Certain godly and necessary Sermons, preached by M. Thomas Carew of Bilston in the county of Suffolk. The first concerns the mystery of godliness and religion itself. 1. Tim. 3. The second concerns regeneration, and the necessity of having our part in that mystery. john. 3. The third contains the means of attaining thereunto, together with the small number (in comparison of those that are partakers thereof.) Mark. 4. The fourth shows the remedy against Satan's temptations, who seeks continually to keep and draw us from it. Eph. 6. The fift declares the shortness of our life, and uncertain certainty of our death, when we shall receive the reward of it. Psal. 90. The sixth comprehends an example and description of that reward, together with the punishment of those that want it. Luke. 16. In the end of followeth three more particular Sermons. The first concerning Gentlemen, specially those that are so by office. Deut. 16. The second concerning Gentlewomen. 1. Pet. 3. The third and last concerning Yeomen and Tradesmen, especially Clothiers. AT LONDON Printed for George Potter, dwelling in Paul's Churchyard, at the sign of the Bible. 1603. To the right worshipful M. Thomas Carew of Crokeham in the county of Somerset, and M. Clipsbie gaudy of gaudy hall in the county of Norfolk. Having for some reasons begun, and by God's goodness finished this little book, being after the usual manner, to make choice of some person or persons, under whose name I might commend it to the world, my affection carried me as the first, so at the last, to resolve generally upon those who are my kinsmen in the flesh, both by consanguinity or affinity, who although by the providence of God they be separated and seated as it were in the East and the West, yet I desire and endeavour, that they may sit together with Abraham, Isaac and jacob, in the kingdom of God: and particularly I made choice of you, as the chief among the rest, especially that I am known unto and may be bold withal, to whom for ancient love and benefits I have been most beholding, especially because this little book, as a messenger of my thankfulness, might stand in steed of other duties, which the distance of place, and other necessities, will not suffer me to perform unto you and yours, praying you with all the rest of my friends, as if I named them, to accept and read it with the same affection that I have written it, which I shall take as a recompense of my travail, in hope of the fruit thereof that may unite us more nearly by a new birth, in the spiritual kindred of Christianity, which I beseech Almighty God in jesus Christ our Lord, by his omnipotent and holy spirit, to bring to pass in us all for our mutual rejoicing in this life, and eternal salvation in the life to come, Amen. Your poor kinsman and ready friend to command in Christ, Tho: Carew. The Epistle to the Reader. ALthough (Christian reader) that the multitude of Books already set forth by worthy men, the forbearance of many other to write much more worthy than myself, and the censures of some that will pass upon every thing that is committed to the view of all, as their several affections stand either to the man or the matter, with some other things might discourage me from this labour, yet because I see that ancient books though never so excellent, are laid aside, and new books are taken into the hands of the common people, and that divers men according as they have several reasons, are of several all dispositions this way, and because he that regards the wind shall not sow, I lay aside discouragement, and also would have thee think that the reason mentioned in the former Epistle, is a sufficient motive to me, though it seem not so to thee, if thou wilt bestow pains to read this book, bestow thy charity to use it well, and pray with me to God that gives increase to the planting of Paul, and the watering of Apollo, that together with the greater and better labours of other of his servants, it may be blessed at least in some small measure, to God's church, especially to those to whom I have chiefly directed it, and so thou shalt further my purpose, and bind me to thankfulness. ● The sum of Christianity. 1. TIMOTH. 3. 16. Without controversy great is the mystery of godliness, which is God manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory. _●Hen the Apostle Paul had by the preaching of the Gospel planted a Church at Ephesus, and Acts. 20. was for like purposes to departed from thence to other places, he left Timothy the Evangelist there aswell to confirm his doctrine and water that he had planted, as to ordain ordinary ministers and officers, who might by continual teaching, governing and providing for the poor, keep that church in good estate, & carry the same forward unto perfection. Now because Timothy was a young man, the business committed unto him weighty, and his enemies and temptations many and mighty, he writes this Epistle unto him, as he hath said in the former verse, that he might know how to behave himself in the Church, which for excellency he calls the house of God, the pillar and ground of truth. Now having in the former part of this chapter, showed what Ministers should be chosen, and how they should be qualified, in these words he shows a reason thereof drawn from the matter, whereabout they must be occupied, which is, not in genealogies & jewish fables, which he hath forbidden them before, as too trifling and unprofitable Chap. 1. things for Ministers to spend their time in, but they must be occupied about the doctrine of piety and Christianity: now as they must be special men, so they must be occupied about special matters that are secret and unknown to the world, that are of great use and benefit to the Church, and that are amiable and admirable to the Angels. Great is the mystery of godliness: Now the former description of Ministers laid with this doctrine for Ministers, doth show they must be wise, religious, and sanctified men, that shall teach religion to the people, otherwise they shall preach at the least in a great part that which themselves do not understand, as our Saviour Christ said to Nichodemus; Art thou a Teacher in Israel and knows not these things, and as the Jesuits, john. 3. who in the Rhemish Testament proves themselves to be the teachers of all men, yet show they understand not the mystery of religion, for they have passed over these words with silence, and speak not a word of this text that doth contain so great a matter, For without controversy (saith the Apostle,) great is the mystery of godliness or religion. When he saith Without controversy, he means it is confessed of all nations and of all sorts of men, that religion is a great thing, for although there be divers opinions in the world, which is the true religion: the jews think it is contained in their Talmud, the Turks think it is contained in their Koran, the Papists think it is contained in their Mass-book, and we say it is contained in the Scripture; yet all do confess, and it is out of controversy, that religion is a great thing: and although many do not approve of Christian religion, yet it being granted that this is the true religion, to look for salvation in and by jesus Christ, who was God manifested in the flesh, all will agree it is a great mystery, he hath said in the former verse, he writ in his Epistle to Timothy, that he might know how to behave himself in the Church the pillar and ground of truth; now he saith immediately, Great is the mystery of Godliness or Religion, teaching us that is the true and godly religion, that is grounded in the truth or word of God: and that hath always been professed in the Church, and that all the religions that are out of the Church, and that do dissent from the word, are untrue and ungodly. Mystery, He calls true religion a mystery, because it is hidden from and refused of the most, because it is perceived and therefore embraced but of a few: and because it is preached but in part of any, and well may the Apostle call true religion a Mystery, for the Heathens dream not of it; the jews deny it, Papists pervert it: yea many that are in the visible Church do not perceive it, at least the truth and godliness of it, but do take superficial knowledge for sound knowledge, a dead faith for a lively faith, and counterfeit godliness for true godliness: and no marvel, for religion is contrary to nature and reason: the eye of religion Adam hath put out, and all men are blind until they be again enlightened by grace: therefore the Apostle saith; The natural man perceives not the things of God; neither can he, because 1. Cor. 2. they are spiritually discerned: If religion, could have been perceived by natural reason, the wise Philosophers would have found it out, but in all their writings there is a perpetual silence of it. No man can by reason judge certainly of many natural things subject to sense, as the exceeding swiftness, magnitude and altitude of the Sun, Moon and Stars, of the causes and effects of the thunder, lightnings, earthquakes: and how much less can men pierce into God's secrets with their own eyes. There be many arts and trades, in the world, and every of them is called a mystery, because the perceiverance and practice of them, is beyond the reach of common men that have not been bound prentice to them, how much more must the art of Christianity and religion needs be mystical. All other religions are not mysteries, especially not great mysteries, but may be perceived and conceived by natural reason, but true religion cannot. Yea the Apostle calls it a mystery, not only in respect of those that be irreligious and have no perceiverance of it, but as I said in respect of those that be religious, who although they know it truly, yet they know it not perfectly, as Paul saith of himself and all other Christians, We know in part, if we know any thing, but in part it is mysteries. 1. Cor. 5. Nay that which is more, religion may be called a mystery, in respect of the Angels, for they know it not fully, as Peter 1. Pet. 1. saith, for having spoken of the Prophets, foretelling of Christ's sufferings and the glory of Christians, he saith, the which things the Angels desire to behold. And that religion is a great mystery, we shall more plainly see by the opening of the Text, and handling of the words as they follow in order. But before we come to the particulars of it, let us mark generally: that seeing religion is a great thing, we must not account it little, nor underprize it as many do, but judge and esteem highly of it, and think all things in the world little, in respect of it, and other persons no body, in comparison of those that have it. Furthermore let us mark, that seeing religion is a mystery, we must neither be so arrogant, as to think we can easily conceive and understand it, nor so negligent, as not to inquire and search after it, but humbly and diligently, by hearing of Sermons, by reading the Scriptures, by conferring with good men, who are best acquainted with it, and especially by prayer unto God, seek and labour to be instructed in it. Men are inquisitive after court news, and strange news, that concerns great persons and great matters, that every one knows not: then let us inquire for this heavenly mystery that concerns the highest. And lastly, seeing he calls religion the mystery of godliness, let us note it is a mystery both in the knowledge of it, and in the practice of it. Therefore as none can tell what true godliness means but those that be religious, so none can tell what true religion means but those that be godly: there is no religious man but he that is godly, and there is no godly man but he that is religious. God manifested, etc. Now we come to the words of the Text, wherein the Apostle sets down the substance of religion, which at the first view seems a matter not hard to conceive, but by the examination of the circumstances of it, we shall by the grace of God see how truly and fitly the Apostle hath called it a mystery. And although there be some parts of religion that are not plainly expressed in this Text, as that of election and the resurrection, etc. Yet both those and all the parts of religion are comprehended in these words; for it is said, God hath elected us in Christ jesus, Ephe. 1. joh. 11. and also that we shall be raised up again by him: Saint john saith; Every spirit which 1. joh. 4. confesseth that jesus Christ is come in the flesh, is of God, and every spirit which deemeth that jesus Christ is not come in the flesh, is not of God: as there is no heresy or false religion, but doth impugn Christ, either in whole or in part, but doth deny him in his names, in his natures, or his offices: so on the contrary, there is no part of true religion but hath reference unto Christ: therefore when he comes to set down the mystery of religion, he saith it is this, God is manifested in the flesh. So that religion follows from God to man, and again leads man to God: the mystery of it is, that God and man, the creator and the creature, is joined together, which as one saith; Is such a thing that to speak of, no man is worthy, and to utter no man is able. What then shall I do (saith he) shall I be silent, or shall I speak: be silent I dare not, lest I should conceal so great a benefit: speak I cannot, lest I should obscure so great a mystery. Now that we might the better see the greatness of this mystery, that God is manifested in the flesh, as it were with a pair of spectacles, let us briefly consider on the one side what God is, and on the other side what man is. And yet I mean not to enter into any large description of God, lest we should think he may be fully conceived: for one saith truly and wittily; If all the world were full of books, if all the creatures in the world were writers, and all the water in the sea were ink, the writers would be wearied, the books would be filled, and the sea would be emptied and exhausted before his perfection could be manifested. Therefore Simonides being asked what God was, desired a days respite to make answer; and being asked the next day, he deferred two days respite; and again being asked the third time, said; the more I search it, the further I am from it. When I seek for God saith one of the ancient fathers, I do not seek for the glistering beauties of Diamonds, and precious stones for the eye: I do not seek for the pleasant melody of birds and tunable instruments for the ear, I do not seek for the savour of flowers, spices, and ointments for the smell; I do not seek for honey, and delectable things for the taste, which brute beasts may be capable of, but I seek for a glory above all beauty, for a voice above all melody, and for a savour and sweetness above all delicacy, which neither beasts, nor men with their outward censes can attain unto. God is the most absolute, supreme & excellent thing, a substance divine, invisible, eternal, infinite, unchangeable, glorious, almighty, only wise, true, just, merciful, gracious and bountiful, before whom the Esa. 6. Cherubins do cover their faces, of whom, thorough whom & for whom are all things, Rom. 11. saith the Apostle, to him be glory for ever. Now as God is thus, and much more excellent than can be spoken, so on the other side; man especially considered as Adam hath left him, is most base, insomuch that David comparing man but with some of the creatures said. What is man that thou art mindful of him, and the son of man that Psal. 8. thou dost consider him; how much more compared with the Creator. Yea man is not only base, but miserable; and so miserable, that if Christ had not come to redeem us, it had been better for us we had been stones, yea bears, and toads: therefore seeing all that can be said is too little, to set forth God's majesty; and nothing can be said enough to set forth man's misery, this that the Apostle saith. That God is manifest in the flesh, must needs be a great mystery. By God the Apostle means, not the first person in the deity, which is the father, nor the third person, which is the holy Ghost; but the second person which is the Son: for though there be but one God, yet in the Godhead there Mat. 28. are three persons, the father, the son, and the holy Ghost: Now it was the son, the second person, that was more manifested in the flesh as john saith: The word was made john. 1. flesh, and dwelled among us, & we saw the glory thereof, as the glory of the only begotten so●ne of the father full of grace and truth; Therefore Paul saith; In him dwells the fullness of Col. 2. 9 the Godhead bodily: And yet we are not to think he was thrust out of heaven, as the evil Angels were, but he took flesh of his own accord, as the Apostle saith in the second to the Phillipians, he being equal with God took on him the form of a servant: for as Adam sinned and overthrew mankind voluntarily, so it was necessary that Christ should take our nature, and redeem us voluntarily. Manifested in the flesh. By flesh he means not the body of man only, but our whole human nature, consisting of soul and body: As when Peter saith, He suffered in the 1. Pet. 4. flesh; it is not meant he suffered in his body only, but in his soul also: as he saith of Mat. 2. himself; my soul is heavy even to the death: so when it is said here, he was manifested in the flesh, he means in our human nature, for he was in all things like to us, sin excepted. Heb. The manner of his taking flesh was of a woman, as it is said; God sent his son made of a woman: Matthew tells us Gal. 4. Mat. 1. what woman; namely, the virgin Mary: therefore he is in the Scripture called the Son of man, not that any man was his father, but because on a woman he took on him man's nature: this is that the Prophet Esay spoke of him; They shall call his name Esa. 7. Emanuel, that is God with us: therefore are there such mystical speeches in the scripture. john Baptist saith of him; he that comes joh. 1. after me is before me, that is, he comes after me in his manhood, but was before me in his Godhead. He is likened to Melchisadeck, who is said to be without father and Heb. ●. without mother; for, as he was man he was without father, and as he was God he was without mother: and he himself saith in john. 5. joh. 5. Before Abraham was I am. This is that which some divines have spoken of in a wondering manner; That he which is eternal should be borne in time; that he Esa. 7. Dan. 7. which is called the ancient of days, should be a child of an hour old; that he which is the word, should become a babe that john. 1. cannot speak; that he which is infinite, should be compassed in the womb of a Luke. 2. Virgin; that he should not only make us like himself at the first, but make himself like us: that the flesh of Adam and the sin of Adam, being joined in all other men, should be separated in that man, that was the son of God, because he was not borne after the ordinary manner of men, but was conceived by the holy ghost, and borne of the Virgin Mary, this is wonderful. Who would have thought, that these two natures, the Godhead and the manhood, that were so far divided a sunder, should have been so nearly joined together, not in one Paradise, as at the first, but in one person, & that more merely, than the soul and the body, for they may be divided, but the godhead and manhood of Christ cannot: therefore this is a great mystery, that God is manifested in the flesh. Yet we must not imagine two Christ's, one that was God, and another that was man, but one Christ who is both God and man: the devil hath stirred up some heretics to deny his Godhead, and some to deny his manhood; and some also to confound them together, thinking to corrupt this mystery, and so to overthrow religion: those that have denied his Godhead, allege for colour thereof, our Saviour Christ's own words: My father is greater john. 14. than I; Ergo, say they, he is not God, because he saith he is inferior to the father, not understanding the mystery of those speeches that he speaks there of himself, as he is man, or mediator, and so he is inferior to the father; but in the second to the Philipians, it is said. He Phil. 2. thought it no robbery, to be equal with God in his divine nature. Those that have denied his manhood, allege these words of Paul: God sent his son in the similitude of sinful Rom. 8. flesh, Ergo, say they, he was not man, because it is said he had but a similitude of flesh, but the Apostle saith not, he had the similitude of flesh: But the similitude of sinful flesh; For though he seemed to be a sinner as others were, as the pharisees wrongfully john. 7. said of him: Yet Peter saith; In him was no 1. Pet. 2. sin, neither was there guile found in his mouth; So that though he had true flesh, yet he had but the similitude of sinful flesh, those that confound his two natures, as if the one of them did destroy the other, were led thereto by this; that the scripture doth sometime attribute that to his manhood, which belongeth to his Godhead, as that it is said, the son of man is in heaven; when he talked with the jews and sometimes doth attribute that to his Godhead, which belongings, to his man, hood, as Paul saith to the elders of Ephesus, Acts. 20. watch over the flock, which God hath purchased with his own blood: Which speeches are used by reason of Christ's personable union, that is the uniting of his two natures in one person, for as in own nature of God there are three persons, so in one person of Christ, there are two natures. But to leave the confuration of heretics, whose property is always to pass over all plain places of scripture, that do show the truth, and to cavil with dark places, that may seem to maintain their error. Those that would be confirmed in the truth of the divine and human natures in the person of Christ, let them read john. 11. Rom. 9 5 Heb. 1. 8. 1. joh. 5. 20. these few places of scripture quoted in the margeant, for the heaping up of many testimonies is needless in this point, that is so pregnant and plain in this very Text, which saith; That God was manifested in the flesh. Furthermore, let us mark, that the son of God did not only become base man, but the basest of men, for he was borne of a base person, a poor maid, that had not a Lamb to offer for her purification, but was feign to offer a pair of Pigeons: he was borne in a base place, in a Stable or Stall for beasts; he lived divers years in a base trade of a Carpenter, and after he entered upon his public office, he kept company with base persons, with Fishermen. Paul saith, He made himself of no reputation: yea he was Phi. 2. so base in outward appearance, that the 〈◊〉. 5. Prophet said, There was no form nor 〈◊〉 in him, but he was despised and rejected of men. The reason of this baseness, was because he did not only take on him our nature, but our case and condition; that is, the frailties and infirmities of our nature, I mean not our sinful infirmities, for that is always excepted in his humanity, else how should he have been joined to God, who can abide no impurity; but I mean, he took on him our natural infirmities, both of mind and body. The infirmities of mind that he took on him without sin, were both in his judgement and affection. For judgement, it is said of him, He grew in wisdom, Luke. 2. which he could not have done, except there had been some want, and also Mark. 13 it is said; he was ignorant of the day of judgement, for his affection, it is said he sorrowed, Mat. 9 Heb. 5. and he feared: and that he took on him our infirmities of body appears; when it is said, he was hungry, and that he Mat. 4. john. 4 was weary, etc. But we are not to think that he took on him every particular man's infirmities, that grow of some special cause, franzinesse of mind, or lameness of body, but generally the infirmities, which be common to the nature of all men; that having experience of infirmities, he might be able to secure us in ours, as the Apostle saith. Heb. 2. But is this all the mystery of religion, to know that the Godhead was joined to our base and frail nature: No, but there is much more in it, that doth carry our consideration a great deal further, as appears by the words of the text that follow; He was preached to the Gentiles, and believed on in the world: yea it reaches not only to this world, but to the world to come; He was received up into glory. A great part of the mystery of Christ's personal union, stands in the use of it, to unite mankind unto God, by a spiritual and mystical conjunction; the Apostle Paul having said: The faithful are members of Christ's body, of his flesh and of his bones; Ephe. 5. He addeth, This is a great mystery, but I speak concerning Christ and the Church. The son of God, was manifested in the flesh, that he might be the redeemer, not of Angels, but of men, as it is said: He Heb. 2. took not the Angel's nature, for the Angels that fell; shall remain in the state of perdition without recovery, for ever: therefore, one wondering at the work of our redemption saith, let all the Angels tell me, if ever God did any such thing for them; but he took the seed of Abraham, saith the Apostle: That is, our humane nature, that he might be the redeemer of men, and yet not of all men, for reprobate men are no more joined to God by Christ, then reprobate Angels: but the elect that Ephe. 1. were chosen in him, although by their fall in Adam they deserved to be for ever separated from God; yet they are in and by Christ again reconciled and joined unto him, again God was manifested in the flesh, that he might do that for men, that no other could do but he: Yea, that he might do that for man, that he himself could not have done, except he had been both God and man. For if he had not been man, how could he have performed our obedience, in all the duties of holiness, righteousness and temperance, which the law of God doth require of men; and sanctify man's nature that was defiled: in which respect he is called our wisdom, righteousness and 1. Cor. 1. sanctification: again, if he had not been man, how could he have suffered our miseries, and borne the punishments which by sin we had deserved, in which respect he is called our redemption; this is that one saith, is a matter of marvelous consideratition; that subjects had sinned, and the Lord must be beaten, that servants had offended, and the master must die, that the guilty should be spared, & the innocent punished, and yet God's justice not impeached. On the other side if he had not been God almighty, how could he have encountered, and conquered the devil, hell, sin, death, and all the great enemies of our salvation; that were too strong for man to battle with all: if he had not been everlasting God, how could he by temporal suffering have discharged us of eternal torment, and how should the merit of his suffering have reached to those, that lived long before, & long after his death; if he had not been infinite God, how should the father have accepted so many sinners in him, and him for so many sinners, which he was angry withal, and how should he be present with his people, throughout the world: therefore it was necessary he should be both God and man, that being man he might be sufficient to suffer, whatsoever was due from God, & do whatsoever was, & being God he might be all sufficient, to make that acceptable and effectual which was suffered and done for us. Therefore this is a great mystery, that God was manifested in the flesh. 1 Hereof comes that near conjunction that is between Christ and his Church, set forth in the Scripture: by many similitudes, he is called the head, and we the body, not Col. 1. his natural body, but his mystical body, as all true Christians are the body of Christ, so every one is a member of his body, not hypocrites for they are no more true members 1. Cor. 12 of Christ's body, than a brazen nose, or a wooden leg, is a member of a man's body: but true christians that are by faith and the spirit of regeneration united to Christ: for though Christ be in heaven, and we in earth, yet as the foot, which is a great way distant from the head, is by certain sinews and veins, springing from the head, joined to the head, so Christians are by certain spiritual veins, as faith, hope, love, etc. joined unto Christ, he is also called the husband, & the Church is called his wife, therefore as the wife loses her own name, and bears the name of her husband, so we lose our own name, and bear the name of Christ, and are called christians, and as a Acts. 14. wife is endowed with the goods of her husband, so are we with the riches of Christ. He is called the vine & we the branches, john 15. from whom we receive spiritual juice and virtue, to bring forth fruit acceptable to God & profitable to men, for as Adam did not only make us guilty, but also corrupt us so Christ doth not only make us innocent, but also sanctifieth us. 2 Hereof comes that mystical and spiritual alliance and kindred that is between Christ and his people, therefore he calls those that do his father's will, his mother, Mat. 12. his brother, and sister, how poor or base soever they be in the world. yet if they be of the right strain of christianity, they be of the most royal blood, and more honourable than they which come of the houses of Valois, of Austria, or any earthly descent, because they have God for their father, the Church for their mother, Christ for their elder brother, and are made kings, and Queens of heaven, as one saith; Those that be noble by their first birth, in the world do become unnoble by vices, so those that be unnoble by their first birth, may become noble by a new birth and by virtues: therefore Peter calls the faithful a chosen generation, a royal Priesthood, a holy nation, a peculiar people. 1. Pet. 2. 3 Hereof comes that mutual exchange that is between Christ and us; he was made with us the son of man, that we might be made with him the sons of God: he by imputation and communication, took on him our sins and miseries, that they might be imputed to us, his virtues and merits as the Apostle saith, he 2. Cor. 5. was made sin for us, that we might be made the righteousness of God by him. This is a great mystery, that his poverty should be our fitches'; that his bondage 2. Cor. 8. 9 should be our liberty: that his condemnation before Pilate, should be our iustificatibefore God; that his stripes should be the Rom. 8. 2. cure of our wounds; that he should be Esa. 53. 5. joined with thieves and robbers; that we might be joined with Saints and Angels; Luk. 23 Gal. 3. 13 that his curse should be our blessing: that he should overcome death by dying, and that his death should be our life; that he He. 2. 14. should descend into hell, that is, into hellish torments, that he might lift us up to Mat. 26. heaven and happiness. Therefore we are said to be crucified with him, to be buried Gal. 2. 19 Rom. 6. 4 Col. 3. 1. Ephe. 2. 6 with him, to be quickened with him, Eph. 2. 5. to be raised up with him, Col. 3. 1. to be ascended into heaven with him; for at the first Adam was not a private, but a public person, in whom all mankind was included: so Christ the second Adam, was not a private but a public person, in whom the whole Church is to be considered: therefore in Christ's death and satisfaction, in Christ's resurrection and justification, in Christ's ascension, and glorification we must see the death, resurrection, and ascension of the whole Church, for as he hath done and suffered all these things for the Church, so the Church hath done and suffered all those things in him, and shall at the last receive the fruit of those things, by & with him, this is a great mystery: that God is manifested in the flesh, therefore he is called our Saviour, which is set forth in his Mat. 1. 21 1. Tim. 2. 5. name jesus; he is called our mediator, to make intercession for us: where by the way note; that the Popish book called the Lady's Psalter, made by Bonauenter, is blasphemous, because it appoints other mediators besides him: he is called our Lord, to 1. Cor. 8. 6. joh. 10. 9 defend & govern us, he is called our door and way to bring us to the father; he is called our Physician to cure our spiritual diseases, Mat. 9 12 and to restore us to health: he is called john. 10. 11. john. 6. our shepherd to gather us into the Church: he is called the bread of life, to nourish us to life everlasting; he is called our Ephe. 2. peace to pacific our conscience, he is called Tim. our hope because he is all in all unto us. Therefore it is said; we are complete in him: Col. 2. 16 and therefore Paul saith, I desire to know Cor. nothing but jesus Christ, and him crucified, & Phil. 3. 8. I count all things dung that I may win Christ who doth communicate to us not only his name, his nature, and his graces, but also his privileges that we should be Kings and Priests, that we should be Kings and Priests, that we should have interest in the creatures; and be waited on of Angels, therefore this is a great mystery, that God is manifested in the flesh. 4 From hence comes the mutual feeling and affection that is between Christ & us, that he takes the injuries done to us, as done to himself, as he saith to Saul; why persecutest thou me, when he went to Damascus, to Acts. 9 persecute the Church: & he takes the benefits bestowed upon his members, to be bestowed on himself, as he shall say at the last day, when I was hungry ye gave me meat, Mat. 25. when I was thirsty ye gave me drink, and he expounds his meaning, in saying, that which ye did to one of these little ones that believes in me, ye did to me; as that which is done to the hand or foot, by reason of a natural conjunction reaches to the head, so that which is done to Christians, by reason of a spiritual conjunction; reaches to Christ the head of the Church, and on the other part, from hence comes the feeling griefs of Christians: when Christ is blasphemed or dishonoured, as David sayeth: T●● rebukes of those that rebuked, they are fallen on me: and the feeling comfort and rejoicing that Christians have when Christ is honoured, his kingdom furthered, and his will obeyed. And from hence comes not only the sympathy and ●eeling that Christians have with Christ their head, but that they have one with another as members of the same body; as the Apostle requireth, Be like affected Rom. 12 one towards another; mourn with those that mourn, and rejoice with those that rejoice: as in a natural body there is not that feeling with the members of another body as of the same; so in Christ's mystical body, there is not that feeling among the members of a strange body, as among those that be the true Church and body of Christ: therefore the scripture maketh th●● a mark of a true Christian and disciple, john. 13 1. john. 3. to love thy brethren. This is the great mystery, that the son of God is manifested in the flesh, who● he is God, is our father; as he is man, he● our brother; and as he is God and man, ●● is our atonement maker: therefore let ● not so look to his humanity, as we forg● his divinity, lest we be offended at ● baseness as the jews were, who call● him the Carpenter's son: and let us n● so look to his divinity, as we forget his humanity, lest we be dismayed at his brightness, as the man was that said; depart from me, for I am a sinful man. But let us so consider the uniting of these two natures in his person; that in him we may see our happy condition, and know assuredly that as there is no salvation to them that are without him, so there is no condemnation to them that Rom. ●. are in him: he knows not religion that knows not this, saith Master Caluin. justified in the spirit. All that which follows in this verse, serves but for the amplification of this mystery, therefore having been somewhat large in the former words, I will be brief in the rest. justification sometime in the Scripture doth signify, to account a thing or a person just and pure that is not so of himself, and so it is taken commonly, when it respects us, who are by God esteemed just by grace, that are not so by nature: but so it cannot be taken here, for in this sense Christ cannot be said to be justified, except it be from our sins that he had taken upon him as our surety, as Paul saith: he Rom. 4. died for our sins, and rose again for our justification: that is to say, having by his Rom. 4. death paid the price of our sins, he was by his resurrection justified and freed from them, and in him we are justified from our sins, and the punishments of them, because the penalty of our sins being paid by him, can no more be exacted of us, therefore Paul saith, as by one man's disobediene many were made sinners, so by the obedience Rom. 5. of one many were made righteous: therefore contrary to the opinion of the Papists, we must fetch our justification by the faith of the Gospel from him that is just and hath kept the law, and not from ourselves that are unjust and cannot keep the law, therefore saith the Rom. 3. Apostle, we are justified by the faith of Christ, and not by the works of the law, and yet faith doth not justify us as it is a quality in us, no more then to see patience or any other grace, but as it is grace that lays hold of Christ, neither is it the quantity or strength of faith that doth justify us; but true faith how little soever that lays hold of the strength of Christ; but I will stand no longer upon this point, though it be a special part of this mystery of godliness because the Apostle doth not speak of this kind of justification here as appears, when he sayeth he was justified in the spirit. Therefore justification is here to be taken in another sense: that is to allow or acknowledge a thing or a person to be that which he is in himself: when it seemed to some to be otherwise, as where Mat. 11. it is said wisdom is justified of her children, that is acknowledged to be excellent wisdom. Though other do deny it and account it foolishness in this sense, the Apostle speaketh here, when he saith, Christ was justified in the spirit, as if he should say though he were manifested in the flesh, and seemed to be a base person; yet he was found and acknowledged to be the everlasting and glorious God: to the like effect the Apostle 1. Pet. 3. Peter speaketh of him saying: He suffered in the flesh, and was quickened in the spirit, which is the same that Saint john speaketh after he had said, the word john. 1. was made flesh, he addeth, we saw the glory thereof as the glory of the only begotten son of the father, full of grace and truth, for though the son of God took on him our human nature & frailty he did not lay aside his divine nature and majesty, but only covered under the veil of the flesh; as the sun though it be covered with clouds, yet the bright beams thereof do sometime break out and show forth itself to those that have eyes; so the beams of Christ's Godhead did sometimes break out and appear to those that were not spiritually blind, and not only in his excellent words and Doctrine, speaking as it is said of him, so as never man spoke, but in his glorious transfiguration Mat. 17. upon the mountain, which Peter calls the holy Mount, where saith 2. Pet. 1. he; We saw his glory: And also in his notable and divine miracles turning water into wine, feeding many thousands with a few loaves and fishes, causing the rough sea and winds to be still, making warlike soldiers to fall backward, and even the devils to give place at his commandment: therefore when it is said here, he was justified in the spirit, the meaning is, he was apparently showed, known and acknowledged to be God in the flesh. Seen of Angels. He was not only justified and acknowledged to be the son of God in the flesh by men, but also by Angels, who were acquainted with it, and witnesses of it; they brought tidings of his birth to the shepherds; they brought Luk. 1. tidings of his resurrection to the women, Luk. 24. they were beholders of his ascension with the Apostles; and they did not only Acts. 1. see him, but adore and worship him, and Heb. 1. not only the good Angels, but the evil Angels did acknowledge him: this Mar. 3. is a great mystery that doth appear wonderful to all creatures both good and bad, that a babe lying in a manger, and a man hanging upon the cross, should be the son of God and Saviour of the world. Preached to the Gentiles. This is a further amplifying of this mystery, for Christ did not take flesh to the end to be hid and ununknowne, especially after he had performed the work of redemption; for although he bade his disciples to show his transfiguration Mat. 17. to no man, till he was risen again from the dead, yet after that, he would have both it and all other parts of religion published to all men, when the woman powered a box of ointment on his head, he said; wheresoever this Gospel should be preached, that which she had done should be spoken of for a memorial of her, thereby showing that the Gospel should be preached thorough the world, and if that little that she did before his death should be published and praised, how much more his death itself. This mystery of religion was hid 4000 years, or thereabouts from the Gentiles a long time, it was contained in one family and in one kingdom, in which respect, the Apostle calls the calling of the Gentiles to the knowledge of Christ, by the Gospel a mystery hid from the ages Ephe. 3. past; but when the fullness of time was come, than God sent his son in the flesh, a light to be revealed to the Gentiles, Luk. 2. as Simeon speaketh according to that which was promised to Abraham; in thy seed shall all the nations in the earth be blessed, therefore our Saviour Christ commanded his disciples to go to all nations and preach the things he had commanded, Mar. 28. for which purpose he gave them extraordinary gifts, and among the rest the gift of speaking with divers Acts. 2. tongues, according to that which Paul saith, he ascended up on high, and led captivity captive and gave gifts to men, and appointed some to be Apostles, etc. 〈◊〉. 4. Now as they were commanded and enabled to preach to the Gentiles, so they did as we may see throughout the book of the Acts of the Apostles: they preached first Acts. 13 indeed to the jews, but when they refused they turned to the Gentiles, although they suffered reproof and persecution for the same, at the hands of the jews, because the jews misliked the calling of the Gentiles, some of them of ignorance; thinking the promises belonged only to them, and not to the Gentiles, except such as should enter into the Church by the ancient door of circumcision, and some of them of duty thinking their dignity, of being the only people of God would fall, if the Gentiles should be taken, in which is set forth, in the example of the elder brother; who envied Luk. 15. the entertainment of the prodigal son. Now this mystery of calling of the Gentiles, is so much the more mystical, because the jews who were the natural Olive-tree were broken, and the Gentiles who were of the wild Olive-tree were grafted; in this is a great mystery, that the Gentiles that were poor beggars which lay by the hedges Mat. 22. and high ways, as it is set forth in the parable, should be called to the marriage of the kings son, that no Gentiles that were strangers and foreigners as the Apostle speaks to the Ephesians, should be Citizens with the saints, and of the household of God: and as the Apostles did preach to the Gentiles, so the sum of their Preaching and Sermons was this mystery of religion, that God was manifested in the flesh, as we may see in the Acts, where Acts. 4. they teach; that there is no name under heaven whereby we may be saved, but the name of jesus. Believed on in the world. Having said, Christ, God and man, was preached to the Gentiles; now he saith, He was believed on the world: Whereby we see, that preaching goeth before faith: as Paul saith; How shall they believe except they hear, and Rom. 10. how shall they hear without a Preacher: and Peter saith; God chose him that the Gentiles Acts. 15. should hear the Gospel, and believe the preaching of the law, though it hath an excellent use to be a Schoolmaster, to Gal. 3. lead us to Christ, and to prepare us for Christ, as it did those to whom john Baptist preached the doctrine of repentance, Luk. 3. yet it cannot work faith in men, that is the office of the Gospel, which setteth forth Christ jesus, and this mystery of our redemption that he hath wrought in the flesh, as we have heard before: therefore is the Gospel called the word of faith, which the Gentiles did hear and believe, for although all that do hear, do not believe; yet none can believe but those that hear, therefore it is said: It pleased God by the foolishness of preaching to save those that 1. Co●. 1. believe. Whereupon I infer this brief exhortation, (as a Parentheses) that those who would be religious, should not think reading either by others or by themselves, sufficient but that therewithal they do join ordinary hearing, the word preached, which is the just, lively & effectual means that God hath ordained for the beginning Gal. 3. and increasing of this grace, of faith, and all other gifts of sanctification. For Christ being preached to the Gentiles, he was not preached in vain, but as the Apostle saith, he was believed on in the world; not of all the world, for the Apostle 2. Thes. 3 saith, all men have not faith, but in Acts. 13. the world, that is as Luke saith in the Acts, As many as were ordained to eternal life believed, and therefore is true faith, which doth apprehend Christ, called the faith of Gods elect, which is according to Godliness. Titus. 