty, nor riches. To pray against poverty (which many so fear) is no more than the most will do; but to pray against riches (which the most so desire) may be thought a Paradox. But Agur here desiring rather to be good then great, and fearing that riches would make him worse, he prays that God would not give him riches. Though riches be not evil in their own nature, yet they may be (as we heard before of poverty) occasions of evil, occasions of evil to him that is rich, and of evil to others through his being rich. First, Of evil to him that is rich. For riches do often make men proud, and to forget God. This Agur implies in the next verse, by giving this reason why he desired that he might not be rich, Lest (saith he) I be full, and deny thee, and say, who is the Lord? For none are so prone to forget God, as they commonly are whom he hath blest with riches, though their riches should make them the more to remember him, as gifts call to mind the givers of them. Therefore Moses gave a special Caveat to the Children of Israel to beware they forgot not the Lord when he had enriched them in the Land of Canaan, 
Deut. 6.10.  When the Lord thy God (saith Moses Deut. 6.) shall have brought thee into the Land, to give thee great and goodly cities which thou buildest not, and houses full of all good things which thou filledst not, and wells digged which thou diggedst not, vineyards and olive-trees which thou plantedst not, when thou hast eaten and art full, then beware lest thou forget the Lord. 
Deut. 8.11.  And again, Deut. 8. Beware that thou forget not the Lord thy God, lest when thou hast eaten and art full, and hast builded goodly houses, and dwelled therein, and when thy herds and thy flocks do multiply, and when thy silver and gold, and all that thou hast is multiplied, than thine heart be lifted up, and thou forget the Lord; implying that then they would be most prone to forget him. For riches by the fair show they make, do steal away men's hearts from God, 
2 Sam. 15.6. Psal. 62.10.  as Absalon by his fair shows to the people, did steal away their hearts from David. Therefore David gives rich men this counsel, Psal. 62. If riches increase set not your hearts upon them: because if the heart be set upon riches, than not upon God, For no man (saith our Saviour) can serve two Masters, 
Mat. 6.24.  ye canno● serve both God and riches: no more than the eye, as St. Augustine saith, can both look up to heaven, and down to the earth at the same time.  
And as riches do steal men's hearts from God, and make them not to regard him: so sometimes they steal men's hearts from themselves, that they regard themselves less than they do their riches, and therefore toil continually to get Wealth; and yet are not satisfied though they have more then enough.  
And therefore Agur in the 15. and 16. ver. of this Chapter, compares the covetous richman to those things that are the most insatiable of all other: as to the Horseleech which is ever crying give give, which sucks the blood until she be filled, and then she falls off; and yet presently after she falls to it a fresh and is as hungry of it as she was before: To the grave that never cries it is enough, but though it receive never so many dead bodies, yet it consumes all; and is still gaping as it were, and opening the mouth that it may receive more: To the earth that cannot be satisfied with water, but though sometimes it be so glutted with rain, and made as it were drunken, so that it vomits it up again, that a man would think that it had taken such a surfeit, that it would brook rain the worse for a long time after; yet ye know if it be but without showers for a while, it will begin to chap and chaune, and be as thirsty thereof as it was before: And so likewise to fire, which is of so insatiable a nature, that it cannot be exstinguisht with adding fuel unto it; but the more fuel it has, the more greedy it is, catching hold of all that is round about it; first of the chimney where it was first kindled, then of the roof of the house, then of the whole building; and yet it will not stay there, but will presently take hold of the house that is next it, and so will still go further & further, till it have devoured and consumed whatsoever is ne'er it. Now as these are insatiable, as the Horseleech is not satisfied with sucking blood, the grave with the dead, the earth with water nor the fire with fuel: no more can a covetous richman be satisfied with riches, though he have never so much.  
Hence it is, that such do make themselves drudges to the world to get wealth; and yet grudge themselves any part thereof, as unwilling to lessen that which they have. For the more they have, 
Viri divitiarum.  the more they desire; their riches which should be a medicine to cure them of covetousness, increasing their disease, and making them more covetous, and less willing to spend any thing upon themselves. For Mammon doth commonly use his servants, as Gardeners use their Asses in some Countries, loading them to the Market with good herbs, which are a burden to them and food for others, and turning them when they have done to feed upon Thistles. And thus doth Mammon deal with his followers, loading them with wealth, and not suffering them to enjoy the benefit thereof, but makes them to far the more hardly themselves to leave the more for others. This is called by Solomon Eccles. 6. an evil disease, whatsoever his heart desires, and yet he hath no power to eat thereof, but spares from himself & leaves it to strangers: And thus riches are occasions of evil to him that is rich.  
Secondly, To others through his being rich. For riches make many to be scornful and contemptuous towards their inferiors. For as poverty makes men to envy those that have more than themselves: so riches on the contrary to despise those that have less. This made the Church being in captivity, to say, Our soul, is filled with the scornful reproof of the wealthy, 
Psal. 123.  because they when they reprove do reprove scornfully. This we see by Nabal 1 Sam. 25. whom though David did reverence because he was rich, 
1 Sam. 25.  & called him Father, Give I pray thee saith he, to thy Son David; yet Nabal gave him a scornful answer, Who is David and who is the Son of Jesse? There be many servants now a days that break a way from their Masters, shall I then take my bread and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be, Lucri genus quoddam divites habent iram, odisse quà donare viliùs constat. 
Martial.  Rich men do make a gain of their anger, and are more ready to reprove then to give, because it is cheaper. It was fault enough in Nabal, to give nothing to David being then in want; but withal to reproach him because he would give him nothing, made his fault the greater.  
Secondly, As riches make many to be scornful and contemptuous: so more ready to offer then to suffer injuries. For many presume upon their wealth to do wrong, as knowing that they to whom they do it must be feign to put it up; because they are not able to contend with them. But God hath not therefore given men wealth, to arm them thereby to do injustice; but to enable them the better to do good unto others. And therefore if God have made thee wealthy, thy wealth should rather keep thee from wronging any, especially those, who are not of ability when they are wronged to help themselves.  
Thou wouldst count it great baseness in another if he should fly upon thee with a weapon in his hand and strike thee with it, when thou hast none in thy hand to resist him. And dost thou not the same when thou fliest upon another, and dost him wrong, because thou hast wealth to bear thee out, & the other hath none? How far wouldst thou befrom bearing with him if he should do thee wrong? For than thou wouldst say, should such a one as he do wrong unto me, and were it not a shame and disgrace unto me if I should suffer him? But indeed the meanness of his condition should rather move thee to bear with him. I am sure our meanness moves God when we offend him to bear with us, our vileness makes him to spare and pity us. For so saith David, 
Psa. 103.14.  Psal. 103. where he gives this reason why God doth pity us, and pardon our offences, and the reason is drawn from the baseness of our condition, For he (saith David) knows our frame, he remembreth that we are dust. And therefore his meanness that doth thee wrong, should rather move thee to spare & pardon him, as our vileness moves God to pardon us when we sin against him. We see then the reasons why Agur prays that God would not give him riches, lest his riches might be evil either to himself, or to others, to himself by making him proud, and not to regard God, or by making him covetous, and to regard himself less than he did his riches; or evil to others, by making him to scorn & contemn his inferiors, and to be more ready to offer, then to suffer wrongs  
Here then observe from Agurs prayer to God, to give him neither poverty, nor riches, that both riches and poverty come from God, who gives less unto some, and more unto others, of his free-gift. God had enough to have given enough unto all, that all might have been rich, and none poor. For the earth is the Lords, 
Psal. 24.1.  as David saith, and all that therein is; 
Psa. 115.16.  and though he have given it to the children of men, yet the right of disposing and distributing thereof he hath reserved to himself, to give how much, or how little, and to whom he please, and to take it again when he will from them, and to give it to others. 
1 Sam. 2. 1●.  Therefore Hannah 1 Sam. 2. The Lord (saith she) maketh poor, and maketh rich, he bringeth low, and listeth up. So the Virgin Mary, Luke 1. 
Luke 1.53.  He hath filled the hungry with good things, and the rich he hath sent empty away. Therefore God hath so disposed, that when we are borne, we come naked into the World, and bring nothing with us, and that again, when we die, and leave the World, we carry away nothing, but leave all behind us, that thereby we might know, that we have all from God, and nought of ourselves. Si vestra sunt tollite vobiscum, saith Bernard, if they be yours, take them away with you. But man (saith the Psalmist) shall carry away nothing with him when he dies, neither shall his pomp follow him. And therefore seeing we have them from God, and that it is he that gives both poverty and riches.  
This may first teach us, 
Use. 1.  To ascribe unto God Whatsoever we have, and to acknowledge him to be the fountain from whence they spring, and the giver of them. Many make account that the goods which they have, they have not from God, because they were either left them by their predecessors, or such as they have got by their own labour and pains. It is true indeed, that many are born to fair lands and possessions, and have much left them by inheritance from their Ancestors; others attain unto great wealth and riches, by their own labour and industry, and other means. But is not the gift of God in all these? who was it at the first that made their Ancestors rich, and enabled them to leave so much wealth behind them? 
Dent. 8.18.  was it not God? It is not he (as Moses saith) that gives us power to get wealth and substance? Is it not he that preserves men's goods from fire, from water, from thiefs, from enemies, and from a thousand other casualties that befall others? Is it not he that moves the hearts of our friends to be beneficial unto us? Is is not he that gives men health and strength to labour for their live? that gives his blessing unto their labours? and that gives men wit and forecast to attain unto riches? He could if he pleased have made all our Ancestors as poor as La●arus, that they should have left nothing behind them for us. He can if he please so visit us with sickness, that like the woman in the Gospel, We may spend all that we have upon the Physicians. Nay he can, 
Luke 8.43. Deut. 28.23.  if he please, make the earth as iron, and the heavens as brass, and send a famine, as he did in the time of Elias, and then what would all that we have do us good, if we were debarred from the fruits of the earth which should sustain and preserve us? And therefore we must not ascribe what we have, to ourselves, or our friends, but unto God, who gives, as Agur saith, both poverty and riches.  
Secondly, Seeing it is God that gives them, this may therefore teach us, 
Vsc. 2:  To be content with that portion which God hath given us, whether it be more or less. Though we have a less portion than many others have, yet we must remember that we have it of God, of his free-gift, and therefore aught to be contented with it, and not to murmur that we have less than others, lest we provoke him by our murmuring to lessen that portion which he hath given us. The Jews in their Talmud have an Apologue to this purpose. That the Moon, upon a time, did murmur and complain that God had not appointed her for so good a use as he appointed the Sun, because the Sun shines in the day, and she in the night time; and that God therefore for her murmuring did, as they say, diminish her light, and lessen her shining. Which though it be but a fable, yet it hath a true moral, that if we be not content with that portion which God hath allotted us, we do provoke him thereby to make it less. The Lord (saith Job) hath given, and the Lord hath taken, 
Job 1.21.  blessed be the name of the Lord. If we should fall into poverty by the hand of God, as Job did, yet we are not to repine and murmur against him, because whatsoever he takes from us he takes but his own, which he gave us before of his free-gift, and not of our deserving. And indeed, if we consider our own deserving, though we have but little, yet even he that hath least, hath more cause to wonder, that he hath so much, then that he hath no more, because we have more than we do deserve, though we have never so little. For that which we have is of God's free-gift, as Agur here acknowledges, Give me neither poverty, nor riches.  
Thirdly, Seeing riches are from God, 
Use. 3.  it may therefore teach us to use them well, and to employ them to good uses. For God hath given them, that we might use them to the glory of God, the maintenance of ourselves, and the good of others; which if we do not, we abuse his blessings. 
Mat. 25.28.  The servant●which employed not the talon well which his Master had given him, had it taken from him, and was cast besides into outer darkness. What then may we think shall become of those that employ them ill, and abuse the blessings which God hath given them to surfeiting, drunkenness, and voluptuous living? These God will call to a fearful account at the day of judgement, for abusing, wasting, and mispending his gifts. And in the mean time, God many times suffers them to want that which they have carelessly wasted, that they may see their fault what it is to waste by their want of it. I have read of a Duke in another Country, who seeing through his window a company of young Gallants that were a hunting, and rid up and down over the cornfields, and tread down the corn, he sent to bid them the next day to dine with him. And when they were come, he made them great cheer, but took order that no bread except a manchet for himself should be set on the Table. One of the Gallants spoke to a Servitor, to bring in some bread, he went out as if he would fetch some, but came not again; another spoke to another, who likewise went out, but came in no more: at last they told the Duke, that they wanted bread, And well saith the Duke, do ye deserve to want bread with your meat, who so trampled down the corn under your horse-feets. And thus doth God many times deal with those that do waste his blessings, causing them to want what they have formerly wasted, as the Prodigal did. Yet many that live wastefully will excuse themselves, and think their fault the less, both because (as they will say) they have enough to spend, and are able to do it, and because it is their own, and not another's which they spend. But will this excuse them? Though thou hast enough, mayest thou therefore use it at thy pleasure, and is it no fault to waste and misspend it? If thy Cook that dresseth thy meat for thee, because thou allowest him to have salt enough always lying by him, should therefore put too much salt in the pot, or cast too much on thy meat, and when thou reproovest him, he should excuse himself, and say that he did it, because he had salt enough, and therefore need not to spare, wouldst thou take this for a sufficient answer? And will God take this as an answer from thee, That because that he hath given thee enough, thou mayest spend it wastefully, and though it were thine own (as indeed it is not, for thou art but a steward to use what thou hast as God hath appointed) yet if it were thine own and not another's, mayest thou therefore misspend it as thou pleasest? mayest thou not say as well that thy tongue is thine own, and mayest thou therefore speak what thou listest? but as thou shalt answer for the words which thou speakest, so for the goods which thou spendest, because thereby thou dost wrong unto him who is the giver of them.  
Lastly, 
Use. 4.  Seeing riches are the gift of God, therefore we are to be thankful to him for them, Qui serit benesicium metere debes fructum, He that sows a benefit, great reason he should reap some fruit of it, the fruit of thankfulness for the use of his benefits. Therefore they were commanded in the old Law, To offer unto God their first-fruits that so they might acknowledge that they had them from him, and therefore were to return them to him from whom they had them, as the rivers (saith Solomon) return to the sea from whence they came, and as Hannah did dedicate her Son Samuel to God, 
Eccles. 1.7. 1 Sam. 1.27.28.  from whom she received him.  
FINIS.   

The Thirteenth SERMON.  PSALM. 32.6. 
Therefore shall every one that is godly prey unto thee in a time when thou mayest be found.  
THe Prophet David having committed two heinous sins, 
Coherence.  one upon the neck of another, adultery, and murder, and having continued a long time secure and impenitent, at the last, as we read 2 Sam. 12 Chapter, God sent Nathan the Prophet to him, to denounce the judgements of God against him, by reason of his sins, which when David heard, he presently acknowledged his sins unto God, and so by his confession obtained pardon, whereupon he wrote this Psalm, and gave it this Title, A Psalm of David to give instruction, showing thereby both the Maker of this Psalm. and that is David, and the end why he made it; to give instruction. The instruction which he gives, is of no ordinary matter, but of one of the greatest matters that ever fell into controversy, and that is man's felicity: teaching us in the first and second verses wherein we are to repose our felicity and happiness, not in those things which the Philosophers taught, but in that which they never once thought upon, the forgiveness of sins. For the Philosophers being guided only by the eye of reason which is more than purblind in matters of religion; hence it came to pass, that while they aimed at felicity, every one shot his bolt so wide at the mark, one placing felicity in honour, a second in pleasure, a third in riches; in a word, so many Philosophers, so many felicities. But David here a divine Philosoph●●● in regard of whom all the rest were but naturals, confutes them all by his own example: for David here, that lived in more true pleasure then the best of them, that had more riches than any of them, more honour than all of them, he leaves all these, and ascribes felicity in the first and second verses of this Psalm to the pardon of sin, Blessed (saith he) is he Whose wickedness is forgiven, and whose finis covered. Blessed is the man to whom the Lord imputeth no sin.  
Now as a cunning and skilful builder, if he have, any goodly building in hand, he will be sure to lay a very sound foundation: So David here having so weighty a Doctrine to instruct us in, as the felicity of man, he grounds the same upon a very excellent reason, a reason drawn from his own experience, because he found himself to be most miserable and wretched till his sins were pardoned. For (saith he in the third and fourth verses) while I held my tongue, my bones consumed so that I roared all the day long, for thy hand was heavy upon me day and night, and my moisture was turned into the drought of summer. Whereby he shows, That while he played the hypocrite, and cloaked his sin, while he held his tongue agagged as it were his own conscience that he might not confess his sin, what a coil God had with him, how he was fain to lay him as it were upon the rack, and to stretch him asunder almost every joint from other, before he could bring him to acknowledge his sin, and to ask for pardon. And this was the misery which David was in while he continued in sin. Then in the fift verse he shows how he was freed and delivered from this misery, and that is by the confession and acknowledgement of his sin, I said (saith he) I will confess my sin, and thou forgavest me the punishment thereof. Dixi confitebor, I did but say, or I had no sooner said, I will confess my sin, but thou O Lord that mightest have taken me at the vantage, and condemned me out of mine own mouth, thou forgavest me the punishment of my sin. Whereupon being struck with admiration of God's mercy, he infers in this sixth verse a notable consequence out of the former Doctrine, That seeing he had sped so well by the confession of his sin, that therefore others should be moved by his example, to do as he did, and to obtain pardon. Therefore (saith he) shall every one that is godly prey unto thee, therefore, wherefore? why because thou hast been so gracious unto me that was so grievous a sinner, because thou hast met me as it were in thy midway with thy mercy, so that I could no sooner think to confess my sin, but thou likewise thoughtest to forgive me my sin: therefore shall every godly man though he have committed never so many sins against thee, be encouraged by my example, to pray unto thee. And thus we see the coherence of these words with the former.  
In the words for order we may observe these four things. 
Division.   
First, The reason why men shall come unto God, employed in this first word therefore.  
Secondly, The persons that shall come unto him, every one that is godly.  
Thirdly, The manner how they shall come, namely, by praye●.  
And lastly the time when they shall come unto him, in a time When he may be found. Therefore shall every one that is godly, pray unto thee in a time when thou mayest be found.  
And first, for the reason why men shall come unto God, the reason is drawn from david's own example, as if David had said thus, As I did to obtain mercy when I had sinned against God, so shall every godly man do, but I did pray unto God in a time when he might be found. Therefore shall every one that is godly prey unto thecin a time when thou mayest be found. Thus David alleges his own example, to encourage us to come with confidence to God for the pardon of our sins, though we have been never so heinous sinners. And from hence we may learn, That it is our duty to use well the examples of others, and to apply Gods dealing with them to ourselves. For therefore have the holy men of God set their examples before our eyes, that we might be bettered by their experience. For as they which first sailed over the seas, gave proper names unto dangerous places, where they themselves hardly escaped with their lives, as the Sage-bed, the Lavander-bed, with other like names best known unto Sailors: And as wain-men use to set up some bush, or other like mark where their wagons stuck fast, for a caveat to them that should come after them. So have the holy men of God furthered us in the Scripture by their experience, and taught us to eschew many encumbrances, which they could not so easily see and avoid, because they broke the ice first themselves.  
The whole Scripture is written for our instruction, and there is not so much as one example in the whole book of God, but a man may make excellent use of it, if he will apply it unto himself. For to what end are there set down in the Scripture so many examples, of the judgements of God upon unrepentant sinners; but that their examples might be a bridle to us, to restrain us from falling into the like sins for fear we undergo the self same punishment.  
When we read? of the richman that is tormented in hell, because he did not relieve poor Lazarus; 
Luke. 16.  are we not to apply this example to ourselves, that if God have given us wealth and riches, and yet we will not relieve those that are in want & necessity; the like judgement will befall us which befell him.  
When we read of that unmerciful Servant, 
Mat. 18.  who when his master had forgiven him ten thousand talents, he afterwards meeting with a fellow-servant of his that aught him but an hundred pence, demanded it of him, and because he was not of ability to pay the debt, he took him by the throat and haled him to prison, and that the Master when he heard thereof was so incensed against him, that he demanded again the ten thousand talents (which before he had forgiven him) even to the utmost farthing; when we read this I say, we are to apply the same to ourselves, that if we will not forgive those that have offended us, no more will God forgive us if we offend him. And this use St. Paul teacheth us, to make of these examples of God's judgements upon sinners. 1 Cor. 10. where having spoken of the Israelites that perished in the wilderness, They saith he, are examples to us, to the intent that we should not Just after evil things as they did, 
1 Cor. 10.  and perish in the wilderness three and twenty thousand.  
On the other side, when we read in the Scripture of God's wonderful mercies toward repentant sinners, as here we have a notable example of God's mercy upon David, who having committed two heinious sins, adultery and murder; yet as soon as God saw him ready to confess himself guilty, and to acknowledge his sin, God did presently forgive him, are we not to make this use hereof, that if we with David will acknowledge our sin, God will be as ready to forgive us as he forgave him?  
When we read of the poor Publican Luke 18. who being truly humbled with the sight of his sins, went into the Temple and prayed unto God, O God be mercifmll to me a finner, and that he went away justified, are we not to make this use thereof, that if we will humble ourselves, and acknowledge our sin, God will likewise forgive us as he forgave this Publican.  