1. This is not the least part of this great mystery that Christ is believed on in the world, some marvel that all which hear the word so plainly, and plentifully preached, do not believe, but rather considering the impediments of faith: that are within us and without us, it is marvel that any do believe, for faith is not of ourselves by nature, it is the gift of God's gra●e, and Ephe. 2. another manner of thing then many imagine, seeing no man knows it but those that have it, as no man knows the sweetness of honey but those that have tasted it. I will not enter into a common place of faith, because I purpose not to go from the Apostles purpose, only thgat we may not be deceived in judging of it, as many are, let us know that faith is a precious and unspeakable gift; which God by his holy spirit works in the hearts of his elect in measure, whereby a man doth apply Christ and all his good things to himself, with comfortable assurance, and whereby he is provoked and enabled to thankful obedience; thus Christ being preached, he was believed on in the world, not talked on only, but believed on also, he was talked on of many, and believed on of some though but few in comparison as it is now, but we must not rest in lip faith, but labour for heart faith, not rest in faith of the flesh, but labour for faith of the spirit, not rest in the faith of common Protestants; but labour for the faith of true Christians, not rest in a dead faith that is without finite, but labour for that faith which may ma●e us alive from dead works, not rest in such a counterfeit faith as is overcome of the world, but labour for that faith that ●●oth overcome the world for Christ 〈◊〉 overcome for us, except ●● 〈◊〉 us, this is the commandment of the Gospel: that we believe in him whom God hath sent; that we believe this mystery, no● only that God became man, but that he did it for the salvation of men, and not only of other men, for so far hypocrites may go in believing; but of ourselves every one must believe, that Christ so wrought the redemption of the Church generally, as he did it for him perticulerlye, as a member of the same, and if there had been no more he would have done it for him alone. This is a part of this mystery, to believe that Christ being in heaven, and we in earth, Christ being glorious and we base, Christ being pure and we defiled, should be one with us and we with him. But mark that it was said before Christ was preached to the Gentiles, and now he was believed on in the world: the Gentiles were great sinners, yet when Christ was preached, they believed in him. Some may thereupon ask this question; Doth Christ belong to wicked men? no, not so long as they be wicked: but the Apostles did preach this mystery of forgiveness of sins and salvation in Christ, to those that do repent, as Peter saith; Amend your lives, Acts. 2. and be baptized in the name of the Lord ●esus, for the remission of sins: therefore those that would believe this mystery, must repent of their sins, for the faith that wicked men boast of is but a fancy. Repentance is a godly sorrow, rising from the sight of our sins, and the punishment due unto them, which causes a man to hate the devil, evil men, and evil things; to love God, good men, and good things in his mind, and to forsake the devil evil men, and evil things: and to follow God, good men, and good things, in his manners: but it is not so needful to show now what repentance is, as to persuade men to go about it: neither is it so necessary to show whether faith or repentance be wrought first in a man, seeing they are always joined together, and are at no time separated in a good man: repentance though it may be said to be the last in nature, yet it is the first in feeling. Thus the Gentiles when they heard the Gospel, believed in Christ, as we may see in Zacheus, and in those that burned their Luk. 19 Acts. 19 books of curious Arts at Ephesus, and many other: therefore those that became Christians, are in the Epistles of Paul called Saints; and if any that had been received into the Church upon a counterfeit show of repentance, did return to his old sins, the scripture appoints him to be cast out and delivered to Satan, as unworthy of a Christian estate; but those that did indeed believe in Christ, became true Christians, such as were redeemed, justified and sanctified by him. Received up into glory. That is his manhood, for his Godhead was always in glory; but the Apostle means he was received into glory in his manhood, that he might enjoy that life which was promised to those that keep the law; this is that he prayed for, Father glorify thy son with that glory that I had with thee before the world john. 17. was: This is that the Evangelist Mark speaks of, He was taken up into heaven: Mar. 16. The manner of his ascension thither, is set down in the first of the Acts. Acts. 1. Therefore he is not here corporally upon earth, as the Papists say, for we believe in the creed, he ascended into heaven which must contain him until his coming again, Acts. 3. this is that is said of him, he is crowned Heb. 2. with glory and honour, not such glory only as the Saints and Angels have, but the highest degree of glory belonging to the head of the Church; though he were base for a time, yet is he glorious for ever, which those that believe in him did see by saith, as the thief on the Cross that said, Lord have mercy on me, when thou comest in thy kingdom, and therefore though in the primitive Church, the friends of the Church did expostulate with them, and say will ye believe and suffer for one that was crucified, yet by faith they overcame such reasons, and knew he was another manner of person, than they took him, as it is said, he was received into glory. This is that which is said of him, that he sitteth at the right hand of God, Ephe. 1. that is as Paul expounded it, exalted far above all principality and power, Phil. 2. as it is said to the Philippians, he humbled himself to the death of the Cross, wherefore God hath exalted him, and given him a name above all names, that at the name of jesus, every knee should bow: this he saith of himself, all power is given to me both in heaven and in earth, that as he hath redeemed his people from their enemies, so he might defend them from them. This is a great mystery, that he which was brought so low, should be exalted so high: but is this all that he was glorified in his person? No, but that he might glorify his members as Paul saith to the Thesselonians: 2. Thess. 1. He shall be glorified in his Saints, and made marvelous in all those that do believe; he laid not down our nature again, when he had wrought our redemption, but carried it with him into heaven, as one saith when Christ went away from us, he left us his pawn, that is his spirit, to assure us he would come again to us, and took with him our pawn that is our flesh, to assure us we should come to him, according as he saith in john, I go to prepare a place for you, that where I am there you may be also. This is the mystery that the son of God came down to the earth tofetch us up to heaven that after he had sanctified our human nature in himself, he might glorify us with himself; as Paul saith: He Phil. 3. shall change our vile body, that it may be made like his glorious body; which how excellent an estate it is, no tongue is able to express, As the worst is passed with Christ, so the best is to come with Christians, for he would not have come from glory to baseness, but to have drawn us from baseness to glory: therefore let us be content with our Saviour Christ himself, to pass by the cross to this crown, where we shall receive the end of our faith, which is the salvation 1. Pet. 1. of our souls. The necessities of Religion, or Man's Renovation. JOHN. 3. 3. jesus answered except a man be borne again, he canno● see the kingdom of God. 4. 5. 6. 7. 8. 9 10. Our Saviour Christ being excellent and famous when he was upon the earth, many resorted to him to hear his doctrine and see his miracles; and among the rest there was one Nichodemus who was a Pharisee, a teacher and Ecclesiastical ruler among the jews, that came to him, but secretly by night, fearing the displeasure of the rest of his sect (who loved not Christ nor his disciples) as some looking john. 9 too much to men, have a kind of fleshly shame or bashfulness in well doing, and the higher any man is lifted up in wealth, authority or society with great men, the stronger impediments he hath to keep him from Christ. But when he comes to our Saviour Christ, he salutes him reverently and calls him Rabbi, a title and salvation then commonly used to learned men, and he saith to him; we know (speaking of himself & his company) thou art a teacher sent from God, for no man could do those miracles which thou dost, except God were with him; he knew him not to be the Messtas, but took him for some special Prophet, the rest of the pharisees asked him, by what authority he did those miracles, seeing he was not approved by them that were the governors of the Church, but Nichodemus being somewhat wiser than the rest, confesses he had authority sufficient from God. In the former chapter they required a sign, of him to confirm his calling if it were extraordinary, as Moses confirmed his calling, by turning his rod into a serpent, and Elias by dividing Iord●● with his mantle; but Nichodemus confesses there were signs ennow, for saith he: No man could do those things that thou dost except God were with him. Now although our Saviour Christ might have taken exception to his manner of coming by night, and reproved his fear of men, and ignorance, that he knew him not to be more than a Prophet, yet letting pass these words that I have read, he begins with the chief point, and that which was the cause of those faults in him, which was the want of grace, and therefore saith. Except a man be borne again, etc. As if he should say, although thou dost call me master and thereby professest thyself to be a scholar, yet I do not account thee fit for my disciple except thou be'st borne again. For by the kingdom of heaven here, is not meant the kingdom of glory in the next life, as some have taken it, but the kingdom of grace in this life, that is, the true Church, as it is taken in the fift of Matthew; the Church is called Mat. 5. 19 the kingdom of heaven, because the laws whereby it is governed are from heaven, the gifts wherewith it is endued, are from heaven: the persons that are members of the true Church, are Citizens of heaven; and because the Church is as it were the suburbs, thorough the which we must enter the Kingdom of heaven. It is as if our Saviour Christ should say, thou hast made a journey to hear me, and thou hast used good words unto me, but that is not enough, thou canst not be accounted a true member of the Church, except thou hast good thoughts and good works aswell as good words; except thou be'st borne again, that is, generally made better both in thy mind and manners. Let us mark, our Saviour doth not flatter him, though he were a great man, but seeks to profit him; some do much extol small things in great men, if they will hear a sermon or two, give courteous words and entertainment to a minister, they greatly commend them, although their minds and manners be as unformed as their natural parents left them; but we must follow our Saviour Christ's example to Nichodemus; except they be borne again, and reform in heart and hand, aswell as in tongue, except they be indeed generally sanctified aswell as they seem to be so in some particular, it is nothing worth, although they would go twenty mile to hear the choicest Preacher in the country, except they do reform themselves by the word, & conform themselves to that which is taught therein, they be no Christians. This doubtless was an unpleasant answer to Nichodemus, for howsoever a natural man can be content to have something added to him, yet he likes not to have all condemned that is in him, and to have his estate called into question. But our Saviour Christ not regarding what would please him, but profit him, condemns his first birth, and tells him, he must of necessity be borne again: neither doth he speak of Nichodemus in particular, but of all men in general: for saith he; Except a man be borne again: and not of men only but women also; for that which was Nichodemus his condition, is the condition of all by their first birth: the Potter would not break his pot to make it again except it were ill made; so God would not regenerate men, except they were evil generated. Therefore our Saviour Christ doth in these words both condemn our first birth, and urge the necessity of a new birth: as if he should say; except a man in the time of his life become better than he is by his birth, except a man be again begotten of God, who is a better father in the womb jam. 1. 18 of the Church, that is a better mother by the word; that is immortal and better 1. Pet. 1. 23. seed, and so becomes a new creature and hath better qualities, he shall not have a better inheritance. It is as if he should say, as a man is by his first birth become unlike to God, and like to the devil, and therefore belongeth to hell, so he must by a second birth be made unlike the devil, and like to God, or else he cannot come to heaven: there is no other way to heaven for any man but this: some will grant that Heathens, Papists, & those that be out of the church are in a dangerous case, but they think all those that be in the Church, that have been baptized, and do profess religion are well, but as Nichodemus was in the Church among the jews, so there be in the visible Church among us bastards, that have the same mother with true children, but not the same father: as our Saviour Christ said to some of the jews; Ye call God father, john. 8. but ye are of your father the devil, for his works ye do: Therefore he saith here, Except a man be borne again, he cannot see the kingdom of God. It is much like the Mat. 1●. speech Christ useth to his Desciples; Except ye be converted and become as little children, ye cannot enter into the kingdom of heaven. Many that are naturals in their old birth and unregenerate, will say they hope to be saved and to go to heaven, but seeing our Saviour Christ saith the contrary, what is their saying? yea our Saviour Christ doth use a double asseveration against their assertion; ●erily, verily I say unto you, except a man be borne again, he cannot see the kingdom of God. Adam at the first was nobly borne, the son of God, and heir of all the world, but by his fall he tainted his blood, not only to himself, but to all his posterity; so that since his fall, all that are begotten of him and his seed, are base borne and illegitimate: but as Princes have regal authority to restore the posterity of Traitors to their former and father's first estate, and to create Dukes, Earls and Barons, of those that were none; so God hath much more power and authority to restore and recreate such as he will make noble. Therefore those who are regenerate and borne again, are Gentlemen indeed, of how base account soever they be in the world, as Peter speaking to the regenerated Christians that were afflicted and persecuted, saith; Ye are a chosen generation, 1. Pet. 2. a royal Priesthood, a Kingly nation. But those that are not regenerate, are base, unnoble and miserable, howsoever accounted among men, therefore except a man be borne again, it had been better for him he had never been borne; or that he had died in his first birth, that his sins might have been the fewer and his punishments the less. Nichodemus said, how can a man be Verse. 4. borne that is old: let us mark, he applies that which our Saviour spoke generally to himself particularly, as if he should say, if a man must be borne again, than I must be borne again that am an old man; this we are to imitate in him, to apply general doctrine to ourselves particularly, and this doctrine of regeneration especially, for many have lived 40. yea 60. year that are not an hour old in Christianity: Nichodemus speaks not this in scorn, as some may think, but indeed of ignorance, as ye may see in the tenth verse. It is as if he should say to Christ, thou sayest a man must be borne again, but old men their mothers are dead, and if they were not? how should they that are stiff and unwildesome enter into their mother's womb and be borne again? Who would have looked for such an answer as this from so great a clerk; but the generation of the Papists are as gross as the generation of the pharisees, who when our Saviour Christ saith: Except ye eat the flesh of the some of john. 6. man, and drink his blood ye have no life in you, they understand it carnally, that men must eat him, and not only flesh and blood but bones also, in the sacrament, which is as palpable as that conceit of Nichodemus, that a man should enter into his mother's womb again and be borne; and where they say God can do it, that is; turn the bread in the sacrament into the body of Christ, so he can do the other; for as he can make a Camel to go thorough a needle's eye, so he can make a man to enter into his mother's womb; but we must not only look what God can do, but what he will do, for men can do many things that they will not do, so we must think of God: but by this speech of Nichodemus, and that of the Papists, we may see how true that saying of the Apostle is; the natural man perceives not the things 1. Co●. 2. that are of God, because they are spiritually discerned, but although Nichodemus did not understand that which our Saviour Christ spoke, yet he did well to ask a question about it: some men if they do not conceive a thing that is taught them, they will reject it, and say they will never believe it, measuring the Preachers doctrine by their shallow understanding, and making that which they have already conceived, a rule of all that is preached: but we must believe that which the Scripture teacheth, though we cannot conceive it, as the mystery of the Trinity, the doctrine of the resurrection of the body, and many other of God's works and words cannot be comprehended; yet as one saith, They may not be reprehended: therefore we must not shut the door against instruction, thorough presumptuous imagination; but think that there be other men, especially our teachers, which knows that that we know not: and in this persuasion of ourselves and others, let us ask questions about the things we understand not, especially those that we cannot be ignorant of and do well. It cannot be but many hearers are ignorant of divers things that are spoken by the Minister, and that most are ignorant of some things, and yet almost none will ask a question about any thing, but as they were ignorant before, so they continue ignorant still, as if they did love john. 3 darkness more than light: curious questions for which God hath left no answer, many will ask; As what God did before he made the world? why he made it no sooner? How long the world shall continue? with what fire it shall be destroyed? whether we shall know our kinsfolks in heaven? and such like, as a fool may move more such questions in an hour, than the wisest man in the world can answer in seven year: Therefore one saith, to him that asked such a question; I cannot tell (saith he) that no man can tell, if ye will know, ye must tarry till ye shall know, as ye are known. And captious questions, such as one asked our Saviour Christ, tempting him: Whether Mat. 22. it were lawful to pay tribute to Caesar or no, some will ask, which must be answered with silence or supposition; but necessary questions concerning regeneration, faith, repentance, and the practice of godliness, few are exercised in them, which shows a careless mind: but he that is desirous to keep a good conscience, will inquire how they may do it. If men would do as the Disciples of Mat. 13. our Saviour Christ did, and as good men did, Num. 6. 9 1. Cor. 7. 1. Acts. 2. observe their doubts, and write them either in their minds or in their tables, and propound them in convenient place and company; they might be wiser than they be, and do their duties better than they do, and avoid many sins that they fall into, as the proverb is, the blind eats many a Fly, yea many a Spider. jesus answered, Verily I say to thee, except Verse. 5. a man be borne of water and of the spirit, he cannot enter into the kingdom of heaven. Because Nichodemus asked how a man could be borne again that was old, our Saviour Christ tells him how, and because he understood Christ's former words carnally, he tells him they must be understood spiritually. The Papists take these words to be spoken of baptism, and say, except a man be baptized he cannot be saved, putting a necessity in baptism unto salvation; it is true indeed that baptism is necessary, and that to salvation, as all the means of salvation which God hath appointed are necessary and cannot be contemned without peril of condemnation; but baptism is not necessary to salvation in their sense, as if none could be saved except they be baptized, for the thief that was crucified with Luk. 23. 1 Christ, who was converted after baptism, was instituted, was saved, and yet he was not baptized, so if any should die without baptism when they would & cannot have it, it hinders not their salvation: if infants die before they be brought to baptism, though negligence herein may be a sin in the parents, yet is it no prejudice to the child, no more than it was to those children that died without circumsition when they might not apply it before the eight day, for if the want of baptism should be shut from salvation, than it were possible to overthrow the election of God, which Mat. 24. Christ denies. But although baptism be called the 〈◊〉 and sacrament of regeneration, because it doth signify and outwardly represent to our eyes, that cleansing and renewing which the holy Ghost doth work inwardly in our hearts, yet it is not our Saviour Christ's purpose in this place to speak of baptism at all: but to teach Nichodemus that in his former speech he meant not a carnal but a spiritual birth, & the reason why he names water, is because often in the Scripture the spirit is set forth by water, to john. 7 38. show the working of the spirit in those that are borne again, as water doth wash away the filthiness of the body, and make the same more clean, so the spirit doth cleanse and purify the soul: therefore it 1. Cor. 6. 11. is called the spirit of sanctification, so that in these words it is as our Saviour Christ should say, I do not mean, that a man should be borne again carnally, but that he should be borne again spiritually; as ye are borne first like your earthly father who is flesh, so you must be borne again like your heavenly Father, who is spirit, and be made partaker as Peter speaks, of his divine nature, not in substance 2. Pet. 1. 4 but in qualities: as he saith; B●● Levi. 11. 4. 4. Mat. 5. ye holy as I am holy: And as Christ saith▪ Be ye merciful as your heavenly father is merciful. And in that Christ saith here, A ma● must be borne again of the spirit, it show 〈…〉 that regeneration consists not in a civil reformation, such as the laws of the country, the company that men keep, and the respect of their credit and outward safety, may draw them unto; but he means that Christian reformation which the spirit, thorough the knowledge and faith of the word of God, doth frame men unto, begetting a knowing in or judgement, a hating in affection, and forsaking in conversation of those things which are evil in them by their first birth, that are contrary to the word, and that tend to condemnation: and on the contrary, begetting in them a knowing in judgement, a love in affection, and following in conversation of those things which be good, that they have by a new birth that are agreeable to the word, and that tend to salvation, Except ye be borne again of the spirit (thus saith our Saviour Christ) ye cannot enter into the kingdom of God. To the same effect spoke ●ohn Baptist to some of the other pharisees who Luke. 3. 8 came to him to be baptized, which was an entrance into the Church; Bring forth (saith he) first fruits, worthy amendment of life, as if he should say: What should you do in the Church, or what should you do with the badge or name of Christianity, when you are still corrupt and naughty men. So our Saviour Christ saith to Nichodemus here, What shouldest thou or any such as thou art, do in the new state of the Church, where God is a King, rules by his word and grace, and where men and women are subject to him in mind and manners, whent thou art still an old man in the strength of thy ignorance and natural corruption, for the Church is the door of the kingdom of God, and none are to be le● into the kingdom of God in this world so far as men can judge, that shall have no place in the kingdom of God in th● world to come: for if the Apostle woul● have known and gross sinners to be 〈…〉 thrust out of the Church when they be in 1. Cor. 5. then he would have them to be kept ou● that they come not in, and in that Phi 〈…〉 did admit Sin on Magus, it was because h 〈…〉 Acts. 8. did dissemble that which was not in him and pretended faith & regeneration when 〈…〉 he had it not, but though he deceived P 〈…〉 lip, he could not deceive Peter, who pierce 〈…〉 ved that he was an hypocrite & in the ga 〈…〉 of bitterness, we now receive children 〈◊〉 baptism and enter them into the Church because the parents being faithful, the 〈…〉 ●eede is holy in the account of the servant 〈…〉 of God, as the Apostle saith; but we mu 〈…〉 1. Cor. 7. 14. see some testimonies of grace in themself 〈…〉 before we receive them to the other sacr 〈…〉 ment: if any one will object ●udas, he w 〈…〉 then no open offender, and also it was th' 〈…〉 the Scripture might be fulfilled. And those that have by baptism been● enticed into the Church, must know th' 〈…〉 if when they come to years of understanding, they do not answer to that they professed in Baptism, to renounce the devil and his works, and to believe and obey God's word, though they have a place in the Church and be accounted Christians among, men, yet they shall be shut out of the kingdom of heaven with the Mat. 25. five foolish Virgins. Therefore saith our Saviour Christ, Except a man be borne of water and of the spirile, except he been cleansed from corruption, and made partaker of the gifts of sanctification, he cannot enter into the kingdom of God. But if a man be borne again, he shall enter; our Saviour Christ useth the like speech in Math. 19 9 He that putteth away his wife except it be for fornication, and marries another, committeth adultery but if it be for fornication; it is otherwise then so in this place, he saith, Except a man be borne again he cannot see the kingdom of God; but if he be borne again, he shall see it both here and hereafter, as Peter saith; Blessed be God who hath begotten us again to 1. Pet. 1. inheritance immortal, undefiled, reserved in ●eauen for us. It is not indeed our Saviour Christ's purpose to set forth the excellency of a regenerate and Christian estate, that is showed in other places of Scripture: but his purpose is to show the necessity of it, and that without it a man cannot be saved. That which is borne of the flesh, is flesh. Verse. 6. Our Saviour Christ confirms his answer to Nichodemus, as if he should say, I would have thee understand I did not mean, when I said, a man must be borne again, that a man should enter into his mother's womb again, as thou didst carnally take me: for if he could or should, that would not profit him, because it is carnal and all one with the first birth, for that which is borne of the flesh, is flesh. By flesh, in the first place is meant the substance of flesh; and in the second place the corruption of flesh: as if he should say; that which is borne of natural parents bodily, is sinful and corrupt. If Adam had stood in his first estate, that which should have been borne of the flesh had not been corrupt but holy: but since Adam fell, all that are naturally borne of him are flesh, that is to say, corrupt both in body and soul, and not only the inferior parts of the soul, as the thoughts and imaginations thereof, which in Gen●sis are said to be evil Gen. 6. 5. continually, but also the higher parts of the soul, as the wisdom and conscience. As Paul speaketh to the Romans; Rom. 8. 〈◊〉 The wisdom of the flesh is enmity against God: and to Titus; Their conscience is defiled. Tit. 1. 15 And as the soul is corrupted, so is the body and the parts thereof; therefore Rom. 3 the Scripture speaketh of some men, and saith: Their eyes are full of adultery, and the poison of Asps is under their lips: their hands are full of blood, their feet run to evil. Therefore the Ephe. 2. 5 Apostle saith of all natural men, They are dead in trispasses. Therefore when the Papists say, there is free-will in men by nature, and some disposition to goodness, they speak contrary to our Saviour Christ, That which is borne of the flesh, is flesh. Let them show what part of a man is uncontrolled in the Scripture: and in what part, either of religion or conversation, we are not directed from the highest point of ●aith to the lowest part of manners, as how to eat and drink, and to apparel ourselves. Therefore whatsoever the Papists do ignorantly speak, we must know, as it is unpossible for us to do any thing belonging to this life, till we be borne; so it is to do any thing belonging to a better life, till we be borne again: for we are not sufficient (saith the Apostle) of ourselves to think a good thought, but all our sufficiency Phil. 2. 13 is of God, who worketh in us both the will and the deed, that is, by a spiritual and new birth, for that which is borne of the flesh is flesh. It is true that the corruption of our first birth doth not show itself in all alike, but in some more than in other: some are so incontinent, that their own wives cannot serve them, but are like fed horses, neighing after their neighbour's wives; some are so intemperate, that they become jere. 5. 8. like Swine in drunkenness and gormandize; some are so furious as they care not who they revile and rail upon; some are so covetous that they will be guile and deceive every one they deal withal: other natural men are more civil in show, but no better in deed; some are in words as loving as jonathan, but in heart as spiteful as Absalon: some are in words as honest as Susanna, but in deed, though secretly, as unchaste as Dalyla: some have new faces, but old hearts; a new cloak but an old coat: yea those that have the best natural gifts, as wit, eloquence, knowledge of humane sciences, and in some points do● seem to show forth special virtues; as it is said of Socrates, he was so temperate, that he would never eat but when he was hungry, and so patient that he was never seen to be angry. Scipio Affricanus is said to have been so pitiful, that he used his captives as if they had been his own Soldiers. There are also great things spoken of the justice of Aristides, of the liberality of Mespania, and of the chastity of Lucretia. But these, or whatsoever such things have been found in Heathens, they were nothing else but gilded sins, because they proceeded from flesh, that is to say, from pride, love of praise, and such like corruptions of nature, and not from regeneration Mat. 6. 1. and the spirit of sanctification. Therefore saith our Saviour Christ, That which is borne of the flesh, is flesh: as if he should say, there is nothing but corruption in a natural man, neither in his thoughts, in his words, nor in his works, if we could but see the heart and the corners and courses of a natural man's life, as it is indeed, it would seem more odious unto us then any thing that ever we saw, for all that is borne of the flesh, is flesh: and not only all that is in a man when he is borne is corrupt, but all that afterward he doth think, speak or do, according to his first birth, that is, according to his natural judgement, natural affection, and natural conversation. Therefore the Apostle speaking of the estate of all natural men, saith; There is none that Rom. 3. doth good, no not one. For which cause we are commanded in the Scripture, to put off the corruptions of our nature. Paul saith to the Ephesians; Put of the old man which is corrupt, Ephe. 4. to purge them: As the same Apostle saith to the Corinthians, Purge the old ●euin of 1. Cor. 5. maliciousness and wickedness. To deny them, as our Saviour Christ saith: He Mark. 8. that will be my Disciple, let him deny himself, that is, his own corrupt judgement and affection, to cast them away: as the author to the Hebrews saith; Cast away 〈◊〉. 12. the things that press down: To mortify ●hem, as it is said to the Coll●sians; Mortify your earthly members, and names diveis Col. 3. particulars to abstain from them: as Peter 1. Pet. 2. saith; Abstain from fleshly lusts that fight against the soul. To have no fellowship with them, as to the Ephesians Paul Ephe. 5. saith; Have no fellowship with the unfruitful works of darkness, but reprove them rather. To cleanse them, as the Holy Ghost saith by ●ames; Cleanse your hands jam. 4. ye sinners, and purge your hearts ye wau●ring minded. There be some things in nature indeed that must not be cast off, as the faculties of the soul and members of the body, but whatsoever is corrupt in nature must be laid aside: not judgement, but the corruption of judgement: not affection, Eph. 4. 26 as some think all anger is sin, but the corruption of affection: So not the members of the body, as some have taken those words of our Saviour Christ; Mat. 5. 29 If thine eye offend thee pluck it out, etc. but the corruption of those members, and so of all the rest. And as the Scripture doth command us to cast off the corruption of nature generally, so particularly, & saith: Lie not, swear not, steal not, commit not adultery, kill not, etc. Some will lay aside some sins in their manners, but not the love of them in their minds, as the pharisees were outwardly like painted Tombs, but inwardly full of rottenness: some will leave some little sins, but not great sins; as Herod that reform many things, but would not put away his brother Philip's wife: and some will leave some great sins, but not little Mark. 6. sins, they will not forswear, but they will sweat in their common talk, they will not rob openly, but they will deceive secretly. But all these are borne of the flesh, & not of the spirit: In the new history of Scot-land there is mention made of a controversy between Scotland and Ireland, for an Island lying between them both, at length it was put to the determination of a wise Frenchman, whose order was that a snake should be put into the Island alive, and if it did still live, the Island should belong to Scotland, and if not, it should belong to Ireland, because it is said there are no snakes in Ireland; which is alleged to this end, to show that if the venomous corruptions of our nature do live and thrive in men, they belong to the kingdom of Satan: for that which is borne of the flesh, is flesh, and cannot enter into the kingdom of God. And that which is borne of the spirit, is spirit, That is, he that is a spiritual man, is spiritually 1. Cor. 2. 15. minded, & walks after the spirit: as he that is borne of the flesh is carnally minded, Rom. 8. 1 and walks after the flesh, so he that is borne again of the spirit is spiritually minded and manuered. He means not that the substance of the spirit is infused into a regenerate man, as the family do dream, but the qualities and gifts of the spirit: neither is it meant that a regenerate man that is borne of the spirit, is all spirit, as a natural man is all flesh; for we must not think any man can be perfect in this life. Paul saith of himself which is true, much more Phil. 3. 12 of others, That he was not come to perfection, but only did strive unto it: therefore to the Romans he complains of his imperfections, which he calls the law Rom. 7. of his members or remnants of the flesh, that still did rebel against the spirit: for although Saint Iohn ●ayth; He that is 1. joh. 3. 9 borne of God sins not, yet the meaning is not, that he sins not at all: for in the first Chapter he saith; If we say we have no sin, we lie, and sin in saying so. But the meaning is as some take it, he sins not as he is borne of God, or so far as he is regenerate, but as the most take it he sins not as he did before he was regenerate, willingly and notoriously, therefore when our Saviour saith, that which is borne of the spirit is spirit, the meaning is, he that is regenerate is a spiritual man, not the flesh, but the spirit, not the corruption of nature, but the sanctifying grace of God doth rule and is predominate in him. Therefore the sins of the children of God are called infirmities, because they proceed from corruption that is weakened and made infirm in them by grace; and therefore the duties of the children of God are called good works because they proceed from grace, but passing by our reason, our will, our affection, our tongues, hands, and other members, that are corrupt by nature, and but in part sanctified, they receive some defilement: yet because the motion from whence they come, being the motion of God's grace, the end whereto they tend being Gods glory, and the ground whereon they stand being God's word is good, therefore they are called good works, are accounted good, and accepted in the faith of Christ; who & whose works were absolutely good, and therefore the works of those that are regenerate and believe in him, are accounted as his are, for this cause a regenerate man is called a spiritual man, taking his name of the more excellent part: as a man is called a melancholic man, not as if he had no phlegm or choler in him; but because that humour bears the greatest sway in him: so a Christian is called a spiritual man, not as if there were no remnants of flesh in him, but because the spirit bears the greatest sway and over rules corruption in him: therefore we must put a difference between justification & sanctification. The Papists speak of such a sanctification as may justify a man before God, but justification must be teached by faith from Christ jesus, whose perfect justice is imputed to those that believe: Gal. 3. 1● our sanctification is always in this life imperfect and mingled with some wants: but yet so as regeneration makes a man exceedingly to differ from a natural man: he that is of the flesh (saith the Apostle) Rom. 8. 5 savours the things of the flesh; that is corruption affects them, delights them, etc. But he that is of the spirit, that is as Christ saith: Borne of the spirit, saveurs the things of the spirit; a regenerate man in that he is borne of God, loves his heavenly father and delights in him, but he that is not borne of God but is a natural man, job 27. 10. doth not, being nothing of kin to him. A regenerate man delights in the law of Rom. 7. 22. joh. 1. 20 God, an unregenerate man doth not but hateth the light; a regenerate man loves those that be regenerate, being the children of God and his Christian brothers and sisters, Psal. 16. 3 a natural man loves them not but rather hates them, as john shows in his first Epistle. A regenerate man doth see and feel the remnants of corruption, and complains Rom. 7. 23. of it: the natural man doth not, but justifies himself as the Pharisee did. Luk. 18. 11. The regenerate man would not do the evil Rom. 7. 19 that some time he doth, and he would do the good that he doth not, and that good that he doth he would do it better: the natural man doth the evil that he would, he doth no good, nor hath no mind to it, neither doth he truly desire to be any better than he is. The regenerate man prays and cries Rom. 8. 20. Abba father, & by the spirit groans unto God for favour, for help against temptation, for strength against sin, for grace to think, speak and do better; the natural man spends no prayers about these things; if he do, it is but in few cold and fashionable words without affection of heart: the regenerate man doth truly and earnestly strive against the corruption of nature, that Gal. 5. 1● yet remains in him, & more and more overcome it, as Saloman saith; In all labour there is profit, the natural man doth not so having nothing in him but flesh. There is in a regenerate man as it were two men as Rebecca had two nations in her womb, so a Christian hath as it were two natures in his womb, the members of the old man and the new man, of the flesh and of the spirit, as Paul saith, the flesh resistes the spirit, and Gal. 5. 17. the spirit resistes the flesh: therefore saith Peter; abstain from fleshly lusts, that fight against the ●oule; the striving against corruption is the greatest excercise of a Christian, outward troubles and enemies are nothing like it, when the flesh or corruption prevails in the child of God; thereof grows sorrow and grief, as David when he had sinned saith, I go mourning all the day, but when the spirit prevails against the flesh thereof grows joy and comfort. But a natural man further than the fear of man's law, or the shame of the world doth enforce him, hath no sorrow for his ●innes, except some few examples, such as were Esau and judas, whom God doth touch with hellish torments, that in them other great sinners might see as it were a torch of hell fire burning before their e●es: and as a natural man hath no sorrow for sin, further than fear of man or shame doth force him, so he hath no joy in good things, further than pride or vainglory doth prick him; so that to use the common similitude of the scripture, as we may know a good tree from a bad tree, by the difference of their fruits, so we may know a spiritual man from a carnal man, by the difference of their▪ minds and manners. A regenerate man that is borne of the spirit, though he be not perfectly sanctified in this life, yet he is wholly sanctified: for as there is a natural birth of the whole man, so there is a spiritual birth of the whole man, that is, as all the parts both of his soul and body are vitiated and corrupted by the first birth, so all the parts of his soul and body, his judgement, affection, his will, his conscience, his memory, his eyes, his tongue, hands, feet, etc. are sanctified by his second and new birth; and there is no part of a regenerate man so corrupt as it was before: I speak not of some extraordynarye fault, that some good man may fall into by strong temptation, which peradventure he committed not, nor the like before his conversion, but I speak of that ordinary estate that God's children are brought unto by regeneration. Therefore we are in the Scripture not only exhorted generally to put on the new man, to be renewed, to amend out lives, to be holy, as God is holy, but we are exhorted to the particular virtues and parts of the new man, as to knowledge, love, patience, temperance, humility, and divers other parts of sanctification: there is no natural man but doth something that is good in itself, though it be not so to him; but a regenerate man is good many ways within and without, in words and indeedes. Again he that is borne again of the spirit, doth grow in grace and the gifts of the spirit, that is, not only to add one grace to another, as Peter saith: ●oyne to 2. Pet. 1. 5 your faith, virtue to virtue, patience to patience, temperance to temperance, etc. But every grace and spiritual gift doth grow greater & stronger, as the disciples said to Christ, Lord increase our faith, so we must say, Lord increase ours, and our love, our patience our zeal, etc. For as there is growing of the first birth from children to men, as growing in the corruption of the first birth, as the Apostle saith; Evil men and deceivers wax worse and worse, so there is a growing in the second and new birth from little to much. The means here of is the word of God, as Peter speaks, as new borne babes desire the 1. Per. 2. 2 sincere milk of the word, that ye may grow thereby, and prayer. As our Saviour said ou● heavenly father will give the holy Ghost, that is, the giuftes of the holy Ghost to those that ask him. Now seeing it is so necessary that a man should be borne again, without the which he cannot enter into the kingdom of heaven: let every man and woman examine themselves whether he can find a new creature in him or no, which he shall know by the former properties of a regenerate man; let him examine whether he have a new mind and new manners in general, then let him examine the particulars first. 1 If he loves God with the affection of a child to his father. 2 If he loves the children of God with the affection of a brother or sister. 3 If he delights in the law of God, because of the excellent wisdom, holiness and righteousness that is in us. 4 If he sees his own corruption of nature, and condemns it, and himself for it. 5 If in his affection he would not do that which is evil and contrary to the law, but would do that which is good and agreeable to the law. 6 If he prays to God with an unfeigned heart, not only for pardon of sin, but for power against sin. 7 If he do truly and earnestly strive against sin; and for virtue, not only without but within himself. 8 If he hath remorse and sorrow for sin, though they be little in comparison, and secret, that the world knows not, and joy in goodness. 9 If he desire and use the means of the word of God, that may make him grow in the new birth and become better. If a man find these things in himself, he is regenerate and borne again; if not, he is not borne of the spirit, but is in his natural estate. What must such a man as finds not these things do, conclude he is a reprobate: no, but fear it, & know that ●ames speaks jam. 4. 6. that the Scripture offers more grace; therefore hear the word which is the immortal seed of our new birth, while it is called to day, and among other things, here that Saint james saith, cleanse your hands ye sinners, and purge you hearts ye wavering minded, let your laughter be● turned into mourning, and your joy into heaviness, never be merry, never eat your meat pleasantly, never sleep quietly, but tremble and quake continually, hear, read, ask questions, and pray diligently, till God hath begun a true work of grace in you, for that which is borne of the flesh, is flesh and cannot enter into the kingdom of heaven; but that which is borne of the spirit is spirit and shall enter. Marvel not that I said unto thee, ye must Verse. 7. be borne again. Our Saviour Christ forbids him not simply to marvel at this, for if David Psalm. 8. wondered to behold the natural creatures of God; how much more wonderful are those things that be supernatural, David speaking of his creation, saith, I am fearfully and wonderfully made, much more wonderful is it to be created and made a new: it is a greater matter to regenerate a man, than it was to create the world; for at the first God created all things with a word, but to recreate a man there must be words and deeds to, Christ must be borne for us that we might be borne again in him, Christ must die for us, that our old man might be slain, and must be quickened and rise again for us, that a new creature might be revived and restored in us: therefore regeneration is a thing to be marveled at, as many other of the great and excellent works of God be; but when Christ bids Nichodemus not marvel, he means such a marveling as fighteth against faith, and causes a man to reject a thing as fabulous, because he cannot conceive it; but to wonder at God's grace and power in the regenerate, and to submit ourselves and our senses to the word and work of God, there in is a commendable thing. But mark we that Nichodemus not being regenerate himself, regeneration was a riddle to him, as the Papists and those that have not true faith themselves think that none can be assured of their salvation, whereby we may see how true that saying of the Apostle 1. Tim. 3. is: That Godliness is a Mystery. Furthermore, note that our Saviour Christ saith not, we must be borne again; but ye, because he would exclude himself, for his first birth was uncorrupt, he was conceived by the holy Ghost and borne of a Virgin without sin, and therefore need not be borne again: but all other men being corrupt by their first birth must be borne again; yea even the pharisees who thought themselves excellent in comparison of others: therefore he saith to Nichodemus that was a Pharisee, ye must be borne again, as he saith in Matthew: Except your righteousness exceed the righteousness of the Mat. 5. 