In a word, when we read of the young unthrift in the Gospel, 
Luke 15.  who though he had left his Father and his Country, though he had spent his patrimony and that very lewdly; yet after that he repent and returued to his Father, his Father went out to meet him, fell on his neck and kissed him, and was so joyful for his son's return, that he never expostulated why he had left him, he never demanded how he had spent his portion; but forgetting all his former lewd behaviour he received him as gladly as if he had never offended him, are we not to make this use thereof, that though we hvae rurme riot with the Prodigal, and lived never so lewdly; yet if we will repent & return unto God he will receive us into favour, as he did this Prodigal? For these things are written for our instruction, that we might apply the same to ourselves and find comfort in them. That as they among the Heathen, who had been cured of any grievous sickness, set down in the Temple of Aesculapius their names & diseases, & the means of their recovery, that if others fell in to the like sickness, they might use the same means which others had done, & recover their health: So have Gods Secretaries the penmen of the Scriptures instructed us therein by their own examples. They have not been tender of their own credits, but have Chronicled and Registered their own sins and infirmities to remain as it were upon the file unto all posterities, to the intent that we observing both how they fell and were afterwards restored, might learn when we are fallen into any sin, to do as they did, and obtain pardon. For what sin is it that thou canst possibly fall into, but some of God's children have already fallen into the same before thee? If thou sayst thou hast lived riotously and luxuriously, the Prodigal will presently step forth and tell thee, that he also once laboured of the same disease, he lived as riotously as ever did any; yet after that he repent and returned to his Father, he was received into favour. If thou sayest, that thou hast been a persecutor of the godly, Paul will comfort thee by his example. If thou sayest thou hast denied Christ, though it were with perjury, Peter will lay his example before thee. If thou sayest that thou art fallen into a relapse since thou wert a Professor of Religion, and since thou hast been enlightened by the Word of Truth, why and I saith David, was in the very same case, all the World knows that I committed both adultery and murder, long after I had been a principal professor.  
Now what a glorious visitation of a sick soul is this, when all the Patriarches, Prophets and Apostles, who have all of them been subject to the like infirmities, shall come to visit thee, and standing round about thy bed to comfort thee, shall every one of them tell thee, that his life for thine, though thy soul be sick to the death by reason of thy sin, though the arrow-head of despair begin to rankle in thy bowels, and thou be ready to despair of thy salvation; yet that it is impossible but that their examples, which are as it were so many preservatives of the Holy Ghosts own compounding, must needs do thee good, if thou wilt apply them, and if thou wilt use the selfsame means for thy recovery which they have done. For therefore hath David propounded his example unto thee, and saith, That therefore every one that is godly shall pray unto God, because he had prayed unto God, and had obtained mercy. And thus much for the reason, why men should come unto God for pardon? employed, as we have heard, in this word therefore.  
The second thing which is here mentioned, are who they be that shall come unto God? every one that is godly. Where we see who they be, that make good use of these examples, not the wicked, but the godly. For, as for the wicked, as they pervert the use of all things, so they abuse the examples of God's mercies, and turn the grace of God into wantonness. When they hear that David and others have fallen sometimes into grievous sins, and that God did pardon them, they will challenge to themselves the more liberty to sin by their examples: as if David's being once overtaken with women, were an excuse for adulterers, and Noah's being once overcharged with wine, were a warrant for drunkenness. For they will argue thus with themselves, David committed adultery, and yet David was saved, Peter for-swore himself, and yet Peter was saved, Moses was guilty of murder, Paul was a persecutor, the prodigal child lived in riot and pleasure, and yet all these were saved; and therefore why may not I live riotously? why may not I swear and for-swear myself? why may not I commit adultery, or murder? why may not I venture upon any sin whatsoever, and yet be saved as well as they? Thus they encourage themselves to sin their examples. So we read of Theodosius the Emperor, that having committed a bloody fact, he excused himself by the example of David, but Saint Ambrose reproved the Emperor for it, Secutus es errantem sequere paenitentom, Thou hast followed him in sinning, follow him repenting: for their falls are registied to keep us from falling. And therefore the godly will make excellent uses of these men's falls.  
As first, To corsider our great weakness in that the best and most sanctified children of God have fallen sometimes into grievous sins. For even David that was so holy a man, 
Maximi peccatores optimi paenitentes.  that was furnished with such extraordinary gifts and graces, yet he himself fell into adultery and murder. So Lot though his righteous soul was vexed with the uncleanness of the Sodomites, yet he sell into incest with his own daughters. So Noah though he were a just man, and perfect in his generations, was over-taken with drunkenness, and was drowned himself with wine, after he had seen the drowning of the world with water. I might instance in others, and therefore when we hear how they fell, their very falls as Saint Ambrose saith may serve to instruct us, Instruct unt Patriarchae non solum docentes, sed etiam errantes.  
For first, we may learn by their falls (as I said before) to consider our weaknesses, how prone we are to fall into any sin whatsoever, if God by his grace do not continually uphold us. For even as a young infant, long as the Nurse sets it down upon the ground, and holds it up with her hand, it will stand upright, but if she take aw●●●er hand never so little from it, it will presently fall of it's own accord: So it is with us, and the best of God's children, all the while that God doth strengthen and uphold us, we are enabled to stand, but if God do but withdraw his assistance from us, if he leave us to ourselves never so little, we are prone to fall into some grievous sins, as David, Peter, and others have done. And therefore that we are to work out our salvation with fear and trembling, as knowing that though we now stand, yet such is the frailty and weakness of our nature, that we may fall hereafter. And this use the Apostle teacheth us to make, 1 Cor. 10. 
〈◊〉 Cor. 10.  where having showed the Corinthians, That the Israelites though they were partakers of Gods spiritual blessings, as well as themselves, though they did eat of the same spiritual meat, and drark of the same spiritual drink; for they drank of the same spiritual rock, which rock was Christ, and yet afterward they murmured against God, and fell into sin. Wherefore (saith the Apostle, in the 12th. verse) let him that thinks that he stands, take heed lest he fall. Let him take heed lest he fall. Why? Why, because that which was their condition, the same may be thine, and therefore when thou hearest how they fell, take heed by their example, left thou fall hereafter, and be more watchful and vigilant overthy self, considering the weakness and frailty of thy nature.  
Secondly when the godly hear, how the best have fallen into grievoussins', it will teach them to beware of judging rashly of those who fall into the like sins, that they are therefore reprobates, and not of the number of Gods elect. For thus we ought not to judge of any whatsoever they be, whether they be yet converted or not. Many live wickedly before their conversion, and follow the lusts of their hearts with all greediness, who nevertheless through God's mercy are afterwards converted and called to grace as Paul, Mary Magdalene, and the thief on the Cross. Others again, God suffers even after their conversion, and when they have been effectually called to grace, to fall as it were into a relapse, and to pollute themselves with some horrible sins, as David, Peter, and others have done, and yet hath reclaimed them and renewed them by repentance. And therefore we are not to judge of any by reason of their sins, that they are not pertaining to God's election, because whatsoever their sins be, or whensoever they sin, yet God may either convert or renew them, as David here was renewed ●●epentance after his heinous sins.  
●●●tly. When we see that so holy a man as David was fell into such sins, it may teach us, That there is no man so just and upright, as that he may stand upon his own righteousness. The best and most sanctified servants of God have their imperfections, so that none of them can say his heart is clean. 
Prev. 20.9.  Some have more sins, and some fewer, but all some, and he that sins the least of all, hath sins enough to condemn him. 
James 3.2.  In many things (saith Saint James) we offend all: though he be an Apostle, yet he exempts not himself, we (saith he) offend, he exempts not any other, we offend all, and that not in some, but in many things; in many things we offend all. 
Psal. 19.12.  Therefore David, who can tell how oft he offends? Thus the best do sin, do sin in many things, do sin often, and therefore if the best do sin thus, and some of them fall into grievous sins, as David did, than who can stand upon his own righteousness? These uses the godly will make of his fall, and many other, and therefore he propounds this example to them, Therefore (faith he) shall every godly man. And so leaving the persons, who through his example shall come unto God. I come to the manner how they shall come unto him, and that is by prayer, Every one that is godly shall pray unto thee.  
Where we see both the necessity of this duty, Every one that is godly shall pray, and so it is not left unto us as indifferent and arbitrary whether we will pray or no; and the object of prayer, and that is God, shall pray unto thee.  
The necessity of prayer may appear by this, in that it is so absolutely commended in the Scripture without any simitation either of the persons, time, or place. 
Necessity of prayer.  That there is no time exempted from praying, the Apostle shows Ephes. 6. where having forewarned us what mighty enemies do stand against us, 
Ephes. 6.  that we do not wrestle against flesh and blood, but against Principalities and Powers, and the Prince of darkness; he therefore wills us, verse 18. to pray continually with all manner of supplications and prayers. So that there is no time when we are not to pray. That there is no person exempted from praying, the Prophet David shows us both by making this a note of the wicked, Psal. 13. That they call not upon God; and saying here generally, Every one that is godly shall pray unto thee. And that there is no place exempted from praying, the Apostle shows us, 1 Tim. 2. where he wills us to pray in every place; 
1 Tim. 2.8.  so that praying must needs be a very necessary duty, because it is so generally and so absolutely enjoined us. Fasting is a duty which is much commended in the Word of God, yet fasting hath his limitation of time; for there is a time when we are not bound to fast, & therefore our Saviour excused his Disciples for not fasting, by an argument drawn from the time. Can the children of the Bride-chamber fast while the Bridegroom is with them, 
Mat. 9.15.  as long as they have the Bridegroom with them they cannot fast. Giving of alms is another duty, which is much commended in the Scripture unto us, yet giving of alms hath a limitation of persons; for all are not enjoined to give alms, but only such as are of ability, and they that are of ability are not enjoined to give alms unto all, but only to such as are in want and necessity; but as every one is enjoined to pray, so to pray for all men, I exhort (saith the Apostle, 1 Tim. 2.1.) that supplications, prayers, intercessions, and giving of thanks be made for all men. So that if we put all these together, That every one is enjoined to pray, to pray for all persons, to pray at all times, to pray in all places, and to pray with all manner of supplications and prayers; This must needs be a very necessary duty, because it is so generally and absolutely enjoined us.  
And indeed, there is great reason why prayer should have no limitation, because every man may easily perform the same. If God had commanded us to offer goats and bullocks unto him, the poor and the needy might have excused themselves for want of ubility; if God had commanded us to go a pilgrimage into fa●re Countries, and there do him service, the blind and the lame might have excused themselves, by reason of their impotency. But no man can pretend any just excuse why he should not pray, because every man may easily perform this duty. And thus much briefly: for the necessity of prayer.  
The Object of prayer, 
Object of prayer.  ye see, is God, Every one that is godly shall pray unto thee. He doth not say, shall pray to Saints, or Angels, or the Virgin, but unto thee. For this is the Title which David gives unto God, That he is the hearer of prayer, Psal. 65.25. O thou that hearest prayer, unto thee shall all flesh come. For prayer is a part of God's service and worship, and so to be given to no other but God. Therefore God commands us to pray unto him, Call upon me, faith God in the fifty Psalm. Christ teacheth us to pray unto God. Our Father, which art in heaven etc. The Spirit teacheth us to pray unto God. For God (saith the Apostle, Gal. 4.6.) hath sent forth the Spirit of his Son into our hearts, crying Abba Father. So that if we would be instructed to whom we must pray, can we have better instructers than these, the Father, the Son, and the Holy Guest, who teach us to pray unto God only? Therefore if we search all over the Scripture, from the beginning of Genesis, to the end of the Revelation, among all the prayers which are registered therein, among all the Psalms, one hundred and fifty, whereof two parts at the least are prayers, yet we find not one prayer among them all, which was ever made to Cherubin, or Seraphim, to Raphael, Gabriel, or any of the Angebs; to Abraham, or Isaac, or any of the Patriarches; to Moses, or Samuel, or any of the Prophets; to Peter, or Paul, or any of the Apostles; to the blessed Virgin, or any of the Saints, but only to God.  
Thus if we would have precedents of prayer, can we have better precedents than these which the Scripture records, and which have been made by the faithful in all Ages? And the reason is plain, because they had no warrant out of God's word to pray to any other but God; and they knew besides, that God and no other hears our prayers and sees our wants.  
Indeed, the Papists who prey to Saints and Angels, hold that they cannot but see our wants and hear our prayers. For How say they, should not they see all things who sea the face of him that seethe all things: as if by seeing God they must see all things that God sees; which if it were true, their knowledge ye know must needs be infinite as God is.  
And besides, this is plainly confuted by Christ, for Christ who tells us, Math. 18. 
Mat. 18.10. Mar. 13.32.  That the Angels do always behold the face of his Father in Heaven; He likewise tells us, Mark 13. That the Angels are ignorant of the day of Judgement. And for the Saints departed, the Scripture tells us, That they know no more what is done upon the earth, and have no understanding of the affairs of the living. So Solomon tells us, Eccles. 9 That the dead know not any thing, neither have they any more a portion for ever, 
Eceles. 9.6.  in any thing that is done under the Sun. If any of the dead should have any knowledge of the state of the living; then questionless Princes of the state of their Subjects, and Fathers of their children; But that Princes after they are departed have not any knowledge of their Subjects, we see by Josias, where God graciously promises to take him away, 
2 King. 22.20.  that he might not see the evil which he would bring upon the Jews. And that Fathers have no knowledge after their departure of the state of their children; Job plainly tells us in his 14. Chapter, the 20. verse, speaking of a Father that is dead, and leaves children behind him, His Sons saith he, come to honour and he knows it not, and they are brought low and he perceives it not. Nay, Abraham the Father of the faithful, to whom God promised, that he would multiply his seed as the Stars of Heaven; yet he had no knowledge after his departure what became of them. And therefore the Israelites Esay 63.16. ver. acknowledge, that Abraham and Jacob that were dead had no knowledge of their miseries, Doubtless say they, thou art our Father, though Abraham be ignorant of us, and Jacob know us not, yet thou O Lord art our Father and Redeemer, thy name is for ever. Si tanti Patriarche etc. If (saith St. Augustine) so great Patriarches were ignorant, what became of the people that came from their loins? How shall the dead have aught to do in the knowledge or aid of the affairs and actions of their dearest survivers. But suppose they did know our affairs and actions, yet our hearts they cannot know; for this is proper to God only who is the searcher of the heart.  
Now our hearts ye know are the seat of our prayers, the lips do but vent them to the ears of men. And therefore Solomon in the 1 of the Kings the 8. Chapter, useth this as an argument why we are to pray to no other but God; because God and no other can hear our prayers; because he only knows our hearts. Hear thou saith he, 
1 King. 8.39.  in Heaven thy dwelling place, and do, and give to every man according to his ways, whose heart thou knowest; for thou even thou only knowest the hearts of all the children of men. So that he only is to be prayed unto that can hear our prayers, & he only can hear them that knows our hearts, and understands with what affection we pray unto him.  
But suppose again, that Saints and Angels could hear our prayers, and did know our hearts; and suppose that God had put it to our choice, whether we would pray to him or to them, have we not more reason to pray to him who is the fountain of grace, then unto them who are but vessels of grace? Would they be so propitious as he is unto us? Would they be so ready to hear our prayers? As he commands us to pray unto him: so he promiseth to gives us whatsoever we ask, 
John 16.23.  Whatsoever saith our Saviour, John 16. ye shall ask the Father in my Name, he will give it unto you. And because of ourselves we know not how to pray, nor what to ask, he gives us his Spirit to help our infirmity, and to teach us to pray; He prepars our hearts as David saith, 
Psal. 10.17.  and his ear hearkens thereunto. And because we are not so ready to ask as he would have us he therefore many times prevents our ask, & is more ready to grant our requests than we are to make them. So he promises, Esay 65.24. Antequam clament ego exaudiam. Before they call I will answer, and while they are yet speaking I will hear. So he dealt with David in this (32) Psalm, who had no sooner said, he would confess his sin; but God forgave him. Nay, as he prevents our ask: so many times he exceeds our desires, and gives us more than we ask of him, 
1 King. 3.13.  So he dealt with Solomon, when he begged of God, that he would give him a wise and understanding heart, God gave him both that which he did desire and told him besides, I have also given th●e that which thou hast not asked, both Riches and Honour. And can we have greater encouragements than these to pray unto God, who is so ready to grant our prayers? And so there is great reason why we should pray only to him. And thus much likewise for the Object of prayer, I now proceed unto the last point, The time when the godly shall come unto God by prayer, nuncly, 〈◊〉 time when he may be found.  
But some man may say, why is there time when God may not be found? will God at any time absent himself, and keep himself out of the way when men seek after him? Indeed Befalls Priests, 1 King. 18. They sought and all to besought their God s●●● morning to noon, but could not find him. Cry (saith Eluck) 〈◊〉 aloud unto your god, for it may be he is talking with some body, an● doth not mark you, or it may be he is rid on: of town, and is in his journey, or it may be he is taking a nap, and ●●ust be Wakened before he can hear you. Thus the Prophet derided their counterfeit good, but it is not so with the God of Jacob, 
Psal. 12●. 4.  the Keeper of Israel, neither slumbers, nor sleeps. If David seek him David shall find him, nay David, and every godly man shall find him whensoever they seek him, Paul and Silas cannot pray at midnight, but the will hear them. 
Acts 16.25. Mat. 18.20.  Two or three cannot be gathered together in his name, but he will be in the midst of them. Nay, he is so far from not being found, that if thou offer thyself unto him with the Prodigal, he will go forth to meet thee; 
Luke 15.20. Luke 15.4.5.  nay though thou be strayed away with the lost sheep, he will go after to seek thee, and never lin seeking until he have found thee. Why, then, saith David here, In a time when thou mayest be found? why is there a time when God may not be found? The answer is, That there is a time (as the very words imply) when God may not be found, and therefore if we will find God, we must come in a time while he may be found. The time when God may not be found, is twofold. Tempus impossibilitatis, and tempus improbabilitatis. the time when it is impossible to find him, and the time when it is unlikely to find him. The time when it is impossible to find him, is when this life is ended. For after this life there is no time for grace, no time for repentance, no time for good works. Therefore it is that Christ saith, John 9.4. I must work the Works of him that sent me while it is day, the night comes, and then no man can work: by day understanding the time of this life, and by night, death. High amittitur vita aut reciperatur, saith ●●prian. In this life, the life to come is either lost or gotten. He that defers the seeking thereof till this life be past, he knocks with the foolish Virgins when the gates are shut, and then it is to late, he that seeks not for mercy till after this life, he shall find none, no not so much as a drop of cold water to cool his tongue. For as the tree falls so it lies, and as the day of our death doth leave us: so shall the day of judgement find us.  
The time when it is unlikely to find God, is when he offers us grace, and we reject the same; when he calls us by his Word, and we harden our hearts; and when upon presumption of the mercy of God whensoever we repent, we defer our repentance to the end of our lives, and so indeed do never truly repent. And therefore the Counsel is very good, Ecclesiasticus 5.7. Make no tarrying to turn unto the Lord, and put it not off from day to day; for suddenly shall the wrath of God break forth, and in thy security thou shalt be destroyed.  
And as there is a time when God may not be found: so there is a time when he may be found; & this time is likewise twofold, either more common and general, or more proper and special. The common and general time when God may be found, is this whole life time, from the beginning of our life till the end thereof. And therefore if we must come unto God while he may be found, and he may be found this whole life time, than we cannot begin to soon to come unto him. Therefore Solomon counsels us, to remember our Creator in the days of our youth, that so we may be seasoned with godliness, and Religion in the beginning of our life.  
The more special time when God may be found, is when he calls us unto him by the preaching of the word; for than he offers his grace unto us, and knocks by his Spirit at the door of our hearts, that he may have entrance. If we open unto him, he will say to our souls, here will I dwell for I have a delight herein; but if we refuse to give him entrance, if we harden our hearts when we hear his voice, we know not when, whether ever or never he will come again.  
And therefore to conclude with the words of the Apostle, Behold, now is the accepted time, now is the day of Salvation; And therefore if thou wilt come unto him in the time accepted, defer not the time; but come unto him while salvation is offered. The time that is passed is altogether irrevocable, the time that is to come is altogether uncertain, only the time present, is the time accepted; and therefore come now while he may be found.  
FINIS.   

The Fourteenth SERMON.  ACTS 7.59.60. 
And they stoned Steven, calling upon God and saying, Lord Jesus receive my spirit. And he kneeled down, and cried with a loud voice, Lord lay not this sin to their charge.  
Division. TO pass over the Coherence of these words with the former, we may observe in them these two things; The great impiety of the Jews in martyring Steven, and Stevens great piety in his martyrdom. Their impiety is set down briefly in the first words, wherein is mentioned, both the person that was martyred, and that was Steven; the kind of his martyrdom, and that was stoning; and by whom he was thus martyred, namely by the Jews, They stoned Steven.  
Stevens great piety in his martyrdom, is set down more largely in the words following; and herein is declared both his faith towards God, and his charity towards men: both which he shows by a double prayer which he makes; first for himself, He called upon God saying. Lord Jesus receive my spirit; then for his persecutors, he kneeled down and cried with a loud voice, Lord lay not this sin to their charge.  
First then concerning the impiety of the Jews; the person that was martyred here was Steven, who according to his name, which in the Greek doth signify a Crown, was the first, who after the Ascension of Christ, 
3. Sorts of Martyrs.  was crowned with martyrdom. Now there are Martyrs of three sorts.  
First, Such as are Martyrs (voluntate sed non opere) in will and desire, but not in act. So Eusebius writes of Origen, that while he was young, he had such a desire to be a Martyr, that his Mother was feign to hid all his apparel that she might keep him at home: because otherwise he would have gone to his Father, who was then in prison, to have suffered martyrdom with him. And so he was a Martyr in will and affection.  
And it is very memorable, which Sotrates, Theodoret and likewise Sozomen in their Ecclesiastical Histories, do report of a woman who so affected martyrdom, that when she understood that Valens the Emperor, had sent Modestus the Governor of Edessa, with a band of soldiers to kill all the Christians, that were assembled there at St. Thomas Church, she ran thither in all haste with a child of hers; Modestus observing how fast she ran, caused her to be called, and asked her whether she was running? She answered, to the Church where the Christians were assembled, Why, do you not know saith Modestus, that the Emperor hath sent me thither to put them all to death? I know it well, saith the woman, and therefore I make the more hast thither that I may die with them. But why, saith he, do you carry your child with you? That he, saith she, may likewise be crowned with Martyrdom. This answer of hers, so moved Modestus, that he returned back, and dissuaded the Emperor from the execution of it. And these were Martyrs in will and affection, but not in act.  
Secondly, There are others, that are (Martyrs opere sed non voluntate Martyrs in act but not in will and affection. Such were those innocent babes of Bethlehem that Herod slew, whom St Augustine calls Primitias Martyrum, the first fruits of Martyrs; for these died for Christ that was to die for them, and were Witnesses unto him, speaking with their blood (as Chrysostom saith) that could not speak with their tongue, and confessing and showing forth his praise, not in speaking, but in dying. And such a Martyr was that babe, whereof we read in the book of Martyrs, which sprang out of his Mother's Womb while she was burning at the stake, and was by the Papists cast again into the fire, as thy brood of Heriticks. A more horrible and impious act in them then it had been being committed by any other, in regard of their doctrine; because they hold it as an Article of their Faith, that all Children are damned that dye without Baptism; and yet they wilfully burned this innocent before he was Baptised, and so (as they thought) did not only cast his Body into the fire; but his Soul into Hell: though indeed this blessed Babe did not want Baptism, but was Baptised with the Holy Ghost, and with fire; and was no sooner borne, but died a Martyr, (Martyr opere non voluntate) a Martyr in act though not in will and desire.  
Thirdly, There are others, that are (Martyrs voluntate et opere) Martyrs both in Will and Act; and such a Martyr was Steven, who both in Will and Act did suffer Martyrdom.  
Now, because as St. Austin saith out of Cyprian (Non paena sed causa facit Martyrem) it is not the punishment which a man doth suffer, but the cause for which he suffers, that makes him a Martyr. Let us see for what it was that Steven was here Martyred. And this was (as we see verse 52.) for the Testimony of Christ. Which of the Prophets, saith he, have not your Fathers persecuted? And they have slain them, which shown before of the coming of the just One, of whom you have been now the betrayers and murderers. He known that they hated Christ to the death, and had therefore Crucified him; He known that they had imprisoned his Disciples, and strictly charged them to Preach no more in his Name; He known that for Preaching in his Name he himself was here brought before the Council, and had false Witnesses suborned against him, and so could not but know that his bearing witness to Christ must needs endanger him; and yet with great boldness he bear witness to Christ; and for this it was that he suffered Martyrdom.  
Here then, in Steven we may observe a difference between true and false Martyrs. True Martyrs suffer in a good cause, for the testimony of Christ and the defence of the truth: but false Martyrs suffer in a bad cause, for the defence of their errors. 
Epipha. contra Har. lib. 3. to 2. Har. 80.  So Epiphanius writes of a sect called Martyriani, who count themselves Martyrs though they suffered indeed for their worshipping of Idols.  
So many have been registered for Martyrs, and canonised for Saints, in the Church of Rome, that have suffered as Traitors, and died for Treason But true Martyrs do suffer in a just cause, and such only can have comfort in their sufferings. 
Mat. 10.39.  He (saith our Saviour) that loseth his life for my sake, shall find it: it is not enough to lose it, unless it be lost for Christ's sake, otherwise there is no promise made of finding it. 
Mat. 5.10.  Blessed are they that suffer persecution for righteousness sake: it is not their suffering, but their suffering for righteousness that makes them blessed. Therefore the Apostles did not simply rejoice in their sufferings, 
Acts 5.41.  but that they were counted worthy to suffer for Christ's sake. This was that which made Saint Paul so willing to suffer, that being foretell by Agabus, Acts 21. That at Jerusalem he should be in bonds, and be delivered into the hands of the Gentiles, and being therefore entreated by the brethren that, 
Acts 21.13.  he would not go to Jerusalem, What mean ye (saith he) to weep and to break my heart, for I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. And this was that which here emboldened Steven, because it was for the Testimony of Christ that he suffered Martyrdom. And so leaving the first point, the person that was martyred, I come to the second, the kind of his Martyrdom, and that was stoning. They stoned Steven.  
Our Saviour, ye know, foretell his Disciples of the great persecution which they were to suffer, 
Luke 9.23. Mat. 10.22. Mat. 10.16. Mat. 10.17. Mat. 23.34.  That if any man would be his Disciple, he must take up his Cross every day, and follow him; that they should be hated of all men for his name's sake, that he sent them as sheep among wolves, that they would be brought before the Counsels, and be scourged in their Synagogues, that some of them should be slain, some stoned, and some crucified. All which not long after began to be accomplished. To begin with the Apostles, whom Christ vouchsafes the name of his friends: 
John 15.15. John 15.7. Revel. 1.9. John 21.17.  Saint John the Disciple that Christ loved, was condemned to banishment by the Emperor Domitian, & was banished into the Isle of Pathmos, where he wrote the Book of the Revelation. Saint Peter the Disciple that loved Christ, was condemned by Nero to be crucified, and was hanged on the Cross (as Saint Jerome writes) with his head downwards, affirming himself unworthy to be crucified in the same manner that his Lord was. Saint Andrew, Peter's brother, was likewise crucified, embracing the Cross, (saith Bernard) and saying, Per te me recipiat, qui per te me redemit, Let him receive me by thee, who by thee redeemed me: and hanging on the Cross three days before he died, converted many in the mean time to Christ, Saint James the elder, the Son of Zebedec, and Saint John's brother, was killed with the sword; and the person (as Clemens Alexandrinus writes) that had accused him, when he saw him condemned, was so moved therewith, that he professed himself to be a Christian, and having asked forgiveness of Saint James, was beheaded with him. Saint James the younger, the son of Alpheus, and Bishop of Jerusalem, because he would not deny Christ to be the Son of God, was thrown down headlong from the battlements of the Temple, and being still alive, though both his thighs were broke, his brains were dashed out (as Egesippus writes) with a Fuller's club. Saint Thomas who would not believe that Christ was risen from the dead, except he might put his hand into the wound which the lance had made, was afterwards in India (as some Authors report) thrust through with a lance, because he would not worship the image of the Sun, which was worshipped by them. Saint Paul was beheaded in Rome by Nero, on the same day (as some do write) that Peter was crucified, and so that may not unfitly be applied to them, which David said of Saul and jonathan, They were lovely in their lives, and in their deaths they were not divided. 
2 Sam. 1.23.  I might further instance in the rest of the Apostles, and in the bloody persecutions which afterwards followed, wherein there was made such havoc of the Church, that if jevemie, or David, had lived in those days, there had been matter for the one to have made new Lamentations, and for the other to sit weeping by the walls of Babylon, when he remembered Zion. Thus in these was verified what our Saviour foretell, concerning the persecution which they were to suffer; and the first of them all, which broke, as it were, the ice, and led the way to the rest, was Steven here, who was stoned to death. A kind of death which was appointed by God, for idolaters, blasphemers, and malefactors, that others seeing what punishment they suffered, might be kept from committing the like sins, for fear of undergoing the like punishment. So we see Deut. 13. That the idolater that enticed the people to serve other gods, 
Deut. 13.10.11.  was by God's commandment to be stoned to death, that all Israel might hear and fear, and the like might not be done any more in Israel. So he that blasphemed the Name of the Lord, 
Levit. 24.23.  Levit. 24. was stoned to death by the whole Congregation, as God commanded. I might instance in others, So that stoning was a punishment appointed by God for wicked persons; yet Steven that was a holy man, was here stoned. Here than we may observe from the kind of his Martyrdom, which was stoning, That we are not to judge of a man by the kind of his death, because sometimes the godly die the same kind of death that the wicked do. 
1. King. 16.  Ahab, ye know, was a most wicked King, that served Bawl, and polluted the worships and service of God, so that it is said of him, that he did more to provoke the Lord to anger, than all the Kings of Israel that were before him. Josiah on the contrary, was a most religious King, that brought judah and jerusalem from their idolatry, and restored God's service, so that it is said of him, That like unto him there was no King before him, 
2. King. 23.  that turned to the Lord with all his heart, neither after him arose there any like him. Yet these two brethren that were so unlike in their lives, were alike in their deaths, both were slain in the wars by the hands of their enemies. The like may be said of jonathan and Saul, a good Son of a bad Father, yet both of them slain in the field together. So seditious Sheba that conspired against David, died the same kind of death that john the Baptist did, for they were both beheaded: and Steven here died the same kind of death that Achan did, for they were both stoned.  
Doct. In a word, There is hardly any death that can be names, but some of the godly have been put thereunto as well as the wicked. And therefore we are not to judge of any by the kind of his death, that he died well or ill; because that kind of death which befalls one, may befall an other. We commonly judge the worse of a man if his death be sudden, and count sudden death a fearful thing: as indeed it is, especially if it be a violent death withal.  
It was a fearful kind a death which Charles the King of Navarre died, both for the suddenness and violence of it, who feeling great anguish in all his nerves, was, by the advice of his Physicians, to be close wrapped in linen cloth, which had been well steeped in Aquavitae, and the cloth to be sowed straight all about his body: one having sowed it, not having a knife ready to cut the thread, took the candle to burn the thread in sunder, and the thread flaming to the cloth took sudden hold of the same, and the Aquavitae, that the King in this flame was burnt to death, before he could be helped by any. And many come to such fearful ends, and yet we cannot judge of them by the kind of their death, because even the godly, whose death is precious in the eyes of the Lord howsoever they die, do sometimes die a violent death, and that suddenly: So did old Eli that was a good man; who hearing that the Ark of God was taken, 
2 Sam. 4.18.  fell backward from his scate, his neck broke and he died. So Job's Children no doubt were holy persons, having had godly education, and their Father's prayers laid up in Heaven for them; yet While they were feasting together in their elder brother's house; 
Job 1.19.  the house on the sudden fell down and killed every one of them. If therefore we judge of men by the kind of their deaths, we shall condemn the generation of the righteous, and may bring on ourselves the like censure from others. For we do not know, by what kind of death we shall glorify God, whether we shall die an easy or a painful death, whether a natural or a violent death, whether a lingering or a sudden death.  
The times have been, (God grant the like times may never come again) when there have been so great persecutions in the Church, that the faithful have been put to all manner of deaths: whether God hath reserved us to the like times or no we do not know, we know we have no promise to the contrary; and therefore aught to prepare ourselves for the like times, that if they come, we may constantly maintain the profession of Christ, though it cost us our lives, as here it did Steven. And thus much likewise for the second point the kind of his martyrdom. And so I come to the third, by whom he was thus martyred, namely by the jews, They stoned Steven.  
Ye all know that the jews, were the people whom God had chosen to himself above all other Nations. Behold, saith Moses, Heaven and the Heaven of Heavens is the Lords, 
Déut. 10.14.  and the Earth and all that is therein, notwithstanding he hath set his affection on thy Fathers to love them, and hath also chosen their seed after them; Even you (saith he) hath he chosen above all people. For as for all other Nations, God counted them strangers, and left them to themselves, and did not vouchsafe them his Statutes and Ordinances; but suffered them to walk in their own ways. But as for the jews he first taught them himself, and delivered them his Law from his own mouth: and because they desired to be instructed rather by men like themselves; and therefore spoke to Moses, Loquere tu nobiscum et audiemus etc. Speak thou (say they) with us and we will hear, 
Exe. 20.19.  but let not God speak with us lest we die, God yielded to their request, and first taught them by Moses, afterwards by the Prophets, 
Luke 19.26.  of whom Abraham said to the richman, They have Moses and the Prophets, let them hear them. But the jews were so far from hearing these, that Steven could here upbraid them Which of the Prophets have not your Fathers persecuted? And Christ complain of them, O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, as here they did Steven. Their sin then is aggravated, in regard of the persons by whom it was committed. They were not the Gentiles, or any Heathenish people that knew not God, for then their sin had been the less; but they were the Jews Gods chosen people, who commonly if they were offended with any, upon every occasion were ready to stone them. If they be offended with Moses, 
Exod. 17.4.  because they were thirsty and had no water to drink, they are presently ready to stone him for it; If they be, offended with Caleb and Joshua, 
Numb. 14.10.  for contradicting the spies that were sent into Candan, and for giving a good report of the Land they are likewise ready to stone them for it. And how often in the Gospel, did they take up stones, to have stoned our Saviour? And here they stone Steven for bearing witness unto him. And this was a greater sin in them, being the people of God, then if they had been heathen, The heathen shall rise up in judgement against them, for they reverenced their Priests though they were Idolaters. The Mariners that were so tenderhearted to Ionas, shall rise up against them; for they hazarded their lives to save the Prophet, though it were for his sins that they were in danger to perish; but these merciless jews did stone him to death, who sought to bring them to eternal life.  
And therefore, as the voice of Abel's blood, did cry aloud in the ears of the Lord against Cain that shed it, and was vox sanguinum, a voice of bloods as the Scripture calls it, as being not only the voice of his blood; but of all the blood that might have come of that blood, if it had not been shed. So here the blood of Steven, did cry aloud against the jews that shed the same, and the blood of all those that might have come from him, nay upon them was laid all the righteous blood that was shed before him: 
Mat. 23.34.  for so our Saviour told them, Behold, I send unto you Prophets, and wisemen, and Scribes, and some of them you shall kill and Crucify etc. that upon you (saith he) may come all the righteous blood shed upon the earth, from the blood of righteous Abel, to the blood of Zacharias Son of Barachias, whom ye slew between the Temple and the Altar.  
We read of Tomyris the Queen of the Scythians, that because Cyrus the King of Persia had slain her son, she gathered an Army and made War upon him, and having vanquished the Persians, she took Cyrus, and cutting off his head, she cast it into a barrel that was filled with blood, thus insulting over it, Thou that wast so thirsty and insatiable of blood, that thou slewest my son, shalt now have thy fill till thou be glutted with it. And thus the Jews who were so insatiable of the blood of the Prophets, had in the end their fill of blood, when the blood of all the righteous who had been slain from Abel to Zacharie, was laid upon them. And that may fitly be applied unto them which the Angel saith Revel. 16. Thou art righteous O Lord, because thou hast judged thus, 
Rev. 16.5.6.  for they have shed the blood of Saints and Prophets, and thou hast given them blood to drink, for they are worthy. And thus much for the persons by whom Steven was here martyred, namely the Jews. I come now, from their impiety in martyring Steven, to Stevens great piety in his martyrdom: which he shows, as I said, in a double prayer which he makes, the one for himself, the other for his persecutors.  
Doct. And from hence we may observe (before I come to his prayers in particular) in that he called upon God while the Jews were stoning him. The happy condition of a godly man that he is able to pray and call upon God in the greatest extremity that can befall him. The wicked may rage's and persecute the godly, they may cast them in prison, and lay bolts upon them; they may bring them to the stake and burn or stone them, but they cannot hinder them from praying unto God, this comfort they can never take from them. Paul and Silas may be scourged, and imprisoned, and put in the stocks. Elias may be persecuted by Ahab and jezabel, till he be ready to famish. job may have his body afflicted by the devil with sores and ulcers. Samson may have his eyes put out by the Philistines, and Steven may here be stoned by the jews, yet God leaves them not destitute of this comfort, that they are able to pray and call upon God in their greatest dangers. Nay the greater extremity and danger they are in, God inables them to pray with the more fervency unto him. Hezekiah did never pray more fervently then when the sentence of death was pronounced against him, and he lay a dying. I beseech thee (saith he) O Lord remember now how I have walked before thee. As if he had said, now O Lord when I am ready to die, and no other can secure me, 
2 King. 20.3.  now when Physic and art do fail me, now when my strength is diminished and nature decayed, now when thou hast pronounced the sentence of death against me, now O Lord, now, now remember me. But it is not so with the ungodly, they call not upon God, they are least able of all to pray in their greatest necessity. 
Psal. 14.4. 1 Sam. 25.37.  If they be in danger, or hear any ill tidings, their hearts like Nabals begin to die within them, and become as stones. For this is the privilege of none but the godly, and an infallible argument of God's mercy towards them, in that he inables them when they are in any peril to pray unto him. Therefore David, Psal. 66. the last verse, Blessed be God, saith he, that hath not turned away my prayer, nor his mercy from me. Upon which words Saint Augustine, Quamdin Deus non tollit a te oration 'em tuam, non amovebit a te misericordiam suam, As long as God doth not take thy praying from thee, he will not remove his mercy from thee, because it is his mercy that inables thee to pray. If therefore, when thou art in any great danger, thou canst call upon God for his help and assistance, and canst say with the Disciples, 
Mat. 8.25. Psal. 6.2.  Lord save us, we perish: if when thou liest sick, and keepest thy bed, thou canst pray with David, Lord be merciful unto me, for I am weak; Lord heal me, for my bones are vexed. If when thou art drawing toward thy end, and art to leave the World, thou canst willingly resign thy soul unto God, and pray as Steven did; Lord jesus receive my spirit. Thou mayest well conceive great comfort therein, because only the godly are enabled in their greatest extremity to call upon God, as Steven here did. But let us come to his prayer, Lord Jesus receive my spirit.  
He called upon God, saying, Lord Jesus, which invicibly proves, that Christ is God. This the Arrians, and some other Heretics have blasphemously denied, and this the Jews to this day will not be brought to acknowledge. But the Scripture is not more plain in any thing than it is in this. For besides, that the Scripture gives him the Title and Name of God, that he is Deus in carne manifestatus, 
i Tim. 3.16. Rom. 9.5. John 14.1. John 14.14. Mat. 28.19. John. 5.23. Luke 8.28.31. Mat. 8.26. Mat. 4.23. Mat. 10.1.  God manifested in the flesh, and Deus in saecula benedictus, God blessed for ever. And besides that we are taught in the Scripture to ascribe unto him divine honour, that we must believe in him, that we must pray unto him, that we must be baptised in his Name, and that we must honour him as we honour the Father: The very works and miracles which he did, do testify of him, and prove him to be God. For if he were not God how did the devils stand in awe of him? how did the winds and the seas obey him? how did he cure all manner of diseases, and enable his Disciples to do the like in his Name? Did ever any man by his own power raise himself being dead? Did ever any man since the beginning of the World, as the blind man saith, 
John 2.19. John 9.32.  John 9 open the eyes of any that was born blind? but these things we know were done by Christ, and do prove him to be God. If he were not God, how did he pardon and forgive sins, 
Mat. 9.2. Mat. 9.4. Colos. 1.16.  which is proper to God, how did he know the thoughts of men's hearts, which is proper to God, and how is he said to have created the World, which is the peculiar work of God? And therefore Steven praying to the Lord jesus, is said here to call upon God. He called upon God. saying, Lord jesus receive my spirit.  
The Papists do commonly at their death commend their souls to the Virgin Mary. So did Father Garnet, & so did Thomas Becket, Archbishop of Canterbury, two that are reputed for special Martyrs in the Church of Rome, though they suffered for treason, they commended their souls at the time of their death to the blessed Virgin. And it is a common prayer among them, Maria mater gratiae, tu nos ab host besiege, & hora mortis suscipe. Marry the Mother of grace, do thou defend us from the enemy, and receive us at the hour of death. But Steven here the first Martyr, commended not his soul to the Virgin Mary when he died, but to Christ that redeemed it, Lord jesus (saith he) receive my spirit. And he joins these two Lord Jesus, together, acknowledging Christ to be both, both his Lord and his Saviour. Some disjoin these, they will acknowledge Christ to be their Jesus, they will say they look to be saved by him, but they do not acknowledge him for their Lord, they will not serve him. Such are they who go on in their sins, and follow the lusts of their own hearts, and yet do look to be saved by grace. But such do greatly deceive themselves. For either Christ will be our Lord, or he will be our Jesus, we must be content to yield him obedience, and to live as becomes his servants, or he will not save us. And therefore only the godly that serve him in their life, can with comfort commend their souls unto him at the time of their death, and say as Steven did, Lord Jesus receive my spirit.  
He prays not for his body, but for his soul. Though it were his body which was here in danger, while the Jews were stoning him, yet it is not his body, but it is his soul that he prays for, as being more sensible of his future estate then of his present condition, and not so much regarding this present life, as the life to come. Many in their life, and at the time of their death, are careful for their bodies, thinking of the great pain which their bodies are to suffer when death seizes upon them, and taking care how they shall be able to overcome the same. This care troubles many that are good Christians, who are the more afraid of death for the pain thereof, and imagine the pain to be greater than it is. That death is painful there is not any question, Si nulla esset mortis amaritudo, non magna esset martyrum fortitudo, saith Augustine, If there were no sharpness and pain in death, it were no great fortitude in the Martyrs to suffer it. But though death be painful, yet we must remember this for our comfort, that it will be no more painful to us, than it hath been to the godly in all ages; and therefore why should we be afraid to undergo that, which all the godly have undergone before us? Will not any man be content to be put to that, whereunto the King puts his chief Favourites? for he will think with himself, if I be put to no more than the King's Favourites are, I shall far well enough. The godly, ye know, are Gods chief Favourites, God loves and favours them above all others: if therefore they have suffered the pain of death, and have not been exempted by God from it, we may well be the less careful to undergo it, and may assure ourselves, that though the pain were never so great, yet Christ who hath redeemed both our souls and bodies, will enable us to bear it, and as Cyprian saith, Qui semel pro nobis mortem vicit, semper vincet in nobis. He that once overcame death for us, will always overcome it in us. And therefore whether we die for the Lord, or in the Lord, we may well lay the care of our bodies aside, and may cheerfully commend our souls unto Christ, as Steven here did, Lord Jesus receive my spirit.  