20 Scribes and pharisees, ye cannot enter into the kingdom of God. The wind bloweth where it listeth, etc. Verse. 8 By this similitude he would reprove the folly of Nichodemus, that did follow only his reasonable judgement and natural conceit in this work of regeneration; this is supernatural, as Paul by a similitude taken from the Corn, reproved the folly of the Corinthians, that followed reason in the article of the resurrection: 1. Cor. 15 36. It is as if our Saviour Christ should say, we would know there is wind, that God hath created for many purposes, we hear it, we feel it, and see the effects of it; but we cannot tell where it riseth, nor where it setteth: so we may perceive the working of the spirit in others, and feel it in ourselves, changing our judgements, our affection, and conversations: as how evidently was the power of the spirit to be perceived in Paul, who of a persecuter became a Preacher: in Zacheus who of an oppresser became a distributer: in Abraham who of an Idolater became a true worshipper: and in Marie Magdalen who of an adulterer became a chaste liver, and lest any should say these were choice persons, our Saviour Christ saith here: So is every one that is borne of the spirit. The sound of the wind is heard of many, and the force of it is seen in carrying the Clouds, in moving the Waters, in driving the ships, in shaking the trees; but in how few is the force of God's spirit seen to move and carry men to spiritual duties, to zeal, love, liberality, justice, mercy, etc. The blasts and force of the flesh are heard and seen in Town and country, in swearing, railing, lying, adultery, drunkenness, etc. But the blasts of the spirit not so common, if I should also follow the other similitude, so is every one that is borne of the spirit, there is good instruction in it, what sorrow hath a woman in bearing of children, what faintings, what gripings and throws, as if she should be torn in pecces, and all to bring forth a child, yea some are content to be ripped, that by their own death they may procure the child's life: but how little pains do men take to be borne again, to cast away the works of the flesh, and to bring forth the fruits of the spirit, which will not be done with ●ase, but with wrestling with Satan, resisting of sin, and denying ourselves. Nichodemus answered and said, how can Verse. 9 these things be? A man would think that by this time we should have hard a new borne babe cry, but he still reasons carnally, where is the goodness of nature to goodness, that the Papists boast of, when this man that had nature helped by learning, and many means, yet was altogether unapt, so much as to conceive of spiritual good things. Those that think themselves wise enough to conceive any thing; yea any point of religion, are controlled by this man's example, where we may see how hard a thing it is to work regeneration, in a man, when it is so hard to make men conceive it. Reason with many men about the points of religion, as faith, repentance, and the like, you shall find such unsavoury carnal and caviling speeches, as it would make a spiritual man to wonder they should be so ignorant and senseless. But by this man we see though doctrine be delivered plainly, though it be delivered diversely, though it be laid forth generally, and perticulerlye, though it be showed by similitudes, and borrowed speeches, yet men cannot perceive and understand it, except God give them grace: therefore David prayeth to the Lord thus; Open mine eyes that Psal. 119 I may see the wonders of thy law, but Nichodemus his eyes were still shut up, and therefore saith; How can these things be? Because he could not conceive them, by reason he thought they could not be: but there be many things done that we cannot perceive how they be done. An Adamant stone draws Iron to it, though we cannot perceive how it doth it: a Diamond stone will write upon Glass, though we cannot perceive how: we see the shadow of a Dial is gone, but we cannot perceive how it is gone: so a child in a short time is grown, but we cannot perceive how it grows. Now if our reason be confounded in so many earthly things, how much more in this heavenly work of regeneration. jesus answered, Art thou a teacher in Israel Verse. 10 and knowest not these things. Seeing he lost his speech on him, he falls to rebuking of him, as if he should say, takest thou upon thee to teach and guide other, and art ignorant thyself and knowest not the principles, that are as it were the A. B. C. to religion: they had read the Scripture, that said; Circumcise the foreskin of your hearts, turn to God, repent, etc. but they understood it not, for if they had, they should have seen it all one with this that Christ saith: Ye must be borne again, but Nichodemus knew not these things. I doubt there be many men, yea some ministers at this day which yet is more strange, that can but only read the Scripture, and repeat the letter, but in the spiritual sense are as ignorant as Nichodemus, to whom this reproof doth no less, but much more justly belong. Our Saviour Christ hath used doctrine and confutation before, and now he useth reprehension, but if the two former would have served, he would have spared the third; so after men have been taught & convinced, if they will not learn and practise, they must be reproved, and so much the more earnestly as their faults are more unworthy; as Christ saith here to Nichodemus; Art thou a teacher in Israel, the choice people in the world, and art ignorant of the chief point of religion. As if it should be said to a master, art thou a judge or justice and dealest unjustly to a rich man: art thou wealthy and livest niggardly to a Christian: professest thou truth and speakest and dealest falsely: and this is as necessary a part of the ministry as any other, it as the purging part of a medicine, that setteth all the rest of working, for Nichodemus goeth away and is sharpened by this, and by this makes use of the rest; for we hear no more of him till john saith afterward he was a Disciple of Christ indeed, and though now he came to Christ secretly, yet afterward he professed Christ boldly, and joined with joseph of Aramathia to bury him honourably. Let Ministers learn by our Saviour Christ's example, to use all means, doctrine, confutation and reprehension, even to great men when▪ need require, they perish else: and learn by Nichodemus his example, to make use of these things though it be long first, by doctrine to reform our ignorance, by confutation to reform our errors, and by reprehension to reform our sins and amend our lives. afterward the spirit of God in his good time did blow upon Nichodemus, and by the grace thereof he was made capable of those things which he could not perceive when he was a natural man: Therefore let us learn once more, and once for ever, that though the Minister uses never so great wisdom, never so great zeal, never so great faithfulness, constancy and patience in teaching and admonishing of men, yet without God's blessing and grace all shall be in vain unto them: and let us know it is want of grace, that men continue ignorant after so much teaching; it is want of grace that men are froward and spurn against just reprehension. And to conclude, let us know that those only who conform themselves in judgement, affection and conversation to the word of God, are gracious men. 〈◊〉 The little flock of Christ. MARK. 4. 3. Hearken, behold there went out a sour to sow. 4. And as he sowed, some fell by the way side, and the fowls of the heaven came and devoured it up. 5. And some fell on stony ground, where it had not much earth, and by and by sprung up because it had not depth of earth. 6. But assoon as the sun was up it caught heat, and because it had not root it withered away. 7. And some fell among thorns, and the thorns grew up and choked it, that it gave no fruit. 8. Some again fell in good ground, and did yield fruit, some thirty-fold, some sixty-fold, and some an hundred-fold. 9 Then he said unto them, he that hath an ear to hear, let him hear. Our Saviour Christ being sent to preach glad tidings of mercy, favour and salvation, to poor and penitent sinners, many came to hear him, and at this time the number of hearers being great, he left the house where he was, and went into a larger room by the Sea Mat. 13. ● side, and went it to a ship, that was instead of a Pulpit, which being removed a little from the land, that he might be free from crowding and interruption, he sat down and taught the people. This place of scripture I have chosen, as I promised in the beginning, to show how small a number in comparison, are partakers of the mystery of godliness. These words do contain a Parable, wherein our Saviour Christ, as is usual in Parables, doth by similitudes and familiar examples borrowed from earthly things, Prou. 1. set forth heavenly things. Solomon calls Parables, dark sayings; and so they are if they be not expounded: as this Parable were dark, if the explanation that Christ makes of it afterward were not added. This is called the Parable of the sour, and contains certain borrowed speeches taken from husbandry, and such things as concerns the body; whereby is set forth such things as concern the soul. When Christ had propounded this Parable, the Disciples did ask him the meaning Verse. 10 of it, as we may ●ee in verse 10. and in the 14. verse he comes to expound it to them. To the sour he compares the Minister, 1. Cor. 3. 9 who is by Paul called God's labourer: to the seed he compares the word, in the 14. 1. Pet. 1. 23. verse, which Peter calls immortal seed of our new birth: to the ground he compares 1. Cor. 3. 9 the hearts of men, which Paul calls God's husbandry: and ●erem. 4. 4. calls them fallow ground that had need be ploughed up: to the fruit he compares the duties of holiness and righteousness, which Rom. 6. the word requires and works in men. The drift of the Parable is, to show though many do hear, yet the word takes no effect, nor brings forth no fruit in the most, because of their unfitness for it; some give the word no entertainment at all, but it goeth in at one ear and out at the other. Some receives it, but so shallowly that it vanishes again quickly: some do more deeply consider of it. But there be other things that spread further and thrive better, which choke the word so that it comes to nothing, only there be a few of many, that do hear the word, conceive it, retain it, and bring forth the fruit of it. But before we come to the particulars of the parable, let us mark generally, that the Minister who is called God's labourer, must sow the seed of the word, that is, he must preach the Gospel, or else he hath the name of a sour in vain. This our Saviour Christ commands his Disciples, saying; Go to all nations and preach: and Mat. 28. Paul commands Timothy and others to preach in season and out of season, 2. Tim. 4. and saith of himself; Woe unto me if I 1. Cor. 9 preach not the Gospel. The reason is that Solomon speaks, Where Prophesiing or Preaching fails, the Prou. 29. people perish. And that the Lord speaks Eze. 33. to Ezechiel; If thou tell not the people of their sins, they shall die in their sins, but their blood I will require at thy band. Secondly let us mark, that as the Minister must preach, so the people must hear; for it is a necessary consequent from the preaching of the Minister, to the hearing of the people: therefore it is a great and common accusation in the scripture against the people, that God sent hi● Prophets early and they would not hear. It is in the end of this Parable, and often in other places said; He that hath an ear, let him hear: and he that will not, is compared to the dea●e Adder that stops his ears, and will not hear the voice of the charmer, charm he never so wisely. As there can be no fruit looked for where seed is not sown, so there can be no goodness in them that do not hear: for although all be not good that do hear, yet there be none good but those that are to be picked out among hearers, both which are showed by the course of this parable. Thirdly let us mark, it is not enough to hear, for in this Parable Christ shows many do so, and are never the better: but men and women must obey and practise that they hear: as james saith; Be dowers of jam. 2. the word, and not hearers, only deceiving your own selves. For our Saviour saith; They are Luk. 12. blessed that hear the word of God and keep it: And the Apostle to the Hebrews saith; Those that do not are cursed. Now because Heb. 6. the most hearers do not practise the word, our Saviour Christ in this Parable shows where the fault is: not in the sour or minister, he is one to all; nor in the seed or word of God, that is one in all; but in the ground, that is the people's hearts, they are not one but divers; some are hard hearted, some are fickle minded, some are covetously and carnally affected, few are carefully and conscionably disposed, to the love, reverence and obedience of that they hear. Now we come to the parts of the parable. Some fell by the highway. Our Saviour Verse. 4. Christ saith; When the sour sows his seed, some falls by the highway side in the filding countries, the highway for travelers to walk and ride in lies hard by their corn grounds and headlands, upon the which when the husbandman sows his seed, some of the corn doth sprinkle and fall, but the ground whereon it falls is hard trampled and unfit, therefore the seed cannot enter, but lieth aloft, and the fowls that follow the sower pick it up: so saith Verse. 15. our Saviour Christ; some men's hearts are like to this kind of ground, they are hard earth, the custom of sinning & trampling of sathan, and unfit to receive instruction. In Luke it is said; These men understand no● Luk. 8. the word: the reason is, the devil comes & takes it away, as the fowls do pick up the seed: this is that Paul saith of such men; The God of this world hath blinded 2. Cor. 4. their eyes, that the light of the Gospel should not shine unto them. These be such men as Esay speaks of, that must have precept Esa. 28. upon precept, line upon line, here a little and there a little, and yet are never the wiser, they grow no better in their judgement nor in their affection; they sit at the Sermon like blocks, & have neither discerning no● estimation of heavenly things, neither the law humbles them, nor the Gospel comforts them: these be such men as the Apostle Heb. 5. speaks of; You that for your time ought to have been teachers, have need to be taught the first principles of the word of God. Of this sort of men we have many, which jam. 2. james calls forgetful hearers, who though they can mark a tale of Robin-hood, as we say, though they can repeat a story or old wives fable, yet they cannot rehearse any profitable point of the Sermon, but are like those that go to a fair or market, neither to buy nor sell, but to see & be seen: such be these church Papists, that come to spare their 20. pound a month, & civil men that come to spare their 12. pence a sunday, but not to seek nor serve God, nor edify themselves: the reason of their unprofitable hearing is, because the devil is present with them, either to rock them a sleep, that they might not hear at all, or to cast in by-thoughts of other matters to occupy their minds, that though they hear a sound, they might understand or bear away nothing, or if they do mark any thing, it is some sentence of Fathers or Heathen writers, if there be any alleged to garnish their talk withal, that they might be like Butterflies, who fasten upon the flowers only to paint their wings. Or if they mark any thing out of the word, the devil causes them to put it of to others, & to think that it concerns not them: as some will say such a one had a good lesson to day: but if they take any thing to be spoken to themselves, the devil persuades them the preacher speaks of malice, and so reap no good by it, but Luk. 8. rather hurt. S. Luke shows the reason why the devil seeks thus to take away the seed that is sown in their hearts, lest they should believe and be saved. Therefore as M. Gyfford saith upon this Parable; When we go to hear the word, let us think we go about a hard business, we shall have much a do to keep our eyes from sleeping, to keep our thoughts from wandering, and our hearts from rebelling: and if we pray not to God, & strive not against the devil, we shall either not hear though we come to hear, or else as the proverb is As good never a whit as never the better. Some fell on stony ground. This ground is somewhat better than the former, for though Verse 5. it be stone in the bottom, yet it hath some earth in the top, and the seed takes a little root and springs up suddenly, but the earth is so shallow, and the stones so many, that it cannot take any deep root, but when the heat comes it withers away. To this ground our Saviour Christ compares some men that are not so senseless as the former, but go a degree further, they perceive some beauty and excellency in the Gospel, feel some sweetness in it, as the Apostle saith in the Hebrews; They have a Heb. 6. taste of the good word of God. Luke saith, These men receive the seed with joy, they Luk. 8. 13 will commend the Sermon and the Preacher, and show a green blade of profession, and flourishing show of religion: and though they have some joy in the word, yet it is not in the commandment, to know and do their duty, but only in the promises of the Gospel, that sets forth the grace of God and salvation in Christ, as if it belonged to them; and therefore it is said, they believe for a time, but their Luk. 8. 13 hearts be so hard that they cannot mourn for their sins and wants: and though the word be the means to soften men's hearts, yet it cannot mollify them, but they remain stony. There is nothing so hard but by art and workmanship may be sofned, metals are melted with the fire, Iron is made pliable with the hammer, a Diamond is broken with the blood of a Goat, but some men's hearts are so hard, that neither the hammer of the word, the fire of hell, nor the blood of Christ can soften them: there is great complaint of the stone in the rains, but few complain of the stone in the heart, or of a stony heart. Christ saith, these men have no root Verse. 17 in themselves, their religion stands in the Prince, in the Minister, in their books, in their wives, in their friends, they have no true understanding, nor power of grace in themselves, that which is in them, it is in their tongues to speak a little, their hearts are so hard within, that the word cannot take root enough to endure the storms and trials of heat and cold, that it might bring forth fruit. They continue but a time. That is, their joy they took in the word continues not, their fresh show of religion continues not, as it is necessary to embrace the truth, so it is necessary to continue in it, if we change, it cannot be for the better but for the worse; Christ saith; If ye continue in my word ye are verily my disciples, if ye continue not ye are john. 8. not my aisciples in deed, but in show. Some continue too long in error and false religion, as the Turks, Papists, Anabaptists and others, but that is not constancy but obstinacy: constancy is in the truth, it is obstinacy that is in error. Solomon hath said; Buy the truth, but sell it not: therefore it is pitiful and fearful, that some should let it go when they have it. Apostasy is the most dangerous and unrecoverable sin that may be, so terribly described in the Hebrews; that it is unpossible such a man should be renewed by Heb. 6. repentance: and john saith; The prayers of the Church cannot help him: Peter saith, It 1. joh. 5. had been better for him never to have known 2. Per. 2. the truth, then after he hath known it to turn from it: Therefore that he might make this sin of Apostasy odious to all men, and Apostates odious to other men: he compares them to the Sow that was washed and returns to her wallowing in the mire, and to the Dog that returns and resumes his vomit. Those that have been Apostates, as judas and julian, are never named in the Church but with detestation, such a one is unfit for the company of men, he must be given over to sathan. Therefore Paul calls the Galathians foolish Galathians, because they did not run out their race. These stony men though they be fresh at the first coming of the Gospel, they are no body at the last, but are like to Pliny's Lion, that at the first litter had five at a clap, after every litter bated one, till at last she had none at all. In worldly matters mens after-wit is best, and shall it in matters of religion be worst at last. Therefore let us hear that weighty exhortation of the Apostle; Take heed Heb. 3. least at any time there be in any of you an evil heart and unfaithful to departed from the living God. And so much the rather let us take heed of it, because our Saviour Christ saith here, there be some men that receive the word with joy, and yet continue but a time. Luke saith; Believe for Luk. 8. a time, that is, profess the faith for a time, not that they had justifying faith at all, for that cannot be lost, as john saith: Whosoever believe in Christ shall not perish, but have eternal john. 3. life; And true faith saith the same Apostle in his first Epistle overcomes the world, 1. joh. 5. but the meaning is, these men do profess the faith as Simon Magus did, and seem to themselves and others that they do believe; Acts. 8. but it is a feigned faith that is overcome of the world, not a justifying faith, for the gates of hell shall not prevail against Mat. 16. that, much less the gates of the prison. It is not a true faith for that bings forth ripe fruit, as james speaks, but a counterfeit and dead faith without fruit; therefore it is said they believe and continue but a time, that is a short time, for true faith also ceases in the life to come: therefore 2. Cor. 13 Peter saith: The godly receive the end of their faith, even the salvation of their souls; but 2. Pet. 1. these men believe but a short time, they give over in this life, & never come to that excellent end, because they never had any true beginning. When persecution ariseth because of the word: Our Saviour Christ shows the reason why these men continue but a time, the chief reason is indeed because the word took no root in them, they had no sound faith, they wanted grace; but this is the sensible reason or occasion of their revolting, they are afraid of affliction, and love to sleep in a whole skin, such were the Israelites that would go into the wilderness to worship God, but when they were pinched a little, they became murmurers, such were the professors at Rome that Paul speaks of, At my first 1. Cor. 10 answering saith he, all men forsook me: such 2. Tim. 4. were many in King Edward's time, which then had a blade of religion, but when Queen Mary came it withered away: and such are all those that be time-servers, of whom we may have a great guess now, but no certain trial till persecution come, it is woeful to think how many we shall see then of this kind of ground. Some do continue till the gout lays hold of them as King Asa: some till the world lays hold of them, as Demas: and some do continue till persecution lays hold of them, as Francis Spera: some men are like the Snail that put out a long pair of horns, but if ye do but touch them, in they go: others will stand out some small matters, but the threatening of death is the death of their religion: but our Saviour Christ saith to the Church of Smirna; continue faithful to the death, and I will give thee a crown of life, our Saviour Christ having told his Disciples of wars, of enemies, and dangers; saith: he that continues to the end shallbe saved, and bids them not fear him that kills the body, Mat. 24. for the fear of a thing is many times worse than the thing itself; for though persecution be threatened we know not what the intent of it is. We read of Domicianus the Emperor of Rome who made a proclamation, that all those that would not worship an image should be banished, whereupon many of his subjects, because they would keep good consciences fled, the rest yielded & became idolaters. Then the Emperor called again those that fled, and placed them next unto him, and those that worshipped the image he banished from him, saying, they that will not be faithful to God, will not be faithful to me. But if there should be a full purpose of the magistrate to shed the blood of the Saints, they cannot do it except & until God will suffer them, for Christ saith: A hair of your head shall not perish without your father's providence; he can change the king's heart, it may be we shall suffer but a few lewd words, as they called the christians in queen Mary's days, holy knaves, holy whores, but remember the servant is not better than his master, it may be a little imprisonment; yet he can give us favour in the eyes of the keeper of the prison as he did joseph, he can open the prison doors, and lose our fetters, as he did Peter: and if God give liberty to the persecutors, Acts. 10. yet they can but kill the body: and if Gods will be we should die, why should we have a will to live, if Philemon did owe to Paul not only that which he had, but himself? how much more do we owe ourselves to God? as one saith: If God had but given me my life jowe it him again, but seeing he hath given for me the life of his son, what am I to that gift; in the 11. to the Heb. we read of many Martyrs that were diversely persecuted and would not be delivered, it is reported of a French Martyr who being offered this favour to be spared of his chains and fetters, as he went to execution, answered no; but the more contemptible his death was, the more honourable. Remember whatsoever we suffer for Christ, he suffered more for us: shall a fire of sticks that lasts but an hour daunt a Christian man, that so many women, yea so many children have endured, cannot he that caused the fire that it should not touch the three children make it burn thee quicklve, cannot he that caused the Lions that they should not touch Daniel, cause them to crush thee softly; let us remember that the honour of Martyrs hath always been great in the Church, and their reward is great in heaven: therefore saith wise Solomon, buy the truth but sell it not, no Mat. 5. not for thy life: and on contrariwise let. us consider what an unwise thing it is to deny the truth, for the company of friends to lose the familiarity of God and his Angels, for hope of preferment to lose the inheritance of heaven, for fear of pain to throw ourselves into the torments of hell, for regard of the body to cast away the soul; besides that it may be a man that so saves his life shall lose it within a week after, by some disease or mischance, yet if he should live twenty years he shall find his life worse than death, for better is a happy death than an unhappy life, for the torment of conscience that will follow the denying of the truth, is worse than persecution: as ye may see in David who found the torment of his sin of adultery, from which there was no escape; a heavier thing to bear then all the persecutions of Saul: how much more heavy think we, will be the occasion of the sin of Apostasy, as ye may see in Francis Spera who being a professor of religion, for fear of persecution fell to embrace Popery, than he cried out of himself that he was a reprobate, and wished that he might be ten thousand years in hell fire, so that at length he might be delivered. Seeing it is so, let us pray to God to soften our hearts that the word may take deep root in us, that as we know & profess it, so we may believe and bring forth fruit of it; for those that do not believe and practise it, will not die for it; those that will do nothing for it, will suffer nothing for it, and let us pray to God that we may cleave unto it, not for a time, but always; for our reward shall not be a reward of days and years, but for ever. Also they that receive the seed among thorns. Verse. 18. There is a third sort of ground that were fit to bear fruit then the two former, but that there are thorns, briars, and weeds in it unpulled up, that springs higher, branches further, and spreads wider than the Corn, and choke the seed that it cannot bear fruit, to this kind of ground, our Saviour Christ compares those men that have wit, reason and capacity enough, and might become good men, and do good duties, but other things which he call●● thorns, takes up the room in their hearts that they cannot. Our Saviour Christ shows also what these thorns be that chaoke the word, that is to say, the cares of the world, deceitfulness of riches, Luke addeth voluptuousness: in a word he means by thorns, the corrupt lusts of men's nature, that do carry them so eagerly after the profits & pleasures of the world, that they neglect the duties of godliness that are prescribed in the word. By cares of the world, o●● Saviour Christ doth not mean moderate care, for that the word doth command, and may stand well with religion. Solomon reproves carelessness, and tells us that the Pro. 6. little Emit that wants reason doth provide in Summer for winter: much more should a man that hath reason, and most of all a man that hath religion, as Paul saith, He that provides not for his house and family 1. Tim. 5. hath denied the faith, and is worse than an infidel. But by cares of the world, here our Saviour Christ meaneth, immoderate and excessive cares that the world forbids, and is contrary to religion that doth so take up the room in a man's heart, that it hinders the groweth of the word, and keep a man from the duties commanded in the same. And by this we may see how to discern of care, if it be such as doth not hinder us, but further us in the duties of godliness, it is good; but if it grow to that measure, that it keeps us from those duties that we own to God and to men, it is nought: which our Saviour Christ reproves; Why care ye for meat saith he, and for raiment that is beyond measure, Mat. 6. as appears, by setting down the practice of the Gentiles, and by showing that it hinders a man from seeking the kingdom of God and his righteousness: To prevent this care, Peter saith: Cast your care upon God, for he careth for you. riches is another thorn, that doth choke the word in this sort of men, not that we should think all rich men be unfruitful professors, for we read of Ioh, Abraham, Cornelius and others, who were full of grace and goodness, therefore he doth not say simply riches, but the deceitfulness of riches doth choke the word, not that riches do deceive all men, but these kind of men, or rather deceive themselves in the conceit of riches, for riches are dead things without reason, how then should they deceive living and reasonable men, if their own wrong judgement and affection did not deceive them: but they think happiness stands in being rich, as appear by the saying of many, when they speak of a rich man they say he is happy, but they are deceived, how can they make a man happy when they cannot free a man from troubles, but rather bring many troubles with them, when as they cannot content a man: but men having abundance do still desire more, when they will leave a man, and he them. Solomon in the book of Ecclesiastes, doth show plentifully, there is no felicity but vanity in these things: they think that riches are the best things especially that he can 〈◊〉 have in this life, but they are deceived, a good name is better, as Solomon saith in the proverbs: A good name is better than silver and gold; wisdom is better, as also Solomon saith, blessed is the man that findeth wisdom, Pro. 3. the merchandise thereof is better than the merchandise of silver, and the gain thereof is more worth than gold. Godliness is better as Paul saith to Timothy: Godliness is the 1. Tim. 6● great gain, they think riches will serve their turn at all needs, but they are deceived, for David saith: Riches avails not in Psal. the day of vengeance; They think they can leave them to whom they list, but they know not whether they shall leave them to a wise man or a fool, saith Solomon: Their life may be taken away this night; as it is said Eccle. of the rich man in the Gospel, that made his barn bigger, and said he had food laid up for many years, than whose shall these things be, saith our Saviour Christ: Thus men being deceived with riches they choke the word, and keep them from their duties, this also may teach a man when he hath a right estimation and use of riches, when they further him in religion and practice of duties, and when either by the getting our keeping of them he is hindered in his duty, they have deceived him. Voluptuousness or living voluptuously, as Luke saith, is another thorn that hinders Luke. 8. the groweth of the word in men's hearts by voluptuousness, is not meant the immoderate use of the lawful pleasures and delights of this life, as the Stoic Philosopher condemned all pleasure but the sinful and unlawful pleasures of the world, and the immoderate and carnal use of those that be in themselves lawful, whereby men are hindered from their duties. Some think they cannot be choked with riches for they have them not, but poor men may be choked with immoderate cares: some think they cannot be choked with cares, for they let the world go which way it will, but they may be choked with voluptuousness; some think they cannot be choked with voluptuous living, for they far hardly, go homely, and toil continually; but they may be choked with riches: some are choked with one of these, some with another of them, & some with all of them, Our Saviour Christ compares these things to thorns, because they choke or hinder the groweth of the seed of the word, that it cannot bring forth the fruit of piety, of hospitality, of equity, of mercy, of chastity, of sobriety and such like, as otherwise it would do: When john Baptist preached repentance to Herode, he was choked with voluptuousness and Mar. 6. love of a harlot, that he could not bring forth the fruit of it. When Dives should have relieved Lazarus he was choked with riches and voluptuous living, that he could not bring forth the fruit of mercy. Luk. 16. When the jews by the Gospel were called to the marriage of the king's son, they were choked with the cares of the Mat. 22. world, farms, oxen, etc. that they could not come. When the word calls on men to keep the Saboth, they are choked with these things, they have journeys to go, and other things in their head that carries them from obedience. When men are taught by the word to pay their debts to pay their tithes, to make restitution of their wrongs, the world chokes them that they never bring forth these fruits. Many men know such and such duties are to be done, and they will purpose to do them, but such a building, such a purchase, marriage of such a daughter, hinders and chokes them so as they never come at them: but one saith; Hell is full of purposes, but heaven of performances, such men pretend to worship God in hearing the word, but they worship their belly, their money, as Paul calls covetous men idolaters, and also of vosuptuous Ephe. 5. men, he saith to the Philipians. 3. Their God is their belly. Many men would feign go to heaven, but they are so tied to the world, that they cannot walk in the way to it: many men will be religious, but they will practise it no further than may stand with their profits, and pleasures, if the minister cross those affections in them, they will cross him if they can, and seek rather to condemn his sayings, than their own doings: yet men will colour their covetousness with religion, and say they must provide for their family: if they in following the world did obey the word, they would seek and do such things as might set forth God's glory, as well as their own glory, they would seek to further Gods house aswell as their own house, which the word commands, also in following voluptuousness men excuse it, by this we cannot be Angels: but the word teaches we must be Saints and do nothing contrary to holiness, therefore we must here the counsel of jeremy: Blow up your fallow ground and sow not among thorns; jer. 4. that is, pluck up these cares, covetous, carnal and voluptuous affections, that do chaoke the seed of the word in us, the word should grow in our hearts alone, but especially we must not suffer it to be overgrone. They may be called thorns because they will prick men, for how eagerly soever men follow the world, yet when they die and consider how they have gotten their riches, and how little good they have done with them, they will prick their heart and the softest and sinfullest pleasure that men have followed, when they die willbe as the sharpest thorns, therefore those that live carnally and covetously, cannot but die sorrowfully. Mark, the seed that is sown in all these three sorts of ground do perish, but not in all by the same means, but in some by one means, and some by another, the devil, the world, and the flesh, be the three great enemies that keep many men from their duties, and so from their happiness, those that follow the devil, those that folthe world, and those that follow the flesh, are all naughty men, they are none good but those that follow the word, and that do resist the devil, overcome the world, and mortify the flesh; all the three sorts of men spoken of heretofore in this parable are hypocrites, that only have a show of religion, the second more than the first, & the third more than the second and no substance, none are true christians but the fourth sort of men that follow in this parable, who are compared to good ground. Some fell in good ground. This is the last sort of ground that is fit indeed for the seed, because, it is not hard but soft, not stony but mouldry, it is not forlorn and groan with thorns, but fallowed & hath those things ploughed and plucked up: this is called good ground and brings forth fruit, some more some less, according to the degrees of the goodness of it. This our Saviour Christ expounds in verse. 20. there be some men's hearts like this good ground, they are not like the other three: the high way men are hard, they understand not the word, but these understand it, as Matthew showeth, these are neither like the stony ground, they Mat. 13. 23. continue not but are nipped and blasted with the heat of affliction, but these endure those things with patience and abide, all weathers, neither are they like the thorny ground, for they are choked with cares, riches and pleasures of the world, but these overcome and overgrow those things, and bring forth much fruit. But mark, Luke Luk. 8. saith: these men have an honest heart, God requires not the ear only to hear, but the heart to understand, to believe, and love that they hear. And mark that he saith, They bring forth fruit, so that God requires the hand and the body to practise that we hear, aswell as the care to hear & the heart to understand, some think if they hear it is enough, but all the three former bad men do that: some think if they hear and attain to a little knowledge it is enough, but two of the former sorts of ground that are nought come so far, but those only are good men that hear the word with their ears, understand it with their heart, & practise it with their hands, as our saviour Christ saith in another place: Blessed are they that hear the word of God and keep it; they be no good subjects that hear the prince's laws & obey them not, they be no good servants, that hear their masters commandments & do them not, so they are no good Christians, that hear the word of God and keep it not: therefore hear it is said they be good men that bring forth good fruit: if any will ask what fruit, the answer is: all such good things as the word of God doth require of men, which are generally set down by Paul to Titus, Titus. 2. the grace of God, or word of his grace, hath appeared, and teacheth us to deny ungodliness and worldly lusts, and to live godly, justly, and soberly, in this present world. The particular fruits are set down by Peter, to be faith, patience, temperance, brotherly kindness, etc. And by john in 2. Pet. 1. his first Epistle, love and liberality: and by Paul Rom. 12. and many other places. For as good men must bring forth fruit, so not strange fruit, but such as spring from the seed of the word of God, that is sown in their hearts. The Papists will build Abbeys, give money to maintain Tapers, wear hair cloth, go of pilgrimage, and seem to be very devout and religious, but these be such things as springs from their own invention, and not from the word of God. Hypocrites also in the Church, will seem to bring forth fivite, but it is either in doing such things which the word commands not, or in doing them otherwise then the word commands them: they will come to church on the lords day, because the Prince commands it, not because the word requires it, they will give something weekly to the poor, keep hospitality at Christmas, because shame, civility and others company in it moves them, and not because religion moves them in their best actions: they want faith in God, love to men, and humility in themselves, that should give a taste to their fruits, and without which they are unsavoury to God. Trees that are transplanted from hot countries may bear fruit here, but not kindly not timely, because they are not in their natural soil; so of all that hears the word, there never grows good fruit in any, but those that have honest and good hearts. So that those that bring forth bad fruit as it were wild grapes, those that bring forth no good fruit, and those that bring forth fruit that seems to be good, and yet with bad minds are all naughty men, only those are good men that bring forth good fruit indeed with honest and good hearts, the want of observing this difference hath moved some to think themselves good Christians when they have been hypocrites, these men are called good ground, not that they be so of themselves, or as if the word did find them good, but because they be by the word and grace of God framed to goodness and made good when the other three sorts of men, not withstanding all means do remain nought. The word being a sharp two edged sword, doth wound the old man in H●b. 4. them, & kill the corrupt affections of their natures, as dullness, fearfulness, covetousness, voluptuousness, that live and reign in the other, and doth quicken, enlighten, and sanctify them, making them fit to bear fruit. Mark those that be made good men, are ready, and do show forth the goodness that is wrought in them, by doing the good things which the word requires of them, and not one or two good things, but thirty, sixty, and three hundred-fold, they show forth the good fruits that are inward, as faith, hope, love, patience, meekness, humility, chastity: and the good fruits that are outward, truth, justice, mercy, etc. and the reason why many men cannot be gotten to do their duties, is because they want grace and goodness: if ye look for a thing where it is not, ye shall not find it; so ye shall find no good manners in them that have no good minds. And let us mark for our instruction, that of four sorts of men which do hear the word, there is but one sort good, which confirms our Saviour Christ's saying, Math. 22. Many are called, but few are chosen: Because as he saith in another place, The way is narrow that leads unto life, there be few that Mat. 7. finds it. It seems by this parable, that in the visible Church there are many more hypocrites then true Christians, for not to speak of those that will not hear, those that do hear, how many are dull and blockish, that can conceive nothing of that which is taught like the high wave ground? How many be there that do understand something, and seem to be some body, that when the least trial comes shrink and show they had no conscience nor grace? How many be there, that are so eaten up of the world, and overcome of their lusts, as no doctrine can draw them to duty, especially to those things that are contrary to their covetous and voluptuous humours and appetites? And how few be there that do hear the word of God and keep it, with honest hearts and good consciences. But yet some there be which our Saviour Christ calls his little flock, of Luk. 13. Luk. 19 Acts. 10. which number was Zacheus in jerusalem, Cornelius in Cessarya, Dorcas in joppa, Lydia in Philippi, and of this number there might peradventure be pointed out some one or two in this Town, some two or three in that Town, although we cannot see many: but those that be such, they must have the estimation and commendation of good men and good women. But it is to be noted, that these men have the same temptations that the other have, the devil seeks to take away the seed, tyrants threatens them, the world entices them, the flesh provoakes them, but they resist the devil, overcome the world, and subdue the flesh by grace. A man would think all that hear the word, especially by some Ministers, should become good men: so they should if there were not something to let it, but there be great corruptions and enemies within and without, that do blind and choke men, and carry them contrary ways, only those become good that have the seed of the word watered by the grace of God, that it may be fruitful, for it is not the plainting of Paul, nor the watering of Apollo, 2. Cor. 3. but God that gives the increase. Therefore when we hear the word of God, we must pray for grace, that we may understand it, believe it, and obey it. Also let us mark, that of those few that be good men, all are not alike good, but there be degrees of goodness among them, some bear fruit 30. fold, some 60. 60.-fold, and some 100 100.-fold, some have hard longer, some have heard better, some have profited more than others, and according to the measure of their knowledge and grace, they bear fruit. Those that do perform some good duties, as it were 30. 30.-fold with an honest heart, be good men, though they be short of others, but do seek to grow further, and not envy nor darken those that be gone before them, and those that perform more duties as it were 60. or 100 fold, be good men, and by comparison better men, but yet pride not themselves in their gifts, knowing where they had them, nor disdain nor account them no body that come after them, but seek to draw them on and encourage them. He that hath ears to hear, etc. In the beginning Verse. 