Doct. I might hence observe the immortality of the soul, That though the body do die, yet the soul is immortal. This is signified by those words of Solomon, 
Eccles. 12.7.  That the body shall return to the earth from Whence it was taken, and the spirit shall return unto God who gave it: 
Mat. 10.28.  and by that saying of our Saviour, Fear not those that can kill the body, but are not able to kill the soul. But I will pass this over, and come briefly to the prayer which he makes for his persecutors, He kneeled down, and cried with a loud voice, Lord lay not this sin to their charge. Where first observe the gesture he used, he kneeled down when he prayed. The Jews did commonly stand when they prayed. Therefore Christ alluding to this their custom, Mark 11. When ye stand, saith he, and pray, if ye have aught against any man forgive him, And the Jews have a saying Sine stationibus non consisteret mundus, that the world could not consist without standing; that is, without praying, because they were wont to pray standing. 
1 Kings 19.4. 1 Chro. 17.16.  The Prophet Eliah when he fled from jezabel, he prayed sitting. And we read the like of David, that he sat and prayed. Other kind of gestures we use in our prayers, which may be reduced unto these two heads, such as we use in regard of our Hope, or in regard of our Humiliation and Reverence.  
In regard of our hope, we lift up our eyes, and we stretch forth our hands, as expecting and requiring Gods help and assistance. So David in the 121. Psalms, I will lift up mine eyes to the hills, from whence cometh my help. And Moses praying for the Isracletes Exod. 17. That they might prevale against Amaleck, he stretched forth his hands. For as Saint Austin saith, Oculus erectus expectat, manus extensa postulat, The eyes being lift up expect help, and the hands being stretched forth, do seem to reuqire it.  
In regard of our humiliation and reverence, we uncover our heads, we bow down our bodies, and we kneel on our knees, we uncover our heads, which is Magnificentia depositio, a laying aside of our greatness. And thus Kings and Princes, when they pray unto God, do uncover their heads laying aside their state, and acknowledging thereby, that they are Gods Servants: So we prostrate ourselves and fall down on our knees, as Steven here did, in token of the reverence we own unto God in offering our prayers. And this gesture of kneeling, we find to have been often used by the faithful, and as the Magdeburgenses (who wrote the Centuries) affirm, hath been the most ancient gesture in prayer, and the most used by the Church in all ages.  
Peter as we see in the 9 of the acts, and Paul in the 20. did pray kneeling: so did the Prophet Daniel in his sixth Chapter. Saint James the first Bishop of Jerusalem, was so frequent in praying on his knees, that he made his knees as hard as the hoof of a Camel with continual kneeling. And the like did Asella as we read in St. Jerome. It is true indeed, that it is the heart and affection of him that prays, and not the gesture of the body which God respects, but withal this is true, that he that makes no conscience of praying reverently, doth never pray hearty; and he that will not bend the knee unto God, much less out of doubt will he bend the heart. O come let us Worship and fall down, saith the Psalmest, and kneel before the Lord our maker. 
Psal. 95.6. Micah. 6.6.  Where withal shall I come (saith the Prophet Micah in his sixth chapter) before the Lord, and bow myself before the high God? To show that he might not come into his presence but with great reverence.  
And therefore this serves, to reprove those that show no signs of reverence unto God, 
2 Chr. 6.13. Luke. 22. 4●.  when they come before him to offer up their prayers, We see that Solomon, when he consecrated the Temple, 2 Chron. 6. he kneeled down and prayed: and a greater than Solomon, our blessed Saviour, Luke 22. kneeled down when he prayed be for his passion. If he therefore used such reverence in prayer, should not we much more? For shall mercy bend her knee, and shall not misery? Shall the Physician, and shall not the Patient? Shall the Master, and shall not the Servant? Shall the Judge, and shall not he that is to be judged? unworthy is he to taste of the well of the water of life, that will not stoop to take it.  
And as Steven here kneeled down, so he cried with a loud voice, Lord lay not this sin to their charge: His kneeling and crying, arguing both the greatness of their sin, and his earnest desire and ardent affection, 
Quod jussit g●ssit.  that they might be forgiven. It is Christ's precept Luke 6. Love your enemies, do good to them that hate you, bless them that curse you, and pray for them which despitefully use you. And he did himself what he wills us to do, praying for his Crucifiers, even when they Crucified him Father forgive them, they know not what they do. 
Luke 23.34.  Steven here follows his example, praying for his persecutors even while they stoned him, Lord, saith he, buy not this sin to their charge. And thus according to Christ's precept and example, he loves his enemies, prays for his persecutors, and requites good for evil. And this is the very perfection of love, and an infallible argument, that they who can do it, are the children of God.  
A wicked man may perform many Christian duties, and commendable actions upon by-respects; He may give Alms to the poor, that men may think the better of him; he may Fast, because abstinence is good for his health; he may abstain from adultery, theft, and the like, for the avoiding of shame and discredit; and he may put up wrongs and not seek to be revenged, for fear of inconveniences that may follow after it. But for a man to love his enemies, and pray for his persecutors, this cannot be done in any by-respect; but must needs be the work of grace in him.  
This is that wherein the godly do most resemble God, in loving their enemies, and rendering good to those that deserve evil at their hands. God is so good, that he renders good for evil, as he took occasion from Adam's sin, to send his Son into the world for man's redemption; for which Gregory calls it, Felix peccatum, a happy sin, because it had so sovereign a Medicine. The wicked are so evil, that they render evil for good; sometimes to God, as the Israelites did, taking their Earrings of Gold which God had given them in Egypt, and making thereof a Calf which they worshipped, to the dishonour of God: sometimes to man, as Saul did to David, using all means to procure his death, who had saved his life. 
2 Kings 6.23.  But the godly do imitate their heavenly Father, rendering good for evil, as Elisha made the Syrians to eat, and to drink, that were sent to take him, and as Steven here prayed for the Jews that stoned him.  
FINIS.   

The Fifteenth SERMON.  JEREMIAH 4.2. 
Thou shalt swear, the Lord liveth in truth, in Judgement and in righteousness.  
Division. Socrates' writes of Pambo the Herimit, that when one was reading to him the 39 Psalm, and had read but the beginning. 
Psa. 39.1:  I said, I will take heed to my ways, that so I offend not in my tongue. The Heremit willed him to stay there and to read no further; for this, saith he, is a lesson which will hardly be learned in a long time. Had the beginning of my text been read unto him, Thou shalt swear, he would rather have willed him to have read on; because this is a lesson which is learned soon. For who cannot swear without a teacher? We may see young children, who before they have perfectly learned to read, have learned this lesson. So that if swearing were all which God required, almost every one might answer as the Ruler did our Saviour, 
Luke 18.21.  All this have I done from my youth upward. But here is not only an Oath to be taken, Thou shalt swear, but the object of an Oath, or by whom we are to swear, Thou shalt swear, the Lord liveth; and the conditions of an Oath or how we are to swear, Thou shalt swear, the Lord liveth in truth, in judgement and in righteousness. The first against the Anabaptists who hold it unlawful to swear at all, Thou shalt swear. The second against the Papists who hold it lawful to swear by the Creatures, Thou shalt swear the Lord liveth. The third against all profane swearers, that take either false or fraudulent Oaths, Thou shalt swear in truth, or inconsiderate or unnecessary Oaths, Thou shalt swear in judgement: or lastly pernicious and wicked Oaths, which are taken for the performance of some unlawful action, Thou shalt swear in righteousness. And these are the several parts of these words.  
And first, concerning the lawfulness of an Oath, I need not stand long upon the proof thereof; because as the Lawyers say, Quod consuetum est praesumitur esse justum, That is commonly held to be just and lawful which is ordinary and common. And yet because the Anabaptists are of another opinion, and would utterly take away the use of an Oath, something must be spoken of the lawfulness thereof.  
That it is lawful therefore to take an Oath, we may see, especially by these three things.  
First, By the express commandment of God. If to take an Oath were simply unlawful, 
Exod. 20.  then God would not have forbidden us, to take his name in vain, but to take it at all, as because it is simply unlawful to swear by false Gods, he doth not forbid us to take their names in yaine; but absolutely forbids us to swear by them. And as he forbids us to swear by them: 
Exo. 23.13.  so he commands us to swear by him. Deut. 6.13. Thou shalt fear the Lord thy God, and serve him, and thou shalt swear by his name. Which words are repeated, Deut. 10. ●0. with a little addition, Thou shalt fear the Lord thy God, him shalt thou serve; thou shalt cleave unto him and swear by his name. So that the taking of an Oath, is not left unto us as a thing indifferent; but commanded by God, and that as a part of God's service and worship. And therefore God promiseth a blessing to those that swear by his Name, 
Jer. 12.16.  Jer. 12.16. It shall come (saith he) to pass, that if they will diligently learn the ways of my people, to swear by my name, The Lord liveth, as they taught my people to swear by Baal; then shall they be built in the midst of my people. And Psalm 15.4. He that sweareth, saith David, though it be to his own hindrance, and changeth not, 
Psal. 15.4.  he shall dwell in God's Tabernacle. But if it were unlawful to swear at all, he would not have placed him in God's Tabernacle, that swears and keeps his Oath, though it be to his own hindrance; but rather him that sweareth not, though it be to his own advantage.  
Secondly, by the example of those holy men in the Scripture, who have taken oaths, and that sometime publicly. Thus Abraham swore to the King of Sodom, 
Gen. 14.22. Gen. 31.53.  Gen. 14.22. And thus Isaac swore unto Abimelech, the King of the Philistines, Gen. 26.31. sometime privately. Thus Jacob swore unto Laban, Gen. 31.53. And thus David swore unto Jonathan, 1 Sam. 20.17. I might allege further the example of Angels, and of God himself, who have taken oaths, and therefore to swear is not unlawful.  
Thirdly, by the end for which an oath was ordained. An oath is a means which God hath appointed for the ending of controversies, and for the decision of strife and contention. And therefore the Apostle saith of an oath, 
Heb. 6.16.  Heb. 6.16. that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all strife. Thus for the determination of doubtful causes, 
Exed. 22.11.  God appointed the Magistrate, Exod. 22. to put men to their oaths; and the party suspected having thus taken an oath, was freed and acquitted. And this custom hath prevailed in all Countries. For all men being persuaded that there is a God from whom nothing is hid, and that he is a lover of truth, and an hater of falsehood, and therefore that he will be revenged upon those that forswear themselves; hence it is that this custom hath prevailed all over the World, that men's oaths should be taken in doubtful causes, that so the truth might be brought to light, and the matter decided.  
Seeing then, that the taking of an oath it not only permitted, but commanded by God; commanded as a part of God's service and worship, and commanded with the promise of a blessing to those that take it. Seeing it is warranted by the examples of the Patriarches and Prophets, of the Angels and of God himself, who have taken oaths; and seeing an oath was ordained by God for so excellent an end, as for the confirmation of the truth, and the decision of controversies, it is plain against the Anabaptists, that there is a lawful use of swearing. And thus much concerning the lawfulness of oaths. I come now to the object of an oath, or by whom we are to swear, by God, and no other, Thou shalt swear, the Lord liveth.  
The Heathen in their oaths were wont to swear by all manner of creatures. Some of them were wont to swear by themselves, or by some part of their body, as Otho the Emperor used to swear by his beard, and Polypheme the Monster by his one eye. Some of them were wont to swear by others, as the Ethiopians swore by dead men's ghosts, Caligula by his sister and wife Drusilla, and some of the Philosophers by the name of Socrates. Some swore by unreasonable and senseless creatures, as Socrates swore by dogs and goats, the Germans swore by the names of their horses, and the Egyptians by their garlic, leeks and onions. But to pass them over, the Papists hold it lawful to swear by the Creatures. And they allege to this purpose those words of our Saviour, Mat. 23.21. Whosoever swears by the Temple, swears by it, 
Mat. 23.21.  and by him that dwells therein; and he that sweareth by Heaven, swearth by the Throne of God, and by him that sits thereon. From whence they infer, That swearing by the creatures is referred to the honour and glory of God, and therefore that it is lawful to swear by them. But I would ask them this question, Whether Christ in those words doth authorise the Jews to swear by the creatures, and justify their swearing by the Temple or by Heaven? If they say, he doth not, how do they infer that God is honoured by their swearing by them? If they say, he doth, then why doth Christ say, Swear not by Heaven, for it is God's Throne? for if these oaths were lawful, 
Mat. 5.34.  Christ would not have forbidden them, and if they be unlawful, God is dishonoured by them. And therefore they cannot infer from those words, that because while the Jews did swear by the creatures, they swore likewise by God: and therefore God was honoured by their swearing by the creatures, but rather that in swearing by them they could not avoid, but they swore also by God, and therefore dishonoured him while they counted it nothing to swear by them.  
An oath is a part of God's service and worship, and so to be directed to no other but God. Therefore God commands (as we heard before) to swear only by him. 
Deut. 10.20.  Thou shalt fear the Lord thy God, him shalt thou serve, thou shalt cleave unto him, and swear by his Name. And he complains of the Jews, Jer. 5.7. That their children had forsaken him, and had sworn by those which were no Gods: implying thereby, That we are to swear by God, and no other. And he threatens Zeph. 1.5. That he will cut them off, that swear by the Lord, & swear by Malcham. It is a true saying, Quicquid illud est, per quod quis jurat, illud deificat. If we swear by any thing, whatsoever it be we deify the same. For an oath is an invocation of the Name of God, as the only searcher of the heart, whereby when we swear, we call God to witness that we speak the truth, and wish God to punish us if we do otherwise. So that whatsoever we swear by, we attribute unto it these two things.  
First, That it knows whether we speak the truth or no, and therefore it is that we call it to witness. So saith Thomas Aquinas, Jurare per Deum nihil alind est, quam invocare ejus testimonium. To swear by God, is nothing else but to call God to witness. So that while we swear by any thing, we call it to witness, and so attribute the knowledge of the truth untoit.  
Secondly, That it is able to punish us if we swear that which is false. So saith the same School-man. Nihil aliud est dicere per Deum ita est, nisi quod Deus puniat me, si non it a est. It is nothing else to swear by God that it is so, but that God punish me if it be not so. So that while we swear by any thing, we give thus much unto it, That if we swear false, it is able to punish us. But these two things are only proper unto God, and therefore we are to swear by no other. Whensoever then we swear by the creatures, as either by this light, which was the oath of the Manichees, or by the Rood, by the Mass, by our Lady, or the like; which as if we wanted oaths of our own, we have borrowed of the Papists; they are all superstitious and idolatrous oaths. It was decreed by the council of Carthage, that if a Minister should swear by any creature, he should first be sharply reprehended for it, and if he persisted in this vice, he should be excommunicated, because it is an abuse of God's holy Name to swear by the creatures. And therefore Polycarp, as we read in Eusebius, chose rather to be torn in pieces by wild beasts, as they threatened him at the first, or to be burnt at the stake, as he was after, rather than he would profane the Name of God by swearing, as they would have had him, by the fortune of Caesar. So heinous a sin was it thought by this Martyr to swear by the creatures.  
If it be objected, That the Scripture maketh mention of some holy men that have sworn by the creatures, as that Joseph swore by the life of Pharaoh, 
Gen. 42.16. 2 King. 2.4.  Gen. 42.16. and that Etisha swore by the soul of Eliah, 2 King. 2.4.  
The answer is, That either they are not oaths, but only vehement obtestations, as some Divines do hold; or if they be oaths, yet because they are contrary to the Word of God, that we are not to imitate their examples: but we may say of them as St. Angustine said in another case, Haec quidem in Scriptures santis legimus, non ideò tamen quia facta credimus, facienda creáamus, ne dun passins' sectamur exempla violemus pracepta. We read (saith he) indeed of such examples in the Scriptures, not that because we believe they were done, we should therefore believe they may lawfully be done, left so we violate the commandment of God, while that we seek to imitate the examples of men. But thus much likewise for the object of an oath. I come now to the conditions, Thou shalt swear in truth, in judgement, and in righteousness.  
The first condition which is required in an oath, is, that we swear in truth: God to inflame us the more with the love of Truth, is called in the Scripture, 
Deut. 32.4. John 14.6. John 15.26.1 Tim. 3.15.  the God of Truth. Our Saviour calls himself the truth; the Holy Ghost is called the Spirit of truth; God's Word is called the Scripture of truth, and his Church is called the pillar of truth. To note unto us; That they who are Members of his Church, they who are instructed in his holy Word, they who are led by his holy Spirit, they who are redeemed by his Son, and adopted by God to be his children, they of all others are to stand for the truth, to imbrance it in their hearts, to testify it in their words, and when occasion requires, to confirm it in their oaths. And to this end, God hath given us his sacred Name, as a Seal to ratify and confirm the truth, that in matters of importance, the truth whereof cannot otherwise be known but by taking an oath, we might use God's Name, and call God as a witness to the truth of our speech. Whensoever therefore we take an oath, we must be sure that the matter be true which we swear, otherwise we commit a most bainous sin; in calling God as a witness to that which is false.  
And whereas an oath is of two sorts; either assertory, of things that we affirm; or promissory, of things which we promise to perform: we must be sure that in them both we do swear the truth. For if either we doubt of the truth of the matter, or have not a full purpose to perform our promise in taking such an oath, we for-swear ourselves. There are some that will make conscience of an assertory oath, and will be sure they swear nothing but that which they know to be the truth; yet for keeping their promise they make no great reckoning, though they have bound themselves by oath for the performance thereof. But every single promise, if the thing be lawful, which a man hath promised, doth bind a man; conscience to the performance of it, and when an Oath is added there is a double bond. And therefore it is said, Heb. 6.17. That God widing more abundantly to show the stableness of his counsel to the heirs of promise, bound himself by an Oath, that so (saith he) by two immutable things, (namely the promise which he had made, and the Oath which he had taken) we might have strong consolation. So that taking of an Oath, doth bind a man doubly to the performance of his promise. Nay, if that a man have once taken an Oath, though he were induced thereunto by fraud and deceit; yet the thing being lawful he is bound to perform it. And this we may see by the example of that Oath which was made to the Gibeonites, Josh. 9.19. for when the Gibi●nites came craftily to the Jews, as though they had been men of a far country, and had brought them to swear that they would not hurt them, and the jews knew afterwards who they were, and therefore were offended that they should be spared; yet joshua and the Prince's dia save their lives, in regard of the oath which they had made unto them. And because Saul afterwards broke this oath by destroying the Gibeonits', there was a famine in the land for the space of three years; and till seven of saul's Sons were banged for this fact, God was not appeased. So grievous a sin is the breach of an Oath in the sight of God. And therefore whensoever we take an Oath, we must always have an eye to this first condition, that we swear in truth.  
Now there are two things contrary to the truth of an Oath.  
First fraudulent and deceitful swearing, when we take an Oath with an intent to deceive them unto whom we swear, pretending one thing and intending another.  
Such an Oath was that which Cleomenes took, who having made a truce with his enemies for certain days, in the mean time set upon them perfidiously in the night, pretending that the truce was made only for the days.  
Such an Oath was that which we read of in Theodoret. A woman with child was hired by some, to Father her child upon Eustathius the Bishop of Antioch; The woman being examined and put to her Oath, swore that Eustathius of Antioch was the Father of it; whereupon the Bishop was deposed and banished. She afterwards falling into grievous sickness, confessed that she had wrongfully accused the Bishop; and yet denied that she was forsworn, because howsoever she pretended the Bishop, yet she meant it not of him, but of another in the City of the same name.  
And such an Oath was that which was taken by Lasus, when he had stolen a fish out of a Fishmongers shop, as we see in Atheneus. For Lasus having stolen it, & another received it & both denyied it; being both brought before the Magistrate & put to their oath, 
Athen. deipnos.  Lasus swore thus; that he neither had it nor knew any other that stole it; the other swore thus, that he neither stole it nor knew any other that had it; because he himself had it, and Lasus stole it. These are fraudulent and deceitful Oaths.  
Secondly, Contrary to swearing in truth, is false swearing or perjury, when a man takes an Oath, and yet knows that that which he swears is false. And this hath been always accounted both before God and man, a most horrible, odious and damnable sin. Lying of itself is a heinous sin, and therefore called Prov. 12.22. an abomination to the Lord: because that God who is the God of truth cannot but hate and abhor falsehood. But now when a man binds a lie with an Oath, he sins not only himself by lying; but endeavours to entangle God in his sin by calling God to witness that which he knows to be false. Hence it is that even the heathen themselves have always been religious in observing their Oaths.  
We read of Alexander, that leading his Army against a City with a full resolution to have utterly destroyed it, he saw Anaximenes the Philosopher, who had been his Tutor coming towards him, & thinking that Anaximenes would be very urgent with him to spare the City, he swore in a fury, that whatsoever it was that Anaximenes desired, he would not grant it. Anaximenes' desired that he would destroy the City. Alexander seeing that he could not destroy it, but he must break his Oath, returned with his Army, and to save his Oath withal saved the City.  
And we read of Regulus and some other of the Romans, that Hannibal had taken prisoners, that having taken an Oath that they would go to Rome, and if some of the Carthaginians were not exchanged for them, they themselves would return, when they came to Rome and effected not that for which they were sent; yet they were so religious in observing their oaths, that though they knew for certain that the saving of their oaths would be the loss of lives, yet they returned again. So heinous a sin was perjury their accounted, even among the Heathen.  
And hence it is, that this sin hath always been so grievously punished, sometime with banishment as among the Romans, sometime with death as among the Egyptians; for they inflicted no less than death upon every perjured person, as upon one who was guilty of two horrible crimes, impiety to the gods and infidelity to men. Nay in this one there is a threefold sin.  
First, against God by an infinite wrong to his holy Name. If the King should commit the broad seal unto any Subject, to seal some matter which were for the honour of the King, and the good of the whole Kingdom, and the Subject should seal some other matter with it, which the King utterly detested, as being a dishonour to himself, a disadvantage to his subjects, and a benefit to his enemies: in so doing he should be guilty of high Treason. And thus is he guilty of high Treason against God, that abuseth his Name to the ratifying of falsehood. For God hath committed his sacred Name as a seal unto us, 
Heb. 6.6.  for the confirmation of the truth, and the ending of strife; both which, the confirmation of truth, and the cutting off of contention, make much for the glory of God, and the good of all men. Now he that swears falsely, abuseth God's Name to the confirming of a lie, which is most dishonourable to God, who is the God of truth, most acceptable to the devil, who is the father of lying, and most injurious to men, among whom there cannot possibly be any society, if there be no truth nor fidelity among them. If a man having a Tower or Castle committed to his keeping, should betray it to the enemy, he should be counted a Traitor to his Prince and Country. God's Name (saith Solomon) is a strong tower, whereunto the righteous resort. 
Prov. 15.10.  Now when a man swears falsely, he betrays this Tower unto the devil, who is God's enemy; which is an infinite wrong to God's sacred Name.  
Secondly, he that swears falsely is most injurious to men; for by this means many times it comes to pass, that the Jurors give up a false verdict, the Judge pronounceth an unjust sentence, and the party that is innocent is deprived of his right.  
Thirdly, against himself: for by calling God as a witness to that which is false, while he seeks to escape the censure of men, he falls most fearfully into God's hands, and to avoid a pecuniary mulct, or a bodily punishment, doth bind his soul over unto God's judgements, who hath threatened beforehand, that he will not hold him guiltless.  
This then being so heinous and horrible a sin, both before God and man, what may we think of those who hold it lawful to swear and for-swear, and both practise it in action, and defend it in writing? Thus the Romish Priests and Jesuits, being brought before the Magistrate, and put to their oaths, they hold it lawful to swear and for-swear themselves. For this is the doctrine which is maintained among them, that unto dangerous interrogatories a man is not bound to answer, according to the meaning of the Magistrates demand, but that he may lawfully equivocate, and frame a safe meaning unto himself, and swear unto it. As if a Priest being examined before the Magistrate, whether he be a Priest or no; though indeed he be, yet he may mean that he is not one of Baal's Priests, and so he may equivocate and swear that he is not. Thus Garnet Superior of the Jesuits in England, being examined before the Council, & put to his oath, whether he had not had any conference with Hall the Priest while he was in prison, he took it upon his oath that he had had no conference with him, and when it was proved to his face to be false, and that he was forsworn; he answered only this, that he had offended, if equivocation did not help him. Thus Tresham the Traitor, while he lay in the Tower upon his deathbed, and died presently after, he took it upon his salvation that he had not seen Garnet of sixteen years before, which being afterwards found to be false, and that by Garnets' own confession, Garnet being asked what he thought of Tresham, he answered, he thought that he did equivocate. And thus under the pretence of equivocation, they hold it lawful to swear and for-swear any thing. But this is most certain, that when we take an oath, and swear otherwise then that which we know to be the truth, whatsoever we pretend we are reputed as perjured in the sight of God. Quacunque arte verborum quis utitur, 
Isidor. de summo bonè lib. 1.  Deus tamen (saith Isidore) qui conscientia testis est it a hoc accipit, sicut ille cui juratur intelligit. What cunning soever we use in swearing, yet God that sees the conscience, takes it in the same manner, as he understands it to whom he sweared. And thus much for the first condition of an oath, Thou shalt swear in truth. I come to the second, Thou shalt swear in judgement.  
Now there are two kinds of oaths, which are contrary hereunto.  
First, inconsiderate and unadvised oaths, as when we take an oath of that we do not understand, or when we swear to perform that which is not in our power. Such an oath is that which the King of India always takes at his coronation, namely, That he will make the Sun to keep his course, and to give them light, that he will make the clouds to send them seasonable showers, that he will make their rivers that they shall never be dry, but run continually, and that he will make the earth that it shall not be barren, but bring forth fruit in due season. Now these things are not in the power of man to perform. And such an oath is that which the Papists take, when they vow virginity and a single life, as if the gift of continency were in their own power and ability. These are rash and unadvised oaths. The Romans had a custom, that he that should swear by Hercules should first go out of doors, that he might think of the oath which he was to take, and deliberate upon the matter which he was to swear. If they were so careful that they swore not unadvisedly by the name of Hercules, how careful should we be that we use not God's Name, but with great advice. And therefore before that we take an oath, we must pause upon it, and consider what it is that we are to swear.  
Secondly, contrary to swearing in judgement, is idle, frivolous, and unnecessary swearing, when we swear without cause, or upon any light occasion. Thus some, though it be but a trifle whereof they are speaking, yet if they be not believed in every word which they speak, they will presently rap out an oath to confirm it; and so God must be dishonoured that they may be believed: yet their swearing is so far from saving their credit, and making them be believed, that it gives men occasion the more to suspect them. For who will believe that he makes conscience of swearing truly, that makes no conscience of swearing unnecessarily? or that he will be careful that he deceives not his neighbour, that makes no reckoning of displeasing his Maker? For he that will not stick to dishonour God upon no occasion, it may not be suspected that he will for-swear himself, when by his oath he may gain any thing. But if the matter be not weighty, and of some importance, such swearing is the profaning of God's Name: for thus the Name of God is brought into contempt, while it is used in matters of no weight and moment. 
Exod. 18.26.  Moses, as we see in the 18th. of Exodus, being Judge over Isracl, he substituted inferior officers under him, and appointed the Weightier matters to be brought to himself, and referred all petty controversies to be decided by them. If it were not sit for Moses to be called to the determining of inferior causes, is it fit for us to call God as a witness to trisling matters? If a man have a jewel, he will not lay it to pawn for every trifle, and if he do, it is an argument that he makes little reckoning of it. And surely he makes but small account of God's sacred Name, that is ready to pawn it upon every light occasion: yet this is a sin then the which there is nothing more ordinary and common. Some there are that take a pride in swearing, and will scarce speak a word but an oath must second it, as if swearing were not so much a sin, as a grace to their speech, and a matter of compliment. And these are counted the great Gallants of the World. Others that are given to unnecessary swearing, if a man chance to reprove them for it, they will say for themselves, that they do not swear of any ill intent, for they swear many times when they do not mind it, and therefore they hope that it is no sin, because they mean no harm. But if that their tongues should speak treason, would it help them to say, that they did not mind it? would not their hearts be thought to conspire with their tongues, and should not their heads (think ye) pay for it? Can they bridle their tongues, and mind what they say, for fear of speaking treason against an earthly King, and can they not beware that they do not blaspheme the King of Heaven? but the truth is, that they see in the one a present danger, and not in the other. For should they speak treason, they know that every man would be ready to accuse them, and that they should presently suffer for it; but as for the dishonouring of God's Name, because it is not censured among men, they do not regard it; others that are given to unnecessary swearing, will say, they have got such a custom of swearing, that they cannot leave it; as if their custom of swearing did rather lessen then increase their sin. Plato reprehending one for playing at dice, and he replying, do you reprehend me Sir for so small a matter? The matter indeed, quoth Plato, is small, but the custom of it is no small matter. And surely, if swearing of itself were but an ordinary sin, yet it is made far the greater by ordinary swearing. If a thief being brought before a Judge for some robbery he had committed, should acknowledge the fact, and yet desire to be excused, because all his life-time he had been so accustomed to robbing, that he could not well leave it, would this excuse, think ye, serve his turn? And when he that hath daily rob God of his glory, by profaning his Nune upon every light occasion, shall be called to an account at the day of judgement, and shall plead for himself, that he had so enured his tongue to swearing ever since he was a child, that he could never afterwards leave it, will God take this for a sufficient excuse? Surely, if a man shall answer for every idle word that he speaks, much more shall he answer for idle oaths. And indeed there is great reason, that God should be a severe judge against those that swear unnecessarily, and upon no occasion.  
For first, Though this be reputed in the world but a small sin, yet there is not almost any sin which a man commits, wherein he shows so insolent contempt of God's sacred Name, as he shows in this. For other sins which a man commits, yet he may pretend some show of excuse. He that doth not sanctify the Sabbath day, will pretend it may be some extraordinary business; he that steals from his neighbour, will pretend that he did it for necessity and want; he that kills a man, will pretend that he did it for the wrong which he offered him, and to save his credit & reputation; he that makes a lie that he did it for fear: and so for any sin a man may pretend something; but for ordinary swearing no excuse can be given, a man cannot pretend that he doth it for fear, or for his gain and profit, or for any thing whatsoever. And therefore there is great reason, as I said before, that God should severely punish them, that swear idly and vainly, and upon no occasion.  
Secondly, Because there is not any one sin, that so ordinarily goes  among men, as this ordinary swearing and profaning of God's Name.  
If a man do but slander and defame his neighbour, the Law takes hold of him and he shall under go the penalty; but for the ordinary dishonouring of God's Name, it is not censured among men. We have Bedlams provided for frantic persons, we have Pest-houses provided for such as are infected, and we have Goals and prisons for thiefs and robbers, but for such as are a thousand times more mad & infectious, for such as daily rob God of his glory, by profaning his Name without any occasion, there is no place of restraint nor punishment appointed. And therefore God who is jealous of his honour, hath taken the cause into his own hands, and threatens, that howsoever they that abuse his name do escape before men; yet he himself will not hold them guiltless. And thus much for the second condition of an oath, that we must swear in judgement.  
And so I come to the last condition, Thou shalt swear in righteousness. I will speak but a word or two of it.  
This condition requires, that the matter whereof we take an oath be just and lawful; And hereunto are contrary all wicked oaths, which are taken for the performance of any unlawful actions. Such an oath was that which was taken by Herod, Mark 6. 
Mark 6.26 Acts 23.21.  when for the saving of his oath john the Baptist was beheaded. Such an oath was that which was taken by the jews Acts 23. that they would neither eat nor drink still they had killed Saint Paul.  
And such are those oaths, which have been taken by the jesuites for the murdering of Princes, and for the concealing of their conspiracy and treason. Thus when they went about the most horrible treason that ever was, their Gunpowder-plot, the memory whereof will continue for ever to their perpetual shame; they swore by the blessed, Trinity, and by the Sacrament which they were then to take, that they would never disclose it. A most horrible sin, while they could not be content to be Traitors themselves, but God must be made an actor in their treasons, & his name must help to settle them forward therein. Non ad hoc institutum est juramentum ut sit ini juitatis vinculum: an oath was not ordained to this end that it should be the bond of iniquity, much less of Treason. Such oaths are better broke then kept. And therefore David (with which I will conclude) when he had sworn in a passion to kill Nabal, 
1 Sam. 25.32.  yet afterward he spared him upon Abigails intercession, and blessed God for sending Abigail to entreat for him. Juravit David temeré saith St. Augustin, 
August. in Ser. de decollat. S. Johan. Bap.  sed non implevit jurationem majore pietate, David swore rashly, but he performed I not his oath with greater Piety.  
FINIS.   

The Sixteenth SERMON.  JONAH 3.1. etc. 
And the word of the Lord came unto Jonah the second time saying, Arise, go to Nineveh that great City, and preach unto it the preaching that I bid thee. So Jonah arose and went to Nineveh.  
THey that dig into the Mines of the earth for silver or gold, or the like metals, they find faith the Philosopher, parvum in magno, a little in a great deal, but little good substance among a great deal of dross, but small store of metal in a great compass. But they who search into the Mines of the Scripture, they find on the contrary magnum in parvo, a great deal in a little, great store of matter in few words, and much excellent treasure in a small compass. This Prophecy of Ionas is very short; yet as St. Jerom faith of some the Epistles in the New Testament, that they are (Breves pariter et longoe) both short and long, short in words, long in substance; the same may be said of this Prophecy of Ionas, it is short in words, but yet very full of excellent matter; and among the rest, it contains in the compass of four short Chapters, three memorable examples of the riches of God's mercy upon heinous sinners. The first upon the Mariners. The second upon Ionas. And the third upon the Ninivites.  
The Mariners and they that were in the ship with them were all of them Idolaters, they worshipped feigned Gods of men's devising; but as for the true God that made Heaven and Earth, there was not one among them all that either served or knew him. Yet God who would as the Apostle faith, have all men to be saved, 
1 Tim. 2.4.  and to come to the knowledge of the truth, by his providence brought Ionas into the ship among them, that he that was then flying from the true God, might be a means to bring them to the knowledge of him, and that they who were in danger by his means to perish, might by his means be kept from perishing.  
The second upon Ionas, whose sins were more heinous and offensive to God, than the sins of the Mariners, because he was a Prophet, and knew God's will, and yet disobeyed it, and the Servant that knoweth his Master's will, as Christ faith, 
Luke 12.47.  and doth it not, that Servant shall be beaten with many stripes. God Commanded him to go to Nineveh, he refused to go, and resolved to take ship, and to flee to Tarshish: God was so offended with him for it, that he presently sent a Pursuivant after him, he pursued him with a tempest, and would not suffer the Sea to be quiet, till he were cast into it: yet such was God's mercy, that when Ionas was cast into the Sea, God would not suffer him to perish, according to his desert, but wrought his preservation after a strange sort, by causing him to be devoured, that he might not be drowned, and making his devourer to bring him safe to Land, and so saved his life, even then when he was in the very jaws of death.  
The third upon the Ninevites, who were so heinous sinners, that their wickedness was come up before God, and cried up to Heaven unto God for vengeance: and God was so provoked, that the sentence was already gone out of his lips, that Nineveh should be overthrown after forty days: yet upon their Repentance and Humiliation, God that is infinitely rich in mercy, did spare the City, and repent of the evil which he had intended against them. Nay, when Ionas, to whom God had been so gracious, was offended that God would be so gracious to the Ninevites, as to spare them when he had proclaimed their destruction: God took upon him the defence of the Ninevites; and pleaded for them. All these examples plainly verifying that which God faith by the Prophet, and confirms it with an Oath, Ezek. 33. As I live, 
Ezek. 33.11.  faith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. The two former examples, of God's mercy upon the Mariners, and God's mercy upon Ionas, are set down before in the two former Chapters: and in this Chapter and the next, it set down especially God's mercy upon the Ninevites, though the beginning of this Chapter contains his mercy to Ionas. For in the words of my Text, we may observe these 3 things.  
First, God's gracious renewing of Ionas his Commission, when he had so highly offended him, The word of the Lord came unto Ionas the second time.  
Secondly, the Charge or Command which God gave Ionas, arise, go to Nineveh that great City, and preach unto it the preaching that I bid thee.  
Thirdly, Ionas his execution of God's Charge or Command, so Jonah arose and went to Nineveh.  
Concerning the first, God's gracious renewing of Ionas his Commission, God had given Ionas this Commission before, and that almost in the very same words (in the first Chapter, the first and second verses) yet because Ionas had made his first Commission void by his disobedience unto God, it was requisite, that if God would still have him to go to Nineveh, he should renew his Commission, and give him a second Charge, about the same business, and that especially in two respects.  
First, to remove some scruples out of Ionas his mind, which otherwise might have made Ionas to think that God would not employ him any more in it. For Ionas did not know what was befallen Nineveh, whether Nineveh yet stood, or was overthrown since the time that God had given him his first Commission, and had appointed him to proclaim their destruction: he could not tell, whether God had sent any other thither in his room, to execute the charge which himself should have done, and he could not but think, that he had made himself unworthy of such an employment, who had carried himself so rebelliously in it. And therefore it was requisite, that if God would still have him to go to Nineveh, he should renew his Commission, as here he did. So when Peter had denied his Master, and had made himself unworthy of his Apostleship, by so foul a denial, lest Peter might suppose, that thereby he had deprived himself of his place, and was no longer one of Christ Apostles, Christ was the more careful to restore him to his Office. And therefore as 'zounds as Christ was risen, the Angel, Mar. 16.7. had the women that came to the epulcher, to tell the Disciples and Peter, that Christ was risen. 
Mar. 16.7.  But why is Peter named more than any of the rest? was not he comprehended among the Disciples? But if the women had said, that the Angel willed them to bring the Disciples this Message, Peter might have thought that he was not one of them, as having made himself unworthy to be Christ Disciple, because he had denied him. And therefore Peter is more specially named, to assure him the better that Christ had both pardoned the sin of his denial, and still counted him to be one of his Disciples as he was before. And so lest Ionas might think that he had made himself unworthy of his prophetical Office, that had carried himself so rebelliously in it, God therefore here renews his Commission, and employs him again in the same work whereunto he had before designed him.  
Secondly, God renews his Commission, and gives him a new charge to go to Nineveh, because otherwise if Ionas had gone thither, upon his first Commission which he had made void, he had gone without his warrant from God, which had been dangerous for him. This we may see by the like example of the Israelites, in the 14. of Numbers. God had promised to give them the Land of Canaan, and so they were to fight with the Canaanites, and God would assist them. The spies that were sent thither did bring up an evil report of the Land, that the Inhabitants dwelled in high walled Cities, that they were men of great stature and very strong, and that they saw the Sons of Anak, who were Giants among them: which when the people heard, they presently fell to their old vein of murmuring, and distrusting Gods promise of bringing them into Canaan, they would have chosen them a Captain to lead them back into Egypt. Hereupon God sent a plague among them, than they would needs go and fight with the Canaanites, but then Moses forbade them, go not up, faith he, for the Lord is not among you, because ye are turned away from the Lord, therefore the Lord will not be with you. But they notwithstanding went & fought with the Canaanites, and were discomfited by them. For they had made themselves unworthy of God's help and assistance, by distrusting his promise, and so had not Gods warrant for their fight with them. And thus here it had been dangerous for Ionas, to have gone to Nineveh upon his first Commission, which he had now made void by his disobedience unto God, but that God sent him thither with a second Warrant. Here then observe Gods wonderful goodness and mercy to Ionas, in not only pardoning his former Rebellion, but restoring him to his prophetical Office and dignity from whence he was fallen. God deals more graciously with his Servants, then earthly Princes do with their Subjects. If a subject that is in any high Office, do rebel against his Prince, though the Prince be so gracious as to pardon his Rebellion, yet he will not suffer him to hold his Office, but will deprive him of it, even in point of policy, that he may be the less able, being in lower place, to rebel hereafter, and that the loss of his Office may remain as a scar and blemish unto him for his former Rebellion. But God here deals more graciously with Ionas, who had carried himself so rebelliously against him, both pardoning his sin and restoring him to his place, that not so much as the least scar of his former Rebellion, might remain to be seen, which shows by the way, that the heresy of the Novatians was very gross, in holding that all such as after Baptism fell into sin, were cut off from the Church, and could not attain unto salvation, howsoever they carried themselves afterwards, and sought it with tears. But was not Circumcision the same to the Israelites, which Baptism is to Christians? and did not Johnas, after he was circumcised, rebel against God, and yet was pardoned and restored by God to his prophetical Office? Did not David after he was circumcised, commit adultery and murder, and yet did not the Lord put away his sin upon his repentance? Did not Peter, after he was baptised, deny our Saviour, and yet was restored unto his Apostleship, and afterwards proved a glorious Martyr? Therefore when Acesius a Bishop of the Novatians, at the Council of Nice, shown Constantine the strictness of their opinions, how a man after Baptism, if he will be saved, must live without sin, the good Emperor answered him, if this be so Acesius, then set up a ladder for thyself, and climb alone into Heaven. For who could be saved, if none were admitted into Heaven that sin after Baptism? But we know that Gods promise to sinners is general, that at what time soever a sinner reputes, God will put all his wickedness out of his remembrance. Christ's invitation of sinners is general, 
Mat. 11.28.  Come unto me all ye that are Weary and heavy loaden, and I will refresh you. And Christ teacheth us daily to pray unto God for the pardon of our sins, to show that as we daily sin, so we are daily to pray for pardon, which ye know were in vain, if no man were pardoned that sins after Baptism. But God here not only pardoned Ionas, but set him again in his former place, and renewed his Commission which before he had given him. The Word of the Lord came unto jonas the second time.  
Did God then deal so graciously with Ionas who had so highly offended him; Let us therefore first learn by God's example, to deal graciously with those that offend us, to pardon their offences, and to receive them into favour as God did Ionas. It cannot be while we live in this world but that offence will be given us, and that we shall have just cause to be offended with others; yet that we may not be so offended as to seek to be revenged, the Scriputre still mentions Gods pardoning of them that offend him, to provoke us thereby to forgive others: God speaking as it were by his example unto us, and saying as Gideon did to his followers, 
judg. 7.17.  Judges 7. Look on me and do ye likewise. But we see that God is prone to pardon them that do grievously offend him, as here he did Ionas; and therefore we must forgive those that offend us. This the Apostle requires of us, Eph. 4 Forgive one another, 
Ephes. 4.32.  as God for Christ's sake hath forgiven you. This Christ requires of us, Math. 6. both with a promise, that if we forgive others, God will forgive us; and under a penalty, that God will not forgive us if we forgive not others: and binding us no otherwise to ask God forgiveness, then upon this condition that we forgive others, Forgive us our trespasses as we forgive them that trespass against us.  
Whensoever therefore thou art offended with any, and thinkest to be revenged on him that wrongs thee, consider the great danger if thou do it, consider the great benefit if thou do it not, and set GOD as a pattern before thine eyes, and remember how he pardons our offences. For what canst thou or any one pretend, why God should be willing to forgive thee, if thou be unwilling to forgive him that offends thee?  
If thou sayest, that he that hath offended thee, is one that hath many times done thee wrong, that thou hast forborn him a long time and forgiven him often; and therefore canst not endure to forbear him any longer, seeing he still provokes thee to be revenged on him. I would ask thee again, and hast not thou more often offended God, than any can possibly offend thee? Hath not God forborn thee ever since thou wert borne, and dost thou not still every day offend him? Well therefore may'st thou forgive him that offends thee, if God have so often forgiven thee; Forgive him that offends thee an hundred pence, when God hath forgiven thee ten thousand talents.  