9 of this Parable in vers. 3. our Saviour Christ hath said, hearken & behold, which word behold hath the same use in the new Testament, that Selah hath in the old, and doth import diligent marking: and now in the end of the Parable he saith; He that hath ears to hear, let him hear: which shows this is a matter of importance, else he would not thus often and thus earnestly have persuaded them to hear that came to hear: and it shows that all men have not ears, for though all have grisles upon their heads, and can hear other things, yet they have not ears to hear God speak, for there be many that turn away their ears from hearing the law, as Solomon saith; There be many that stop their ears like the deaf Adder, as our Saviour Prou. Christ saith: And there be many that are dull of hearing, as the Apostle saith. Therefore he saith, He that hath an ear let him hear, for the ear is the wicket of the Heb. 5. heart, the sense of understanding, and the means of faith and grace: and therefore it was a devilish and dangerous principle of Popery that the people might not hear. But the Scripture teacheth us clean contrary, that we should hear and that reasonably; To day if ye will hear his voice Heb. 3. (saith the Apostle) harden not your ●earts, that we should hear diligently, as Solomon saith, Hearken diligently to me: that Prou. 2. we should hear swiftly, Be swift to hear, and slow to speak: Therefore jam. 1. one said unto a young man that did speak much, that his ears were become tongue. Our Saviour Christ saith, He that hath an ear let him hear; as if he should say, Wisdom is worth the hearing: it is well ye may have it for the hearing; therefore if ye be wise give it the hearing, And as he would have them and us hear all wisdom, so specially that which is taught in this Parable; hear not so as the devil may devour it; hear not so as the heat of persecution may parch it, hear not so as the world may choke it; but hear so as ye may bring forth the fruit of it, for that is the hearing that is better than the fat of Rams. 1. Sam. 15 Hear this all those that come to the word, be not good men, but those that are made good, and brought to do good by the word. Hear this, though many in the Church be nought, idle and carnal professors, yet there be good fruits brought forth of a few; therefore do not as some do, judge all to be hypocrites because many be such, for though the Minister loses his labour upon the most, yet he sees the fruit of his labour in some. Hear this, seeing there be so many bad ones, take heed you be none of them, beware of the temptations of the devil of the allurements of the world, of the provocations of the flesh, look to that the word teaches you, and do well: and not to that the devil, the world, and the flesh would have ye, that is evil. Hear this, all ignorant persons, all time-servers, all disobedient persons, though they come to the word, be nought: none be good but those that understand, believe and obey the same. Therefore seeing there be all these sorts of men in the Church, aswell now as there was then, look over this Sermon again, view them severally and every of them, and see of which sort ye be: if ye find yourselves of the first sort, repent of your dullness and ignorance: if ye find yourselves of the second sort, repent of your unconstancy and lightness: if ye find yourselves of the third sort, repent of your worldliness and voluptuousness, & deceive not yourselves with a show of religion, without true godliness, but pray to God to pardon you, pray to God to enlighten you, pray to God to settle you, pray to God to sanctify you, that ye may not only hear, but in hearing ye may understand, in understanding ye may believe, in believing ye may practise, and in practising ye may increase from 30. to 60. and from 60. to 100 fold. Pray to God, that of evil men ye may become good men, and of good men ye may become better men, until at the last ye shall beeome perfect men. And if ye find yourselves to be of the fourth and best sort, that do understand, believe and obey the word; be thankful to God, that where ye be no better than others by nature, he hath made you to differ from them by grace: and seeing he hath honoured you with the title of good men and women, praise him that is the fountain of goodness, and be careful to show forth the goodness he hath wrought in you, by doing those good things he requireth of you, for his glory and the good of others: and if for the same ye suffer evil at the hands of the world, yet be not discouraged, but persever therein with patience, looking to the reward of goodness in the world to come. ❧ The combat of Christains. EPHE. 6. 10. Finally my brethren, be strong in the Lord and in the power of his might. 11. Put on the whole armour of God, that ye may be able to stand against the assaults of the devil. 12. For we wrestle not against flesh and blood, but against principalities, against powers, & against the worldly governors, the princes of the darkness of this world, against spiritual wickednesses which are in high places. 13. For this cause take unto you the whole armour of God, that ye may be able to resist in the evil day, and having finished all things stand fast. 14. Stand therefore and your loins girded about with verity, and having on the breastplate of righteousness. 15. And your feet shod with the preparation of the Gospel of peace. 16. Above all take the shield of faith, wherewith ye may quench all the fiery darts of the wicked. 17. And take the helmet of salvation and the sword of the spirit, which is the word of God. 18. And pray always, etc. THis Epistle was written by the Apostle Paul to the church at Ephesus, wherein he hath set down not only general doctrine necessary to be known, believed and practised of all Christians in the other chapters, but also instructions for particular estates and degrees of men and women, in the former part of this chapter. Now the Apostle comes to the conclusion of all, as appears by this word sinally, as if he should say, last of all I give you to understand, that the profession, faith and practise of religion, will not be holden, performed and finished with ease, but with much hardness and difficulty, because you have dangerous and unweariable enemies that seek your destruction, whom you must encounter withal and overcome, that you may obtain salvation. He calls them brethren, because they were the children of God, & of the church as he was, as sometime he calls the jews brethren, because they were of the same carnal kindred of Abraham, so he calls the Christian Gentales brethren, because they were of the same spiritual kindred of Abraham; and as by the name of brethren he means all Christian men, so under the same he comprehends all Christian women, as often in the Scripture the female is included under the name of the male, the wife in the husband, the sister in the brother. Be strong in the Lord. He exhorts them to Christian courage and magnanimity, in respect of the enemies and dangers he will tell them of afterward, a virtue very necessary not only for Magistrates and Ministers, who have to deal with many bad and turbulent persons, but also for every Christian who hath to deal with devils, for as cowardice and faintheartedness hath hindered many strong men, so fortitude and resolution of mind hath been a great help to them that have been otherwise weak in warlike affairs. When he saith, Be strong, he means not corporal strength, for they could procure no addition to that; but he means spiritual strength, as appeareth by the spiritual enemies he names afterward, and by the spiritual armour he appoints to withstand them. This spiritual strength is more excellent than bodily, by how much the soul is more excellent than the body, and the qualities of the mind more excellent than the faculties of the body yea by how much the gifts of grace are more excellent than the gifts of nature. In the Lord. But he saith, Be strong in the Lord, not in yourselves; for the Prophet saith, In his own might shall no man be strong: but we must be strong in the Lord, that is the Lord jesus Christ, who is our Captain, who hath in our nature and in our name, fought our battles Mat. 4. and overcome these enemies for us. Now as sampson's strength lay in his hair, so our strength doth lie in our head, and though we be weak, he is strong, called the Lion of the Tribe of judah, who hath power not only included in himself, but which he reacheth out to all his members, as he faith to Paul in his combat with the devils temptations, 2. Cor. 12 My grace is sufficient for thee: and Paul found it so, for saith he, I am able to do all things by the help of him that strengthens me. God is the author of all Christian courage and fortitude in us, for we are naturally fearful, and dare not stand to the defence of religion, or any good cause, therefore this gift is from heaven, as all other good gifts are: therefore as the Apostle prayeth jam. 1. for the Collosians, That they might be strengthened with all might thorough his glorious power, Col. 1. unto all patience and long suffering with joyfulness: so he exhorts the Ephesians, To be strong in the Lord, and in the power of his might, that is, to see their own weakness, and to seek for strength at the hands of God in Christ jesus, to withstand and overcome all their spiritual enemies. ●ut on the whole armour of God. he tells Verse. 11 them and us of a battle we have to fight with dangerous enemies, therefore he wills us to arm ourselves, not with the armour of men, for that will not serve the turn against these enemies, but with the armour of God, which is armour of prose indeed, that he setteth down afterward, he calls it the armour of God, because he is the author and also the appointer of it, alluding to the manner of soldiers to whom it is appointed by their general what armour every one shall were. And he would not have us to be like careless Soldiers, who let their armour hang by them when they should be set upon by their enemies, but he would have us put it on and be in a readiness, and not only some part of it, for then a man may be wounded in that part that lacketh, but the whole, that he may be fenced on every side against all dangers. A question may be asked; Were the Ephesians unarmed, that the Apostle doth speak thus to them? No, but he would have them arm themselves more exactly and plentifully, as appears by saying, Put on the whole armour of God: as if he should say, though you have attained to some measure of gifts and grace, yet that you might be valiant Soldiers, and more than conquerors, labour to have them more plentifully and powerfully in you. A question also may be asked, if the Ephesians were able to put on this armour of themselves? No, the Apostle meaneth to attribute no more natural power to the Ephesians, than he did to the Philippians, to whom he saith; We Phil. 2. are not able of ourselves to think a good thought; it is God that worketh in us the will and the deed, but his meaning is to tell them what graces are fit for them, to strengthen them against their enemies, and without which they cannot be able to stand, and what grace they must seek for, at the hands of God to that end. That ye may be able to stand against, etc. This is the reason of his exhortation which is double, the first part is in this verse taken from the divers assaults of the devil that we are subject unto: the second part is in the 12. verse taken from a description of the enemies themselves, that we are to encounter withal. By assaults he means the temptations of the devil, but he uses a military word, taken from soldiers which the Ephesians were well acquainted withal, as he uses divers other warlike speeches, to set forth this spiritual conflict. The devil is called a tempter, and he will assault all men, by temptation he did tempt A●am, he tempted our Saviour Christ, he tempted Peter and Paul, so he will tempt all other, much more he fears no man for his strength, neither will he spare any man for his weakness; for he is of the nature of a roaring Lion, that goeth about seeking 1. Pet. 5. whom he may devour. A question may be asked here if the devil doth tempt us at his own pleasure? No, but by the permission of God: he could not tempt Job without licence, job. 1. he could not be a living spirit in the mouth of Ahabs false Prophets, till God 1. Ki●. 22 said Go: but God doth give licence to Satan to tempt all, not only the wicked, but also the godly, that the power of his grace might be showed in our weakness: Therefore he saith here, Put on the whole armour of God, that ye may be able to stand 2. Cor. 12 against the assaults of the devil. And mark, that he says not, assault only, but assaults, because the devil will tempt us both divers times and divers ways: enemies in war do use not only to assault by violence, but by ambushments and subtle practices: so the devil will sometimes set upon us by force, therefore he is called a Lion, and sometime by fraud and subtlety, therefore he is called a serpent. Now as we must have spiritual strength to withstand him in the one, so we must have spiritual wisdom to prevent him in the other; as the King of Israel said; Wisdom and strength is for the war: sometime he will tempt us to keep us from our duties, as Paul saith to the Thessalonians; I purposed to come unto you, 1. The. 2. 18. but Satan hindered me: and sometime he seeks by temptation to mar our duties, as he did Ananias when he should give the price of his land to the poor; Peter saith to him: How hath Satan filled thy heart, that thou shouldest keep back part of the price and Acts. 5. lie: And sometime he tempts us to do things clean contrary to our duties, as he did to Eve to eat of the forbidden fruit, we must be armed to withstand him in all these. We wrestle not with flesh and blood. The second part of the Apostles reason whereby he would move us to put on the whole armour of God, is taken from the description of our enemies themselves, which are not corporal, but spiritual, not few but many, not weak but strong, not honest but wicked and tyrannical, and such as have the advantage of the place. But let us mark that he writing to the church, saith; we wrestle not with flesh & blood but with, etc. Those that are not of the Church, their battles are only with men like themselves, but christians do contend with devils, the meaning is not as if we did not contend with men at all; for the Prophet I●remy, the Apostle Paul, and other of God's servants, had great conflicts with men, but it was so far as those men were the instruments of Satan, but saith the Apostle: Our contention is with the devil, whether he assault us by himself or by men, that are his instruments of this battle; that the Apostle speaks of, is not between the devil and infidels, ignorant, profane and wicked men, for although he tempts all, yet such are in his subjection already, and they show no contention against him, but all their contention is for him, because he rules in the hearts of Ephe. 2. the children of disobedience, but this battle is between the devil and Christians. So long as men live in ignorance and wickedness, there is agreement between the devil and them, as our Saviour Christ saith: when a strong man armed keeps the house all is in peace, till a stronger than he comes and drives him out, but when a man shakes of the subjection of Satan and by embracing and believing the Gospel, gives his name to a new Lord, then begins the war, than the devil will use his policy and power by himself and his instruments. Pharaoh never raged so much, as when the people of Israel should go into the wilderness to serve God, Antichrist never stormed so fiercely as when the Gospel was published by Luther and detected his Idolatry, than came in the Spanish inquisition, than came in the French massacre, and other diabolical practices, so long as men live ignorantly, either wickedly, or civillye without religion, the devil will not disquiet them because they are his peaceable subjects, but when they set their hearts to religion, and shake of his subjection, than he will use all hostility against them, and wrestle with them. And as the devil doth wrestle with us, so saith the Apostle: we do & must wrestle with him; For as we hold it not sure to have peace with the Spaniards, because we cannot have it without dangerous conditions, so it is never sure to have peace with the devil, for than we must needs have war with God. The Church is called militant in this world, because it is always fight with Satan, sin and spiritual enemies, which doth distinguish it from the Church in heaven, which is called ryumphant, because it hath won the field, and gotten the conquest of the enemies; Now as it is with the whole militant Church, so it is with every member thereof, for which cause our life is called a warfare, therefore the Apostle saith: We wrestle, etc. Not showing what every Christian must do, but what every man doth if he be a Christian. And among many other marks of Christianity, there is none more certain nor sensible than this, to show ourselves enemies to the devil by withstanding his assaults and temptations, for although by nature we have neither will nor power so to do, yet by grace being furnished with the armour of God, we have both. He calls these enemy's principalities, powers, he gives divers of these titles to the good Angels, in the first to the Collosians: But they are good, these are evil; they are our friends, these are our enemies; they fight for us, these fight against us: therefore this is the d●scription of the devil, that he hath spoken of before: he calls him a Prince of the world, that is of the Ephe. 2. wicked world, not of the Church; for he is in the Church not as a governor and commander, but as a tempter only. He is called the Prince of the darkness of this world, not of the light, his dominion is by ignorance, error, sin and wickedness; he is an enemy to the light and seeks to put it out, therefore hath taught Antichrist to persuade the people that ignorance is the mother of devotion, and that they should not have the exercise of the scripture: Therefore in the time of Popery, when the people were nuzzled in ignorance, what apparitions, speeches and practices of Satan were there that the light hath scattered: therefore when God sent forth Paul to preach the Gospel, he tells him he shall turn the people from darkness to light, and from the power of Satan Acts. 26. to God: Yea he saith not only we wrestle with a Prince, but with Principalities, showing that many of these princes do band themselves against us, for although we commonly speak of the devil in the singular number, yet we must understand there be many devils of the nature & force that the Apostle speaks of here; it is said a Mat. 5. legion possessed a man, they all are not only enemies of the Church, but of every member of the church. Now we know when one person is to encounter with many such enemies, he had need to be well armed. Powers: They be not only princes but powers, earthly princes are called powers, not in respect of themselves, for Rom. they are weak as other men, but in respect of divers helps, and assistants that they have to command and take their part▪ but the devils are called powers in respect of the force and strength they have in themselves by nature: the devils power may be perceived by gathering together the job. ●. winds, and the fire, and an host of men to destroy jobs cattle, his servants & children, Mat. 8. sea with violence, by causing those that he possessed in our Saviour Christ's time, to break the fetters and chains wherewith they were tied; master Perkins writes of a man near Gen●ua, blasphemed God so, that all which heard him trembled, who said if there be any devil let him take me, and carry me where I shallbe for ever: and presently he was taken into the air and never seen more: Some when they see such corporal examples, say Lord how strong the devil is, thinking none are any way possessed of the devil but those that be mad or straught but his chief power is exercised & is to be considered, spiritually in drawing men to sin, and thereby to destruction: we may see it in tempting our first parents and prevailing against them, who were perfect & endowed with as much knowledge as the nature of man was capable of, and we may see it in tempting Cain and carrying him to kill his brother, contrary to nature and contrary to his conscience: we may see it easily in tempting and carrying men to divers monstrous sins, idolatry, adultery, drunkenness, and holding them in them, as with spiritual snares and bands, that no counsel, doctrine, nor sight of other men's harms, can draw him from them he was strong before time, but he is more strong now, because he rages toward his end, for anger is the whetstone of strength spiritual, and these be no corporal enemies, but spirits that cannot be seen with bodily eves, therefore are the more dangerous. There be divers Athistes at this day, like the Saduces in our Saviour Christ's time, that think there be no spirits because they cannot be seen, but shall we believe them or the Apostle: there be many things that cannot be seen, as the wind, a voice, a savour, etc. which yet are, a● we have a corporal sight and sense of some things as we have bodies, so we have a spiritual sight and sense of some other things as we have souls. Some have painted the devil in a bodily shape, with horns, tail & such like, but it is fond seeing he is an invisible spirit, & cannot be proportioned, therefore the apparitions of Satan that have been so much spoken of, are not to be feared, but his spiritual delusions and temptations must be taken heed of. Now as he is a spirit, so he hath the properties, of a spirit, he hath great knowledge, for though he hath not so much knowledge as the good Angels, seeing he hath lost by his fall that way aswell as man hath done; yet he hath much more knowledge than man hath naturally, because he is a sole spirit: besides that he hath increased his knowledge by long experience & practise, he hath understanding of all languages, of the state of all countries, of the condition and complexion of all persons, he knows to what sins men are most inclined to, and by what means he hath prevailed against them, and others that have been like them. Some because the devil hath more knowledge than men, have taken occasion to seek to him, to understand of things that are lost, etc. But these is one of the assaults of the devil, that we must wrestle against, for the Scripture forbids us to have familiarity with the devil the enemy of mankind: neither will this be any colour that they go not to the devil, but to a witch, seeing God forbiddeth that also: Levi. 20. 6. And Levi. seeing, though not themselves, yet the witch hath familiarity with the devil, and they have familiarity with him in his instrument, and it is all one to take counsel from the devil, at the first hand, and at the second hand there is a curse pronounced against them that seek to witches. Our Saviour Christ rebuked Satan when he spoke the truth, because we would not receive it from him: no more should we seeing whensoever he speaks, either he lies, or speaks the truth to deceive: I cannot better compare this seeking to the devil by witches, then to those that seek money at the hands of biting usurers, I say biting usurers who have no respect to the good of the borrower, but to their own advantage, to wrap the party in bonds till they overthrow his estate, for howsoever it seems a benefit that serves their turn to know that they seek at the hands of the devil or witches, (which yet is not so commonly, but in foolish conceit only) yet it turns to their great hurt and damage, bringing their souls further into thraledome, Saul went to the witch of Endor to 1. Sam. 18. call up Samuel, but it was not Samuel, but a sinless conceit, it was the devil in the likeness of Samuel: for they would not bury Samuel in a mantle that was his ordinary attire, but they did bury him doubtless in a linen cloth, as the manner was; but this practice of Saul hastened 1. Cro. 10. 13. his destruction. As the devil hath great knowledge, so he hath great agility and nimbleness to pass from place to place, for though he be not infinite but finite, yet he compasses the whole earth, as it is sade in Job, and that in short time: some job. 1. men have been said to sail about the world in three years, the Sun that is a bodily substance as we see compasses the world in 24. hours, how much more the devil that is a spirit; therefore wheresoever a man dwells he must look to be assaulted of this enemy: he tempted Adam in Paradise: job in the land of Us, our Saviour Christ in the wilderness; the sea cannot hinder him, stone walls cannot bar him as it may other enemies, but he hath a spiritual passage, and spiritual access to every place and every person. Wickednesses: As the devil is a spirit so he is a wicked spirit, they were at the first created good, as were the other Angels, but the Apostle saith: they kept not their first estate, but fell and became jude. devils: therefore as in the Scripture the other Angels that stood are called elect and holy Angels, so they that fell are called evil and wicked spirits; the devil is called an unclean spirit he is called a liar and a murderer. john. 8. And as he is a wicked spirit, so he tempts men and women to wickedness, he tempted Adam and Eve to pride and rebellion, Gne. 3. he tempted job to blasphemy, for though he afflicted him in his goods and body, yet his purpose was to draw him to blasphemy, job. 1. as appears by his words to the Lord: doth job fear thee for nought, but touch him and he will curse thee to thy face, he tempted Ahabs false Prophets King. 22. to lying, he tempted our Saviour Christ to Mat. 4. distrust and presumption: he tempted Ananias and Saphira to hipocrise and dissembling: Acts. 5. he tempted judas to covetousness Mat. 26. and theft. So he tempts all men to one sin or other, and some time to one sin and sometime to another. He will tempt men to continue in ignorance, and not to hear sermons nor read good books: if he prevail not that way, he will tempt them with error, that they should believe lies instead of the truth; if he cannot prevail that way he will tempt them to hold the truth in hypocrisy; if he cannot corrupt their religion, he will seek to corrupt their conversation, & make them leprous christians: he will tempt men to injustice as he did Achab: to unmercifulness as he did Dives; to uncleanness as he did Herode, to intemperance as he did the prodigal child: if he cannot prevail to draw men neither from religion nor good conversation, he will tempt them to be proud of their knowledge and proud of their virtues, that will mare all the good things that are in them, as he did the pharisees. The devil hath divers nets to take men withal, he hath ease wherewith he hath entrapped David, he hath pleasure wherewith he caught Solomon, he hath the beauty of women wherewith he vanquished the two judges spoken of in Susanna; he hath profit whereby he enthralled judas, he hath evil company by which he endangered jehosaphat, he hath evil examples wherewith he corrupted the Isralites, they would have a king like other nations. He doth endeavour, and that by all means to draw all men to wickedness, Alexander was not so unsatiable to conquer the world corporally, as he is to conquer the world spiritually, Alexander fought to conquer but one age, but the devil all ages. If he were an adversary that had any goodness in him, we might expect some gentle handling by yielding to him, but he is a wicked adversary, such a one that delights in blood, therefore in the Scripture he is called a Lion, and a Dragon full of cruelty, those that he overcomes he will tyrannize over them, and bring them to greater misery than can be imagined; for this cause take the whole Verse. 13. armour of God, etc. as if he should say seeing we have a battle to fight, and not with one enemy, but with many, not with bodily enemies, but spiritual: not with weak enemies but strong: not with simple enemies but subtle: not with honest & gentle enemies, but wicked and cruel, and seeing every Christian, even the weakest woman must pass these perils and pikes of the devils temptations, arm yourselves thoroughly: the Apostle having told us of the danger, shows us the remedy, he hath exhorted to the same thing in verse 11. before; and now he repeats it again, giving us to understand there is necessity in using this remedy, and that there is no remedy but this. Wise men will be provided against all enemies, especially against domestical and dangerous enemies, that every hour wait their opportunity to hurt them, and if men be so careful to take heed of corporal enemies, that can but kill the body, how careful should we be to take heed of these enemies that seek to destroy the soul; avoid them we cannot, but prepare ourselves to withstand them we may, or else the Apostle would never have thus often and earnestly willed us to put on the whole armour of God. Some Christians when they do but hear how this man and that women is troubled and tossed with terrible and tedious temptations of Sa●han, are discouraged before it come at them; but when they begin to feel the devils assaults and bickerings in themselves, they conclude, they shall never be able to hold out: but God hath not left his Church in such a desperate estate, but he hath provided means of escape from their enemies, therefore here the Apostle wills us to use it. Armour of God: He tells us again it is the armour of God that must do it, the armour of men will not do it; it is not human power, policy or civility, that can withstand this enemy, but the munition that comes out of the lords armoury, for though the devil be strong, yet there is a stronger, as the Apostle sayeth: 1. joh. 4. 4 Greater is he that is in you, than he that is in the world, though his ingens and artillery be sharp and dangerous to hurt us, yet there be instruments and weapons of greater force to preserve us. This armour he sets down in the 14. 15. 16. 17. and 18. verses following, verity he compares to a soldiers girdle, that will fence us against all Satan's temptations; to hypocrisy, heresy and lying: righteousness he compares to a soldiers breastplate, that will fence us from all Satan's temptations: to injustice and ●●iury, hope he compares, to a soldiers helmit or headpiece, that headpiece, that will fence us from his temptations: to discontentedness, fainting and weariness: faith he compares to a soldiers shield or buckler that will fence us from Satan's temptations: to diffidence and despair, the knowledge of the word, he compares to a soldiers sword that will fence us from the temptations of ignorance and disobedience: prayer he sets in the last place, not that it must be used last, but first and last; therefore for brevity sake, he putteth it instead of all the rest, for the Scripture in other places makes mention of other virtues necessary to arm us against other vices, as humility that will fence us against the devils temptations: to pride and vainglory, temperance that will fear us against his temptations: to riot and excesses in meat, drink, apparel, recreation, or any thing, chastity that will fence us against his temptations: to uncleaneness and adultery, love that will fence us against his temptations: to hatred and revenge, brotherly kindness that will fence us against all his temptations: to morosotie and strangeness, meekness that will fence us against his temptations: to wrath and waywardness, patience, that will fence us from his temptations: to murmuring & unlawful means, using heavenly mindedness that will arm us against all Satan's temptations to profaneness and worldliness. But the Apostle doth only set down these few that he nameth in this chapter, either because these virtues were most wanting in the Ephesians, as his manner was to speak fitly to the persons and purpose, or else because these were sufficient to answer to the parts of a soldier, from whence he takes his metaphor. The Papists appoint other armour to withstand and drive away the devil, as crucifixes, Agnis dies, a part of Saint john's Gospel about a man's neck, crosses made on the forehead and breast, holy water, ringing of bells, but these never came out of God's armoury. If this were the armour to withstand the devil withal, the Apostle forgot himself that he told us not of it, neither here nor else where. Again if this were good armour for that purpose, the wickedest man might withstand the devil aswell as the godliest man: for who cannot make a cross on his forehead, wear a crucifix about his neck, sprinkle himself with holy water, etc. But that this is not the armour against the devil, appears hereby, that those who have been most superstitious in these things▪ have been and are the vassals of Satan and carried at his pleasure to Idolatry, heresy, blasphemy, adultery, and such heinous sins. But the furniture wherewith we must withstand the devil, is the armour of God, that is prescribed to us in this chapter & in the rest of the Scripture, that is the gifts and graces of regeneration and sanctification: as sound knowledge, upright heartedness, unfeigned faith and hope, a just and chaste mind, an humble spirit, sober and loving affection, and a good conversation, it is that which the Apostle hath set down in a word, in the 4. chapter, put on the new Ephe. 4. man which is after God created in righteousness and true holiness, and this is the cause that the devil, doth carry men to many and dangerous sins, because they have no grace nor divine power to resist him: the cause that he carries men to hypocrisy and lies, is for that they want the girdle of virtue: the cause that he carries them to injustice and wrong, is they want the breastplate of righteousness: see the cause that he carries men to any other vice, is because they want the contrary virtue. And mark, he wills the Ephesians and us the second time to put on not a part, but the whole armour of God: if a soldier be naked he may easily be hurt any where, if he be armed but in some place he may be wounded on that part that lacketh: but the Apostle would have us to be wholly armed, that we may be foiled no where, neither in our judgement, in our affection, nor in our conversation; the cause that some of God's servants have taken dangerous falls, hath been the want of some of their armour; how could Solomon have been so foiled as he was, if he had not wanted sobriety? had David received such a view of Satan think we if he had put on chastity? Some think if they have a little knowledge, they are christians good enough, alas that is but one part, a man may have knowledge, what to believe, what to do, and what to suffer, and yet be far enough of from the practice of it, a Christian must be a general man, therefore saith the Apostle Peter; join unto your faith virtue, & to virtue ●. Pet. 1. knowledge, and to knowledge patience, and to patience temperance, and to temperance godliness, and to godliness brotherly kindness, and to brotherly kindness love; For there is no virtue or gift of regeneration, but we shall have occasion to use divers times in our life. One being advised by his friend to ride with a weapon, answered what needs that, seeing a man shall meet with a thief but once in seven years: but saith he; if a man want it that once, it is once too much, but we shall meet with this enemy every day, and shall find by experience that all our Christian preparation is little enough to maintain our pure religion, and keep our jam. 1. selves unspotted of the world, that ye may be able to, etc. Without this armour of God, we are not able to resist the devil, for what power is therein a subject to resist a Prince, what strength is in weak flesh to withstand a mighty spirit, what wisdom is there in a foolish man to countervail the subtle Serpent: but if we be armed with the armour of God and furnished with his divine grace, then and there by we are made able to, etc. Therefore said our Saviour Christ to this Apostle when 2. Cor. 12. he was in this battle and prayed for aid, My grace is sufficient for thee, and he having experience that it was so, saith, I am able to do all things by the heple of him that strengthens me: and if it should be objected Paul was an old man, therefore we cannot do as he did, Saint john writes to the church, and speaking of common Christians, saith; He that is borne of God, overcomes 1. joh. 5. 4 the world. If we read the Scripture we shall see what great temptations the servants of God have overcome by grace; as Moses, joseph, job, Daniel, and others, we must be like the people of Civiensis who when the ambassadors of Brutus would have them deliver their City unto him, returned his answer; tell your captain Brutus our ancestors have left us weapons to defend ourselves and our City: so when the devil tempteth us to yield ourselves to him, let us answer; our God hath left us weapons to defend ourselves from him. Therefore if we would be able to stand upright against the temptations of the devil, let us hear, read, pray and every way labour, to furnish ourselves, with knowledge, faith, hope, truth, justice, mercy, love, humility, patience, meekness, and all the graces of God's spirit. And let us know this is none of the least of Satan's temptations, to persuade men they may do well enough without them, or with some though they seek not for all of them, and to think that those that have them do no great matters with them. How great a temptation of the devil in the person of a woman did joseph Gen. 39 overcome by grace, when numbers with far less enticements are carried to adultery? how great a temptation did the three children overcome by grace Dan. 3. when thousands were for want of grace carried to idolatry? as one saith: this proves not a man an innocent, because he is not accused, but being accused he is able also to clear himself; so it proves not a man a Christian that he is not tempted, but being tempted, he is able to overcome: therefore saith the Apostle: Put on the whole armour of God that ye may be able to resist. As the graces of God do enable us to withstand the devil in his temptations: so we must put forth our strength and resist him. When Peter had said, 1. Pet. ●. your adversary the devil, goeth about like a roaring Lion seeking whom he may devour, he addeth, whom resist steadfastly in the faith; james sayeth, Resist jam. 4. the devil and he will fly from you: some to excuse their falls say, the temptation was so strong that it was unpossible to withstand it: It may be it was unpossible for an unarmed man, but not unpossible for a man furnished with God's grace. Therefore let such a man know it was not so much the strength of temptation, as his own weakness and cowardice that overthrew him, he wanted grace or did not resist; if he had he might have overcome, for there have been men, yea women, that have overcome as great temptations as those; and let him tell me, did he not use his own hands, his own eyes, his own feet, his own tongue, whereof the devil hath no power, except by special licence or authority in the case of possession which is not ordinary, but his power and practice is to entice men's hearts, and having won their judgement, and won their affection, they give their tongue to speak evil, or their hands or other members of the body to commit evil; why do men these things and not resist, but suffer themselves to be overcome of their spiritual enemy? By this time we see cause, seeing it stands us upon life and death, to resist the devil, but some man may ask how we should do it? I answer; our resistance must be spiritual, as our enemy is spiritual: it is not enough to say, I defy the devil, as some think, but if we would resist the devil, we must resist sin, what sin soever it be that we are tempted to, whether against the first table or the second table of the law, whether it be against God directly, as idolitry, blasphemy, perjury: or the worship of God, as the neclect of the word, sacraments, or sabbaths: or whether it be against men or women, in the abridgement of their authority, of their lives, of their chastity, of their goods, of their name▪ for we never are moved to any sin, but we have to do with the devil directly or indirectly. If it be asked how we should resist sin, I answer; I resist the motions unto it within, and the persuasions and occasions unto it without; resist it in judgement, and say with ourselves, the devil stirs up my corrupt nature in my heart, or stirs up such a man or such a woman to persuade me to such or such an evil thing, I may not do it: resist it in affection, such a thing that the devil or his instrument would draw me unto is evil, I wisl not do it: resist it in conversation, such a thing that the devil persuades me to is evil, I will have no hand, I will have no finger in it, I will stop my ears from hearing of it, I will shut my mouth from defending it, I will turn away my feet from following it. Some may ask how a man should know the temptations of the devil, from the corrupt motions of our own nature? I answer; there is such an affinity & likeness between them, as it is hard to distinguish them: therefore the safest way is to think that we have to deal with both these enemies at once, and so to be the more strengthened against them; but for a difference let us know when all evil motion to any sin is raised, if spiritual force be added to draw us, or spiritual subtlety to persuade us, which be two properties of the devils nature, let us think besides our own corruption which is the broker, the devil himself is present & is the provoker; let us resist the first corrupt motions of our nature, which the Apostle seemeth to call the 2. Cor. 12 messengers of Satan: as he saith to the Collossians, mortify your earthly members, Col. 3. if we make such fair wars with these spiritual enemies, and kill them not as many do, we shall have foul hands with them, and let us resist the devil who will double and enforce those suggestions, by what reasons or persuasions soever he doth it, that all the power of hell may not prevail against us: and to this end let us know as our Saviour Christ saith to his Disciples: Ye have need of patience; so we have need of knowledge, of faith, of hope, of love and other graces of the spirit of God, for Satan will not only assault us, but perhaps continue his siege & battery a day, a week, a month, and give us no respite and though he will sound the retreat and departed sometime for a season, as Saint Luke Luk. 4. saith, yet he will return again perhaps another way, and set upon us by some other means: therefore arm yourselves saith the Apostle and resist him, and if this battle seem hard and tedious unto us, remember in what cause we fight, and for what crown: our Saviour Christ saith in the Revelation: He that overcometh, shall inherit great and glorious things: and Paul saith; The Saints shall judge the Angels that is the devils: Paul saith to 1. Cor. 6. Timothy; I have fought a good fight, and then he addeth, I look for the Crown, the Saints in heaven that are now crowned, have come unto it thorough many temptations and tribulations: therefore let us hearken to the Apostles exhortation, be strong in the Lord, put on the whole armour of God, and resist in the evil day, and the God of peace shall tread Rom. 16. down sathan under ou● feet shortly. ❧ The Hourglass of Man's life. PSALM. 90. 12. Teach us so to number our days, that we may apply our hearts to wisdom. THIS whole book is called the book of Psalms, because it containeth in it for the most part matter of praise and thanksgiving, though there be many other doctrines mingled therewithal. They are called the Psalms of David, because he compiled most of them, not because he made them all; for this was made by Moses, as ye may see by the title of it. We call this the 90. Psalm, because it is bound with the Psalms, and stands in the place of that number, but it is entitled and that more fitly agreeing with the matter of it▪ A prayer of Moses. In which Moses setteth forth the estate of man's life generally and particularly of the people of Israel in the wilderness, where he saw many thousands of them that came out of Egypt die, some by one means and some by another; as it is more largely recorded in the book of Numbers. Now Moses considered that many of their forefathers lived almost a thousand years, whereto he hath respect in the 4. verse, where he saith. One thousand years in thy sight is but as yesterday, and the life of man was grown shorter and shorter, and in his time ordinarily it was not one hundred years, as appears in the 10. verse. The days of a man are threescore years and ten, or perhaps fourscore, which was nothing to their fathers: how much less when they were cut off by strange punishments in the midst of their course, and died thick and threefould without warning. Now after the mention of those things, he breaks out into this speech; Teach us to know our days that we may apply our hearts to wisdom: In which words are two things to be considered; first a petition, secondly a reason of the petition. The petition is in these first words; Teach us to number our days: The reason is in these other words in the end of the verse, that we may apply our hearts to wisdom. Whereby we are taught first of all, that there is a number of every man's days, for this difference to be considered between this life and the next life; this life hath an end, therefore it is called temporal; the next life ends not, therefore it is called eternal the certain number of our days is known job. 14. 5 to God and not to us. But he doth not desire to know the certain number of his days, but rather the uncertain number of them, that is, that God would teach them to know the brevity and shortness of man's life: Therefore he sets it down by days & not by years, and this he desires not for himself only, but for the people; and therefore he saith not, teach me, but teach us to number our days. Now according to Moses prayer, God hath taught us this point in the Scripture, that all men are mortal and must die, as the Lord said to Adam: In the day that thou eatest of the tree in the midst of the garden thou shalt die; although the devil who (for that cause) our Saviour Christ saith john. 8. Was a liar from the beginning, spoke contrary and said to Eve; Thou shalt not die at all: yet indeed Adam died; for although he died not by & by, yet he was a dead man because sentence was passed upon him, and all his life afterward was but a dying life: everything then savouring of death, and every day being a step unto death. If any will inquire what death is; to speak generally, it is a separation from the condition of this mortal and temporal life: but to speak more properly, it is a separation of the soul and body; as the joining together of the soul and body; at the first was the cause of life, as it is said, God breathed into Adam the breath of life: and Gen. 1. man was made a living soul, so the separation of the soul from the body, is the cause of death, as Christ saith to the rich man: This night they shall fetch away thy soul thou shalt die; This Adam by his sin brought not only upon himself, but upon all his posterity, as Paul saith: Rom. 5. By man sin entered into the world, and death by sin, and death went over all men, forasmuch as all men have sinned: therefore it is said not only of Adam himself; but of divers of the fathers that were his posterity, to show the truth of Gods threatening to Adam: In the day Gen. 5. thou dost eat of such a tree thou shalt die; And to show the falcehoode of the devils promise to Eve, that though s●e did eat it, she should not die at all: such and such a one lived thus many hundred years but he died, for though the day be never so long, at length comes evensong; Heb. 9 the Apostle saith: It is appointed to all men once to die, & after that comes the judgement: when all men are dead, then comes the general judgement; but when every one dies then comes his particular judgement; as appears in the example of the rich man and Lazarus; for as the day of death leaves us, so the day of doom shall find us; therefore David when he lay sick said: I go the way of all the world, for death is as an unpartial judge, that is indifferent to all poor and rich. job speaks of some men that would seek death, either for the avoiding of present sorrow, or procuring of future joy: but whether a man seeks it or no, he shall be sure it will seek him. We read of a Heathen woman who when news was brought her that her son was slain in the wars, answered: I know saith she that I conceived a mortal man. I once saw this posy written on the Tomb of a dead man to be read of them that live: as I was so be ye, and as I am ye shallbe. But though reason and experience doth teach us that all must die, & every one can say when he hears a knel there is one dead; & when he sees a grave, here lies such a one: we see what we are, we have but a time here, yet some do make no good use of it. When Alexander bade a Philosopher ask a reward of him for some service or pleasure he had done for him, the Philosopher said; give me immortality? Immortality said Alexander, how should a man that is mortal give immortality? Mortal said the Philosopher, why then art thou so greedy of kingdoms, and livest as if thou shouldest never die? therefore God would have it set down in the Scripture, that it might be a matter of faith, aswell as of reason that all must die; both wise men as Solomon, and foolish men as Nabal: both ●tch men as job, & poor men as Lazarus: marshal men as Joab, and peaceable men as the inhabitants of Laish: both old men as Methuselah, and young men as josias: both tall men as Saul, and little men as Zacheus: both strong men as Samson, and beaufull men as Absalon, and not men only but women also, as Dorcas: and not men and women only, but children also as the Shunamites son, etc. It is not wit, wealth, strength, friends, authority, nor any thing that can always preserve a man from death, who knocks as indifferently at one man's gate as another. He that had come to the tomb of Alexander, might have said; this great Monarch of the world, hath met with his overmatch. Now as both reason and religion teacheth that death is certain, so that the time, place and manner of dying is uncertain: there is no man knows the time of his death; for although for special purpose God doth reveal it to some, as the devil being the executioner of some of God's judgements, who the Witch raised up in the likeness of Samuel, told Saul that to morrow he should be with him. And it is said Julius Caesar was warned of the first day of March, yet these were extraordinary and diabolical things: notwithstanding this is ordinarily true in all men, that jacob Gen. 49. saith of himself; I am old and know not the day of my death. Physicians in the extremity of some disease, can give a great guess of others: and some that have been at the departure of many, when they see the countenance wax pale, the lips wax black, the pulse wax weak or gone, the hands and feet wax cold, can give a near conjecture that death is not far of. Yet sometimes these guesses do deceive them, for God brings down to the grave, and raises up again; Therefore no man knows the day of his death till the day come, nor the hour of his death till the hour come, but when it doth come, than it doth as an enemy indeed assail the castle of the body, and ransack every corner with terror, and drive the vital parts from one place to another, till at the length it doth chase away the soul. As the time of death is uncertain, so is the place: some die by sea, and some by land, Saul died in the field, Eglon died in his Parlour, Ishbosheth died on his bed, Senacherib died in the Temple of his God, joab at the very Altar, the Infants of Bethelem died in the cradle. And as the time and place is uncertain, so is the manner: some die in peace, and some die in war, as jonathan: some die by Bears, as the children that mocked the Prophet Elisha: some die by Lions, as the young Prophet that disobeyed the word of the Lord: some die by the stinging of Serpents, as many of the Isralites: some by Dogs, as jesabel: some die by Worms, as Herod: some die by surfeiting, as those that died with the Quails between their teeth: some die by famine, as at the siege of jerusalem: some die by violent winds, as the children of job: some by fire as, the captains & their fifties: some by the water as Pharaoh and his host: some by swallowing of the earth, as Corah Dathan and Abyram: some die by the Angel of God, as the first borne in Egypt: some die by the hands of evil men, as Stephen who was persecuted for righteousness: and some by the hands of good men, as Shemai who having railed upon David was executed by Solomon: some die by their own hands as Ahitophel: some die by the hand of God immediately and extraordinarily, as Ananias and Saphira: some die by the hand of God mediately and by ordinary diseases: some die suddenly, as Ezechiel saith: When the people were gathered in a great assembly, Pelatia the son of Benaza died: and as those that die of pestilent Fevers, Quinsies, Pleurisies, etc. some die of lingering sicknesses, as Paulsies, Dropsies, Consumptions: some die of excessive affections & passions of the mind: some of sorrow, as the Apostle saith; Worldly sorrow causeth death: some die of fear, as Eli, when tidings came that the Ark was taken he fell down and broke his neck: some die of grief, as it is said H●me● did because he could not answer a riddle that certain fisher men propounded unto him: some die with joy, as it is reported of Sophacles, because in a prize of learning he got the victory of his enemies: some die by little things as it is said, that a little gnat choked a Pope of Room. Auacreon had his breath stopped with a Raysenstone, Lucia died with a Needle which her sucking child smote into her breast. Although there be but one way to be borne, yet there be more ways to die. Now as God hath taught us that man's days are numbered, he must die, so he hath taught us man's days are but a small number he must die shortly: job saith; Man that is borne of a woman hath but a short time to live; Paul compares man's life to a tabernade 2. Cor. 5. or shed of bows that stands but a short time: the Prophet Esay compares man's life Esa. 1. 40 to grass that stands but a Summer: and in the same chapter, he compares it to a flower▪ that hath but his month. In the fift verse of this Psalm, it is compared to a sheep that hath but his night, job compares it to a shadow that hath but his hour: & in the 9 verse of this Psalm, Moses compares it to a thought whereof there may be no less than a hundred in an hour, yea so frail i● man's life, that it may abide any extenuation in the world. We may be compared to certain small flies which are bred by the River Hispanis, that in the morning are bred, at noon are in their full strength, and at night make their end and are gone. We now mourn for our friends departed, and shortly other shall mourn for us. We supply the places of those that are gone, and shortly other shall supply ours: We have here no abiding City, saith the Apostle, we seek one to come: in which respect we are called strangers and Pilgrams 1. Pet. 2. upon earth. It is reported of one Artabanus, who seeing the huge army of Zearxes containing a hundred thousand men, wept; and being asked why he did so? because said he within a hundred years there shall not be a man left alive of this great company: as I suppose this small company of less than a thousand men, shall meet no more until we meet unto judgement, as we see many men shake hands, purposing but a short absence, but it proves their last farewell. And as the Scripture teaches Man's life is short, so that it passes swiftly away, if the way be short, and the motion swift, there can be no hope of any long continuance, where the way is short, and the motion slow, it may stay the longer: as the children of Israel were forty years passing thorough the wilderness, because they went softly, which a swift mover might have done in forty days: but where the way is short, and the motion swift, it must needs come soon to an end, such is man's life: it is in the Scripture compared to a Post that hasteth on the King's business; it is compared to a weavers shuttle, that soon passes from one end of the Loom to the other: It is compared to a thought that runneth over the world in a moment: how short do we think the time that is past? how soon do we think a week, a month, a year to be gone? Therefore this is a necessary petition of Moses; Teach us so to number our days that we may apply our hearts to wisdom. For what is it by Geometry to take the breadth and length of the most huge things and spacious prospects, and not to measure our life, which David saith is but a Span long. What is it with the cunning Philosopher to know the causes and effects of many things, and neglect to consider our own frailty: with the Historiographer to know and report what other have done, and to neclect the knowledge of himself; with the lawyer to prescribe many precepts, and to forget the common law of nature: with the Arithmetitian to be exact in numbering and dividing the least fractions, and not to be able to number our days: What is it to live like doctors in divers faculties, and to die God knows like simple men: therefore saith Moses: Teach us so to number our days that we may apply our hearts to wisdom. For numbering of men, we have an example in David: for numbering of money we have examples 1. Sam. 24 in Merchants: for numbering of sheep & oxen it is found among Graziers, and every man hath Arithmetic enough to number the things of this life: but there be few that do rightly number their days, for where is there one of a hundred that doth not either forget his mortality, or if he do remember it doth not prorogue his life, and persuade himself of many years: or if not, yet that doth apply his heart to wisdom in his time: therefore although Moses himself had well learned his lesson, as appears by taking such a fit occasion as I named in the beginning, to fall into this meditation, and as appears by the divers suitable speeches he uses in this prayer, yet because he saw the most men still ignorant, forgetful, secure and unwise. He prays God to give them grace to consider their frail and mortal estate, and wisely to make use of it. But some may say, what need we seek any further? Moses himself in the 10. verse hath set down the number of our days, where he saith; The days of a man are threescore years and ten: but we must mark, there he compares the shortness of man's life in his time, with the length of man's life in the days of his fathers, who lived seven hundred, eight hundred and nine hundred years, and now the age or life of man was but threescore years and ten, or four score; as jeremy prophesied, that the Isralites should be in captivity in Babel seventy years, that is a whole generation: and yet in the tenth verse, in those words Moses meant not to set down the certain term of every man's life, for than he needed not to have made this petition; Teach us to number our days: but he had experience as we have, that some died in their infancy, some in their childhood, some in their middle age, and some live till that full term, than they die: yet whereas one Apple hangs on the Tree tell it be mellow and falls of itself, there be a hundred that are broken off with violent hands and violent winds. But suppose a man should live till he be threescore years and ten, half that time is spent in sleeping, which may be subtracted from the gross sum, and then there remains but thirty and five years, whereof we may deduct fifteen years of our childhood, wherein we are rather troublesome then profitable, and not fit to do any great service, either to God or men, and so there remains but twenty years: now take from that the time that is spent in wickedness, the time that is spent in idleness, the time that is spent in superfluous eating, drinking and other necessary things, and then consider how little time remains wherein we apply our hearts to wisdom, even of those who live threescore years and ten, how much less of those who dye sooner? But this was but a supposition that a man may live so long, for Saint james saith; A man cannot tell jam. 5. whether he shall live tell to morrow. Now the time that is passed is gone, and cannot be called again, (therefore Time was wont to be painted with hair before and bald behind:) the time that is to come, is none, and cannot be presumed upon; (Therefore it is said of a wise man, he would make no promise for to morrow:) so that we have none but the present time to apply our hearts to wisdom. Moses hath done what he can in this Psalm, to instruct all men in the knowledge of the brevity of their life, and uncertain certainty of their death, and prays to God in these words to teach them further and better: for all that is said in the Scripture, aswell in this, as any other matter, shall be unfruitful, except God doth teach the heart aswell as the ear; for it is not the planting of Paul, nor the watering of Apollo, 1. Cor. 3. but God that gives the increase. Now we have seen his petition for the numbering of our days, let us come to his reason, that we may apply our hearts to wisdom. He desires God not only to teach us to number our days, but so to teach it us, that we may apply our hearts to wisdom, and not to folly: Men are in extremities of every side; some all their desire is to die and to be gone: some all their desire is to live and never to die: some again know they must away, and are content to tarry their time, but do not seek for wisdom, and study to live well while they be here. There be some, who although their lives be short and too short if they were best employed, to become so wise as they should, yet by laying violent hands of themselves do make them shorter, but this is not wisdom but foolishness. In the sixth commandment it is said; Thou shalt not kill, one observes upon that, because it is not added, thy neighbour, he means also thyself. If it be a great sin for a man to kill another, it is a greater sin to kill himself: again, life is a blessing of God, and death is a part of the curse. Now a man may not thrust from him the blessing of God, and pull upon himself the curse: God and not we doth appoint the time of our birth, so God and not we must appoint the time of our death. No good man that we read of in the Scripture, neither job, David, Lazarus, nor any other, though they were in great extremity did kill themselves, but only wicked men and reprobates, as Saul, Ahitophell and judas. Cleombrotus a Heathen man, hearing of the immortality of the soul, killed himself, that he might obtain immortality, being ignorant that there is immortality in hell aswell as in heaven: and Lucretia and certain Heathen women killed themselves that they might not be defiled with Soldiers, not knowing that the body is not defiled, if the mind be chaste, and yet if it were uncertain, adultery should not have been so much feared as certain murder, they should not so much have feared a sin that might be repent, as a sin that could not be repent, because time was cut off, homiside hath always been so detestable a thing in the Church, that such have been denied Christian burial, that where most men are with-houlden from sin by the fear of death, seeing they do not fear death, they might fear something after death, that is, the reproach of those that live. There was one said to his son who had often these words in his mouth; I would I were dead: I prithee (saith he) learn first to know what it is to live. Some in crosses will say, I would I were as deep under the earth as I am high, but way first wherefore God hath placed you upon the earth, and caused you to grow so high as ye be, and what he doth require of you: and way whether ye have done it or no, and what reward abideth for you, if you have not; and then consider whether it be not fit to learn to be wise and to live better first. Some again, as I said, are in the other extremity, and would live still and never die; many old men that have lived long already would not die, as appears by marrying young women, and building new houses; but such men have neither right reason to consider of the estate of this life, nor true faith to consider of the estate of the life to come, this is a life full of misery, & the next to the children of God, is a life full of felicity. It is said of Hereclitus, that every day he wept, and being asked the reason, he answered; Because the world was full of misery. The Thracians at the birth of their children ever wept, their reason was, because they were borne to misery; and at the death of their children ever rejoiced, because they were freed from misery, as they thought: Paul saith of himself and the Church; If our hope were only in this life, we were of all other 1. Cor. 15 the most miserable: All men are miserable in this life, but those most miserable that have most afflictions, if there be not hope to sweeten them: indeed no man lives one day, wherein one grief or danger or other doth not weight upon him in regard of his soul or his body, his goods or his name, his wife, his children, his friends, his Prince or country, in regard of the temptations of the devil, the world and the flesh; we see many dangers, but wisemen do foresee more. From the Cradle to the grave we are toast with troublesome things; and if in our life we meet with any profitable or pleasant things, they soon vanish away, at the least the pleasure of them. As one saith; When a Spider hath emptied even her very bowels to make one slender Webbe, one puff of wind blows all away: so when men with labour and travel have procured any thing that they desire in the world, they are soon blown away. But a good man, that doth not only consider the misery of this life, but the felicity of the life to come, doth find no such contentment in the best estate of his life that he would desire always to dwell in it, and why should any man desire to continue in the world? faithfulness in the most is gone, love is gone, & so comfort in respect of men is gone, & seeing we must needs away why not now, & if we would not now when then, will not the world be unto us twenty years hence as it is now: where is the longing of Paul to be dissolved and to be with Christ? where is the longing of Saint Augustine to see that head that was crowned with thorns? and to see those hands that were pierced with nails? As death takes us from our friends, so it takes us from our enemies, as it takes us from the delights of the world; so from the griefs and sorrows of the world: therefore why should men be unwilling to die, seeing Solomon Eccle. 7. saith, which belongs to good men indeed: The day of death is better than the day that a man is borne; death indeed considered in itself, is to be abhorred: but considered as Christ's death hath made it to us having taken away the sting of it; it is to be embraced, as the end of a miserable life, and the beginning of a happy life. As the Apostle saith of the seed: It is not quickened except it ●. Cor. 15 die; So he saith of us: and as it is not the worse for the seed that it is ploughed and harrowed into the ground: so it is never the worse for us, that a little earth is thrown over us, when the Sun of righteousness shall appear, we shall spring more freshlve. Therefore seeing Christ is to his both in life and in death advantage, let a good man or good woman say, if I Phil. 4. live I shall do well, and if I die I shall do better. How doth a bride rejoice when her husband calls for her, though her mother and friends do weep for her departure into another country, yet if modesty would suffer it, than she could laugh because she goes to him that hath her heart. It is a worthy saying of jacob that I have thought of many a time, when he was sick and in the midst of his speech with joseph and his other sons; Lord (saith he) I have weighted for thy salvation: therefore let no man so desire this life, but let him be content to change it for a better; for it is an absurd thing, that natural inclination should overrule the force of Christian hope. There is a third sort of men, as I said before, who know they must die, & will peradventure be content to yield to death when it comes, but they will not labour for wisdom while they live, therefore it were well they would often take up this petition of Moses. Teach us to number our days that we may apply our hearts to wisdom: But what wisdom doth Moses mean? If he had been a Physician, we might have thought he had meant natural wisdom, to provide Methredates and preservations for this life: if he had been a Philosopher, we might have thought by wisdom, he had meant human wisdom, to know the nature of things in the firmament, in the earth, and in the sea, to observe things past, and to guess at all things to come: but Moses was learned in all the wisdom of the Egyptians; therefore he prays not for that wiseodme which he had, but for that which he and the people wanted: if he had been a Politision as Matchevill calls him, we might have thought he meant here worldly wisdom, to heap up honours, riches, and preferments for himself and his posterity: but his practice was against this wisdom, for he refused to be called the son of Pharaoes' daughter, and the pleasures and treasures of Egypt, and Heb. 11. his drift in this place shows that he means not this wisdom; for what similitude had there been between this petition, that God would teach them to number their days, that is to know the brevity and uncertainetye of their life, and his reason: That we may apply, our hearts to wisdom: if he had meant this wisdom to heap up riches and honours which we must shortly leave behind us: therefore we must know Moses being a divine, he prays for spiritual, Godly, and heavenly and true wisdom, that is, the knowledge and practice of the word of God, which is able to make a man wise unto salvation; this is the wisdom that Solomon 1. King. 3 the wisest man in the world prayed for, before riches, long life, or the life of his enemies, and which he saith in the proverbs, is better than Gold Pro. 3. and Pearls, to show that it will recompense all the cost that can be bestowed upon it. This is the wisdom that the Queen of Sheba took such a long journey for, to show that it will recompense all the 1. Kin. 10 labour that can be bestowed for it, and this is it that shall iustiye procure the title of wise men, as Moses saith, of those that hear and obey the word in Deutron●mie: De●. it shall be said of them, they only are a wise people; and in respect of this wisdom, our Saviour Christ calleth the true professors of the Church wise virgins. Mat. 25. Wherefore Moses saith: Teach us so to number our days that we may apply our hearts to wisdom; For that which is rotten and tottering, had need lean to a stable thing; we have seen how frail the body is, therefore we had need of wisdom, whereby we may repair the soul: we have seen this life is short and uncertain, therefore we had need of wisdom, that we may seek for a better life that is everlasting: seeing we shall leave all outward things behind us, we have need of wisdom that we may have some thing to carry with us. Wisdom is a general word, and comprehends all that a man is to believe, to do, to suffer before death that may make him happy in the next life, Paul that speaks of the shortness of man's life, and compares it to a tabernacle, or a shed of bows: He 1. Cor. 5. wills magistrates to govern their subjects equally: and he wills subjects to obey their governors dutifully; he wills ministers Rom. 13. to attend unto reading, and to preach 2. Tim. 4. in season and out of season: he wills the governors of the Church to rule with diligence, Rom. 12. and to redress the things that remain: he wills the Christians to come Titus. 1. together every first day of the week, not only to here the word, pray, and receive the sacraments, but to distribute to the poor: Ephe. 6. he wills husband to love their wives, and wives to obey their husbands: he wills children to honour and obey their parents, and parents to instruct their children: he wills servants to obey and show all good faithfulness to their masters, and masters Titus. 2. to do that which is right to their servants, for saith he we must all die and we must all appear before the judgement seat of Christ▪ and receive according to that we 2. Cor. 5. have done in this body; now he that would lie soft must make his bed thereafter: therefore when Moses saith; Teach us so to number our days that we may apply our hearts to wisdom: he means that we may walk not as fools but as wise, redeeming the time as Paul saith: that we may get knowledge, Ephe. 5. faith, repentance, and grow in every grace and virtue belonging to our renovation here, and salvation hereafter, and that while it is called to day according to the counsel of Solomon: Remember thy maker Eccle. 1●. in the days of thy youth; before the keepers of the house tremble, that is the hands; before the strong men shall bow, that is the legs; before they wax dark that look out at the windows, that is the eyes: before the daughters of music shall be abased, that is the ears: before the Grasshoppers or crooked shoulders shall be a burden; and before the wheel shall be broken at the cistern, that is the heart: and before dust return to the earth whence it came, for that which foolish men desire to do in the end, wisemen labour to do in the beginning: as one saith wisely; When I was young I studied how to live, and now I am old I study how to die. The Apostle saith: It is appointed to all men once to die; now that which is once, and but once to be done, is to be carefully done, for to die well, saith master Perkins is an art that must be learned as long as we live: therefore he that would die well, must be careful to live well, he that must be at an hours warning will have all things ready, his cloak, his boots, his spurs and all, we may be called for within this hour where is our cloak, our boots, that is our virtues, and readiness for our journey to be gone, he that would be perfectly wise in the life to come, must labour to be partly and truly wise in this world, therefore Moses saith hear: Teach us so to number our days that we may a●ply our hearts to wisdom. And mark that he saith; Apply our hearts to wisdom: Not our ears to hear of it only, nor our tongues to speak of it only: but our hearts to think of it, and he means not a few wandering thoughts of wisdom; but a serious and conscionable bending of our judgement and affection to those things that wisdom requires, that we may look both near enough what we are now, and far enough, what we shall be afterward, and think of it soon enough, and think of it long enough. It is not enough to hear a funeral sermon & to speak of death, but to think of it; nor to hear of heaven & speak of better life, but think of it, what it is to have it, and what it is to want it. Mark, he makes to consideration of death a reason to apply our hearts to wisdom, we are so unapt to goodness that we had need of reasons to persuade us to every good thing, and we are so apt to foolish things, that we had need have some reasons to persuade us to wisdom: now there is no reason of more force than this; that our life is short and uncertain, and we cannot tell whether we have a week, a day, or an hour, to learn this long lesson. There is nothing can teach a man better how to live then to think every day to die, the wise man saith; If thou wouldst remember thy end thou shouldest not sin; Ezechias when the message of death came to him, how profitable were his meditations, jacob, josua, and David, how careful Esai. 38. were they to instruct their families, and to do such things as were to be done? when they did see and say; we go the way of all the world: therefore saith Solomon, It is better to go into the house of mourning, then into Eccle. 7. the house of banqueting: For he that is wise will lay it to his heart. Philip king of Macedon appointed his chamberlain every morning to cry unto him, Philip remember thou art mortal and must die: and it is said to this day Presbyter john hath served to his table a deaths head in a platter, to put him in mind of his mortality, and many men it seems to the same end doth wear a deaths head in a ring on their finger: nay every one doth wear death itself in his finger, for every ache and every pain doth put a man in mind, though he be now well he shall be sick, & though he now walk strongly he shall lie weak though he now live, he shall die. Therefore saith Moses; Teach us so to number our days, that we may apply our hearts to wisdom, for forgetfulness of death, is the cause that we apply our hearts to folly, as the five foolish Virgins, who thought not of preparing themselves till the Bridegroom Mat. 25. came. As many put of repentance till the last, and are busied about any thing save that is most necessary. Moses knew that both wise and foolish die, but diversly; Wise men die, and do after death receive the reward of their wisdom; fools die and receive the fruit of their folly. Therefore let us apply our hearts to wisdom, that whether Christ send for us by his Angels, we may be received into Abraham's bosom; or if we tarry till he come himself, we may be received into the wedding chamber. The reward of Religion and Godliness, and punishment of irreligious wickedness. LUKE. 16. 19 There was a certain rich man which was clothed in Purple and sine linen, and fared well and delicately every day. 20. Also there was a certain beggar named Lazarus, which was laid at his gate full of sores. 21. And desired to be refreshed with the crumbs that sell from the rich man's table, and the dogs came and licked his sores. 22. And it was so that the beggar died, and was carried by the Angels into Abraham's bosom: the rich man also died and was buried. 23. And being in hell in torments, etc. 24. 25. 26. 27. 28. 29. 30▪ THis text stands of two parts; the first is a History, the second is a Parable: the History continues unto the 23 verse, Wherein our Saviour Christ setteth forth an example of a rich man, whom he describes by his apparel, by his diet, by his death & burial: & of a poor man, whom he describes by his name, by his infirmities, & other circumstances. The Parable continues from the 23. verse, to the end of the Chapter: wherein our Saviour Christ by parabolical speeches, for our capacity, sets forth such things as else we could not conceive. For where it is said, the rich man being in hell should lift up his eyes and see Abraham and Lazarus, and should speak to him with his tongue, and Abraham should hear him and answer him again; These things must be understood after the manner of Parables, for the rich man's body was not in hell, but in the grave: it is said he was buried, only his soul was in hell: therefore he had not the use or government of his eyes to see, of his ears to hear, nor of his tongue to speak, neither were the bodies of Abraham and Lazarus in heaven, that they should hear the rich man, or speak unto him; therefore the rehearsal of corporal sight, hearing and saying, is after the manner of Parables, for our capacity and instruction, that we might know how the estate of the good and bad shall differ in the next life, from that it is in this life: how they that have here served God, reverenced his word, loved their brethren, fathfully done their duties, and patiently borne their crosses, shall in the next life be comforted and rewarded, and those that have here dishonoured God, contemned his word, neglected their brethren, and not done nor suffered such things as God would have them, shall in the next life be perpetually punished, and in vain shall desire the least mitigation of their misery. The drift of our Saviour Christ in this example, is to discourage the pharisees from their wickedness, or else in this rich man to behold their doom, & to encourage his disciples in virtue and goodness, and so in this poor man to behold their reward. The rich man is set in the first place, because in this life he had the preferment; and he is purposely described to have the world at will for the back and the belly, he had as much as heart could wish; for the back, he was clothed with Purple▪ a colour both costly and goodly for the sight, and fine linen soft and easy next the skin, for feeling for the belly he fared deliciously, that is, he had many pleasant and dainty dishes of meat, and that not once or twice a week, but every day: he had also divers other things answerable and suitable to these; as a stately house, for it is said, Lazarus lay at his gate or gate house, and might not have access to his inner building, he had also divers servants to wait upon him, for it is said, no man gave relief to Lazarus, neither the master nor any of his men: likewise he had a kennel of Hounds for Hunting, or Spaniels for Hawking, for it is said the Dogs came and licked Lazarus sores: but our Saviour Christ specially noteth his apparel and diet, to show his unmercifulness, that having abundance of the things that Lazarus wanted, being hungry and cold he would not relieve him. The meaning of the Holy-ghost is not to condemn the use of costly apparel and pleasant meat, as some peradventure may think, for if we could have heard it said of this rich man, as it is said of rich job, That he said the hungry, and clothed the naked; we should have had no cause to mislike his abundance, for apparel and that of all colours is ordained of God, not only for our nakedness, but also for our comeliness; meat and drink of all kinds is ordained of God, not only for our emptiness, but also for our daintiness, not only for necessity, but also for solemnity; although this man having no grace, no doubt did abuse his abundance, to surfeiting and gluttony; therefore he is commonly called the rich glutton, which sin is much spoken against in other places of Scripture, and must be avoided of us as that which will bring us not only to other sins, but to condemnation, as the Apostle saith: and therefore one saith; No marvel Phil. 3. though of all other creatures the devil did take such delight in the Hogs, because they are so like his cormorants. But our Saviour Christ condemns his unmercifulness, that though he had plenty of means, yet he had no mind to do Lazarus good. This man was a carnal man, that did only feed his body, and cared not for the food of the soul; he regarded not Moses and the Prophets, he studied to cloth the ●ody, and cared not for the apparel of the soul; he wanted love and liberality: he had his portion in this life, but none in the life to come, for he went to hell. Some think, because they far not deliliciouslie, nor go appareled gorgeously as this man did, they are without the compass of this condemnation; but it is not the having of these things, but the want of grace to use them well that condemned him: therefore though they have not that he had, yet if they want that he had not, they may go to hell. Some think there be no bad men but murderers, adulterers, d●ūkards, blasphemers, and such like, but the Scripture saith, that worldly and covetous 1. Cor. 6. men be wicked men and shall perish also. Some think if they cannot be charged with getting their goods ill, there can be no plea against them for the use of them; but the Scripture condemns not only oppressors and deceivers, but also uncharitable niggards, and not only those that be unjust, but those that be unmerciful shall bear their judgement: how much more those that be both unjust and unmerciful? Some say they may do what they list with their own, but first consider the things we have are not our own; The earth is the Lords (saith David) and all that is therein, he is the owner of them in fee simple, we have but a lease from him for life, or for term of years, and with Proviso, that we make no strip nor waste, that we perform the Lords service, appear in his courts or assemblies, that we pay him his rent, that is, tribute to Caesar, maintenance to the Minister, and relief to the poor; and those that do not, the Lord may daily, and will reasonably say to every man, as it was said to the unjust Steward; Give account of thy Stewardship, for thou mayest be no longer Steward. There was a certain beggar. There hath always been, are, and shallbe diversities of estates and degrees in the world, some rich and some poor, and many times it falls out, though not always, that wicked men have a greater portion of outward things, then godly men, that salomon's words Eccle. 9 might be confirmed; No man knows by these things whether he be loved or hated, that is, No man can say because I am rich, therefore I am loved of God, for Dives was rich and yet hated; not because he was rich, but because he was nought; and no man can say I am poor, therefore I am hated, for Lazarus was poor, and yet loved, not because he was poor, but because he was good. How Lazarus became poor, it is not set down, there be many means of impoverishment: sometime men become poor by the oppression of the rich, that by force take from them that is theirs, as Ahab took away Naboth's vinyeard: sometime 1. Kin. 21 by rich men's defrauding and diminishing of their wages: sometime by fire, water, jam. 5. 3. thieves, which we call mischances or casualties, though it come not to pass without the providence of God, as we see in the example of job. job. 1. But it is most probable that Lazarus became poor by sickness or other infirmities of the body, spending that he had upon Physicians and Surgeons, or upon himself in the want of ability to labour. And being poor he begged, for though it be said in the law there shallbe no beggar in Israel: yet the meaning is not that the poor being in extremity may not beg, but that the rich, and men of authority, should use such contribution and care of them, that they need not beg, which was neglected now, especially towards Lazarus that he was feign to beg, for though David saith; I have been young and n●w am old, yet did I never s●e the righteous forsaken nor his seed beg their bread; yet we must understand it, not as a thing that never falls out: but that he never saw when the Church in his time was well ordered, and the commandment of God regarded: but afterward the state of the Church and common wealth of Israel grew out of order, and then two blind men stood by the way side begging, than a cripple lay at the beautiful gate of the Temple, to ask alms of Peter and Acts. 3. john; then Lazarus lay at the rich man's gate and desired crumbs, but this was the fault of the governors to suffer this, and not of Lazarus to do this: now as the law of God saith; There shall be no beggar in Israel: So the law of the prince saith there shall be no beggar in England, 2. Cor. 16 and as the Scripture appoints this means of relieving the poor, that every first day of the week that is every Saboth, when the people came together, they should lay somewhat a part, as God had blessed them, in the judgement of their own consciences: And the same should be distributed in simplicity by the Deacons: So the law of the Prince appoints, that men should lay apart some thing for the use of the poor, as God hath blessed▪ them, in the judgement of their neighbours, and the same should be distributed by the hands of overseers: and if any Town be surcharged with poor, the law appoints that other Towns and persons less charged, shall be assistant unto them, at the discretion of the justices: I would to God this Godly order were so well observed, that we might say with David: In our time I have not seen the righteous and their s●ede b●gge their bread. But in some places this is not brought yet into order, and in some other places it is again quickly grown out of order, for some Townsmen do not rate themselves and their neighbours conscionably and proportionably, as they may provide for the poor, but as they may satisfy their own humours, and content one another: and overseers that should be as it were fathers for the poor, are negligent to call for the amendment of this fault, and where it cannot be helped at home because of the multitude of poor: They are negligent to call to the justices of peace to procure help from other places, and I wish justices of peace being complained unto, would not be negligent to draw other persons and parishes, to contribute to their neighbour Towns as the law appoints, for than it will come to pass that not the poor, but the rich shallbe relieved by this good statute, who do spare a great matter of that they did give at their doors, and as they traveled by the ways; especially Gentlemen and yeomen that dwell in little villages and hamlets, as it were alone, who were in time past most cloyed, are now either nothing or very little charged, if they be not drawn into a proportionable contribution by the order of the good law that is prescribed. What a furtherance justices of peace may be to the relief of the poor; not only by their purses being of great ability, but by their authority, having the ability of other men as it were at commandment, we may easily conceive, now those that will not do the good they may, shall not have the reward they would. It was no great alms that Lazarus desired, yet he could not get it, the dogs were more merciful than their master, they gave Lazarus their tongues, but he would not give them his crumbs, the Prophet Amos speaks of such men in his time Amos. 6. that did drink wine in bowls, but did not remember the affliction of joseph. I might here take just occasion to enter into a common place of liberality, and that not unprofitably, in respect of the great necessity and use of it: especially at this time, when the love of many waxes cold, and in respect of that which followed to this man for want of it: but because it is an argument often spoken of by many, and plentifully written of by some, I will pass it over; only let us mark some necessary circumstances that are pertinent to this example. 1 Whereas the nobleness of all creatures consist in giving, and the more bounty that is in any, the more praise; what a base thing was it in this man that he would not practise it. 2 Although many are bound to this duty, yet rich men are most bound to it; therefore consider what a covetous part it was in him not to do it. 3 The Apostle saith: Rich men should be rich in good works, according to that proportion that our Saviour Christ speaks of; He that hath much let him give plentifully; therefore what a miserly thing was it in him, that he would give nothing, no not the crumbs. 4 Although there must be care had of divers other poor, yet the sick and sore should not be neglected: therefore how great unmercifulness was it in this man that had no pity on such a one. 5 Paul saith, we are bound specially to respect the household of faith, therefore what impiety was it in this man, not to relieve Lazarus who was a godly man. 6 last although many civil men that have no religion in them, who will not give alms religiously according to the rules of the Scripture, yet for vain glory, and ostentation they will give to those that come to their doors: therefore what inhumanity was in this man that would not give at his gate nor any way. He was one of them the Apostle speaks of, that is a reprobate to every good work, and that our Saviour Christ spoke of, to Titus. 1. whom it shall be said at the day of judgement: Go ye cursed into everlasting fire; Mat. 25. for when I was hungry ye fed me not: therefore let us be content to feed Christ in his members, with our meat, who was content, to feed us with his own flesh. Lazarus died: It is like he died for want of relief, and then the rich man was guilty of his blood, and he was punished there after: in the law it is said if a man be slain, the Elders of the City shall wash their hands and say, they are free from the blood of that man. How can rich men in some Towns now wash their hands, & say they are free, when many of the poor do perish thorough their default, both in not relieving them, & procuring them relief: But mark, Lazarus died. When Adam sinned, he killed himself and all his posterity, for although he died not by and by, yet his life after was but a dying life, every day he set forward a step unto death. And this example doth witness that which Solomon speaks. Wisemen die aswell as fools: but yet to a divers end, good men die that they may rest from their labours, lay aside the miseries of this life, and receive the reward of their virtues: bad men die, that they may lay aside the pleasures of this mortal life, and receive the reward of their vices. Therefore james speaking to wicked rich men saith: Howl for the miseries that shall come upon you; for your merriment shall not last always, and speaking to the godly poor, he saith: Be patiented therefore brethren and settle your hearts till the coming of the Lord, for your oppression and misery shall not last always: It is said, Lazarus was carried by the Angels, etc. The Angels as the author to the Hebrews Heb. 1. saith; Are ministering spirits, for their sakes, who are appointed to salvation, they do minister unto them divers ways in this life, sometime revealing the counsel of God unto them, as Gabriel did Luk. 1. to the virgin Mary touching the birth of Christ: sometime ministering to them corporal food, as the Manna that the children of Israel did ea●e in the wilderness is called Psalm. Angels food, because it was ministered by Angels: sometimes by preserving them from danger; as the two Angels did Lot from the insurrection of the Sodomites: sometime in delivering them out Gen. 19 of danger, as when Peter was in prison, the Angel opened the door of the prison and the gate of the City: therefore it is Acts. 12. said; they pitch their tents round about those that fear God also, as they minister Psalm. 