If thou sayest again, But I have been always a friend unto him that hath done me wrong, I have showed him much kindness, and never deserved but well of him; and therefore seeing he requites me evil for good, how can I forgive him? I would ask thee again, But hath not God deserved always far better of thee, than thou of him that offends thee? Is it not God that gives thee life and health, and all things besides? Is it not he that gives thee rain from Heaven and fruitful seasons, 
Acts 14.17.  filling thy heart, as the Apostle speaks, with food and gladness? Is it not he that continually preserves both thee and thine from a thousand dangers? And yet thou notwithstanding dost daily requite him evil for good, by sinning against him: and therefore if he do thus forgive thee, then why shouldst not thou forgive him that offends thee?  
If thou says; t again, But if I still pardon and forbear him that wrongs me, I cannot but reap discredit thereby, because every man will think the more hardly of me. I would ask thee again, But did ever any man reap discredit by doing that which God commands him? And if thou shouldst reap discredit thereby; yet were it not better that thou shouldst be discredited, then that God should be disobeyed? Were it not better that men should think bardly of thee then that God should condemn thee? men thingk hardly of thee for suffering wrong, then that God should condemn thee for revenging the same? And therefore howsoever thou art wronged or offended, regard not what others will think of thee; but what God commands thee; and let his example move thee to forgive others, who here forgave jonas, that had so highly offended him, and restored him to his Prophetical office.  
Secondly, Seeing God dealt so graciously with Ionas, that had so grievously offended him; Let it therefore teach us, how heinunsly soever we have offended God, not to despair of pardon. For God's merty to others may well be a comfort and encouragement to us. Ye know it was an encouragement to King Benhadad and the Syrians to submit themselves to the King of Israel, 
1 Kings 20.  and to hope he would pardon them: because they had heard, that the Kings of Israel were merciful Kings. We know that God the King of Kings is merciful and gracious. Psa. 116.5. Gracious is the Lord and righteous, ye our God is merciful. Bis misericordiam posuit saith Ambrose, semel Justitiam, He saith but once that God is just or righteous, but twice in one verse that God is gracious: that as his justice might keep us fró sinning so his mercy & grace much more might keep us from despairing. Therefore to show that he is gracious and merciful, he commonly bears a long time with sinners, he doth not punish them so soon as they offend him, but doth long forbear them, that his forbearance and long-suffering might lead them to repentance. He cries to such as go on in their sins, 
Prov. i. 22  Prov. 1. Vsque quo simplices, How long ye simple ones will ye love simplicity, and ye fools hate knowledge? He cries to Jerusalem, 
Mat. 23.37.  Mat. 23. Quoties volui. How often Would I have gathered thy children together, as a her doth gather her brood under her wings, and ye would net? He was content (Luke 13.) to expect fruit of the figtree the fourth year, when he had forborn it three years before. He was able to charge them, (Numb. 14) that though they had seen his glory, 
Num. 14.22 Psal. 95.10.  yet they had provoked him ten times. Nay he was able to charge them, that forty years long he had been grieved with that generation. So gracious is God in forbearing them long that do offend him. And as he is long-suffering, so he is slow in punishing, not inflicting his judgements altogether, and at once, but by little and little, and by degrees. Therefore it is said, Revel. 16. That the Angels poured out the vials of God's wrath upon the earth. 
Revel. 16.1.  Now ye know a vial hath a narrow mouth, that which is poured out of it, comes but guttatim, drop by drop, and is long coming out. So it is when god punishes, his punishments come slowly, that even while he is punishing, men might be drawn to repentance. And if they repent, how many soever their sins have been, how heinous soever, and how long soever they have continued therein, he is ready to forgive them. You will say, indeed if I could repent of my sins, I doubt not but God who is so infinitely merciful would receive me into favour, and be reconciled unto me in Christ jesus: but I have so hard a heart, that still I go on, and continue in sin, and cannot repent. I would therefore ask thee, But art thou not displeased with the hardness of thy heart? and dost thou not desire to forsake thy sins, and to be reconciled unto God? Oh this, you will say, is that which I desire above all things in the World. Then know for thy comfort, that thy state is better than thou supposest, and I may say unto thee from Christ, as Christ said to the Scribe, 
Mark. i●. 34.  Mark 12. Thou art not far from the Kingdom of God. For couldst thou be displeased with the hardness of thy heart, if thy heart were hardened? couldst thou be desirous to forsake thy sins, if thou wert not weary of them? and couldst thou desire to be reconciled unto God, If thou didst not love him? for these, though thou thinkest thou canst not repent, are signs of thy repentance, which though it be weak, yet he who hath promised, that he will not break the bruised reed, nor quench the smeaking flax, will accept of it: and notwithstanding thy sins, will he gracious unto thee, as he was here unto Ionas. And so from God's gracious renewing of Ionas his Commission, I proceed to the Charge which God gave Ionas, which contains two things.  
First, The place which God sends him unto, Arise, and go to Nineveh that great City.  
Secondly, The work which God appoints him to do, Preach unto it the preaching that I bid thee.  
The place which God sends him unto is Nineveh. The Ninevites were so heinous sinners, that their wickedness (as we heard before) was come up before God, and cried up to Heaven unto God for vengeance, yet God would not destroy them before he had sent unto them, that before their destruction, they might have warning.  
Doct. Here then observe Gods dealing with sinners, He commonly first sends to admonish them of their sins, before he inflicts his judgements upon them. God might, if he pleased, and that without any breach of justice, be revenged on the sudden upon the wicked, without sending unto them, and giving them warning: but first, he threatens before he punishes, to teach them thereby to avoid his judgements. 
Deut. 20.10.  God made this Law, Dent. 20. That no City should be destroyed, before that peace had been offered unto it, that before their destruction they might have warning, and might embrace, if they would, the conditions of peace to prevent their ruin. As God will have us to deal in mercy with our enemies, so he himself likewise deals with sinners.  
First, Giving them warning, and threatening his judgements before be inflicts them. Though God was highly offended with Pharaoh for dealing so cruelly with the Children of Israel, yet God would not send his judgements upon him, till Moses was sent to foretell him of them. Though God were so offended with the old World for their sins, that he purposed to overwhelm it with water, and by an universal deluge to destroy all flesh, yet he would not do it, till Noah had forvvarned and admonished them of it. And at the end of the World, when the World shall be destroyed, and consumed by fire, 
Luke 21.25.  yet there shall be warning of it; for there shall be signs in the Sun, the Moon, and the Stars, as our Saviour saith, that the very Heavens may become Preachers (as it were) unto us to admonish us to repent, by forewarning us of the end of the World, and the day of judgement. And here though the Ninevetes were so heinous sinners, yet he sends unto them, that being forewarned of the danger they were in, they might repent, and avoid the same.  
Now Nineveh whereunto God sends Ionas, is here said to be a great City, And so it is elsewhere called in the Scripture. Thus Moses speaking of Nineveh, Gen. 10. 
Gen. 10.12.  The same (saith he) is a great City; and here in the next verse, it is called an exceeding great City of three day's journey. And by that which Histories report of it, it seems to have been the greatest City in the World, and few ever since for largeness and beauty have been compared to it. Indeed, if it be true, which some write of the City Quinsai in the Kingdom of China, it was a City far larger than Nineveh, as being in compass a hundred miles, but afterwards it was overthrown by an earthquake, and another Quinsai built but far less, being but thirty miles in compass, which is just half of that bigness which Nineveh was. For Nineveh was in compass, no less than four hundred and fourscore furlongs, which make threescore miles. The Walls of Nineveh were an hundred foot high, and they were of that thickness, that three Carts might go side-long together upon them, and upon the Walls were fifteen hundred Turrets, and each of them an hundred foot higher than the Walls. The City of Babylon was so great, that Aristotle in his Politics calls it a Country rather than a City, and writes that when it was besieged, and the enemy had taken one part of it; some part of the City did not hear thereof, till three days after, so large was Babylon from the one end to the other. Yet Babylon was not so large as Nineveh, but less in compass by almost an hundred furlongs. Nineveh was many years in building, and by no fewer at once, than ten thousand workmen, and it was so populous, that God tells Ionas in the next Chapter, the last verse, That there were  thousand in it that knew not their right hand from their left: and therefore if there were so many infants, what a multitude were there of all other ages, no doubt but many more in that one City, than there are now in some Kingdoms. But now what must Ionas do when has was come to Nineveh? Preach (saith God) unto it the preaching that I bid thee.  
What this was which he was to preach, we see afterwards in the fourth verse, namely, That Nineveh should be overthrown after forty days. This God commanded him to preach, and gave him his message. And from hence we may observe, That the Prophets had their direction from God what they were to deliver, God put into their mouths what they were to speak, and they spoke only that which they were appointed by God. 
2 Pet. 1.21.  So saith Saint Peter, That Prophecy came not in old time by the will of man, but the holy men of God spoke as they were moved by the Holy Ghost. So saith Zachary, Luke 1. That God spoke by the mouth of his holy Prophets; because they spoke only that which God put into their mouths. Therefore we see in the Old Testament, that every one of the Prophets from the first to the last, have still in their Sermons, Verbum Domini, or haec dicit Dominus, The Word of the Lord came unto me, or, Thus saith the Lord, to show that they were but God's Messengers, to deliver that which God appointed them, and that the Message which they delivered, was not theirs that brought it, but his that sent them. 
1 Cor. 15.3. 1 Cor. 11.23.  So Saint Paul in his Epistles, I delivered (saith he) that which I received: and I received from the Lord that which I delivered unto you. This was that which Christ enjoined his Apostles, 
Mat. 28.20.  Mat. 28. Teach them (saith he) to observe all things whatsoever I have commanded you: & this is that which God here enjoins Ionas, Preach (saith he) unto it the preaching which I bid thee. And so leaving the Charge which God gave Ionas, I come to the last point, Ionas his execution of God's Charge, which contains his obedience to God's Command, So Jonah arose, and went to Nineveh.  
When God commanded Ionas the first time to go to Nineveh, he was disobedient unto God, and refused to go, but he paid so dear for his disobedience, that he would have no more of it; God hath so schooled him by affliction, that now he is become another man, ready to go whithersoever God would send him, and to do whatsoever God would command him, like Paul who being struck to the ground from heaven, was content to do any thing that Christ would have him, 
Acts 9.6. Doct.  Lord (saith he) what will't thou have me to do?  
Observe then from hence, That affliction is a very forcible means to reclaim us when we do go astray, and to bring us to ebedionce. This David acknowledges of himself in particular, Psal. 119.67. Before I was afflicted I went astray, but now (saith he) have I kept thy word: and this Esay testifies of others in general, in his 26. chap. 9 verse, When thy judgements (saith he) are in the earth, the inhabitants of the world will learn righteousness.  
For God's judgements are his Messengers which he sends to reclaim us, like Officers which are sent after fugitive Servants to bring them home to their Masters. So hunger (ye know) reclaimed the Prodigal, affliction Manasses, and a tempest as God's Pursuivant reclaimed jonas, and made him ready to execute that which God commanded, which before he would not. Before, he thought it a very hard Commandment, that he should leave his own Country to go to Nineveh, leave the place where he had been bred and borne to preach among strangers, leave the people of God to preach among Infidels. He thought it would be very dangerous for him, to carry so unwelcome a Message to the Ninevites, that Nineveh should be overthrown after forty days. He remembered besides, that God was so gracious, that though God had sent him to proclaim their destruction, yet if the Ninevites should repent, he would spare the City, and so he should be counted a false Prophet among them. And many other scruples no doubt came in his mind, for which he thought it a very hard Commandment; but now he stands not upon any difficulty, but goes readily about it. His example then may teach us this lesson, that when Gods will is made known unto us, we must readily yield obedience thereunto, and do that which God Commands, though it seem never so difficult, never so dangerous. It might have seemed unto No a very hard Commandment, when God Commanded him to make the Ark, and there were many difficulties which might have taken away the edge of his obedience, and discouraged him from taking such a work in hand. He might have been discouraged with the tediousness of the work, that seeing God would have him make it so large and so great, it would hold him a long time before he could finish it.  
He might have been discouraged by the great cost and charges which he was to be at in making the Ark. For besides his extraordinary pains and labour, it must needs be an excessive charge unto him. The sending up and down to provide such a World of stuff and timber, the felling, sawing, and squaring of it, the bringing it to the place where the Ark was to be made, the workmen's daily wages for so many years, and the great store of food which was to be provided and laid up in the Ark for the preservation and susterance of all the living Creatures which were to abide in the Ark for a twelvemonth and upwards, must needs be a matter of excessive charges. He might have been discouraged by the continual taunts of the wicked, who would scoff and deride him for making the Ark, and make him a common byword among them, while he was about it. But No having respect unto God's Commandment, his disobedience broke through all these difficulties, and he took the work in hand, and accordingly finished it: so it might have seemed unto Abraham a very hard Commandment, when God commanded him to sacrifice Isaac, and there were many difficulties which might have discouraged him from the doing of it, and hindered his obedience. He might have alleged that Isaac was his only Son, and that he had no other to be his Heir, to inherit the goods which God had given him: that God had given him Isaac to be a comfort unto him in his old age, and had promised that all the Nations of the earth should be blessed in him: that he and Sarah his wife were old, and so not like to have any more Children. He might have pretended, that it was a most barbarous and unnatural Act, for a Father to kill his own Son, that it would make him odious among his Neighbours, and be a foul disgrace and reproach unto him, wheresoever he came. and many pretences he might have alleged why he should not do it; but having God's Commandment, he stood not upon any difficulty therein, but went readily about it. For whatsoever it is that God Commands us, though it seem never so hard unto flesh and blood, yet we are bound to yield him obedience, because he hath absolute power and Command over us. The Command of a Father over his Son is very great, and what will not a Son do that lieth in his power when his Father Commands him? Nihil quod pater jubet grave nisi sitimpossibile, Nothing is grievous that a Father Commands, unless he Commands an impossibility. We see how the Rechabits, Jer. 35. were commanded by Jonadab their Father, that neither they themselves, nor their Sons, nor their Daughters, nor their Children and Posterity for ever after them, should ever drink any wine, or build any houses, or sow any seed, or plant any Vineyards, or have any, but that all their days they should dwell in Tents. Though their Father hereby did abridge them of many commodities and comforts of this life, which are both lawful and necessary, yet because it was the Command of their Father, they abstained from every thing that he forbade them, and obeyed his will. And we see that Isaac, when his Father was to offer him for a burnt-offring, though Isaac was then about twenty five years old, as Josephus writes, yet he resisted not his Father, but suffered him to bind him, and to lay him upon the Altar, submitting himself to the very death to his Father's will. So the Command of Princes over their Subjects is very great, and what will not a Subject be content to do for his Prince's sake? 
2 Sam. 23.16.  ye know when David did long to drink of the water of the well of Bethleem, three of his Servants did break through the Host of the Philistines, and brought him some of it even with the hazard of their lives. So when Xerxes was upon the Sea in a dangerous tempest, and the Governor of the ship told him, that there was no hope to escape, unless the ship were lightened: divers of his Nobility cast themselves into the Sea, that the King might escape. And we read of a Prince of Syria, that his Subjects were so ready to do what he Commanded, that when he called to a Centinel that was on the top of an high watch-towre, and bade him come down with all speed to him, he presently leapt over the Battlements, and stood not upon the loss of his life to show his obedience. If Children be so much at the Command of their Fathers, and Subjects of their Princes, then what should not we do for our heavenly Father the King of Kings when he Command us? For he hath absolute power over us, our goods and our lives, our bodies and our souls, and all that we have, are at his disposing, and therefore whatsoever he Command us, though it seem never so difficult or dangerous, yet we ought with jonas here, to yield him obedience.  
FINIS.   

The Seventeenth SERMON.  PROVERBES 28.13. 
He that covereth his sins shall not prosper, but he that confesseth and forsaketh them shall have mercy.  
Division. WE have here in these words a double description, the former of an impenitent sinner, the latter of a penitent person: and each of them is described both by his property, and by his condition. The impenitent sinner is described by this property, that he covereth his sins, and his condition is, that he shall not prosper. The penitent person is described (as you see) by a double property, he confesses his sins and withal forsakes them; and his condition is, that he shall have mercy. And these are the several parts of these words.  
And first for the property of an impenitent sinner, that he covers his sins. For our better understanding thereof, I purpose to explain these two things.  

1. How sin may be said to be covered.  
And 2. What is the cause that makes a man cover and hid his sins.   
For the first, we are to know that the Scripture makes mention of a twofold covering or hiding of sin; the one by God, the other by man. God is said to cover our sins when he doth forgive them, and doth not impute our sins unto us; and he that hath his sins thus covered by God, is pronounced by David to be happy and blessed. Psal. 32.1. Blessed is he whose wickedness is forgiven, and whose sins are covered; 
Psal. 32.1.  blessed is the man to whom the Lord imputeth no sin. He that hath his sins thus covered by God, need not care though they be known to all the World.  
Secondly, there is a covering of sin by man, and this is likewise twofold, when a man doth cover either the sins of others, or his own sins. The sins of others two ways especially, by charity or by flattery. By charity, when we conceal the faults of others, to keep them thereby from shame and disgrace, as Shem and Japhet covered their Father's nakedness; for charity will cover, as St. Peter saith, a multitude of sins. Or else by flattery, for the flatterer who is but a fawning friend, 
1 Pet. 4.8.  knowing that men love to be commended, and not to be dispraised, he frames himself to speak nothing but that which is pleasing, and therefore will highly commend men for their virtues, or any good parts that he sees to be in them; but for their faults or vices, he will be sure not to speak a word thereof, but he will hid and cover them. But Solomon here speaks not of covering other men's sins, but of covering of our own, when a man doth what he can to conceal his own sins, and to keep them hidden, as Achan hid and covered his theft that it might not be known. 
Iosh. 7.21.  And thus a man may be said to cover his sins four ways.  
First, by a plain and flat denial of them. 
1. Negando.  Thus Sarah when she heard, Gen. 18. that she should conceive, 
Gen. 18.15.  and bring forth a Child in her old age, she laughed at it, 
2 King. 5.25.  and being reproved by the Angel for laughing, she presently denied it. Thus Gebezi, being reprehended by the Prophet for taking a bribe, he would have covered his sin by denial of it. And thus many when they are suspected or accused of any thing which indeed they have done, but think it cannot easily be proved against them, they will never confess it, but seek by their denial to keep it secret. They will never be brought to confess they have sinned, till they be taken in their sin, so that the first time of their taking, shall be the first time of their sinning; for they will be sure to confess no more than can be proved against them. This is one kind of covering of sin. And hitherto may they be referred, who hold with the Pelagians, that they do perfectly fulfil God's Law, and that they are free from sin: 
Luke 18.11.  or that say with the proud Pharisee, I am not an extertioner, I am not unjust, I am not an adulterer like other men: or with the Church of Laodicea, 
Revel. 3.17.  I am rich, I am increased with goods, and I have need of nothing; for these do hid and cover their sins by their denial of them.  
In stead hereof, we must lay our sins open, and ingenuously confess them. For he that doth deny his fault, he is not therefore without fault, because he denieth it, but he both doubleth his fault by his denial thereof, and is the further from obtaining pardon for want of acknowledging it: as he that hath received a wound in his body, both makes it the worse, and is the further from being cured while he seeks to conceal it.  
And therefore whensoever thou hast done any thing which thou shouldst not have done, though thou be ashamed to have it known, yet being charged therewith, beware of denying it, but think thus with thyself, It is too much that I have done already, let me not therefore double my fault by my denial of it, but what I was not ashamed to do, yet let me not be ashamed to confess, that God may pardon it.  
So did David being reproved by the Prophet Nathan, he did not deny, but acknowledge his sin, and obtained pardon, 
2 Sam. 12.13.  I have sinned against the Lord (saith David) and the Lord hath put away thy sin, saith the Prophet; which questionless had not thus been put away, if David had sought to have covered his sin by his denial of it.  
Secondly, A man may be said to cover his sins, by translating the fault, 
Transferendo  and shifting it off from himself to another.  
And this is a sin as old as Adam, and committed first by him. For Adam ye know being reproved by God for eating of the forbidden fruit, to excuse himself, he laid the blame upon Eve, 
Gen. 3.12.  The Woman that thou gavest me, she gave me of the Tree.  
And the Woman that the blame might not rest upon her, 
Gen. 3.13.  did lay it on the Serpent. The Serpent beguiled me, and I did eat.  
And this shifting off the blame from ourselves to others, we have learned of them.  
If Saul be reproved by the Prophet Samuel, for transgressing the Commandment of the Lord, in sparing the king of Amalek, and the best of the cattles; he will post it from himself, 
1 Sam. 15.20, 21.  and lay the blame on the people: I obeyed the voice of the Lord, but, saith he, the people took of the spoil, And if Aaron be reproved by Moses, for his sin in making the golden calf, he will lay the fault on the people for it: Thou knowest, saith he, this people, that they are set on mischief. And they said unto me, Make us gods. 