34 to the Saints diversely while they live, so when they die to carry their souls into the place of joy; therefore Doctor Fulke when he died made this petition, Lord send thine Angel to fetch away my soul. But whether did the Angels carry Lazarus, it is said into Abraham's bosom: he that in his life could not be admitted into rich Dives his house, but was feign to lie at the gate with the dogs, at his death is taken into rich Abraham's bosom, where Dives might not come: the Papists say, by Abraham's bosom is meant Limbus patrum, or place of custody, where the fathers were kept from the beginning, till Christ came and fetched them out: but by Abraham's bosom is not meant their feigned Limbus Patrum, but the kingdom of heaven, as our Saviour Christ saith in another place▪ Many shall come from the East, and from the West and sit down with Abraham, Isaac, and jacob in the kingdoms of heaven, when the children of the kingdom shallbe cast out: Lazarus was not in a place of custody, but of felicity, he was comforted: if any shall ask why it is called Abraham's bosom; he must know the Scripture gives it divers names, sometime it is called the presence of God; Solomon Eccle. 2. saith: The souls of the righteous go t● God that gave them; Sometime it is called Paradise, as our Saviour saith to the thief on the cross: This day thou shalt be with Luk. 23. me in Paradise; A place of honour and pleasure, after thy sorrow and shame: here he calls it Abraham's bosom, because it is the reward not only of Abraham himself, the father of the faithful; but of all his true seed: and the rather because he speaks to the jews, who all boasted they were the children of Abraham: but Christ by this example teaches them, that those who are the children of Abraham according to the flesh, may perish for all that as Dives did, but those only who are the children of Abraham according to the faith, shall be saved. If I should remember you again of Lazarus his former misery, when he lay full of sores at the rich man's gate, and should compare it with his present felicity, I should but lead your minds into admiration, with the strange difference. If we see a great man in his working day clothes, we think him no body and little regard him, but if we observe him in his holy day robes, we do make more reckoning of him: So consider Lazarus, as he was clothed with corruption, and ye will think him worse than the Worms: but consider him as he is clothed with incorruption, ye will think him better than Kings: of Lazarus his former wretchedness, ye may sufficiently conceive, but his present blessedness ye cannot fully reach, for saith Saint john: We know what we are, but 1. joh. 3. it doth not appear what we shall be; And Saint Paul saith: No eye hath seen, nor no 1. Cor. ●. ●●re hath heard, nor no heart can conceive the thing that God hath prepared for those that l●ue him. We have seen many wonderful things, we have heard more wonderful things, and we may conceive most wonderful things, but we never saw, heard, nor fully thought of this: therefore one sayeth; If thou seest any goodly thing, yet say that is not it, for if it were, it could not enter into thine eye: if thou hearest of any excellent thing, say that is not it, for if it were, it could not enter into thine ear: if thou dost conceive and comprehend any excellent thing, say that is not it, for if it were, it could not enter into thy heart, we cannot conceive the excellency of Adam's estate in Paradise before his fall, which yet was but an earthly happiness, how much less can we conceive this which is heavenly; therefore the Apostle saith: We live by faith and not by sight. Yet that we might be encouraged to walk in the narrow way that leads unto it, and be contented thorough many tribulations, to enter into the kingdom of heaven, as Lazarus was: let us consider of the excellency of his estate, now by comparing it with his former. First for the place, before he lay at the rich man's gate or gate house without, a base place for beggars: now he is advanced, not into the rich man's parlour, or into the presence chamber of a Prince, no not of the king of China, which as it is said is so set with precious stones that it shines bright in the dark night: but into heaven itself, which is called the throne of the king of kings. There are three places appointed unto a man, the first is his mother's womb before this birth, the second is this world in the time of his life, the third is heaven after this death: now how much the second doth excel the first, so much and much more doth the third excel the second. And as there is a great change unto Lazarus of the place, so of the presence: before his company was beggars, yea dogs, for it is said the dogs licked his sores: but now he was advanced into Abraham's bosom, that is the communion of the Saints, and not only of Saints, but also of Angels, and not only of Mat. 22. Saints and Angels, but of God himself, and Christ jesus the head of the Church, as he saith to his Disciples: I go to prepare john. 14. a place for you that where I am there you may be also; and as Lazarus and those that be in heaven, do enjoy this company, so no other company, they have no more to do with bad Angels, and bad men and women, but with good Angels and good men and women. Thirdly mark, Lazarus before when he lay at the rich man's gate, was a base and forlorn person clad with rags and full of sores: But now he is in an estate of glory, as it is said; The righteous shall shine as the Sun, which is so glorious a creature that in some countries they worship it, yea the Sun is inferior in glory to those that are and shall be glorified in heaven. Further mark, before when he lay at the rich man's gate he was hungry, cold, sick, sore and full of pain, but now as john sayeth in the Revelation, of all those that are translated into a better life: He doth hunger no more, thirst no more, there is no more sickness nor death, for the first things are past. And it is said, here he was comforted, and not with a small comfort, but with unmeasurable comfort: such as Peter saith, the Christians that were in fiery tryalles and afflictions did rejoice with joy, unspeakable 1. Per. 1. and glorious in hope of it. David in his meditations of it, and prayer to God; sayeth, In they presence is the Psalm. 16 fullness of joy, for there is nothing to abate our joy as it is here, seeing the first things are past, neither shall there want any thing that may further our joy: there we shall behold more goodly things then ever we saw, not only the perfect beauty and excellency of the Saints, but the shining glory and majesty of God. We shall hear more pleasant things then ever we heard: As the singing of praise, honour and glory to God, for his wisdom, power, truth, mercy, and goodness showed to the elect, and for his wisdom, power and justice to the reprobate, with such matter in such order, and with such variety of voices great and small of Angels, men, women and children, flowing from the perfection of that estate; as to the which no harmony in the world can be compared, and there are not only such comfortable things as the body is capable of: but also those that shall fully satisfy and delight the soul, largeness of understanding, plentiful remembrance, notable and perfect holiness and righteousness. Neither shall there be any abatement of our comfort by fear of change, for these shall be everlasting and unchangeable. One saith; If a man did know him that should enjoy this kingdom, he would kiss the ground whereon he treads and salute him, with Happy man that thou art, who shalt enjoy the presence of God, the company of Angels, the fellowship of Saints, and possess infinite and everlasting honour, treasure and pleasure, happy was the day wherein thou wert borne, and more happy shall be the day wherein thou shalt die, for than thou shalt be happy infinitely: this is the estate that Lazarus was lifted up unto. If he had changed his former poor and base estate, to be like to the rich man in his pomp and bravery, it had been a great thing: but when he is preferred imcomporably to this high estate of excellency, it passes all speech. This is the glory that Paul saith, Rom. 8. all the afflictions of this life are not worthy of: Therefore our Saviour Christ saith; Blessed are ye when men revile you, persecute Mat.. 5. you, and falsely say all manner of evil against you for my sake, rejoice and be glad, for great is your reward in heaven; which Moses saw by faith, and therefore as the Apostle saith, Heb. 11. refused to be called the son of Pharaoh's daughter, and chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, esteeming the rebukes of Christ, greater riches than the treasures of Egypt, for he had respect to the recompense of reward. The rich man also died. Where we see the saying of the Prophet verified; All flesh is grass, and the glory thereof as the flower Esai. 40. of the field: Not some, but all flesh, not the flesh of the poor only, but of the such also. David in the person of the Lord speaks of great men, saying: I have said Psalm. 82 ye are Gods, but ye shall die like men, and fall like one of the Princes, meaning that are gone: the difference between men serves but for this life, as in a cast of counters one hath the place of one thousand pound, another of a half penny, but shuffle them together and there is no difference, and all of them are not worth a groat: Nabuchadonazer, julius Caesar, Philip of Spain, and all the great men that have lived formerly in the world are dead. And the Scripture saith: There is not a man living that shall not see death; this man in his life was like to a man that plays on a stage for an hour, in kingly robes: but when his part is played he is turned into his Canvas doublet. Now what did all his possessions avail him, when a little piece of ground of five foot must contain him? what did his stately house profit him, when a small and base coffin of boards must hold him? what did his brave apparel help him, when a Linen sheet must windo him? what did the pampering of his body pleasure him, when the Worms must eat him? and what did his delicate fare and sweet meat bring him, but sharp and sour sauce: we●l all his wealth could not buy of death, for it is said he died. He was buried. There is no mention made of the burial of Lazarus, it may be he was not buried at all, because he was poor and loathsome; but it is no matter to him, for wheresoever the bodies of godly men are bestowed, they shall be found out at the resurrection, and glorified in heaven. But this man because he was rich, was buried, and it is like in stately manner, as the fashion is now, with a Herald of Arms, mourning gowns, and a painted Tomb: but it is no matter, for wheresoever the bodies of wicked men are bestowed, they shall be called for again at the last judgement, and be burned in hell. But here is no mention made of any thing he gave to the poor at his death neither: some rich men who will give nothing while they live, yet when they die will give some small matter, although the poor are beholding to death for that, and not to them: therefore it might be wished that such rich men would die quickly, that there might be some good done at their death, for they do hurt while they live. Ye see the last of him, he is buried: so many men flante it out in their bravery, and in their iniquity, but the next news we here of them they are in their grave. But what became of his soul? as Lazarus was carried by the Angels into Abraham's bosom, so he was carried by the devils into hell, for it is said he was in hell in torments. We see many die, and because we here no more tidings of them we do not regard it; but the Scripture and this example tells us what becomes of them, namely, that good men are in heaven, and bad men are in hell. Many men at their death do bequeath their land to such a one, & their goods to such a one, and know not what shall become of themselves, but afterward they know what is become of themselves, but know not what is become of any thing else. There be many like this man, that never think seriously of hell till they come there: some will say scoffingly and desperately, they will cast firebrands there, but they shall be tormented as this man was, and cry out for pain and grief, with weeping and gnashing of teeth. As his riches could not buy of death, so it could not buy of hell: For richeses avails not in the day of vengeance, saith David; for though the Prophet saith, there be some wicked men have made a covenant with death, & a league with damnation, yet he means not as if they could do so indeed, but in their own imagination: for it is said, this man was in hell in torments, which is the place of all wicked men, for saith one; If this unmerciful covetous man be in hell, as james saith, there shall be judgement jam. 2. merciless to them that show no mercy: where are unjust, unclean, proud persons▪ idolaters, blasphemers, & c? In this man's portion they may see their own punishment, for there be many in hell that in their life were not so evil, as many that live now▪ who imagine never to come there: and if Lazarus be in heaven, where are good Magistrates, good Ministers, and all holy and virtuous people? But in this man's salvation, all godly men may see their own good condition, the difference that john. 5. was between these two in the next life, shallbe between all the good and bad, as our Saviour saith, Those that sleep in the grave shall arise, some to the resurrection of life, and some to the resurrection of condemnation. This is the reckoning that followed his feasting, as men use to say when they have well supped at an Inn, the worst dish is behind: so it was with this man, as it is with all wicked men, by that time they have made out their reckoning, their lusts cost them dear, even in this world: for he that will needs be revenged upon his enemy, must be hanged when he hath done: he that will commit fornication must keep the child with shame: he that deceives other in bargaining, shall lose his customers, but specially the worst dish is behind in the world to come, for what shall a man gain to win the world, and lose his own soul. Had it not been better for this man to have had one guard or alas the less on his coat, one dish the less on his table, and one Servingman the less in his house, and ●aue given somewhat to Lazarus: we ourselves must sue to God in forma papris, therefore let us receive the suits of the poor, for the Scripture saith; He that stops his ears at the cry of the poor, shall cry himself and not be heard. As the poor now stand in need of our mercy, so we shall stand in need of God's mercy: therefore as our Saviour Christ said, to move men to take heed of back sliding, Remember Lot's wife; so it may be said to move men to take heed of covetousness and unmercifulness; remember this rich glutton. If I should again compare this man's present misery with his former bravery, I should but as in the former example, cause you to wonder at the strange difference that a little time brought forth. But that men might be moved to come out of the broad way that leads to destruction, and to take heed of such wickedness; let us consider that before he dwelled in a stately and goodly Palace, now he is cast into a deep and dark pit or dungeon: before he was accompanied with divers brave persons and gallants, now his companions are the devil and his angels: before he fed of dainty dishes, and now his meat is fire and Brimstone: before he lived in pleasure and delight, as Abraham saith to him afterward, but now thou art tormented. If he had been removed but from his former estate to Lazarus his condition when he lay at his gate, it had been a great alteration, but his estate now is more miserable than can be expressed, and beyond the which there is no degree of comparison, for it is said he was in hell, which is a place not of custody only, as are the prisons of this life, but of custody and torment also, he was in hell in torment, for hell is the place of torment, as he saith after to Abraham; Send Lazarus to warn my brethren that they come not to this place of torment. It is not as Bridewell and the Hospital, where men are whipped at their coming in and at their going out only, but those that go to hell are tormented at their coming in, and all the time of their being there, which is for ever: for there is no going out, but only at the day of judgement, to receive their bodies, and to receive their sentence, and to be bound with more bonds of perpetual perdition and malediction: the grievousness of the torment of hell cannot be expressed, for though the Holy-ghost in the Scripture hath called it the blackness of darkness, the second death▪ fire and Brimstone, and everlasting burning, yet there are no words significant enough to show the grievousness of it, and as it cannor be expressed, so it cannot be conceived▪ for we can no otherwise conceive that which is incomprehensible, then to know it is incomprehensible. Certainly all the punishments of this life, sickness, imprisonment, whipping, racking, burning, etc. are but shadows of that punishment: yet if these be so terrible that are mingled with mercy, what think ye are those that are without mercy? If these be so fearful wherein the justice of God is showed but partly, what are those where the justice of God is showed perfectly? Therefore is the day of judgement to the wicked, called the day of wrath, and declaration of the just judgement of God: but the grievousness of it is not all, the perpetuity of it is more than all; therefore it is called the everlasting burning. The name of perpetual imprisonment is a terrible thing in this world, which yet ends at the death of the Prince, or of the party, but this word never, breaks a man's heart. If all the Arithmetricians in the world were set a work all their life to do nothing else but number, and in the end all their numbers should be set together, yet they could come nothing near the length of time that the wicked shall be tormented in hell. One uses this simily; If a man should every thousand year shed but one tear, until it did arise to as much water as is in the whole sea, yet it would have an end; but this, than the which what is more fearful or terrible to speak or think upon, shall never have end. When a man is to carry a burden he will first poise and weigh it with his hand to see if he can carry it: weigh this in thy cogitation, and see if thou canst bear it. Cain when he felt but a little part of this torment, or rather did but fear it, he said; My punishment is greater than Gen. 4. I can bear: yet he must bear it. If men do not fear this, what will they fear? if men do not fly this, what will they fly? what is more strange from reason, then for a man to fly every little danger in this world, and not to fly this great danger of condemnation in the world to come. Yet if these things were doubtful and questionable, it were the less marvel though men did live in sin, but when men know them, believe them, and profess the truth of them, what madness, what wonder is it, that they do not study to avoid them: Tell me O witless man, saith one, what gain is so great that can countervail this loss? what pleasure is so sweet that can recompense this pain? look of this rich man, who sometime sported himself in his sins, and forgot himself of his duties; now he lies crying out of his pain, and desiring release of his miseries and cannot have it: he may be compared to a King's sumpter Horse, who all day goeth loaden with gold and silver, but at night his treasure and trappings are taken from him, and he is turned into a foul stable, having nothing left him but his galled back. So such wicked men that are all their life brave and wealthy, but when they die, those things are laid aside, and they are turned into the prison of hell, having nothing left them but their galled conscience. It is said being in hell in torments, He lift up his eyes and saw Abraham, etc. all that follow to the end of the chapter, as I said in the beginning, are parabolical speeches serving to amplify the misery of this man, for it was a great increase of his torments to see Lazarus so exalted, and himself so cast down. As it was a great vexation to Haman to see Mordecai sit Hester. on the King's Horse in royal apparel, and himself to hold his Stirrup. It did much increase this man's torment, that he must beg of Lazarus that had been his beggar, and that a drop of water which was a less alms than the other had begged of him and could not have it: it was a great increase of his torment to hear of his faults now, when he could not amend them, and to hear of Moses and the Prophets that had showed him the way to prevent this misery, and he did not regard them. It was a great increase of his misery to hear that Lazarus was comforted, when he was tormented: it was a great increase of his torment, to hear that the bar of God's eternal predestination had so bound him, that he could never be removed from his condemnation, and that God's election had settled Lazarus in a permanent and happy condition. This did greatly increase his misery, that in his life time he had many servants at commandment, and now no body would do any thing for him, no not the beggar: in this life he might have ridden or gone whether he would; but now he was bound hand and foot and could go no whether: in this life he might have taught his brethren and friends any thing, but now he could do them no good. In this life if he would have made an earnest prayer to God for a greater matter he might have had it, but now it was too late, the time of mercy was past, the time of justice was come: therefore saith the Scripture; To day if ye will hear his voice harden not your hearts: it was to day with Pharaoh when Moses and Aaron preached to him; it was to morrow when he was drowned in the Red sea: It is to day with men while they live here and may repent of their sins and amend their lives; it will be to morrow when they are gone from hence: for as the day of death leaves us, so the day of doom shall find us, as we see in this man's example. Which glass let all rich men look on, and see how it is run out. A gem for Gentlemen. DEUTRO. 16. 18. judges and officers shalt thou make thee in all thy Cities which the Lord thy God giveth thee throughout thy Tribes, and they shall judge the people with righteous judgement. 19 Wrist not the law, nor respect any person, neither take reward, for the reward blindeth the eyes of the wise, and perverteth the words of the just. 20. That which is just, etc. that thou mayest live. & o. AFter the Lord had brought the people of Israel out of Egypt, he prescribed them laws for government, and here he wills them to appoint officers to execute them; and not in some few places, but throughout all their Cities and Tribes, and commands those who shall be chosen for officers, to rule and judge according to truth and justice, and because they should have many temptations to do otherwise, he gives them warning of three vices that are most incident to their calling, as wresting the law, respecting of persons, and taking rewards. Last of all he makes a promise to those that govern according to this direction, they shall live: which hath included in it a secret and contrary threatening to those that do not, they shall die. Whereas God commands them to appoint judges, we may see that magistracy is not an ordinance taken up by the will of man, but by the will and commandment of God. The chief magistracy belongs to God himself, who is called the King of Kings, Lord Gen. 18. of Lords, and judge of all the world, as appears by punishing the Angels before jude. there were any governors upon earth, and as appears by punishing some governors for failing in government, as Saul, jeroboham; Ahab, etc. Paul saith, There is no power but of God, and Rom. 13. the powers that be are ordained of God, Therefore he willeth Christians to be subject to them for conscience, to pay tribute to them, and to pray for them, and the Apostle Jude reproves those that 2. Tim. 2. despise them, and speak evil of them. Again, in that God commands them to choose judges, it shows the necessity of Magistrates, and not only among Heathens as the Anabaptistes would have it, but also among Christians in the church, as this precept was given to Israel, and therefore Esay the Prophet calls Kings Esa. 49. 23. Foster-fathers', and Queen's Nursing-mothers' of the Church, for although there be some godly men and women in the Church, whose consciences are a law to themselves, yet there be also many hypocrites that have no conscience: and although Magistrates are not so necessary to restrain the godly from hurting other, yet they are necessary and needful to restrain other from hurting them. There be many faults that God doth not punish himself immediately in this world, especially with apparent punishments, but doth turn them over to his Lieutenants and Magistrates. Indeed if sin had not come into the world, there should not have been so much need of Magistrates to bridle men from iniquity, and spur them to duty, but since pride, envy, hatred, covetousness and such corruptions came into man's nature, it was necessary there should be authority in some to suppress disorders. In the book of judges it is said; When there judg. 20. was no Magistrate every one did that was good in his own eyes; then Micha had a Teraphin, than the Beniamites defiled the Levites wife to death, and so it would be now, if the fear of the Magistrate did not restrain the most, for the fear of God doth restrain but a few, it were better to live under the cruelest tyrant in the world, then in an anarchy where there is no government, for then every one would be a tyrant. It is better, saith one, to live where nothing is lawful, then where all things are lawful, in respect of the outrage that men would show one to another, if they were not to be bridled by some superior. Magistrates are divided into judges and officers; by judges it seems he means the chief Magistrates, and by officers, he means those under officers that are to be appointed by them, howsoever they should be called. The Apostle Peter speaketh to the like purpose, when he saith: Submit yourselves to all manner ordinance of man for the lords sake, whether 1. Pet. 2. 13. it be to the King, as unto the superior, or unto the governors that are sent of him: so that the same that Peter meaneth by the king and governors, is meant here by judges and officers; the difference seems to be only in the names, for his meaning is not as I take it, that there should be judges and officers both in every City: but that there should be a judge or chief officer, as it was in the time of Moses, josua, the judges, and Samuel, as afterward there was a king in one especial place, and officers under him in every City, and in that he speaks of judges in the plural number, I understand it not of the same time, but of the succeeding times, or else a judge being the name of their governor, and other titles for civil officers being not yet invented, the holy Ghost his meaning is to command them to appoint civil governors in every City, whether they should call them judges, or by what other title soever, for every society standeth in need of government: let it be the society but of two, and that those who are most likely to agree, the man and wife, yet among them their is a superior, now if this be necessary in the lesser societies, how much more in the greater. The equity of this appears in Exodus Exod. 18. when Moses was sole governor, he was troubled greatly with the causes of the people, therefore jethro his father in law counseled him to choose inferior officers, over hundreds; fifties, and tens, for as the Apostles, though never so excellent ministers, could not perform all Ecclesiastical duties to the people alone: therefore did choose Deacons to look Acts. 6. to the poor: so one magistrate though never so sufficient, cannot perform all civil duties to the people alone, but have need of many assistants: therefore it is said here judges and officers shalt thou appoint in every City, that is to say, ye shall place magistrates, and civil officers in the societies of men: it matters not much how ye call them, whether Majors for Cities, Bailiffs for Towns, Liefetenantes or justices for Counties, chief Constables for hundreds, or petty Constables for parishes, for the government of the people. It is not here set down what manner of persons should be chosen for magistrates, and how they should be qualified, that is taught in other places of Scripture: in the first chapter of this Book of deuteronomy, it is said, they Deu. 1. must be men of wisdom, that they may be able to discern between persons and causes, that should come before them, as Solomon did between the two 1. King. 3 16. harlots. They must be men of courage, that weak affection hinder them not in the execution of judgement: they must fear Exod. 18. God, that they may not fear any man's person, or any man's letter, they must love the truth, that false causes be not countenanced of them, and they must have covetousness, that they use not them office to their own commodity, but to the commodity of the common wealth. 1. Tim. 3. As he that must be a minister in the Church must be specially qualified, so he that is a magistrate in the common wealth, must not be chosen out of the common sort, much less of the worst sort, but of the best sort: let all that have voices in the choice of officers look to this, that when they should choose a wise man, they choose not a fool, they should choose one that loves the truth, they choose not a Papist: when they should choose one that fears God, they choose not an Atheist: when they should choose one that hateth covetousness, they choose not an usurer. Let this be respected not only in all ordinary elections, but in those that be more extraordinary, as Knights, and Burgesses for the parliament house, and clerks for the convocation house: where laws are likely to be made, as men are minded; therefore whosoever be propounded, let such be elected as be religious men, and good common wealths men. And mark, that among the properties, that are required in a magistrate, which we have noted before, there is no mention made of riches, but of virtues: for although some respect may be had to his riches, because the office of magistracy requires some retinue & charge, so as the former essential virtues be in him; but if those be wanting, riches cannot nor may not supply the place of them: as in the choice of a wife a man may respect riches, and beauty, so there be first religion, and modesty: but if those virtues be wanting, Solomon saith: A fair woman without understanding, is as a ring of gold in a swine's rout. Naball was a rich man, but unfit for a 2. Sam. 25 magistrate because he was not a wise man but a fool, because he feared not God, but was a drunkard, because he hated not co●tousnesse but was a niggard: one compares an evil officer to an Ape on the top of a house highly parched, but badly qualitied, for he uses his exaltation not to the good, but to the hurt of those that are ●nder him. Solomon saith; If a Prince, and Prou. 29. 12. so another magistrate be given to lies, the people are wicked: men are naturally gi●en to be nought; but if those who should constrain them be evil, the people will be too bad; It is reported of a king who had a wry neck, his subjects did carry their necks awry that they might be like him, so if a magistrate be of a crooked disposition, a number will carry their lives awry to satisfy him. They shall judge the people with righteous judgement: When a man is called to the office of magistracy, whether it be higher or lower, he must not think he is come to a place of idleness or ease, but of care and pains; therefore he is here commanded to judge the people, that is, to do the duties belonging to a judge: he must not only bear the name, but perform the office, as the minister must administer the word and sacraments, so the magistrate must administer justice: as all superiority is for inferiority, so the judge or officer is ordained, that the people from his hand might receive justice: the honour service, and tribute they have, is the reward of their care and pains in government. It is reported of a king that had painted in his arms a candlestick with a candle burning, and this posy written. In serving other I waste myself; Therefore Cirus king of Persia sometime said: If a man did know the infi 〈…〉 e cares that are under the imperial cro 〈…〉, he thought he would not stoop to ●●e it up. And Augustus wished rather to lead a private life, than a kingly condition, for as a magistrate is called to a great office, so to a great business, as he is called from aprivate to a public place, so he must as it were lay aside private, and look to public affairs: therefore the Senators of Rome where wont to find it thus written, in their seats in the Senate house; Put off private affairs, and put on public when thou comest hither: but I would some did not rather use their public office to their private advantage: therefore the wife of Aristides wished that her husband's house were the common wealth, or that the common wealth were his house, because he cared only for that: but as it is odious to usurp authority, that is, to deal as an officer and have no office, so to have an office and neglect the duties of it; such a one is like G●rge on horseback, that hath a sword in his hand & never strikes, though a Dragon be before him. As it is a great commendation to be a good common wealths man; so for a public person, to bear public annoyance is a great infamy. The end of magistracy general is, that men may lead ● Godly and peaceable life under them: 1. Tim. 2. first a Godly life, than a peaceable life: because the people are naturally inclined to false religion, the magistrate is to destroy idolatry as Hezechias did: to set up Gods 1. Kin. 18 true worship as jehosaphat did: to compel the people to the profession and practice of it 2. Cor. 20 is Esay did: The prince or chief magistrate must appoint synods for the suppressing of heresy and defending the truth, he must 1. King. 2. put down evil ministers, and set up good ministers: the magistrate must compel the ministers to do their duty, if any be negligent; and compel the people to keep the Saboth, to hear God's word, to receive the sacraments, and to practise all other outward parts of godliness, also the magistrate must take order, that men may lead a peaceable life, he must defend the subjects from invasion, and foreign enemies abroad, and for that purpose must muster, arm, and send forth captains and soldiers for wars, sometime affective, and sometime defensive, and also defend his subjects from domestical injuries at home, and for this purpose he must make and cause to be executed good laws of equity and justice: for the preservation of their lives, goods, and names of men, in which two general and chief respectens of godly and peaceable government, we have cause to praise God for our most noble and religious Queen and to 1. Tim. 2. pray as the Apostle wills us, for her long life and prosperity. The end of magistracy more particularly, is to execute judgement and justice, for the punishment of evil doers, and for the praise of those that do well: Rom. 13 therefore David being a good magistrate saith: He would sing mercy and judgement; Psal. 101. mercy, that is countenance, compassion and comfort to those that be good; and judgement that is discountenance, discouragement and punishment to those that be nought: therefore Paul saith; He bears not the sword for nought: Therefore if men did evil they should fear, but if they did well, than not fear: the magistrate must not be such a one as a good man needs fear him, nor as an evil man should be without fear of him: therefore it is said here; Thou shalt judge thy people with righteous judgement. And let us mark, as the magistrate is a public person, so that which he doth as a magistrate, must be by a form of public judgement, by examination of causes, by conviction of offenders before sentence or execution, which was wanting in Saul, who 1. Sam. 22 upon secret information, and private affection executed the lords Priests, without any public examination or conviction, & as the magistrate must use a due form of justice, so when he hath hard & examined the cause, he must judge righteous judgement, for if he should then give wrong sen●ice he were better let it alone: it were better wrong should be done without the magistrate then by him, it were better a matter should be seen in his own colour of private injury, then that there should be put upon it a false colour of public justice and equity: therefore as it is not enough for the minister to preach, but he must preach wholesome Doctrine, so it is not enough for the magistrate to judge, but he must judge righteous judgement, as he must draw the sword, so he must turn the edge the right way: jehosaphat shows a reason 2. Cor. 19 of this, when he sent judges thorough the land to execute judgement: the judgement saith he, is not yours but Gods, if they give wrong judgement, they do as it were charge God with injury▪ two other reasons may be added to that: first though the magistrate be superior to those that be judges, yet he is inferior to God; as Solomon saith in Ecclesiasties: If thou seest oppression in the City, there is a higher than they; and therefore a Magistrate must say as the Centurion said to our Saviour Christ: I am a man set under the authority of another, Herode was above him, and Caesar was above Herode, and God is above all, for though Magistrates be called powers, yet it is not in respect of any strength that is in themselves, but in respect of the many assistants that they have to take their part: but yet they are weak in comparison of God, indeed they be called Gods; but it is in the respect of the authority Psalm. 82 that they execute in God's stead, & that they might so judge as God would do, if he did give the sentence: but they shall die like men. Alexander thought himself to be the son of Iu●iter, yet he was the son of Philip of Macedon, whose chamberlain every morning cried unto him: Philip, Philip, remember thou art a mortal man and must die, although he said to Diogenes he was a God of the earth, yet as Diogenes answered him truly and wittily, he was but a God of earth. The magistrate is highly to be esteemed of others, because he is the ordinance of God to do justice, but he must not esteem himself so heigh to go from justice: The third and last reason to move the magistrate, to execute right judgement, is, that God sits in Psalm. 82 their assembly, and beholds what is done, and how every thing is done, for as he is present every where, so especially in public and judicial places, & as he beholds all things, so especially public and judicial causes: & if they give right judgement he will approve it, and if they give wrong judgement, he will reverse it: and as Nehemy did reprove and reform Neh. 5. 7. the under Officers, that had oppressed and injured the people, which precedent is to be followed of all superior Magistrates: so God will reprove and punish all those that shall execute wrong judgement for which cause it is required that magistrates should fear God: therefore Exod. 18. as it is a godly order of judges and justices, in many places, to hear a Sermon before their Assizes and Cessions, so I would think it no small increase of their virtue, if when they sit down upon the judgement seat, they would make a short prayer themselves, that it might publicly and evidently appear they set God before them, and desire his discretion, that he would either by the confession of the parties, by the testimony of witnesses, or by the demonstration of arguments, manifest the truth of all matters unto them, and give them minds to execute judgement accordingly, that right may be done to every man, and wrong may be done to no man: for to justify the wicked, and redeem the just, both these are an abomination to the Lord. As the people must give to Pro. 17 the magistrate that which is his honour and tribute, so the magistrate must give to Rom. 13. the people that which is theirs, justice and equity. It is said of Antonius Pius, that he never demanded any thing of the magistrate but he had it, the reason was because he never demanded any thing but that was just, so every magistrate should hear those that call for justice, yea they should do justice without calling for, and not be like the wicked judge spoken of in the Gospel, that neither feared God nor reverenced man, but did justice only because he was made weary with importunity. Much less should magistrates be like Pilate and Potepher, that punished the innocent, and let the guilty go free: those who are made arbitrators, and as I may say private judges, must likewise judge righteous judgement, for although many men indeed do choose their friends whom they think sure for them, yet they must prefer religion before nature, and judgement before affection: for a man hath as much right to his good cause as to his goods. And those that make themselves judges, to give sentence of men and their actions, must judge righteous judgement, to speak of men as truth and righteousness requires: for as to be a false witness to the judge is odious, to make him give wrong judgement of a man's person or cause, so is it to be a false witness to the world, by reason whereof many wrong sentences may pass upon him: therefore let all men make this sentence in all their sentences, thou shalt judge righteous judgement. Wrist not the law: So that the law is the rule by the which they must direct their judgements, for although God hath given Magistrates authority, yet his meaning is not thereby to infringe his own, and although they have power to make laws, yet they must not by their laws contradict the law of God, either to make that lawful which he hath made unlawful, or to make that unlawful which he hath made lawful: as the Prince referring many things to the discretion of under Officers, yet her meaning is not that they should do any thing contrary to express laws: and by their discretion to condemn the Prince of indiscretion in Making those laws: so God whose subjects all men are, hath appointed laws & rules whereby he will have the people to be ruled, and Magistrates must not go contrary thereunto, for the rule must not be overruled: therefore when he had said, thou shalt judge righteous judgement, he addeth: Wrist not the law; therefore the Magistrate was commanded to read in the book of the law, and therefore they were forbidden josua. 1. Deu. 17. to look to the customs of the nations, but look to the law. To go about to show what offenders are to be punished by the maiestrat were needless, seeing the book of the law is open, wherein every one may and must look for direction, and not only for the matter but also for the measure, both which must be respected unto righteous judgement: Eli did not judge righteous judgement, because when his sons committed 1. Sam. 2 adultery which deserved death, he only reproved them, saying, do no more my sons; which either was no punishment, or little enough for the smallest offence. He that pays a little wages for a great desert deals not justly, so he that pays a little punishment for a great offence, and so on the contrary a great punishment for a little offence. I say not that the same punishment, is always to be inflicted upon all offenders, that the judicial law appoints, because circustances of times & places, in some things may put some difference, as theft cannot be punished in England as it was in Israel, because there is no bondage & vilenage with us as there was with them, neither buying & selling of men & women that are not able to make restitution, but the same equity must be followed generally, and the same proportion particularly, where the circumstances do agree, the law is a rule of righteousness for all to follow, when they went from this rule, the Prophet Amos complaineth they turned judgement into Wormwood, yet often it comes so to pass thorough the corruption of men, as Solomon saith, He had seen a vanity under the Sun, in the place of judgement there was wickedness, therefore it is said here; Wrist Eccle. not the law. As the Minister must not wrest it in doctrine, so not the Magistrate in judgement, neither thorough ignorance nor thorough evil affection, neither longer nor shorter, this way or that way to help or to hurt any man, further than the meaning thereof will bear: the laws of men may be drawn unto that, but not that to them. It is said one good Magistrate is worth twenty good laws, because as the law is a dumb Magistrate, so the Magistrate is a speaking law; and a good Magistrate will speak according to the law, and not wrest the law: Solomon saith in the proverbs; When the wicked bear rule the people sigh, because of oppression and wrong carrying of matters; but if the righteous be in authority the people rejoice, because justice is rightly distributed. When Saul was in authority, Doeg was hard in his lies and flatteries against the lords Priests, and their true and just answer could not 1. Sam. 22 he heard. When Annanias was in authority Paul was smitten on the face, though Acts. 23. 