Exod. 32.22.  And thus many when the fault which they have committed, is so plain and evident that they cannot well deny it, yet to excuse themselves, they will lay the blame upon others. This is a second kind of covering of sin. And hitherto may they be referred, who to excuse themselves, ascribe their sins unto fate or destiny, as the Priscilianists did; or that make God to be the Author of their sins as the Libertines did, for these do hid and cover their sins by laying them on others. Instead hereof, what sin soever we have committed, we must take the blame wholly upon ourselves, and not seek that others may bear the blame for what we have done. If we do any thing which we think is praiseworthy, and deserves commendation, we would be loath that others should be sharers therein, and would think ourselves to be wronged by those, who should take to themselves the praise of that which was done by us. And therefore when we have done amiss, great reason we should take the blame to ourselves, and not lay it on others. So did Jonah when he had offended God, by flying to Tarshish, and God therefore punished him with a tempest on the Sea, that they were all in danger to be cast away; he took the blame wholly upon himself though it would cost him his life: Take me up, saith he, 
Jon. 1.12.  and cast me into the Sea, for I know that for my sake this tempest is upon you. And so did David, when he had sinned against God, by numbering the people, and God therefore sent a pestilence on the Land which swept away many thousands; and David saw the Angel which smote the people, he took the blame wholly upon himself, and said to the Lord, Lo, I have sinned, I have done wickedly: but these sheep, what have they done? let thy hand I pray thee be against me, 
2 Sam. 24.17.  and my father's house. And thus must we do, whensoever we have sinned, we must take the blame wholly to ourselves, and not seek to hid and cover our sins, by shifting them off from ourselves to others.  
Thirdly, a man may be said to cover his sins, by extenuating, diminishing, 
Extennando.  and lessening the sin. Thus the harlot when she enticed the young man to commit folly with her, she lessened the sin whereunto she enticed him, 
Prov. 7.18.  Come, saith she, let us take our fill of love, and delight ourselves in dalliance: giving it the name of love and dalliance, which indeed was whoredom. And thus many will lessen and extenuate their sins, making their sins to be less than they are, and themselves less sinful, making great sins to be but little, 
Luk. 16 6.  and little sins to be none at all. Ye know how the unjust steward did with the debts which were owing to his lord, he lessened the sum, setting down but fifty for an hundred. So do many with their sins their debts unto God, they lessen and diminish the sum of them, making talents but pounds, and pounds but pence, and pence nothing. This is a third kind of covering of sin. And hitherto may they be referred, who lessen and extenuate the heinousness of sin, making some sins, as the Papists do, to be but venial, and that they do not deserve eternal damnation. For these do hid and cover their sins by their lessening of them. Instead hereof we must aggravate our sins, making our sins, as indeed they are, out of measure sinful, 
Ezra 98.  the more to humble us. So did Ezra, O my God, saith he, I am ashamed and blush to lift up my face to thee: for our iniquities are increased over our heads, and our trespass is grown up to the heavens. And so did St. Paul, who because he had persecuted the Church of Christ, though he did it of ignorance, yet he aggravates his sin, 
Act. 26.11.  that he persecuted the Church of God above measure, that he wasted or made havoc of it, that he punished them often in every Synagogue, that he compelled them to blaspheme, and that he was exceedingly mad against them. Thus in extreme detestation of his sin, he strives to make it extremely heinous, 
Ephes. 3 8.1 lim. 1.15.  and thought himself for his sin not only the least of all Saints, but the greatest of all sinners. So far was he from covering his sin by lessening the same.  
Lastly, a man may be said to cover his sins, by justifying, maintaining, 
Justificando.  and defending of them. Thus Jonah being angry for the gourd that withered, when God asked him whether he did well to be angry, he justified his fault, I do well, saith he, 
Jon. 4.6.  to be angry even to the death. And thus many when they have no other evasion, when they can neither deny the fact, nor shift it off from themselves, nor lessen the same, yet they will justify their faults, and stand in defence of that which they have done. So do they, who when they have committed a sin, will pretend very specious and plausible reasons why they did the same, that so it may seem to be no sin in them. We read of Dionysius the tyrant, that coming into a Temple where there were Idols that were richly adorned, he took away from one of them a cloak of gold; and being asked why he did it, He answered, that he did it to pleasure the Idol, because the cloak was too heavy for Summer, and too cold for Winter: And afterwards taking Sea, and finding the winds to be favourable to him in his navigation, See, saith he, how the gods do approve of sacrilege: but these were but pretences to cloak his covetousness. And hitherto may they be referred, who to justify their faults, do allege examples out of the Scripture of holy men, that have fallen into the same sins; as Noah's example for their drunkenness, David's example for their adultery, Peter for their perjury, for these do hid and cover their sins, by justifying the same by the examples of others. And this is the worst kind of covering of sin. For is it not a fearful thing to be emboldened to sin by their examples, whose examples are set down to make us afraid to sin? to follow their examples in something which they did, which they repent that they ever did? and to mark how they sinned, and not to mark how they were punished for it? For their punishment is registered as well as their sin, to keep us from falling into the like sin, for fear of undergoing the like punishment. And yet these are not afraid to commit the like sins, and will justify the same by their examples. Instead hereof, of covering our sins by our justifying of them, we must arraign and condemn our sins and ourselves for them: otherwise if we justify any of our sins, those sins which we justify, and do not condemn, will condemn us. And thus having shown you, how men may be said to cover their sins, I will now proceed to the causes of it. 
Causes why men cover their sins.   
The causes which make men thus to cover their sins, either by denying them, or by laying the blame thereof upon others, or by lessening their faults, or by justifying and standing in defence of them; the causes hereof are especially three. Sometimes fear, 
Fear.  sometimes self love, and sometimes hypocrisy. Sometimes fear, of suffering either disgrace or punishment, or incurring displeasure if their sins should be known, and not be kept hidden. 
Act. 5.2.  Thus Ananias when he had sold his possessions, out of a covetous mind he kept back part of the price, yet he concealed what he had done for fear of disgrace. 
josh, 7.21.  Thus Achan hide his theft for fear of punishment. And thus Rachel hide the Idols which she had stolen from her father, 
Gen. 31.34.  for fear of incurring her father's displeasure, if they had been found with her. But is not this a preposterous kind of fear, not to fear to sin, but to fear what may follow when we have sinned? To fear displeasure, disgrace, or punishment, and not to fear that which will bring us unto it? For this is all one, as if a man should be afraid to be poisoned, and yet not be afraid to drink poison. O but you will say, when I sin I am in hope to keep my sin unknown, and therefore am the less fearful to sin, as hoping to escape disgrace or punishment while my sin is kept hidden. But though thou mayest hid thy sin from man, canst thou hid it from God? canst thou sin so secretly that God shall not see thee? or canst thou hid thy sins from thine own conscience, that is as good as a thousand witnesses against thee? Quid prodest non habere conscium, babenti conscientiam? What profits it thee, that no man is privy to that which thou dost, having a conscience that is privy to it, and will condemn thee for it? And therefore thou shouldst be afraid to commit sin, because God and thy conscience knows what thou dost, though it be unknown to men.  
A second cause of our covering of sin is self-love. For as when we bear any hatred to another, 
Self-love.  our hatred will make us aggravate his faults, and to lay them open; so self-love will make us to lessen our own, and to hid and cover them. Thus because the Pharisees hated our Saviour, they never lin maliciously speaking against him, backbiting his person, depraving his miracles, and carping at his doctrine. But for their own sins, their eyes were so blinded with self-love, that they could not see them. He that looks upon any thing through a perspective, if he look one way through it, it makes every thing seem to be greater than it is; but turning the perspective, and looking the other way through it, it makes it seem less. So it is with us, while we look through malice and ill-will upon others, and self-love upon ourselves, it makes other men's sins seem greater than they are, and our own less; but let us turn the perspective, that their faults and not ours may be lessened by us.  
A third cause which makes a man cover and hid his sins, is hypocrisy; whereby a man desires to seem better than he is, 
Hypocrisy.  and so for the saving of his good name and credit will conceal his faults. For sin hath this property, that it leaves a bad report, and an ill name behind it; and therefore there is not any man though he delight in sin, but in regard of the shame of it, he had rather conceal it then have it known. Therefore sins are called the works of darkness, 
Ephes. 5.11.  because he that commits them will avoid the light, that his sins may be the better concealed, and hidden. And therefore the devil, 
2 Cor. 11.14.  who is called the father of sin and sinners, he transforms himself into an angel of light, that so he may seem to be better than he is. For there is none so bad, but he hath a desire to seem good; and hence it is, that hypocrites desire to seem religious, and though they serve the devil, yet they will mask in God's livery that they may be counted his servants, not desiring so much to be so indeed, as to seem to be so in outward appearance. For the health of the body, every man had rather to be well, then to seem to be so; and therefore if a man have received a wound he will lay it open before the Chirurgeon that it may be cured, not caring for a plaster that will hid his sore, but for one that will heal it. But for the health of the soul, many had rather to be thought to be well, then to be so indeed, taking no thought for their sins but this, that they may keep them secret, and so fearing more to be hardly thought of by men if their sins were known, then to be condemned by God for their covering of them. And thus much for the property of an impenitent sinner, that he covers his sins: I come now to his condition, that he shall not prosper.  
Where first we may observe, that impenitent sinners who cover their sins, are crossed in that which they most desire. They desire nothing more than that they may prosper and thrive in the world, and they think they shall prosper and thrive the better while they conceal their sins; which if they were known, would impair their credit and estimation. But God crosses them in that which they most desire, 
Iosh. 7.21.  for they shall not prosper. No doubt but Achan thought to prosper the better, when he stole the two hundred shekels of silver, the wedge of gold, and the Babylonish garment, and hide them in his tent; but it thrived not with him, 
Iosh. 7.25.  for God brought it to light, and Achan was stoned to death for it. No doubt but Gehazi thought to prosper the better by the bribes he took of Naaman, 
2 King. 5.23.  and would not confess that he had taken them; but it thrived not with him: for though he ●id his sin, 
2 King. 5.27.  yet he could not hid his leprosy which he got with them. No doubt but Jezabel thought to prosper the better, when she caused Naboth to be stoned to death, and got his vineyard, and yet covered her sin, under pretence that Naboth had deserved to be stoned, for having blasphemed God and the King; but it thrived not with her, for God brought it to light, and her to a miserable end for it. So Herod no doubt thought to prosper the better, when hearing that the King of the Jews was born, he intended to murder him, to prevent the danger of losing his kingdom; and yet to cover his sin, willed the Wisemen as soon as they had found the babe to bring him word, 
Matth. 2.8.  pretending that he also would go to worship him; but it thrived not with him, for God both brought to light his murderous intent, and himself to shame and disgrace by it. And not to instance in too many examples, the Scribes and Pharisees no doubt thought to prosper the better, while they devoured widows houses; and to cover their sin made long prayers, that so they might be thought to be devout and religious: but it thrived not with them, for Christ both discovered what they did, 
Matth. 13.14.  and denounced a woe against them for it. Thus God finds them out, and brings them to light that cover their sins, not suffering them to prosper, and so crossing them in that which they most desire. Yet when or wherein they shall not prosper is not here set down, but only in general that they shall not prosper; to the intent that they may never be secure, but may still expect while they cover their sins, that God will punish them some way or other, either in their own persons, or in their children, or in their goods, or in their good name, or in them all together.  
Secondly, here we may observe, that to prosper is the gift of God, who therefore denies it to them that sin against him by covering their sins. Therefore the Psalmist saith of the godly man, that look whatsoever he doth it shall prosper: 
Psal. 1.3.  but for the ungodly he saith, It is not so with them. So it is said of Joseph, that he was a prosperous man, 
Gen. 39.3.  and that the Lord made all that he did to prosper in his hand. So it is said of that good King Hezekiah, That the Lord was with him, 
2 King. 18.7.  and he prospered whither soever he went forth. I might instance in others.  
But some man may say, may not the like be said of the wicked? do not they often prosper in the world, and have success in that which they take in hand? 
job 21.7.9.  was it not for this which Job complained, that the wicked are mighty in pomer, that they spend their days in mirth, that their houses are safe from fear, and that the rod of God is not upon them? And was it not for this that David envied the wicked, That they prosper in the world, 
Psal. 7 3.12.  that they have riches in possession, and that they come in no misfortune like other men? We must therefore understand, first, that though to prosper be the gift of God, yet in his wisdom he gives in sometimes to the godly, and sometimes to the wicked. For that which St. Augustine saith of wealth, may be said of prosperity, Ne putetur esse mala datur & bonis, & ne putetur esse summum bonum datur & malis; Lest prosperity should be thought to be evil, it is sometimes given to those that are good; and lest it should be thought to be the chief good, it is sometimes given to those that are bad. If only the wicked and none of the godly should prosper in the world, it would be a means to draw many to ungodliness, that they might prosper by it. And if only the godly, and none of the wicked should prosper here, it would be thought they were godly for no other end but that they might prosper. This was that which the devil ye know objected against Job, for his serving God, Doth Job, saith the devil, fear God for nought? Hast thou not made an hedge about him, and about his bouse, and about all that he hath on every side? thou hast blest, saith he, the works of his hands, and his substance is increased in the land. But put forth thy hand and touch all that he hath, and he will curse thee to thy face. And thus if God should give prosperity to none but the godly, the wicked would be ready to object against them, that they therefore served God, because God would prosper them, and that otherwise they would be as ungodly as others.  
Whereas the godly indeed do as well serve God in the time of adversity, as they do in prosperity; as Job when all that he had was taken from him, did bless God as well as he did when he had them. The Lord, saith he, hath given, and the Lord hath taken, blessed be the name of the Lord. And therefore prosperity is commonly given indifferently by God, sometimes to the godly, and sometimes to the wicked. But yet there is great difference between their prosperity, for the prosperity of the wicked continues not long, but is soon gone; They may cover their sins, and prosper for a time, but God at one time or other, either here or hereafter, brings their sins to light, and themfelves to confusion.  
Therefore Solomon, ye see, speaks not here of the present time, but of the future; he doth not say they do not, but that they shall not prosper, because though they may prosper for a while in this world, yet at last they come to a miserable end; and miserable, ye know, is that prosperity which ends in misery.  
Such was the prosperity of Haman, and Herod, they prospered for a while, but their end was miserable. But the godly on the contrary prosper more and more; though their beginning be good, yet, as Job was, their end is better. Mark, saith David, 
Psal. 37 37.  Psalm 37. the perfect man, and behold the upright, for the end of that man is peace: and in the next verse, But the end of the wicked shall be cut off. For God being the just Judge of the world, it cannot be otherwise, but that between the end of the godly, and the end of the wicked, there must needs be great difference.  
Therefore when Abraham prayed for Sodom, that it might be spared for the righteous sake that were therein, 
Gen. 18.23.25.  wilt thou (saith he) Gen. 18. destroy the righteous with the wicked? that be far from thee to do after this manner, to slay the righteous with the wicked, and that the righteous should be as the wicked that be fare from thee, shall not the judge of all the earth do right? to show that it cannot stand with the justice of God to respect them alike, and to make no difference between the godly and the wicked. We see many times that the wicked do flourish, and prosper in the world, and live in great credit and estimation: the godly on the contrary, are many times vilified, and privily slandered, whereby their good name (which is the godly man's Heir) is much called into question: but God who never fails to help them to right, that do suffer wrong, at one time or other brings the wicked to shame, and makes the innocency of the godly known.  
This is that which God promises, 
Psal. 37.6.  Psal. 37. He shall bring forth thy righteousness as the light, and thy judgement (or just dealing) as the noonday: the meaning is, that though thy innocency and just dealing, may be obscured and hidden for a time, as the light in the night, yet God will bring it forth like the light in the morning, and make it more and more, to appear like the Sun at noon; whereby both thy innocence, and the falsehood of those that unjustly accuse thee, shall be openly known. This we see by the example of Daniel, who was cast by his accusers into the Lion's Den, 
Dan. 6.16. Dan. 3.21.  and by those who were cast into the fiery furnace, yet God miraculously made known their innocency, and brought those that accused them, to shame and destruction. It is very memorable, which we find recorded to this purpose, in the Ecclesiastical Histories.  
Three grace le●e Companions accused Narcissus, a holy Bishop of an heinous crime, and used fearful imprecations against themselves, if the thing were not true whereof they accused him.  
The first wished; that if it were not true, he might be burnt.  
The second, that he might die of some grievous Disease.  
And the third wished that he might lose his sight. And not long after, God was revenged on every one of them in the same manner. For the first had his house set a fire in the night, where both himself and his household were burnt to death. The second fell sick of a fearful disease, and died of it. And the third seeing what 〈◊〉 befallen his Companions, confessed how they had wrongfully accused the Bishop, and with weeping and mourning lost his sight. Whereupon the Bishop, who had been deposed upon their accusation, was restored unto his Bishopric, God having thus made his innocency known, and brought them to shame that so falsely accused him. And thus much for the former part of these words, the description of an impenitent sinner, who is described as you have heard, both by his property, that he covers his sin, and by his condition, that he shall not prosper.  
The penitent person is described by a double property, he confesseth his sins, and withal, forsakes them, and his condition is, that he shall have mercy. I will speak briefly of them in a word or two.  
Those words of St. John. 
1 John 1.9.  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, are as it were a commentary upon my Text, and the one place may serve well to explain the other. St. John names only our confessing our sins. If, saith he, we confess our sins, implying under confessing our sins, our forsaking of them: because as St. Ambrose saith, Confessio peccati est professio desinendi, our confessing of sin, is a profession of leaving the same. Solomon in my Text doth name them both, who so confesses and forsakes his sins, and so expresses what St. John implies. And Solomon adds that he shall have mercy, but what mercy he doth not show, St. John therefore shows what this mercy is, that God will forgive him his sins, and will cleanse him from all unrighteousness: which you know is the greatest mercy. For if we consider how highly God is offended, with sinners, how deeply we are indebted unto God by our sins, or the great benefit we reap by God's forgiving us, we cannot but see Gods infinite mercy, in forgiving our sins upon so easy a condition, and requiring no more of us for the forgiveness of our sins, but that we confess them. If a Creditor should require no more of his Debtor, that were indebted in a great sum unto him, but to acknowledge the debt, & he would freely forgive him; would not every man magnify the Creditors bounty, in releasing his Debtor upon so easy a condition? but thus deals God with us, he requires no more of us but to confess our sins, and promises to forgive us. If (saith St. John) we confess our sins, God is faithful and just to forgive us our sins: faithful and just, and so we need not make any doubt thereof, because his faithfulness and justice are engaged upon it. But some may say, it may seem, that seeing God is just, he should rather punish us, then forgive us our sins, because his justice requires that we make him satisfaction, and that he reward us according to our deserts. We are therefore to remember, that confession of our sins and faith in Christ for the pardon of them do always go together: so that we cannot truly confess our sins, but we must needs have an eye unto Christ, for the forgiveness of our sins. God therefore cannot but forgive us our sins, because he is just, for otherwise he should be unjust to his Son, who hath made satisfaction to God in our room, and by his active and passive obedience, hath merited for us that our sins should be forgiven. And herein appears the admirable wisdom and goodness of God, in so contriving the work of our redemption, that his justice should plead for the forgiveness of our sins, which pleaded before for our condemnation. For if ye ask why God should condemn us for our sins: the Reason is, because he is just, and justice requires that having offended him, we should make him satisfaction: And yet if ye ask why he should forgive us our sins, the reason is here given by St. John, because he is just, and justice requires, that Christ having made satisfaction for us, we should be forgiven. And so we see what mercy it is which he shall have, who confesseth his sins: namely, the pardon and forgiveness of them.  
FINIS.   

The Eighteenth SERMON.  1 THES. 5.2. 
For you yourselves know perfectly that the day of the Lord comes as a thief in the night.  
THe first coming of Christ may well put us in mind of his second coming, his coming as a Lamb, of his coming as a Lion, his coming in humility, of his coming in glory. The day of his first coming ye know is past, and yet so past, as that we are still to call it to mind, and must never forget it: the day of his second coming is yet to come, yet so to come, as that it will come we know not how soon, and we must always expect it. And therefore as it hath been a Custom in some Countries, that when they kept a feast, after other dishes, a death's head was brought in, and set upon the Table before the guests, to teach them while they were feasting, to remember their ends: So I thought it not unfit at the time of this feast, which we celebrate in remembrance of Christ's first coming, to bring in as it were a death's head among you, by choosing such a Text as may put you in mind of his second coming at the day of judgement, because that is a day which is always to be expected: whereof the Apostle in the words which I have read, gives a double Reason.  
First, because it is certain, that this day is coming. For you yourselves (saith he) know perfectly that the day of the Lord comes.  
Secondly, because it is uncertain when it will come. For it so (saith he) comes as a thief in the night, whose coming is uncertain, and upon the sudden. So that the points to be handled in these words are these, the day itself, and the coming of it, and in the coming of it, that it is certain that this day will come, though when it will come, it is uncertain. And first, concerning the day itself: The day of judgement is here called, the day of the Lord, & sometimes in the Scripture, the great & notable day of the Lord. It is called the day of the Lord, to put a difference between that day and all the days, while we live in the world. While we live in the World, the days in the Scripture are called ours. For though all days indeed be the Lords, because he made them, as the Prophet David saith, 
Psal. 74.16.  The day is thine, and the night is thine, thou hast prepared the light and the Sun; yet in the Scripture they are said to be ours, because they were made for our use. Therefore God speaking of the time of man's life, Gen. 6. His days, saith he, 
Gen. 6.3.  shall be an hundred and twenty years. Thus Job speaking of the prosperity of the wicked, They spend, saith he, their days in wealthiness. 
Job. 21.13. Psal. 90.12.  Thus David speaking of the uncertainty of this life, Psal. 90. Teach us, saith he, to number our days. Thus the days while we live in this world, are called ours. But the day of judgement is always called, 
Esay 13.7. Joel 2.1. 2 Pet. 3.10.  the day of the Lord. So Esay 13. Behold the day of the Lord comes. So Joel, The day of the Lord comes, and is nigh at hand. So St. Peter, 2 Pet. 3. The day of the Lord comes as a thief in the night. Thus still it is called the day of the Lord, because though all other days be ours, yet this day he hath wholly reserved to himself, to call us to an account of all our days. To some of us he hath given ten thousand days, to some twenty thousand, to some thirty thousand; and all the days from the beginning of the World to the end thereof, he hath divided amongst us, giving more unto some, and sewer to others; to himself he hath reserved but one day only, and the last of all, yet such a day, as wherein he will call us all to an account, of all things that we have done in all our days.  