2. contrary to the law, the law is the rule for the people to live by, and for the magistrate to judge by. Now when men's causes come before the judge, if he shall draw the law hither and thither, to do wrong to this man, and not to do right to that man, what certainty or what safety shall there be to the subjects; therefore Wrist not the law. Respect no persons: Having commanded magistrates to judge righteous judgement, and forbidden them to wrest the law to wrong judgement, he now gives them warning of two things, that commonly draws them the wrong way: the first is, respect of persons: the second is respect of rewards, there is something that moves magistrates to give wrong judgement, now these are the commonest things: therefore it is said respect no persons, as if he should say, thou shalt not look to the strength, to the beauty, to the riches, or alliance of any man, nor to the letters he bringeth from any man to spare him, if he be worthy to be punished, nor to punish him if he be to be spared, but look to his cause; therefore in Exodus it is said; Thou shalt not favour the poor nor honour the rich: in private respects the poor are to be favoured and the rich are to be honoured, but not in public justice, God himself doth respect no persons, as Peter saith to Cornelius, but Acts. 10. looks to the goodness of a man, of what nation or calling soever he be: no more must we respect persons. The Apostle forbids all jam. 2. Christians to prefer a man in religion because of his riches or apparel, so it is forbidden here to judges and Officers: the law is given for rich men aswell as poor; a rich man may no more lawfully kill, commit adultery or steal, than a poor man; God hath done and will do justice aswell on great men as mean men, so must the Magistrate, if a poor man come stripped of all riches and policy to work for him, and friends to speak for him, yet if he have a good cause the magistrate must countenance him, & if another man comes furnished with all these things, if he have an evil cause the Magistrate must punish him. justice must not be like a Spider's web, that catches little flies and let great flies go; nor like a wide Net that catches great fishes because they have substance in them, and let little ones creep away, as not being worth the fingering. It was a worthy saying of Solomon; If Adoniah his brother were a 1. King. 1. 52. good man, a hair of his head should not perish, but if wickedness were found in him, he should die. And it was a famous act of King Asa to put his own mother from her regensie, because she had an Idol 2. Cor. 15 16. in a grove. And it is an unworthy thing in a Magistrate, when a cause comes before him against a common person, to condemn it, but if it be against a kinsman or friend to alter the case. We read of a Magistrate when he went to sit in judgement would bid his friend's farewell, some look to the parsonage of men, he is a proper man spare him, but God delights in no man's legs. I knew a rich man and a poor man in suit, and a third man said, I warrant you the poor man will go down, for saith he, I never knew but might did overcome right; a pitiful thing to hear, but more pitiful to see: though his speech were too general, yet it may be it was too true. It is reported of a judge that would have a Curtin drawn before him when he did sit in judgement, that he might see no persons: but it is no matter for the eye of the body, if the eye of the mind do see rightly. As civil officers must not respect persons, no more must ecclesiastical officers, as Paul saith to Timothy; ●. Tim. 5. 2. Do nothing partially. And as the judge must do nothing partially, no more must the jurors nor the witnesses, though he have all outward parts and things that might commend him, yet if he have stepped into an evil cause and course, let him be punished: and though he have no outward parts to commend him, if he have a good cause deliver him. King Antigonus is said to have commanded all his officers not to do that was unjust, though he wrote letters for any man; for said he, I may be misinformed. Therefore it is said, Respect no persons, for saith Solomon; Such a Prou. man will transgress for a morsel of bread. Nor take rewards. This is a second mean whereby Officers are commonly drawn to wrest the law, and judge unrighteously, therefore God gives warning of it: As a Magistrate must not respect a man for his person, so not for his purse, this must be restrained to the matter Moses hath in hand, to the persons in suit, and causes in judgement, for otherwise in the way of friendship it is not unlawful to give or receive a gift, as jacob sent a present to Esau: but when a suit depends, than the Magistrate must take none; sometime it is called a gift, but it is not a free gift, he looks for as good a pleasure; therefore here it is called a reward, not of that that hath been done for him, but of that is to be done for him: as it is said of Balam, he had the reward of soothsaying in his hand: so Magistrates must not have the reward of injustice in their hands, for as the Apostle condemns those that make merchandise of the word, so here those are condemned that make merchandise of justice. Esay saith; Woe be to him Esai. 5. that justifies the wicked for a reward, and takes away the righteousness of the righteous from him because he hath no reward. As some men are not only very ordinary in sending presents and newyears gifts to the Magistrate, not because they bear such special goodwill to the Magistrate as those things pretend, but because they would have the Magistrate bear good will to them, to spare them and pleasure them when need requireth, which is dangerous: but also when a cause or suit cometh to depend, than they will present the Magistrate with a gift, which is more than suspicious, that either they look to buy injustice, or that the Magistrate must be bought to do justice, this practice is commonly found not in good men who trust to the goodness of their cause and goodness of the Magistrate, but in evil men, who seek by such means to make an evil cause good, and a good Magistrate evil: some think if they can delay their suits till their adversary be wasted, they shall prevail whatsoever their cause be, but judicial trials were not ordained for men's undoing, but for their maintaining. One living in a corrupt government said; We have such a Prince, such a judge & such officers, but money reigns, a thing indeed fit to be heard among Heathens then to be seen among Christians: as some men are much in giving of gifts, so some Magistrates are much in taking of gifts: but as this is a preposterous thing, that great men who should be most in giving, should be most in taking; so it is a dangerous thing, for it being called a reward, so he will think himself bound to requite it, which he will not do with the like, but with a cast of his office, cutting large thongs of other m●ns leather. The reason why the Magistrate must take no rewards, is because rewards blind the eyes▪ and pervert the judgement, it keeps him from seeing the right of the other side, and makes him see that side where the bribe is to glister like the gold; put a staff in the water and it will seem crooked not that it is crooked, but we cannot see it right for the water▪ so look on a cause t 〈…〉 own bribes, and that which is ●ght will seem crooked. If therefore we love to be kept in upright judgement and sight, let us abhor gifts: we mislike them that put out our bodily eyes, though it be with a silver Bodkin, how much more those that put out the eyes of our mind. The Phili●ines thought they could put Samson to no greater shame then to put out his eyes, so it is a great shame to a Magistrate to be blinded with bribes, for then all men may see his partiality: therefore though men think they are honoured of them that give them bribes, yet they are dishonoured, and though they think they will see right and do justice notwithstanding, but thereby they are blinded and corrupted, a bribe will draw his judgement and affection like an Adamant stone. It is with the Magistrate and a bribe, as it is with the fish and the bait, if the fish take the bait, she is taken of the bait; so if the Magistrate take a bribe, he is taken of the bribe; as rewards do blind the Magistrate, so it perverts him. It perverts his judgement of the man that sends him gifts, it makes him think the man is loving and kind to him, when it is not the love of the Magistrate, but the love of himself that moves him: also it perverts his judgement of the matter, for he will think of all circumstances, and strain and draw them to the uttermost for that part, and lend a deaf ear to the other side, at least a slender regard. Some Officers look not to God but to Mammon, not how they may give every man his own, but how they may make other men's their own: not how they may dispatch causes rightly and commodiously for the people, but how they may either release or linger causes for their own commodity, but it is said Thou shalt take us rewards: and the Magistrate should say to him that offers him a bribe, what wouldst thou put out my eyes? I suspect your cause is nought, because you would colour it with corruption, I will look so much the more narrowly into it, because you seek thus to daub it. We are highly to thank God that this precept is religiously regarded of our Lord chief justice, and Lord chief Baron, and I hope of many other superior Magistrates, I would it were aswell of inferior officers. I once heard a Magistrate say to one that offered him certain Capons to stand his friend; Why saith he, do ye bring ●ee these filthy things, I will none of them: the creatures were good, but he called them so, in respect of the filthy working effect and end of them: If all Magistrates did bear such a mind, and would give like answer to such persons, they should prevent sin and shame to themselves, and danger to other, and further justice to the glory of God. That which is just and right shalt thou do, Whatsoever is just and right, that is within the compass of thine office thou shalt do, and not be drawn from it by respect of bribes or persons. God will have Magistrates precise in justice, and to go as it were by a thread, therefore it is said in another place, They should not 〈…〉 ne to the right hand nor to the left. That thou mayest live. This is a promise ●ade to good Magistrates, that execute justice right, as Solomon saith, It shall establish the throne of the Prince: whereby we may see how justice doth please God, and not only because it is a duty that he commands, but because it is a means to keep a number in their duties. Contrariwise here is included a secret threatening, that if Magistrates do not execute justice But wrest the law and pervert judgement, either by respect of persons, or bribes, they shall die, and not only because they do neglect this duty, but because a great number of sins will grow thorough impiety. If judges that be Gods debuties will not do justice, than the judge of all must do it himself, both upon the judges themselves and upon the people: therefore it is said, thou shalt cut of a wicked person from the earth, and so take evil from Israel, both the evil, that else he will do, and the evil that the people shall suffer from the hand of God, for bearing with such things: when Eli would not punish his sons, how did God punish, not only him and his house, but the whole people? When Saul would not punish Agag and the witch, how did God punish him; so if Magistrates love their own peace, and the peace of the people, let them execute justice, if they do not God will, and when we see failing this way on earth, let us appeal to heaven. ¶ A jewel for Gentlewomen. 1. PETER. 3. 3. Whose appareling let it not be outward, as with broidered hair and gold put about, or in putting on of apparel. 4. But let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by. 5. For even after this manner in time past did the holy women which trusted in God tyre themselves, and were subject to their husbands. THe Apostle Peter in this Epistle, after he hath taught the general duties of Christians that are to be performed to God, and to all men, he hath proceeded to the particular duties belonging to some, of inferiors to superiors: and because the King is both the highest superior, and to be honoured of all, he hath begun with him in the former Chapter, and hath proceeded from the public governors of the Commonwealth, to the private governors of families, and taught the duties of servants to their masters. And because God will have order in every society, even in the least society aswell as in the greatest, in the beginning of this Chapter he teaches wives to be subject to their husbands, for although a wife in other places of Scripture be called her husband's companion Mal. 2. and yoke-fellow, because of the near conjunction and affection that is between them, and because in some things especially in the marriage bed they be equal, yet the husband is appointed of God to be her head and superior, & therefore she is commanded to be subject to Gen. 3. him in her desire and in her behaviour both in words and in deeds, for since our first parents 1. Pet. 3. 5 did exalt themselves and would be like God, all their posterity have had pride in them, to exalt themselves one above another: therefore as the Apostle hath tied all people to be subject to their Princes and Magistrates, and all servants to be subject to their masters, so he tieth all wives to be subject to their husbands, for although some women in respect of her birth may be superior to her husband, yet in respect of her marriage she is inferior to him. And though the Scripture in other places shows divers other reasons to persuade, 1. Cor. 11 women unto subjection, namely that the woman was made of the man, and for him, yet in this place the Apostle contents himself with this one reason taken from the end of their subjection, that their husbands and others who were yet Infidels, might be won to the love and better liking of religion and the word, whereby they might be truly won to God, when they should see by daily experience what power and virtue religion had wrought in their Christian wives, that by nature is not found in other women, for as the bad conversation of professors is an offence and stumbling block to Turks and Papists, so the good conversation of Christians is a means to draw them nearer religion that are without, and particularly to draw an unbelieving husband, as Paul saith to the Corinthians; What knowest ●. Cor. 7. thou whether thou shalt win thy husband: for as she must seek to win her husband by words, so also by works, for if she shall persuade him to hear, to read, to pray, etc. which be good words, and in the mean time be froward, snappish, disobedient, and show forth evil works: what force have her speeches to draw her husband to religion, which he shall see to have wrought no more virtue in herself: therefore although it seemed to them that were Christian wives and servants, an unworthy thing to be subject to Infidels and Idolaters, yet because religion doth not break the bands of civil and lawful societies and duty (as Popish religion doth) but confirm and strengthen them rather: therefore as the Apostle hath willed Christian people and servants before to be subject to their Princes and superiors, so he willeth Christian wives here to be subject to their husbands that yet were Infidels, so far as their more bounden duty to God would suffer them, waiting when by God's grace and their good means, their husbands might become christian's. And if wives must be subject to their Infidel husbands, how much more must wives be subject to their Christian husbands although they have faults that yet are much more lesser and greatly inferior to gentleisme: therefore if this precept, that wives should be subject to their husbands, who were so unequally yoked were of force then, how much more is it of force now? Whose appareling, l●t it not be outward: Verse. 3. The Apostle having required a good conversation generally, he shows them what this behaviour that he would have them use is in particular, not costly and curious apparel, for that often time offends their husbands, thorough the chargeableness and attendance that belongs unto it: but he would have them moderate in their affections, reverend in their speeches, and dutiful in their actions, and to move them hereunto, he wills them to set before them the glass and examples of holy women, especially of Sara, who in these virtues is a renowned pattern to all her daughters. Not with broidered hair: He begins to speak of their apparel, which shows that we are by the fall of Adam become so ignorant, that we know not how to apparel ourselves, as we know not how to eat and drink nor to do any thing well, but we must be informed of the word of God: therefore as the saying is; Of evil manners spring good laws, so of the evil fashion of the people in their time, the Apostles set down good rules touching this point, and although men are not exempted but also generally instructed touching apparel, yet women are often and particularly dealt withal about it, as appears in the prophesy of Esay, and other places, because Esai. 1. 3. 1. Tim. 2. that sex is much given to costliness and curiosity this way: as one saith; Many things are invented by women, that neither nature, necessity nor honesty doth require, and if they were so addicted thereunto that they needed restraint then when the Church was in persecution, what need is there of this bridle now in the time of peace? Some have gathered from this place, that gold and costly apparel is not lawful for Christians to wear, but that cannot be the Apostles meaning, for than he should cross other places of the Scripture, and dissent from Paul, who saith to the Corinthians; All things are yours. And to 1. Cor. 3. Titus; That to the pure all things are pure: Titus. 1. 1. Tim. 4. and to Timothy; That every creature of God is good, and nothing to be refused, so it be received with thanksgiving of those that believe and know the truth. We read of joseph, of Hester, of Mordecai, and of Daniel, that did wear gold and costly things, and if they had been evil things Joseph would have refused them when Pharaoh offered them, aswell as he did his Mistress when she offered herself to him. Mordecai would have refused them when the King offered them, aswell as he did to bow to Haman. Daniel would have refused them aswell as he did the King's meat: yea Sara herself, whose example the Apostle propounds in this Chapter, had and used costly apparel, as we may see by the Bracelets and jewels that Abraham's servant gave to Rebecca when Gen. 24. he went to procure her to be Isackes wife. Indeed by Adam's fall we have lost our interest in all the creatures, the worst aswell as the best, but by Christ we are again restored to the best aswell as the worst, as Paul saith to the Corinthians; All things are yours: Therefore Christians may as lawfully wear fine Linen that comes from Egypt, Velvet that comes from Naples, and the gold that comes from Indea, as they may eat Sugar that comes from Barbary, and drink the Wine that comes from France, for why hath God put upon some of his creatures beauty but for us to behold, in some creatures sweetness but for us to taste, and in some pleasantness of voice and sound, but for us to hear: therefore we may have the use of them all, so we glorify the creator that made them, the redeemer that restores them, and the Holy-ghost who sanctifies them and do rightly use them; but yet the Scripture gives certain rules and caveats for the use of them, and as of meat, drink, and other creatures, so of apparel, both touching the matter and the form or manner. Costly apparel must not be worn of all, because it agrees not with the calling of some, nor with the ability of others, therefore our saviour Christ saith, those that wear soft raiment are in King's houses, not that it may be worn no where else but in the court, but there ye shall be sure to find it: If those that be of low calling wear high apparel, it must needs show pride, for there must be some difference between the Magistrate and the subject, between the master & the servant, between a jack & a Gentleman, between Joan & my Lady. Again if those of poor estate wear rich apparel, it must needs show folly, vanity & neglect of their family, for there must be some difference between Croesus & Codrus. In the book of Martyrs it is reported of one of the kings of England, who commanded his man to buy him a pair of hose of a mark, but now a mean subject will wear a pair of hose of twenty mark, and even those that be of calling and ability, though they may wear costly apparel yet they must not wear it at all times: for in the day of humiliation commanded to the people of Israel, or in the day of a public fast, none might put on their best apparel: therefore it was wont to be a common fault in gentlewomen when they came to a fast, they came in the bravery and curiosity of apparel, as if they went to a feast: and as there be some restraints in the Sciripture touching the matter of apparel: so touching the form and fashion of it, it is forbidden men to wear women's apparel, & Deu. 22. women to wear men's apparel, because it is a confusion and dangerous occasion of sin: it is also forbidden both men and women, to wear strange apparel like Zeph. 1. monsters, as many now a days will have other faces or complexions, other hair, and other bellies, than God hath made them: they are not content with the french Hood, with the Italian Ruffs, with the Dutch hose, with the Indean shoes, but they must have every day new and foreign fashions, that they are grown out of fashion. They do not only borrow the mat●er of their apparel from divers creatures, ●s beasts, fowls, fishes, worms, but they borrow the form of their apparel from divers countries, but Paul saith: fashion not Rom. 12. 3. ourselves like unto this world; there are no particular rules set down in the Scripture for the fashion of apparel, but generally the Scripture saith it must agree with com●nesse, modesty, and sobriety, a pattern whereof we must fetch from the Churches, that is from the practice of Christian, sober, & modest persons, for in a question of women's attiring their heads, the Apostle 1. Cor. 11 saith: they had no such custom as some of the Corinthians used, neither the churches of God: therefore when young women that should have sober minds, or old women that have young minds, shall wear nothing upon their heads but their hair, and that set up afore like a fore-horse top, I mean not a little which some sober women use, but set up a great deal ill-favoured hair and immodestly, when they shall wear monstrous vardugales which as it is said, were invented by a strumpet to cover a great belly, which requires more stuff, and takes up more room in meeting then some of them are worth and worthy of: when they be exceeding curious in their colours, & cuts, let them behold and inquire if such & such that be religious, wise, sober, and modest women go so appareled, and inquire why they do not, & they shall find it is, because religion, sobriety, & modesty wherewith they are endued, will not suffer them to do so for shame, but they that want religion and virtue, cannot judge of the unseemliness & vanity of these things, whose appareling let it not be outward, he opposes the outward apparel, to the inward apparel, which is the hid man of the heart, that he speaks of afterward, his meaning is not so much to condemn the outward apparel, as to commend unto them the inward apparel: therefore he saith to the Christian women whose apparel, let it not be outward but inward, as if he should say think not that your chief beauty and bravery stands in decking of the body, but in garnishing of the mind, as our Saviour Christ saith: Labour not for the joh. 6. meat that perishes, but for the meat that endures to everlasting life; He forbides not labour for that, but requires the chief labour for the other, he would not have them think their chief diet to be the food of the body, but the food of the soul. When our saviour Christ bids his disciples Mat. 6. not lay up treasure for themselves in earth but in heaven, he would have men think that their chief riches is not goods, but goodness, so when he saith here: Whose appareling let it not be outward but inward, he means they should not think the garments of the body, but the virtues of the mind, their chief ornaments. When Adam & Eve fell their souls were naked aswell as their bodies, & so it is with all their posterity, as it is said in the Revelation, the reve. 3. third chap. to the church of Laoditia, thou seest not how thou art miserable and naked, they were not naked in their bodies, but in their souls. As God appointed our first parent's skins to cover their bodies, so he appointed his own son, and his own image, to cover their souls, which the scripture wills all men to put on. Paul saith to the Roman; put on the Lord jesus Rom. 13. Christ, & to the Ephesians put on the new man, which after God is created in righteousness Ephe. 4. & true holiness, yea the soul is more naked than the body, for there be some parts of the body that have some comeliness in them and need no covering, as the face and 1. Cor. 12 hands, but the soul is uncomely and naked in every part, the understanding memory, conscience, will, affection, and all, both of men and women, have need to be appareled, regenerated and sanctified, therefore as when any part of the body is naked, either arms, legs, or feet, we seek to get apparel for it, sleeves, hose, shoes, so much more must we do for the nakedness of the soul. Is any proud, seek for the garment of humility: is any incontinent, seek for the garment of chastity: is any covetous seek for the garment of liberality: is any malicious, seek for the garment of charity: and as the Scripture doth will us to be moderate, and incomparison carclesse of the attire of the body, because we are too much given to it, so it wills us to be careful, yea curious as I may say in these things of the soul, as Peter 2. Pet. 1. saith: loin moreover to your faith virtue, & to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness love: and to the Thessalonians, Paul wills Christians to increase more and more in them; but in this place the Apostle setteth down the attire of Christian 1. Thes. 1. women, especially of married women, & shows wherein their chief decking should not be, and then wherein it should be, it must not be outward, for that is the manner of the Gentiles, but inward which is the manner of Christians, David saith: The Psalm. 45 Church is all glorious within; It may be these women thought to win their husbands being Gentiles, by appareling themselves like the Gentiles, but the Apostle tells them there be other ornaments fit for that purpose, as weakness of mind, reverend words, and dutiful works, that is the only attire of true Christians. He sets down one particular of outward attire, wherein their appareling must not be, that is broidered hair which was the fashion of the Gentiles, to let their hair which was given them for a covering, hung down plated or broidered like a horse tail, and those that were rich did spangle it with gold also; now this was so unseemly a thing for Christians, that the Apostles banished it out of all Churches, as appears in the former Epistle to the Corinthians. Now 1. Cor. 11 under this one kind, the Apostle comprehends all Heathenish immodesty, corrupt and curious fashions in attire, when he saith whose appareling let it not be outward, but he would have it inward, and he names also one part of the inward attire, or new man wherein their appareling must be, that is meekness and quietness of spirit, and under that he comprehends all the rest, for there be divers other inward ornaments besides this: in the fift chapter of this Epistle, he saith: Deck yourselves inwardly with lowliness of mind; whereby it seems some were proud of their outward apparel, although there be no more cause for men or women to be proud of their apparel that is appointed to cover our nakedness, then for a thief to be proud of the brand in his hand, that is covered with fine gloves. Paul also speaking 1. Tim. 2. of the attire of Christian women, names shamefastness, modesty, and good works, and indeed every virtue of regeneration is a necessary ornament for Christians, but because there be some virtues more suitable to men, and some more suitable to women, he speaking to women saith: Whose appareling let it not be outward, but let the hid man of the heart be uncorrupt with a meek and quiet spirit. For that which sets out the body only must not be the attire that Christian women do affect, but that which sets forth ●he goodness of the mind: now these outward ornaments set not forth the virtue of the mind, but the vanity of ●he mind, and if these outward things ●ee not the chief attire for Christian ●ues, than not for Christian widows ●nd maids. Turtulian seeing the women of his time too curious in their attire, which is most incident to that sex, saithe▪ Come forth you women having your hearts filled with secrecy, and your eyes adorned with bashfulness, take to your ●ares the word of God, and tip your ●ongues with silence, put about your ●eckes the yoke of Christ, have somewhat to do in your hands, and fasten your ●eete at home, which is a fine suit: but although there be many virtues of the mind ●● for women to put on, yet the Apostle ●oth chief commend meekness, which ●more comely than gold in a wife, as waywardness & brawling in a woman is a most ●comely thing in a house. Meekness is a grace of the spirit of God, and virtue of regeneration, whereby a ● man or woman is made so staid and moderate in their affections as they can endure contrary words, and works, and quietly pass by unkindlinesses & injuries, the contrary whereto is wrath, waywardness, brawling and revenge, this meekness our Saviour Christ wills all Christians to learn of him. One saith; If ye did Mat. 18. not learn of humble men, learn of humble God. The Apostle I●mes would have jam. 1. men show this meekness in receiving the word that is the commandments, admonitions & reprehentions of the word of God. So the Apostle Peter would have Christian wives show it in receiving the commandments and admonitions of their husbands who were Infidels, and therefore would often peradventure cross them, and offer occasions to move them. Now those that have meek minds may live with any man, and those that have not will live quietly with no man: therefore saith Peter: Let the hid man of the heart be decked with a meek and quiet spirit, and then ye shall be the trimmest women in the country, but if you want this you want your chief ornament, though ye have never so many jewels and aglets about you. But in that the Apostle, doth call them from the desire and endeavour of these outward ornaments, to the regard of inward virtues, it shows what we are most addicted unto, namely to neglect our precious souls, and to provide for our rotten bodies, gentlewomen often look in a glass of steel, to see if all be well without, but seldom look in the glass of God's word to see if all be well within; ye shall find them often in Sturbidge fair▪ in the royal Exchange, in the Goldsmiths or Mercer's shops, but seldom in the Churches, they will bestow much money to procure rings jewels and the like, but be at no charge to maintain a preacher: but as when men are very worldly, it is a sign they are nothing heavenly, & as when men are much given to ceremonies, commonly they neglect the substance of religion, so when gentlewomen are so given to the outward attire, they regard not the inward, they have so many partlets, fillets, fruntlets, brastlets, that they cannot attend to the chief things. I read of one Pando who seeing a gentlewomen curious in attiring herself, wept, ●aying, she is more careful to trim her body, than I am my soul. But the reasons that the Apostle uses to persuade women, to prefer the ornaments of the mind before the ornaments of the body, are not to be forgotten, which are three: first, those of the body are corrupt, these of the mind are uncorrupt: secondly God doth set by these of the mind: thirdly, holy women have thus tired themselves, especially Sara, the mother not only of the maids, but of Christian wives also, for first when he saith: Let the hid man of the heart be uncorrupt; he secretly implieth, that the other attire that is outward is corrupt, as james saith: Your riches are corrupt; So he saith: Your garments jam. 5. 1. are Motheaten; Now who would much affect those things that will perish, either by natural or accidental means, but virtue is uncorrupt and shall not perish, when he saith, this inward attire of meekness before God is a thing much set by, he means that God cares not for the other, David saith, he delights in no man's legs, much less in his stockings; men may peradventure esteem the other, but God esteems this, for God sees not as man sees, man looks on the outward appearance, but God beholds the heart: now a christian must seek to approve himself to God, & not so much to men: some gentlewoman when she hath put on silk, velvet, fine linen, feathers, gold, silver, pearls and such brave things doth imagine that those things do much commend her, when they do discommend her, & show her pride, excess, wantonness & corrupt mind, but if she have inward virtues, especially a meek spirit, this is before God and godly people a thing much set by, because it is apparel of the Lords own making, but when women have such stirring affections as they will chat and chide it out, when any thing is spoken or done by their husbands that they like not, God cannot abide it: therefore although infidels do in their apparel & in all things seek but to please men, yet christians must seek to please God. His thi●●e reason is taken from the example of holy women, as Paul in the same point refers the 1. Cor. 11 Corinthians, to the example of the churches, & good women that then did live, so Peter refers them the example of good women, that are dead, a record whereof they might have in the scripture, God hath not only given us rules, but that we might be sufficiently encouraged to follow virtue, and be left without excuse, if we do not, he hath left us examples both of men and women that have showed us the way of virtue. Many will allege the examples of the fathers to follow them in their vices; but their faults are set down to show the frailty of man, that we may take heed of them, and to show the mercy of God, that we might learn to rise out of them, only their virtues are set down, that we might follow them. Therefore when we will follow any man or woman, we must look the thing be good that we follow, secondly that it be good for us, for that may be good in one, that is not in another, as it was a good thing in Abraham to offer his son in sacrifice, because he had a commandment for it; but it was evil in other that did it without warrant: thirdly we must look the thing be good when we do follow it. The fathers did well in worshipping God, on the mountains and high places, but when God had erected his Temple they did evil that did so. The Papists do much urge the examples of the fathers, but they mean Augustine, Jerome, Barnard & those: but they speak not of Abraham, Isaac, jacob and those: but if the authority of fathers should move us, than those that are most ancient & do most deserve the name of fathers, must move most. Again the Papists speak of the virtues of good men and women, to move us to worship them, and not to follow them, but if they be used to that end, they cease to be examples, that are for imitation, and not for adoration: when we speak of this or that virtue, some say these are good things if we could practise them, why Abraham was faithful, joseph was chaste, job was patiented, jonathan was loving, the Centurion was humble, Cornelius was charitable, Sara was meek, why should not we. Some will say these were rare men and women, but they are not set down to be wondered at, but to be followed: how came they to be so excellent but by the grace of God, & the grace of God is able to make us like them, yea like God himself if we will use the meane● of grace as they did: those that would be like the Saints in glory, must labour to be like them in virtue, and as in other places of Scripture, the holy Ghost commends to us the examples of holy men, so here the Apostle commends to us the examples of holy women, because he speaks to women, and if any should desire a particular instance, he means Sara, because she was one of the most excellent, and yet she was not alone, but there were many other like her in this, that are gone before, and so must those that follow after: Therefore having spoken of the inward virtues of the mind, as the most excellent ornaments of Christian women, especially meekness, and quietness of spirit, which they had some want of, and stood in most need of, being yoked with Infidels, he saith after this manner, Holy women tired themselves as Sara, we have a proverb, that which is far fetched and dear bought is good for Ladies, who care not for common things, then let them labour for these virtues which are far fetched in respect of time four thousand years ago, and in respect of place, they come from heaven, and from the holy land, and as it is far fetched, so it is ●ee●e bought, it will cost some journeys to Sermons, some prayers in your chambers, some denying of your wills, yea it was not only worn of a great woman, but it is so fine and precious a suit, that it is never the worse for the wearing, it will serve not only the mother, but also the daughters, it is as good now as it was a thousand year ago. The fashion that the Apostle would have Christian women to follow, is an old fashion, Gentlewomen are ever seeking new fashions, but saith the Apostle, Apparel yourselves with that that Sara did, and rest in it, there is no better. If Besuliel and Saholiab were here they cannot work and imbroyder so excellent and exquisite an ornament for you as this is. Many women will keep a thing that was their Mothers, and wear it on high days, then make you much of Saras attire, that will teach you less to esteem and rightly to use outward and corporal things both for the belly and the back, especially make much of this jewel of meekness, that will fashion you to bear injuries without falling into extremities, and I warrant you your gown will sit never the worse on your back, but you shall seem to them that can judge, a more goodly woman then nature hath made any. After this manner saith Peter did holy women attire themselves, profane women indeed as Jesabell who painted her face and trimmed herself that she might take jehu in her love, and those that Esay speaks of have only Esai. 3. looked to the outward attire, and not regarded the graces of God, but holy women as Sara have principally respected the beautifying of their minds. If any shall object Sara had outward jewels and costly things, it is true, so may her daughters according as their calling and ability will suffer, but she did not account those things for her most necessary, comely, and chief ornaments, good women whatsoever outward ornaments they wear, they think themselves naked if they want grace to do the duties of good Christians to God, of good women to their neighbours, and of good wives to their husbands. Some women that set their minds of gewgaws, when they would defend any foolish or monstrous attire, they say it is the fashion, it may be the fashion of Heathen and profane women but the daughters of Sara must look to the fashion of holy women. The want of religion in many women is seen in their apparel, their hearts being as hollow as their verdugales, their minds being as light as their feathers, and their thoughts as changeable as their fashions, Peter having praised, and pressed this garment of meekness, he saith: Holy women and Sara did wear it, and it made all the rest the more comely, for it made them subject to their husbands, as Sara obeyed her husband and called him sir: the want of meekness hinders subjection, for the words of the mouth and works of the hands, follow the motions of the mind, if the affections be disordered, thereof grows disordered words and actious. Sara being s●nctyfied and ●neekened by the grace of God, used reverend words to her husband, and called ●im Lord or sir, showing herself to be his ●feriour and not Will, Dick & the like, as many do, speaking to their husbands as to their kitchinboyes, and as she used reverend speeches, so actions, she obeyed him ●s we may see in Genesis, when her husband Gen. 18. commanded her to provide meat for the Angels. We use to say when any do a thing that belongs to their calling, their coat sits never the worse to their back, so when a woman shall do a necessary or indifferent thing at the commandment of her husband, though she be in her Sunday robes it is nothing uncomely, but makes it seem the more holiday like, but I mean not to stand upon the duties of wives to their husbands, seeing my purpose was chief to teach Gentlewomen particularly in the matter of attire, and not all women generally in other behaviour. Now as these that hear sermons use to say, that was a good lesson for such a one, so men like well to have women taught their duties, but not to hear of their own: therefore though I omit it, the Scripture doth speak of it, and others have written it, and the Apostle Peter also after in this Chapter doth show what be the duties of men aswell as of women; Husbands (saith he) dwell with your wives as men of knowledge, that is▪ know what you must yield to them aswell as what ye may require of them: therefore if your wife be ignorant you must teach her, as Paul saith; Women must 2. Cor. 14 learn of their husbands, if she offend admonish her as jacob did Rachel, if she be heavy Gen. 30. you must comfort her as El●anah did Hanna, if she be weak you must bear 2. Sam. 1. with her: and Peter saith after, If she give good counsel you must hearken to her. As God said to Abraham; Hearken to thy wife, who said, cast out the bondwoman and her son. God give both husbands and wives wisdom, love, meekness, and all inward graces, that they may show forth outward goodness. ¶ A caveat for craftsmen and Clothiers. JAMES. 5. 1. Go to now ye rich men, howl and weep for the miseries that shall come upon you. 2. Your riches are corrupt and your garments are motheaten. 3. Your gold and silver is cankered and the rust of them shall be a witness against you, and shall eat your flesh as it were fire, ye have heaped up treasures for the last days. 4. Behold the hire of the labourers which have reaped your fields, which is of you kept back by fraud, crieth, and the cries of them which have reaped are entered into the ears of the Lord of hosts. THis Epistle was written to all the jews that professed Christ and the Gospel, among whom as it is in all Churches, their were some that rested in an outward profession, and neglected a good conscience and conversation, as ye may see in the former chapters. Those which were such hypocrites among them, that the Apostle dealeth against were specially rich men, for although it may be there were some poor among them that were bad enough as it is every where, yet the Apostle saw special cause to inveigh against the rich: for in the second chapter he speaks for the poor; Hath not God saith he, chosen the poor of this world that they should be rich in faith. And speaketh against the rich; Do not the rich oppress you by tyranny saith he, and in this chapter he saith, The rich men howl and weep for the misery that shall come upon you, the labourer's wages that you keep back by fraud, crieth against you, and in the 7. verse he speaks to the poor, and ●aith: Be patiented therefore brethren till the coming of the Lord, which dealing of the Apostle, I would have an answer ●o their accusation, who challenge the Minister for speaking so much against the ●●ch, and so little against the poor; read ●he Scripture, and ye shall find the rich ●eprooued ten times to the other once, ●he reason is because they are most faulty, and the reason of that is as I take it, because most corporal discipline is used against the poor, and therefore most spiritual discipline had need to be used against the other. He hath in the former Chapters exhorted these rich men to repentance: Now he cometh to threaten them with God's judgements, saying: Go to you rich m●n weep and howl for the misery that shall come upon you▪ etc. Some may ask if the Apostle doth condemn riches, or if he doth mean all rich men, I answer, no, for riches being gotten by good means are the blessing of God, and there have been divers good rich men, as Abraham, job, and others, and no doubt there were some good among these people, but the Text shows that he speaks of such rich men as got their riches evil, and used them not well, and yet they did laugh, as appears in the fourth Chapter, but he tells them here there is jam. 4. 9 cause of weeping. There was cause they should weep for their sins, because they abused their riches, letting them rust and Motheate, when the poor had need of them, and because they defrauded and oppressed the poor, yea because they killed the just, letting them starve for hunger and cold: but because they were hardened in their sins, he wills them to weep for their miseries, not for the miseries they were presently in, for they now wallowed in wealth: But for the misery that should come on them, when they should give account how they had used their talon, as ye may see in the example Mat. 25. of the unprofitable servant, and in the Luk. 16. example of the rich glutton. It were a merry world if it might go always with such men as it doth now, but they shall change a copy as we say. Now because these men were secure, and thought of no afterclappes he calls them to consider their misery in time to come, for where sin goes before, if repentance comes not in the midst, destruction shallbe the end. Where he bids them howl, the word imports such a lamentation as arises from the certain expectation of the judgement of God, as it is said of Esay when he saw himself deprived both of the birthright and blessing, he Gen. 27. cried with a bitter cry out of measure. It seems strange to some, that a man that is hail in his body, hath money in his purse, many suits of raiment to his back, and divers dishes of meat on his table, and not a few poor men at commandment, should be bidden howl, but if such ●one knew himself to be spiritually poor, blind, naked, and miserable, one that God is angry withal, and the devil hath a commission to carry to hell, it would quail his courage, cool his porridge, and make him ●end his clothes. Tour riches are corrupt: Now the Apostle shows the cause why such great misery should come upon them, because they did covetously heap up riches, and niggardly keep them, rather suffering the poor to perish, then to bestow them upon their needy brethren. Some have Gold (as they will say,) have seen no Sun thus long, yet rather than they will change a piece of Gold the poor shall starve, they have thus many gowns, and thus many pair of sheets, but rather than they will departed with any of them, the poor shall go and lie naked, and when they have filled their bags with gold, and their chests with raiment, yet their hearts are not full. Solomon saith: He that coveteth silver shall not be satisfied with silver; and therefore will rather fill more bags and coffers, then empty any to fill the poors bellies. One saith: The rich man in the Gospel that said he would Luk. 12. 