At this day the Drunkard shall be called to an account of all the days he hath spent in drunkenness.  
At this day, the idle person shall be called to an account, of all the days he hath spent in idleness.  
At this day the voluptuos liver shall be called to an account of all the days he hath spent in pleasure. For this is the day which the Lord hath appointed for the examination of all our days. The days which he hath given us are days of mercy, wherein he offers grace unto all, and invites them to repent: this day is only a day of judgement, wherein he will execute his justice on those that are impenitent. Therefore it is that the time of this life is called in the Scripture, 
Esay 49.8.  Dies salutis, the day of salvation, as Esay 49. I have heard thee (saith God) in the time accepted, in the day of salvation have I succoured thee. Which the Apostle expounds, 2 Cor. 6. 
2 Cor. 6.2.  of the time of this life, while grace is offered. Behold (saith he) now is the accepted time, now is the day of salvation. But the day of judgement is called in the Scripture, dies irae, the day of wrath, 
Zeph. 1.15.  Zeph. 1.15. That day (saith the Prophet) is a day of wrath. And Revel. 6. The great day of the wrath of the Lord is come. And therefore God, who for the time of this lise, is called by the Apostle the father of mercies. yet after this life, when he shall judge the World, 
Psal. 49.1.2.  he is called by the Prophet David, a God of revenge. For be that is so merciful to all in this life, that he makes the Sun to shine, and the rain to fall both on the good and the bad; yet after this life, at the day of judgement, he will rain snares on the wicked, fire and brimstone, and an horrible tempest, this shall be their portion for ever to drink. 
Psal. 11.6.  We see then the reason, why it is called the day of the Lord? because in that day he will call us all to an account of all our days, that such as in their days have done their own will, might therefore in his day suffor his will, & because they would not embrace his mercy, while he offered them grace, in stead of mercy, they might feel his justice. His power had a day when he created the World, & all things therein, and by speaking the word made them all of nothing. His mercy had a day when he redeemed the world, by giving his only Son to suffer death for man that had so highly offended him. And his justice shall likewise have a day when he shall judge the World: at which day he will appear so terrible to the wicked, 
Revel. 6.16.  that when they see him, they shall cry to the mountains to fall upon them, and to the rocks to hid them from the presence of him that sits upon the Throne, & from the wrath of the Lamb. But all in vain, because as they in their own days might have found life, but would not seek it, so then in his day, they shall seek death, but shall not find it.  
And as here it is called the day of the Lord, 
Acts 2.20.  so elsewhere it is called the great & notable day of the Lord, 
Joel 2.11.  and the the great & terrible day of the Lord; because on that day, more great & terrible things shall come to pass, then ever came to pass in the World before. The Prophet Esay was showed a vision which did so greatly astovish him, that he saith, his heart panted, and fear came upon him, 
Esay 21.3.  that it made him to stoop when he heard of it, and dismayed him when he saw it. What was that vision which was able to affright so great a Prophet? He saw the fall of Babylen, how that mighty City, the glory of Kingdoms, as the Scripture calls it, should be overthrown, and all the stately buildings thereof should be brought to ruin. But on this day which is here mentioned, there shall be a matter which is far more fearful, not the desolation of one City or Kingdom, but the final overthrow and utter ruin of all the Kingdoms and buildings in the World together. For on that day the very foundation of the earth shall be shaken, so that all the buildings thereof from the least to the greatest shall be shivered asunder, and quite overthrown. Though our walls were as strong as the walls of Nineveh, which as Authors writ of them, were made of that thickness, that three Carts might go side-long together upon them: though our Turrets were as high as the Spires of Egypt, or the Tower of Babel, whose top they would have made to have reached up unto heaven: though our houses were as sumptuous as the Palace of Alcinous, where the walls were of brass, the entries of silver, and the gates of gold; yet on this great day, if they continued so long, they should all be overthrown. For what shall be able to stand on that day, when there shall be earthquakes on the one side, and fire on the other, which shall overthrow and consume whatsoever is before them. On that day there shall be so great an earthquake, as Saint John tells us Revel. 
Rev. 6.12.14.  6. That all mountains and istands shall be moved out of their places: On that day there shall be so great a fire all overthe World, that Saint Peter tells us, 
2 Pet. 3.10.  The heavens being on sire shall be dissolved, the elements shall melt with fervent heat, and the earth and all the works therein shall be burut up. On that day there shall be the greatest number assembled together that ever were. For than heaven and earth, as it were, shall meet together, on the one side Christ and his Angels shall come from heaven, thousand thousands shall attend upon him, and ten thousand thousands shall minister unto him: on the other side, shall be Adam and Eve, with their whole offspring, even all that have lived from the first to the last in all ages, from one end of the world to the other in all Countries they shall all appear on that together. 
Gen. 13.16.  God promised Abraham the father of the faithful, that his seed should be as the stars of heaven, 
Gen. 15.5.  & in number like the sand on the seashore, which ye know is innumerable: yet all these in comparison of that infinite multitude which shall be assembled together at the day of judgement, are no more than an handful. For then all without exception, both Jews and Gentiles, believers and infidels, even every one in his own person shall appear on that day, and not one shall be wanting. Therefore, saith the Apostle, 2 Cor. 5. 
2 Cor. 5.10.  We must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according to that which he hath done, whether it be good or evil. All and every one, to show the generality, that none are excepted, and we must appear, to show the necessity that it cannot he avoided. When the King in the Gospel invited many to the marriage of his Son, 
Luke 14.  they pretended excuses for their not coming, one saying, that he had bought a piece of ground, another, that he had bought five yoke of oxen; another, that he had married a wife, and could not come: so that of those which were invited, there were many wanting. But no excuse shall be taken at the day of judgement, but as all shall be summoned to appear on that day, so none shall be absent. There shall not any be permitted to appear by his Attorney, but all must come in their own persons, and none be suffered to put in sureties. We see many times that such as are to come before earthly Judges, do break out of prison, and escape the judgement that should pass upon them: but there can be no hope for any to escape at the day of judgement, for indeed the whole World, is as it were, God's prisonhouse, every part whereof on that day, shall bring forth their prisoners. 
Rev. 20.13.  The Sea, saith Saint john, Revel. 20. did yield up her dead that were therein, and death and hell delivered up the dead that were in them, and they were judged every man according to his works.  
Lastly, On that day there shall a final separation be made between the godly and the wicked. While we live in this world, the good and the bad, the elect and the reprobate, do live, ye know, promiscuously together. And therefore the Church is compared in the Scripture, sometime to a floor, sometime to a field, and sometime to a fold: to a floor, wherein is both come and chaff, to a field, wherein is both wheat and cares, and to a fold, wherein are both sheep and goats. 
Mat. 25.32.  But on this great and notable day of the Lord they shall be distinguished, and an everlasting separation shall be made between them. For then Christ shall place the sheep on his right hand, and the goats on his jest: the wheat and the corn shall be carried into his barn, the chaff and the tares shall be cast into the fire; the godly shall be taken up into heaven, the wicked thrown into hell. And in these respects, it is called the great and notable day of the Lord, because so great and notable things shall come to pass on that day. And thus much concerning the day itself.  
The second thing to be considered, is the coming of this day; and therein two things are set down, that it is certain this day will come. For you yourselves (saith he) know perfectly that the day of the Lord comes. And that it is untertain when it will come, It comes (saith he) as a thief in the night, Whose coming is uncertain, and not known when he comes.  
And first, concerning the certainty of the coming of this day, Saint Peter tells us of some that make but a mock of Christ's coming, or the day of judgement. 
2 Pet. 3.3.  Know this (saith Saint Peter) that there shall be scoffers in the last days, Walking after their own lusts, & saying, where is the promise of his coming; for since the Fathers fell asleep, all things continue (say they) as they were from the beginning of the creation. And thus many because the World hath continued so long a time in the same state, do persuade themselves that it shall continue so for ever, and that there shall be no end of the World, nor day of judgement. These Saint Peter in the same place confutes by this reason, That though the World have continued in the same state for a long time, yet it follows not from thence, that therefore the World should continue so for ever: for it was a long time from the Creation of the world till the coming of the flood, yet the world was then destroyed by one of the element whereof it was made, namely, by water: and so though it seems a long time till the end of the world, yet in the end it shall be destroyed by another element, namely, by Fire. And as they who lived in the time of Noah, would not be persuaded that the world should be drowned, till the flood came suddenly, and swept them away; so the end of the world, and Christ's coming to judgement, shall as suddenly come upon unbelievers, while they think not of it. Christ indeed, doth defer his coming in divers respects, As that the number of the elect may be fulfilled, whom God hath decreed from all etermity to call in all ages by the preaching of the Gospel, till the end of the world, that the patience of the faithful, who wait and long for the coming of Christ may be tried and exercised, and that the wicked may be left without excuse, being forborn so long, and having had so large a time of repentance.  
In these respects Christ defers his coming, but though his coming be deferred for a time, yet in the end he will not fail to come, as the Scripture assures us by evident testimonies, by visible signs, and by invisible reasons. The testimonies are divers, The Prophecy of Enoch which is alleged by Saint Judas is plain and evident, 
Judas 14.15.  Enoch (saith he) the seventh from Adam prophesied, saying, Behold the Lord comes with ten thousand of his Saints to execute judgement upon all, and to convince all the ungodly among them of all their wicked deads'. Where ye see the world was no sooner made, but that the end thereof was presently foretell; for Enoch was but the seventh from Adam, and yet he prophesied of Christ's coming to judgement, and that so plainly as if he had seen him coming, Ecce venit, Behold (saith he) he comes. 
Dan. 7.9.10.  So Daniel prophesied of the day of judgement, I beheld (saith he) till the thrones were prepared, and the ancient of days did sit, there issued forth a fiery stream, and came forth from before him, thousand thousands ministered unto him, and ten thousand times ten thousand stood before him, the judgement was set, and the books were opened. I saw (saith Saint John) the dead, both small and great stand before the Lord, 
Revel. 20.12.  and the books were opened, and another book was opened, which was the book of life, and the dead were judged, etc. Where to show the certainty of Christ's coming to judgement, he speaks (ye see) thereof as if it were passed, because he shall come at the time appointed, as certainly as if he were come already. I might allege many other places, wherein the coming of Christ to judgement is plainly foretell. And as the Scriptures have foretell Christ's coming to judgement; so to assure us the better thereof, it hath likewise given us many signs which go before it, whereby we may know that it will not be long before he come. When the King, ye know, is come to a Town, he commonly sends his harbingers before him, and when they see his harbingers, they say the King is coming because they know by the coming of his harbingers, that it will not be long before the King himself comes. Christ hath given us many signs of the end of the world, and his coming to judgement, which are as his harbingers sent before his coming: and these signs which go before his coming, are of two sorts, either such as go longer before his coming, and are further from it, or such as go but hard before, and shall be nigh unto it. Of the former sort are divers signs as the preaching of the Gospel all over the world, foretold by our Saviour Mat. 
Mat. 24.2. Thes. 2. Rom. 11. Luke 17.  24. The revealing of Antichrist that man of sin, and son of perdition, foretell by the Apostle, 2 Thes. 2. The calling of the Jews, foretell by St. Paul. Rom. 11. The great security & want of faith which shall be found in many, foretold by Christ, Luke 17. And many other signs which the Scripture mentions many whereof are already past, and are forerunners of the end of the world, and shall continue and prolong their course till the very day of Christ's coming to judgement. Of the second sort are those fearful signs which the Scripture mentions in divers places, as that the earth shall tremble, and move out of her place; 
Mat. 24.29. Acts 2.20.  that the seas shall roar, and make an hidcous noise; that the powers of heaven shall be shaken, that the stars shall fall from heaven, that the Sun shall be turned into darkness and the Moon into blood, before that great and notable day of the Lord come. These things shall come to pass at the end of the world, and when these things come to pass, they are evident signs that the end of the world is then hard at hand. For like as it is in the body of man, when the eyes wax dim, and the sight fails, when all the joints wax weak, and the whole body trembles, it is a sign of old age, and a manifest token that he in whom these signs are to be seen, is very near his end, and cannot hold out long. So it is likewise in the great Body of the world, when the eyes of the world, the Sun and the Moon begin to wax dim, and their light fails; when the heavens shall be shaken as it were with a palsy, and the earth shall tremble, and move out of her place, as the Scripture speaks, it is a manifest sign that the world is ending Lastly, As the Scripture hath foretold the end of the world, & Christ's coming to judgement, both by evident testimonies and visible signs, so likewise by divers invincible reasons. For first, all other things which the Scriptures have foretell, are come to pass, as namely, of Christ's first coming in the flesh, of the destruction of Jerusalem, of the dispersion of the jows, of the coming of Antichrist; all which, and many other, as they have been fore told, so they have been likewise accomplished: and therefore the Scripture having likewise fore-spoken of the end of the world, and of Christ's second coming, they shall also be fulfilled in their due time. For Gods will is immutable, and what he hath said must needs come to pass at the time appointed.  
Secondly, God's justice requires, that all men should be rewarded according to their works; and therefore that the wicked should hereafter be punished, and the godly comforted: We see many times that the wicked do persecute and oppress the godly, and such as are great do wrong the poor, and defraud them of their right, and yet in this world they escape unpunished: It remains therefore, that if God be just, their judgement is reserved till another world, that the wicked howsoever they live here in prosperity, may there be punished, and that the godly who live here in affliction and misery, may be refreshed, and comforted. For it is a righteous thing with God (as the Apostle saith) to recompense tribulation to them which trouble you, 
2 Thes. 1.  and to you which are troubled rest with us, when the Lord jesus shall show himself from heaven with his mighty Angels.  
Thirdly, If there should not hereafter be a day of judgement, than many sins which have been committed here in secret should never come to light, and so God's justice in punishing offenders could not so well be made known and manifest; and therefore that hypocrites may be known and discovered, and the very thoughts of their hearts, and their most secret sins, which have been concealed from the eyes of the world, may be laid open, it is necessary that there should be a day of judgement, that so God's justice may the better appear in their condemnation. I might allege other reasons, but I think it needless, seeing the coming of this day is so certain, that the Apostle saith here, You yourselves know perfectly that the day of the Lord comes.  
And therefore I will come to the next point, That though it be certain that this day Will come, yet when it will come it is uncertain; as the Apostle here shows, by saying, it so comes as is thief in the night, Whose coming is on the sudden, and when it is not expected. Therefore the coming of Christ to judgement, is likened by him, sometime to the coming of the flood that drowned the old world. So Mat. 24. 
Mat. 24.38.  As in the days that came before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the Ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Sometimes his coming is likened to a snare. So Christ having foretell us, 
Luke 21.34.35.  Luke 21. of his coming to judgement, Take heed (saith he) to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares: for as a snare shall it come on all them that dwell on the face of the whole earth. Snares, ye know, are laid for birds & wild beasts, while they do not suspect them, they securely seek their food, and follow the prey as they use to do, and are suddenly taken. So shall many be at the day of judgement, while they are following the profits & pleasures of this world, as they are accustomed to do, this day shall come as a snare upon them, when they think not of it. And sometimes his coming is resembled to the coming of a thief in the night. A similitude which is often used in the Gospel, first, by our Saviour, and afterwards borrowed from him by his Apostles. Christ saith, Mat. 24. 
Mat. 24.43.  know this, that if the goodman of the house had known in what watch the thief would have come, he would have watched, and would nat have suffered his house to be broken up: watch therefore, for ye know not in what hour your Lord doth come. So Revel. 3. 
Revel. 3.3.  If thou shalt not watch, I will come on thee (saith our Saviour) as a thief, and thou shalt not know at what hour I will come. So Saint Peter, 
2 Pet. 3.10.  The day of the Lord comes as a thief in the night: and so Saint Paul here, The day of the Lord comes as a thief in the night. To show that it will come at unawares, and when it is not expected. A thief, ye know, will not come openly to a house in the day when men may see him, but he will come in the night when candles are out, and men are asleep, and think not of him. So will the day of the Lord come, it will not come on the sudden before men be ware, and take them unprovided, when it comes upon them. If then the coming of this day be unknown, this argues their folly, who presume to set down the particular time when this day will come; though our Saviour saith plainly, Mat. 24. 
Mat. 24.36.  That of that day and hour knows no man, no nor the Angels of Heaven, but his Father only. For other matters God hath revealed in the Scriptures the definitive time when they should come to pass. So for the old World to repent before the coming of the flood, 
Gen. 6.3. Gen. 15.13. Jer. 25.11. Dan. 9.25.  he set down an hundred and twenty years. So for the Israelites to be afflicted in the Land of Egypt, four hundred years. For the captivity in Babylon, he set down seventy years. And for Christ first coming, seventy weeks.  
But for his second coming, he hath not any where set down the time but concealed it from us: and therefore for any man to inquire thereinto, as many have done, is but vain curiosity; because it is not for us to know the times, and the seasons which the Father hath put in his own power. For God hath concealed this day from us, that we might continually expect this day, lest it come upon us at unawares. Therefore our Saviour whensoever he makes mention of his coming to judgement, he wills us to watch, that we may be prepared and ready at the time whensoever he comes. And indeed great reason. If we have a cause to be tried before an earthly Judge, especially if it be in a matter of any great moment, as such as concerns our Land and inheritance, ye know what great pains we will take beforehand, that we may be provided against our cause be handled, we will search out our records, we will read over our evidences. We will make ready our Witness, and not willingly omit any course we can take, that sentence may be pronounced on our side, we have every one of us a cause to be tried at the day of judgement, even the weightiest cause that ever was handled, not concerning our Lands or inheritance, but concerning a matter of fare greater importance, even the everlasting salvation or damnation of our bodies and souls, and therefore it behoves us continually to watch, and to be always in a readiness, 
Mat. 22.11. Mat. 25.3.  that we be not found unprepared, like the guest in the Gospel, without our wedding Garments, or like the foolish virgins without oil in our Lamps. To this end we must often think of the day of judgement, and remember that whatsoever we do, we shall be called to an account of it. Therefore the Scripture doth often propound the day of judgement unto us, and useth the same as a special Reason, to reclaim us from sin, and to move us to repentance.  
This Saint Paul tells the Atheniant, 
Acts 17.30.  Acts 17. That God admonishes all men every where to repent, because he hath appointed a day, wherein he will judge the world in righteousness. Thus Solomon tells the young man, 
Eccles. 11.9.  Eccles. 11. That though he rejoiceth in his youth, and follows the lust of his eyes, and the ways of his heart; yet he must remember withal, that God for all these things will bring him to judgement. Therefore Basil gives us this Council, to have always the day of judgement as a Schoolmaster before us, that so we might be kept from committing evil, by having this day before our eyes, as a scholar is afraid to do any thing undecent in his Master's presence. Damascen makes mention of a certain King, who having the day of judgement always in his mind, he was so affected with the remembrance of it, that he wholly abstained from those pleasures & delights, whereunto he had been before addicted. The King's Brother seeing the King to be so strangely altered, & knowing withal, the cause thereof, willed him not to think of the day of judgement, but to pass his time in pleasure and recreation, as he had done before when he thought not of it.  
The King to argue his Brother's folly, caused his Herald the very next morning to sound a Trumpet a loud at his Brother's door, which was a sign in that Country, that, he at whose door the Trumpet was sounded, had offended the King, and was therefore to be led to execution.  
His Brother as soon as he heard the Trumpet, came trembling to the King, and desired pardon, and promised that he would never offend him again. Why saith the King, art thou so afraid when thou hearest this Trumpet, and should not I be afraid of that great Trumpet that shall call me to judgement? if thou be afraid, because of this Trumpet, of offending me; much more may I by the last Trumpet of offending God. And indeed the most desperate sinner that is, if the day of judgement were always in his mind, so that he were wholly possessed with the remembrance of it, it would make him afraid to commit sin, and so hasten his Repentance, because he may die and be called to judgement, he knows not how soon, and if he be impenitent when he dies, he will be found impenitent at the day of judgement. Hic hic amittitur vita aut recuperatur, saith Cyprian, In this life the life to come is either lost or gotten, lost by continuing impenitent in our sins, or got by repentance. God made this Law, Levit. 25. That if a man had had a house in a walled City, and had sold the same, 
Levit. 25.29.  yet he might redeem it within the compass of a year; but if he redeemed it not within that time, it should afterwards be too late to recover it again, which Origen expounding, he saith, that by this house is understood our heavenly Habitation; that house whereof the Apostle speaks: We have a house not made with hands, 
2 Cor. 5.1.  but eternal in the Heavens: by him that sells this house is understood a sinner, who sells as it were and foregoes Heaven by his sins, yet such (saith he) is the mercy of this Lawgiver, that he hath given a sinner the whole year of this life for the recovery thereof, that what he sold by his sins, he might redeem by repentance; which if he redeemed not before the year of this life be ended, it will be too late afterwards. He that reputes not till this life be past, he knocks with the foolish Virgins, when the Gates are shut, 
Mat. 25.11.12.  and then he cannot be let in, 
Luke 16.24.  he that seeks not for mercy till after this life, like the rich man, he shall find none, no not so much as a drop of cold water to cool his tongue. And therefore now while it is called to day, think thus with thyself, God hath spared me hitherto, and not taken me away, that I might repent, how long he will spare me I do not know, he may take me away before to morrow, & if he take me away before I repent. Christ will condemn me for my impenitency when he comes to judgement: I will therefore now make a vow unto God, even now before I go out of his house, that I will not suffer mine eyes to sleep, nor the Temples of my head to take any rest, till I turn unto God by unfeigned repentance, and resolve with myself to lead a new life, that so I may be sure not to be found impenitent whensoever he comes.  
FINIS.