16 make his barns bigger, he had barns enough before if he would have seen it, for saith he: the bellies of the poor are the barns of the rich. In that he saith: Your riches are corrupt, it shows the nature of these outward things that they are subject to perishing, as our Saviour Christ saith: They are subject to Mat. 6. rust, Moths & thieves; & therefore counsels to lay up a better treasure, when he saith, these things shall be a witness against them, he meaneth the abusing of their riches, shallbe laid to their charge, as we see in Matthew, when Christ saith: It shall be said to such men, when I was hungry, ye fed me not, when I was naked ye clothed me not: therefore Mat. 25. go ye cursed into everlasting fire. Some may think themselves without danger of this threatening, because they let not their gold and garments rust and Motheate for they put forth their money and have little in their purse, they have but one suit of apparel to their back: but though they put forth their money, if they put it not forth to that use they should, if their garments perish not for want of wearing, if the poor perish for want of clothing it is all one, if men use not their riches rightly, they shall accuse them justly. Ye have heaped up treasures for the last days. This is the vanity of worldly men, they think their riches shall serve them and continue till the worlds end, but though thieves and worms should not consume them; yet they will perish of themselves before that day: therefore in the first Chapter he hath compared riches, to Grass, and although men know in judgement they are uncertain, yet their affection, and practice is as their should be no end of them, and although many will confess themselves to be mortal, yet they will live and deal as if they should never die. In the example of the rich man, that built his barns bigger, and said to his soul take thine ease, for thou hast food laid up for many years, we may see the minds and manners of other men. Behold the hire of the labourer, etc. This now was their fault the greatness whereof doth show what great misery shall come upon them, this word behold is not used, but when some great and strange thing is spoken of: therefore because it is a thing monstrous and strange, that any should be so void of religion and humainty as to defraud the poor of their wages, he saith behold, they did not only not relieve the poor with their superfluous garments, but they did defraud and oppress the poor, to increase their wealth and augment their wardrobe, but this is an evil expressly Levi. 19 13 forbidden in the law ●in Leviticus it is said, thou shalt not do thy neighbour wrong, nor rob him; and presently he addeth: The workman's hire shall not abide with thee until the morning; In deuteronomy it is said: Thou Deu. 24. 14. shalt not oppress an hired servant, but thou shalt give him his hire for his day: neither shall the Sun go down upon it, for he is poor, and therewith fastaineth his life, lest he cry against thee to the Lord, and it be sin unto thee; Yet this hath been a common sin in all ages, according to the proverb; where the stile is low men soon go over, and as it was a common sin among the people, so it was commonly reproved & threatened among the Prophets. jeremy saith, Woe unto jer. 22. 13 him that buildeth a house by unrighteousness, be useth his neighbour without wages, and giveth him not for his work. Amos saith; Amo. 8. 4 Hear this O ye that swallow up the poor, that ye may make the needy of the land to fail; saying when will the new Moon be gone, etc. That we may buy the poor for silver, and the needy for shoes, the Lord hath sworn by the excellency of jacob, I will never forget their works. Matthew saith: The Lord willbe a swift Mat. 3. 5 witness against them that wrongfully keep back the hirelings wages, and vex the widow and fatherless; and this sin of oppressing and defrauding the poor, was not only committed and reproved in the time of the Prophets but of the Apostles, as we may see in the former Epistle to the Thessalonians, where the Apostle wills 1. Thes. 4. them not to defraud one another, for God is an avenger of all such things, and as it appeareth by these words of james: The labourer's wages that is by you kept back by fraud crieth against you, therefore woe be unto you. As than rich men defrauded those poor that wrought in their fields, so now they defraud those poor that work in their shops; as this vice was then in husbandmen and occupiers of land, so it is now in tradesmen and makers of cloth. The poor are defrauded of their wages divers ways. 1. When rich men give the poor nothing for their work. 2. When they give not the poor sufficient wages, but will have them do two pennyworth or three halfe-penny-worth for a penny; as Jacob when he had served for fair Rahel, he was rewarded with blear-eyed Leah. 3. When they change the wages of the poor, giving them not the same but worse, not money but bad or dear commodities. 4. When they keep poor men's wages long in their hands, or longer than they should to their own advantage, and the poors disadvantage all these ways, not only some other rich men, but Clothiers do defraud the poor at this day: some have many an hours work for nothing: some do change their wages, and pay them with bad or dear commodities, some do keep their money long in their hands and drive them to extremities, the most of them, I fear all, do give the poor too little wages for their work. There be three rules of equity, that are respected in giving of wages. 1 The first our Saviour Christ himself speaks of, saying: Whatsoeur ye would that Mat. 7. 12 men should do to you, even so do ye to them. 2 The second is that the Apostle Paul speaks of: Let him that stole steal no more, Ephe. 4. 28. but let him labour with his hands, the thing that is good, that he may eat his own bread and give to him that needeth or that cannot labour. 3 The third rule is that common rule of equity, that not only religion hath taught Christians, but that the light of nature hath taught men of all other trades. First let us see the equity of these rules that we may judge whether we be bound to them or no, and then see if we be ruled by them. For the first, it is our Saviour Christ's own rule, who having interpreted the law, and prescribed many duties of righteousness in particular, he sets down this general rule, whatsoever ye would by the light of nature, not by the corruption of nature, for so thorough a corrupt affection, and when he is in a temptation, some man at some time would have another to kill him as Saul, and some man thorough a corrupt affection would have another too much to respect him, as the sons of Zebedeus: but whatsoever ye would by the light of nature, whereby a man doth desire any thing that is fit for him to desire, and that is fit another man should do to him, even so do you to another: as if our Saviour Christ should say; wouldst thou if thou wert poor have another to relieve thee? then thou that art rich relieve the poor: wouldst thou if thou wert a labourer have answerable wages paid thee? then thou that hast thy work done recompense the labourer: ye see this rule cannot be excepted against. The second is the rule of the Apostle Paul writing to the Ephesians, where he Ephe. 4. calls poor men from stealing and evil means, and commands them to labour and use good means to maintain themselves, so that if he have his limbs, his health, and cunning to do the work that the place where he lives affords, and doth diligently labour in his calling: I take it we may conclude from that place of Paul, that such a man may and must by his labour sustain himself, and be helpful to others. But it will be objected, if he have a charge he cannot do it, I answer, we must suppose if he hath children he hath a wife, that is a second person to join with him in labour: now the Scripture appointing men and women able of body, no other means but labour, we must suppose that they may by their labour maintain their children while they be little, until they be also able to labour, which commonly is not many, nor any long time: And thus it is among the Dutch folks, who do so labour and bring up their children to work that thereby they are sustained. Therefore I conclude from this rule of the Apostle, that if any cannot sustain themselves ordinarily, for I speak not but that there may be some secret curse or punishment of God upon some man; As the Prophet hag saith in his Hag. 1. first Chapter, They shall earn wages and put it in a bottomless bag, but otherwise those that be such able persons of body, as I have spoken of before, if they cannot sustain themselves, if they want not work, nor a diligent hand in their work, than it must follow they have not an equal recompense for their work. The third rule as I said, is that equity which is followed not only by religious men by the light of religion, but also by those that have no religion by the light of nature of all other trades, and that in the time and place where we live now, we know that by nature men will not commonly give with the most wages, but with the least, and if some one or some few would, yet the multitude will not; therefore this rule also cannot justly be excepted against, especially if the circumstances be weighed, and things be made proporcionable. Therefore I think it evident, that these rules must direct us in the matter of giving wages, and that all men should examine their practice therein by them: therefore now we will consider whether Clothiers whom I do specially endeavour to inform and reform by this treatise, do in their wages follow these rules or no. If any should inquire why I pick out Clothiers rather than any other to speak of, I answer, because when I preached this sermon, my auditory consisted of them, & because considering the greatness, variety, & continuance of their opressions, with the multitude of those that are oppressed, with the consequences that follows thereupon, I take it to be one of the greatest sins that in our age hath been committed in this country against the second table of the law, also because some Clothiers have showed deaf ears in hearing it, unwise tongues in speaking of it, I would see if they have my better eyes to read it. But in speaking of this matter, I would not be taken to speak against the trade of Clothing, which I confess is a necessary, a commendable and profitable trade, and the estate of our country considered, is in divers respects to be preferred before many other trades. Also I would not be taken to speak against the persons of any that do profess and follow this trade, much less my own neighbours, but against the common injustice that is crept into that trade Further, I would not be taken to accuse all Clothiers this way, seeing there be many that I know not, as I will not every way excuse any that I know. Finally, as I appeal to God that I have no other purpose in writing hereof, then to further his righteousness and rich men's happiness, then to discharge my own duty, and to help the poors misery: so I wish them whom this matter concerns, to be of the same mind in reading and practising of it, and therefore to consider whether they do cut, not their cloth, but the wages of those that make their cloth, by the metwand or rules aforesaid, or no. For the first rule, I suppose Clothiers will not say in paying their workefolkes wages they do as they would be done to; if some will say so, let it be tried by God and the country, when they have read this discourse, and in the mean season let this reason disprove it, that Clothiers do complain of their Markets, and find fault with their Merchants, when their pains is much less, their gains much greater, and their usage much better than their poor workefolkes. For the second rule, that those that work under them should by their labour sustain themselves, and help those that cannot work, and therefore their wages should be answerable that they might do so. Clothier's cannot say they follow this rule, for experience teaches, that most of their work-folkes, except such as have some other means to live, or be of some rare hardness of body and resolution of mind, to work night and day, and be without charge, are so far from being able to sustain themselves by their labour, that they must be sustained by others, they are so far from being able to give a penny to those that cannot labour, that except such as be before excepted, they be most of them beggars and have need to take relief. For the third rule, which is the common equity that all men of other trades follow in giving of wages, whether Carpenters, Masons, Thatchers, labourers, or any other, a workman that works by the day hath at the least four pence a day and meat and drink. But Clothiers go not this way to work to find their workefolkes meat & drink, as in time past, they have found out a cheaper way, therefore the comparison must be where there is no meat & drink given: therefore let it be considered, that in other trade's those that work for wages without meat & drink, the soriest workman, and that in the shortest days hath eight pence a day, and so as the workman is better and the days longer he hath nine pence, ten pence, & twelve pence a day; now let us see whether clothiers follow this rule. And first to begin with their Spinners, who commonly are women take not the soriest but the skilfullest & the diligentest, and they cannot earn in Clothier's work, I mean those Clothiers that are called Blue men, above three pence or four pence a day, both towards their own finding, and their Wheel and Cards, that do wear much in that kind of work, mark that I say four pence a day, which is the greatest earning of a Spinner in blue work that I can learn, that they may bring no instance against me. And mark that I compare the best Spinners with the worst labourers in other trades, and then see the difference, the other having eight pence a day in other trades, and these have but four pence. What difference is there then, if you compare the sorry Spinner which can earn not three pence nor two pence a day, with the sorry labourer which hath eight pence a day, or the best labourer which hath twelve pence and ten pence a day, with the best Spinner that hath but three pence or four pence. If any Clothiers should say that some Spinners will earn more than three pence or four pence a day, I disprove it by the confession of Clothiers themselves, who say, that Spinners and Weavers earn their penny very hardly; and by the practice of all such women who will refuse to Spin and choose to burle, for which work Clothiers give but three pence, & in the best places but four pence a day, this the Clothiers deny not, but they defend it, and object that they set the poors children on work also, it is true, else how should they make so much cloth, if they had not many hands about it, but children have but children's wages, they have so much for a pound, or they spin thu● many knots for a penny, according to which rate the mothers can earn but two pence, three pence or four pence at the most, what think we can the children earn. Further, Clothier's object there must be a difference put between men and women, this I will grant them, yet women are as artificial and profitable in those kinds of works for the Clothier, as men could be if they were brought up unto it; but they will further press this objection, and say; As maid servants have less wages than men servants, by the same reason other women should have less wages than men: but though maidservants have less wages, yet they have better diet & have easier work and wears less apparel, but many women that work under Clothiers in spinning & carding, and breaking of wool, do toil their arms, and foil their clothes as much as many men of other trades, and yet have so much less wages, as I have said, the same women when they work not with Clothier's but with other men, in other work have better wages, if they keep a woman in childbed they have three pence a day and meat and drink, if they make Hay they have three pence or two pence a day and meat and drink, if she reap Corn, she hath four pence and six pence a day and meat and drink, those that carry Tankardes in London can earn six pence and seven pence a day, all which are double the wages they have in Clothier's work, as afore is said: yea if the same women do work with Clothiers themselves in other business, whether those before named, or any other, which yet are not so profitable to them as the workers of their trade, they give them such wages as other men do: why should they that would be thought to have the most Gentlemanlike trade of others, be the most base and beggarly in their wages of all others? and why should they give for the work of their trade, which is more gainful to them then any other business less wages then for any other work? But let it be granted, that the woman's sex should have less wages than men, it cannot be granted that there should be difference more than half in half between them, when the woman spends as much time, takes as much pains, and doth as profitable work as men of other trades, as I have said afore, but I will leave the women that work under Clothiers, and come to the men. And first for their Weavers, their wages is thus much or so much for a Cloth, as it is finer or courser: but by the way mark that the Clothier sets the price, whereas in other trades men set the price of their own work, and other men ask their workmen either when they begin or when they have done, what they shall pay, but Clothiers will set down what these that work shall have, as if one man should bear two persons both of the buyer and seller. Now the wages that the Weavers have they divide into three parts, two parts are appointed to two men that weave the cloth, the third part is allowed for a boy that windeth the Quills, and to maintain the charge and reperation of the Loombes and lights. Now many weavers do complain, and that not suddenly, but often and advisedly, not bad persons that care not what they say, but sober and honest men, that when they reckon the days that they be about their cloth, and proportion their wages that they have for weaving it, it grows but to six pence a day, and that it is as often but five pence and four pence a day, when their work is at the worst, than it is either eight pence or seven pence a day when their work is at the best, although as the order of these workmen is, they continue at work from the bell to the bell, from four of the clock in the morning, till eight of the clock at night, which is three hours in a day longer than other men of other trades do work, that have greater wages, as I have showed, which time in the morning and evening consider, if it lesson not Weavers wages almost a fourth part, and then compare them, and see if Weavers have much more wages than Spinners and Burkers that are women, and so if they have any more than half so much wages than other workmen have of other trades, in which respect I know some Weavers have wished themselves Tailors that have four pence a day and meat and drink, and I know some that have left their Weaving wherein they served a prentice-hood, and have taken a Spade and a hook, and I know some very skilful in Weaving Clothiers work, that have left it and become learners to weave Dutch work. But Clothier's object, though this be true, yet it is tolerable, because Weavers stroy not so much apparel as other trades men do, and their work not being so stirring, they spend not so much meat and drink as others do. For answer to the first part of this objection: If some men of other trades stroy more, others do stroy less, as Tailors, Shoemakers and joiners: but I see not but weavers considering the wearing of their hose behind, and their doublets afore, do stroy as much as labourers: if there be any difference, the odds of their wages for one day, will mend the labourer's shoes for twenty days. For answer to the second part of this objection, that Weavers stir not so much, and therefore eat not so much as workmen of other trades: but Tailors, Shoemakers, and some other, stir not so much as they, and therefore by their reason eat less, and yet as ye have seen have more wages. But grant that Weavers do eat less meat than labourers, that which they spare from their belly either because they have it not to eat, or if they will have it so, because they have not so great a stomach, they spend in their strength, health and life, by getting cold and diseases, as we see they look not so fresh, nor live not so long as labourers do. But if there were nothing to countervail that difference in apparel and diet, is it reason that that which is spared from the poor man's back and belly, should be put into the Clothier's purse. It is not that the Prophet complains of saying; Ye eat up my people as it were Psal. 14. 4 bread. They keep their riding Horses and their Dogs fat, but they keep their workefolkes both very poor and lean. But least any should ask why I speak not of Sheeremen, I am not privy to their wages, but I suppose it is not great, by the littleness of their estate that be of that trade, divers of them being the poorest in Towns, and none of them rich that I know in these times: but I think Sheeremens' wages is the best of the rest, and yet not so much as the wages of workmen of other trades, for the greatest wages of a Shereman that is hired by the day is but ten pence, though he do work from four till eight of the clock, which is as I said three hours longer than other tradesmen do work, that have as much wages. But if Sheeremans' wages were not better than others that work under Clothiers, they should live worst of all, their tools that they work with being so costly, their work so uncertain, that must wait upon the weather, and continues commonly but for the Winter part of the year, and as it is uncertain so it is diverous, and hath many turne-againes and dangerous, for if they leave a cloth on the Tainter and it be stolen they be answerable for it: but although their wages be somewhat better than Weavers, by that time they have forborn their money some three, some six months, by that time they have attended about Clothiers other business many hours and half days for nothing, and by that time the loss they sustain by taking dear commodities be deducted, I suppose there will be no great difference, especially by that time many of them have beaten in flocks at least, for some Clothiers to make the cloth carry a counterfeit show, & have set and dried their clothes upon the Saboth day, and strained their conscience as much as their Cloth upon the taynter, they will be found poor sheremen, & this is the reason in my judgement according to reason, that Clothiers grow more speedily and more abundantly rich than other men, because their work is done for half the value that other men's is: for consider with me what it is to gain by every man that is their weaver, three pence or four pence a day, by every woman that is their burlier, Picker, Breaker or Spinner, two pence a day and by every child that works for them a penny or a halfpenny a day, if it were no more, what this amounts unto, to those Clothier's that have five hundred, four hundred, three hundred, or a hundred working under them more or less: or if ye will reckon it thus, that the Clothier gains but a penny in every pound of wool spinning, as in the least presumption they must do if it be weighed by the weights of the Sanctuary, it amountes to six shillings eight pence in every cloth, there being about four score pound of yarn in a cloth, and if they gain by the Weaver but half so much, although I have heard workmen compare the Weaving and spinning equally together. To speak nothing of that they gain by their burlers and pickers, who have but three pence a day, nor to speak nothing of that they gain by breakers and sheermen, yet that they gain by Weavers and Spinners in this smallest estimation, comes to ten shillings in every cloth, now to what sum grows that unto them, that make a thousand, 500 400. 200. clothes in a year. But they object against this, that sometime they gain not ten shillings in a cloth towards all their cost and pains, but mark that, they say sometimes, I grant it; but that is seldom when they are overseen in the choice of their Oade, Indeco ashes, or the like; or when their Oade setters are overseen in setting their Fats, but otherwise Clothiers themselves have confessed, that their ordinary gain at the least reckoning is twice ten shillings in a cloth, not speaking of those course ones that they call Rogues, but of such as may worthily bear the name of Broad clothes, yea it is evident that oftentimes they gain three times, four times than shillings in a Cloth and more, it is not known what. But they say their gains grows otherways then by their workefolkes, as by buiing their wool, their oade, their indigo, and the like, at the best hand, & by selling their Clothes well, I answer; first for their buying, except the corrupt devices that some (I hope not all) do use that way which I will not speak of, my Text only reproving injury to the poor, I suppose their gain is not great that way, but as it falls out in all such uncertain things, that sometime they may gain, and sometime they may lose, sellers being as provident as buyers: now for the gain that they have by selling, they mean by selling of time, to this I answer. Although I would have such gain examined by the rule and reason, whereby we condemn usury, seeing they venture not charitably with the Merchant, but if his state cracks not their stock holds, though his ship sinks: yet I deny not, but as they gain sometime by their buying, so they gain often by this kind of selling, although some time they lose by both. But their certain, their ordinary, and so their chief gain, I dare say in the judgement of reason, is that they get by & from the poor people, by the more cheap doing of their work, than other men's, which is miserable gain, as if a man should rob the spittle-house. Now as we have seen the Clothier's gain, let us see the poors loss: in the law when they bought men, women, and children for money, & kept them only for their work, when the year of their freedom came, they might not send them away empty, but in this case I have in hand, it is otherwise, that where some Clothiers dies worth twenty thousand pound, some workman that hath wrought under him not seven, but twenty year, dies not worth twenty groats: let it be considered how the poor can live of the wages they have, as it is set down before what they can earn, if they be well and not hindered by sickness, sucking children or the like: but if any of these hindrances fall unto them, how shall they buy them & theirs bread, clothes, firewood pay their house rend, and such like necessaries for their life. Yea this abridgement of wages is a cause of all the misery of the poor, both in body and soul, for by reason of their small earnings, they cannot spare an hour in a week, but must take the Saboth to wash their clothes, to piece their rags, to fetch a bundle of wood, when they should come to Church to serve God, yea they do not only this way sin by occasion thereof, but are hazarded upon dangerous temptations of pilfering & stealing, as Agar said: Prou. 30. give me not poverty, lest I steal, which I fear is one woeful means of many of the poors living, let it be considered Christianly and equally if it be not so that by this means a few Clothiers in a country grow rich and many thousands grow poor, and if the inritching of two or three in a Town, be not the impoverishing of many, if I may not say the hindering of all the Town, for not only those that work under them, find it those ways ye have hard, but other Townsmen also: and not to speak of that that other men bear out, rates according to their ability, that is seen when Clothiers go away, much more easily in that their ability is not seen, that other men maintain the minister of their lands and labours, when Clothiers do nothing: that they do put away Corn, either that they buy for days, or that they have growing, to their workefolkes at a greater rate than the market, & so are occasions of raising the price thorough the country. But only to speak of that that is pertinent, to my purpose that other men partly by compulsion, and partly by compassion are feign to relieve those by charity, whom the Clothiers as before do impoverish by injury, other men lend the poor money, Corn and other things, being feign to lose it, when Clothiers if they lend them any thing will pay themselves again in their work. The Prophets do much and often complain of rich men's grinding the faces of the poor, flaying of their skins, & buying the needy for silver, and for shoes: now who may be charged with these things, in our time and in our country, but the Clothiers that generally do deal with them. But some will say the merchants deal as evil with their workmen, patching and pressing them with commodities, if the Merchants do so, as I know some have done, and think still some do▪ they are in the same condemnation, but who doth it in any comparison of number or measure like the Clothiers, who have all the time and all the labour and all the cunning, I will not say of all, but of almost all the poor, for all which in the winding up the poor get nothing but a louse. But as it is wisdom and justice in all controversies, to hear both tales, so besides their particular objections that before have fallen in by the way, let us hear further what Clothiers can allege for themselves, either against this occasion, or for their own accusation. Clothier's plead for the defence of their course in this wages, and say they may give their workefolkes less wages than others do, because they set their workefolkes on work all the year, when others sometime do want work, by the way, mark that we have their confession, that they give their workefolkes less wages than other men do theirs: now they say they may do so for this reason, that they set them on work all the year, which say they, others do not: but to this I answer, if they do set them on work all the year, they have the more gain, and not the less work, is this a good reason, that because the poor do lengthen their work, therefore they may shorten their wages: but most Clothier's do not set the poor on work all the year, but all Labourers and Masons do sometime want work in Winter, so do their workefolkes in Summer, and their workefolkes in Summer do work in the fields about Hay or Corn, and have the wages of Labourers aforesaid, that is four pence and six pence a day, and meat and drink, but in Winter when Labourers shall want work & shall spin and card under them they cannot earn two pence or three pence, towards their bread and drink, and whereas husbandmen give better diet and better wages in harvest for their haste, Winter being the Clothier's time of harvest and haste, they give no more than their former pittance. The Clothiers say we can have our work done thus, & if one will not another will. I answer, necessity hath no law, the poor must work sot little rather than sit still for nothing, for among the Clothiers themselves there is this proverb; Of a hard earned penny a man may live, but of none he cannot: in other cases they can see, and would say men must not look what they can have, or what they can do, but what they may and what they should. They have another objection much like the former, the poor were better do thus then do nothing, because (for that must follow) that half a loaf is better than no bread, true, but if they themselves always should give a penny for a half penny loaf, it would in time make them have a thin purse and thin cheeks. That I may omit nothing that they can say for themselves, it is further objected, that trial hath been made, and the poor will earn more in Clothier's work, than they can do in any other work. But if they mean by poor men of other trades, as Masons, Shoemakers, Tailors, Thatchers, Labourers, etc. Then it is untrue, for I have showed before, that all these have much more, & many of them double their work-folkes wages: therefore they must mean women and children, and then I answer; though this that they say of them were true, yet this doth not justify their giving of small wages, because in no other work they can make better earnings, for that will in our country is the commonest commodity whereunto the poor have been most used, because cloth is most vendable at home and abroad, and the poor have not been used to work in hemp, flax, or any thing here abouts but wool: therefore it is no marvel, though being tried with those things they are unacquainted withal, they can earn little, specially at the first, but yet their objection so far as it concerns women and children, namely that they can earn more in Clothier's work, then in other work in untrue, except our clothiers mean to join with them under Clothier's work, those that make White, Bayes and Says, etc. Which my purpose is to divide from them, and to accuse only Blue men, especially in the greatest part with this injustice, for those that spin Dutch work do earn more than they can in Blue work, for they that make bay and Says, some give a penny for the spinning of six knots, some a penny for seven knots, & some a penny for eight knots, we will take it in the midst, that the poor have a penny for seven knots: our Clothiers that put out their work to be spun by the knot, give but a penny for nine knots, now this is the difference between their knots the bay men or Dutchmen, they have eighty yards spun for a knot of their work ready carded or combed, & our Clothiers have forty else spun for a knot uncarded, now account the carding, as it is full half the work, weighing the wearing of their cards, and count the two knots that Clothiers have done more than the other, and account forty quarters, that makes ten yards in every knot which is nine times ten yards in every penny, which makes two knots more, and then you may see that those that spin for Clothiers do four knots in every penny more than those that spin Dutch work. If the Clothiers will say they may spin their work faster, I answer that is not always so, for some Clothiers sending their work half broken and half seamed, doth much hinder them, and yet if it were always so, the handsomeness and cleanliness of the Dutch work in comparison of theirs will recompense that differene, besides when women spin wool for other men, either to make stockings or such like, they have three pence for the worst, four pence, and five pence a pound, which is double Clothier's wages, & men that be Linen Weavers can earn twelve pence in a day, when their weavers cannot earn above six pence, those that weave country work as they call it, our housewives cloth can earn 12. pence in a day, when if they weave for clothiers they cannot earn six pence, those that weave Pouldavis can earn nine & ten pence a day those that beat hemp & such like in bridewell can earn ten pence & 12. pence a day, finding themselves, yea if women & children can find any thing else to do, they will not work under the Clothier, if they can have either Crabs, sloes, Pescodes, gleaning broom, birtch, or rushes in the fields, they will not do their work, as themselves will confess, that in sometime of Summer they can get no spinning, what is the reason but this, they give so little wages, Clothier's object and say, there can but few in comparison be set a work otherwise then under them; grant that, and grant withal that Clothiers have the time, cunning, and strength, as I said before of those multitude, and that the more work under them, the more they gain by them: will either equity, charity or humanity suffer, that they should have their work without answerable wages. Clothier's ask how the poor would live if they did not set them on work, aswell they might ask how Sailors would live if merchants or owners of ships did not employ them, or how any other whose livelihood stands upon their cunning & labour would live if they were not set a work, but will as hath been said, being the chief commodity of our country, there must be cloth making to serve not only our own but other countries & much people must be employed that way, as in France they be 〈…〉 ways should give a penny for a half penny loaf, it would in time make them have a thin purse and thin cheeks. That I may omit nothing that they can say for themselves, it is further objected, that trial hath been made, and the poor will earn more in Clothier's work, than they can do in any other work. But if they mean by poor men of other trades, as Masons, Shoemakers, Tailors, Thatchers, Labourers, etc. Then it is untrue, for I have showed before, that all these have much more, & many of them double their work-folkes wages: therefore they must mean women and children, and then I answer; though this that they say of them were true, yet this doth not justify their giving of small wages, because in no other work they can make better earnings, for that will in our country is the commonest commodity whereunto the poor have been most used, because cloth is most vendable at home and abroad, and the poor have not been used to work in hemp, flax, or any thing here abouts but wool: therefore it is no marvel, though being tried with those things they are unacquainted withal, they can earn little, specially at the first, but yet their objection so far as it concerns women and children, namely that they can earn more in Clothier's work, then in other work is untrue, except out clothiers mean to join with them under Clothier's work, those that make White, Bayes and Says, etc. Which my purpose is to divide from them, and to accuse only Blue men, especially in the greatest part with this injustice, for those that spin Dutch work do earn more than they can in Blue work, for they that make bay and Says, some give a penny for the spinning of six knots, some a penny for seven knots, & some a penny for eight knots, we will take it in the midst, that the poor have a penny for seven knots: our Clothiers that put out their work to be spun by the knot, give but a penny for nine knots, now this is the difference between their knots the bay men or Dutchmen, they have eighty yards spun for a knot of their work ready carded or combed, & our Clothiers have forty else spun for a knot uncarded, now account the carding, as it is full half the work, weighing the wearing of their cards, and count the two knots that Clothiers have done more than the other, and account forty quarters, that makes ten yards in every knot which is nine times ten yards in every penny, which makes two knots more, and then you may see that those that spin for Clothiers do four knots in every penny more than those that spin Dutch work. If the Clothiers will say they may spin their work faster, I answer that is not always so, for some Clothiers sending their work half broken and half seamed, doth much hinder them, and yet if it were always so, the handsomeness and cleanliness of the Dutch work in comparison of their will recompense that differene, besides when women spin wool for other men, either to make stockings or such like, they have three pence for the worst, four pence, and five pence a pound, which is double Clothier's wages, & men that be Linen Weavers can earn twelve pence in a day, when their weavers cannot earn above six pence, those that weave country work as they call it, or housewives cloth can earn 12. pence in a day, when if they weave for clothiers they cannot earn six pence, those that weave Pouldavis can earn nine & ten pence a day those that beat hemp & such like in bridewell can earn ten pence & 12. pence a day, finding themselves, yea if women & children can find any thing else to do, they will not work under the Clothier, if they can have either Crabs, sloes, Pescodes, gleaning broom, birtch, or rushes in the fields, they will not do their work, as themselves will confess, that in sometime of Summer they can get no spinning, what is the reason but this, they give so little wages, Clothier's object and say, there can but few in comparison be set a work otherwise then under them; grant that, and grant withal that Clothiers have the time, cunning, and strength, as I said before of those multitude, and that the more work under them, the more they gain by them: will either equity, charity or humanity suffer, that they should have their work without answerable wages. Clothier's ask how the poor would live if they did not set them on work, aswell they might ask how Sailors would live if merchants or owners of ships did not employ them, or how any other whose livelihood stands upon their cunning & labour would live if they were not set a work, but will as hath been said, being the chief commodity of our country, there must be cloth making to serve not only our own but other countries, & much people must be employed that way, as in France they be employed in gathering of grapes, and treading of winepresses. But as Clothiers ask how the poor would live if they were not set a work by them, so I ask how the Clothiers would live and have their work done without them, they will answer; they would keep servants in their houses to do it, they could not have the tenth part done that is now, and yet it would be more than double the charge to them it is now. Clothier's allege further for their defence, it was thus before we were borne, I answer, it is like the saying that some use in the case of Tithes, there was never more paid say they, when their knowledge reaches but to yesterday in comparison of ever, or never: but if it were so as the Clothiers say, prescription is no good plea in an evil thing, yet though it might be thought equal then when all things were at a lower rate, it cannot be equal now when all things are doubled, and some things trebled in price. If the poor shall pay very dear for the things they must live by, as their come, their whitemeate, their wood, and the like, and take very cheap for that they should live by, that is their work, tell me what a harmony this will make. And if it were so, will Clothiers hold the ancient wages for the poors work, and not the ancient prices for their Cloth: but Clothiers say their wool and other commodities cost them dearer than in old time; of their own mouth we will condemn them, for shall the price of all other things been increased and not the price of the poors work, is it equal that they should give more for that they receive of the rich, and not give more for that they receive of the poor. They say they follow the common course, that all other Clothiers do in this point, true indeed, if it were but the abuse of one or two, I would have thought it my duty to rest in a private admonition, but because it is so common a thing, it requires a public reprehension, but the more the worse, as Moses saith; Thou shalt not follow Exod. 23. 1 a multitude to do evil: they allege they can give no more wages, to live themselves. Let Clothiers themselves answer this allegation, some of them, have in other communication confessed, that their gain sometime have been too great, when they have doubled their stock in one year, other have confessed they have gained almost so much by making out one load of Wool, as their wool cost them, others have said, if they meet with sure merchants, it is the best trade under heaven. Let the weight of this public cause obtain pardon, for this rehearsal of private speeches, specially meaning no man, further let the state of Clothiers answer this allegation, who for their wealth may be preferred before all other yeomen, and compared to many, if I may not say any Gentlemen. Let the manner of their living answer this allegation, besides that which they spare, they spend some 300▪ some 200. some 100 pound, some a hundred mark a year, when their poor workefolke spare nothing but spend their cheeks. Some clothiers say they give a farthing or a half penny in a pound for spinning more than was wont to be given, other deny this and say it was as much thirty year a go, but grant this that some do so, yet those that do so their work is not so well broken as is was wont, & therefore it is worse to card, it is not so well seimed as it was wont, and therefore they have not only more Wool to the pound, but also it is worse to spin, and the Clothier will have it drawn much smaller than in time past, for in time passed they put five score and four score and sixteen pound in a cloth, and now they put but four score or four score & four, that is as long as the former, and so it is a longer thread and is worse to reel, which things laid together, it appears for this half penny or farthing, the spinners do a pennyworth of work at the least, and so gain by it as Dickins did by his dishes, some Clothier's also say they give twelve pence and two shillings in a Cloth more fore Weaving then was usual in ancient time, but I have heard others affirm the clean contrary, that the clothes they were wont to give twenty shillings for, now they give but foreteene or fifteen shillings. But some Weavers do confess that some Clothiers for some course clothes do so, but for that they take away the thrums that Weavers were wont to have, they will have their Cloth stopped at least at one end, and for that the yearn of those course clothes is drawn almost as small as of their fine clothes, the hindrance they have with knitting of knots thorough the often breaking of their lose and twittered yarn, stands the weaver in four shillings or five shillings, for that twelve pence, and this proves it to be so, because Weavers could in time passed weave three of those clothes, in the time that they can weave two now: and as this is the loss of the Weaver, so it is the gain of the Clothier, for the smallness of the yarn makes it go much further, and makes the cloth finer, though never the better. So that ye see that the increase of their wages that Clothiers speak of, is the diminishing of their wages, and that work folks get by it over the shoulders: and that it is so, appears by this, that workefolkes of these trades cannot live so well by much, under the Clothiers now, as they have done in times past. If they will say, that is because they have not so much work as in time past, I answer, that is not all the cause, for those that have work enough have too much a do to live, for ye may conceive in reason what a portion of living the former proportion of wages will afford. Therefore these allegations of giving more wages then in times past, when they know that there is more time spent, and more work done then in time past, cannot but proceed from an evil conscience. The Clothiers say though they should give more wages for their work, the Merchant would give never the more for their Cloth, but the reason of merchants sticking at prizes, is as I take it, because their Cloth▪ commonly is so bad, and Clothier's gains so sufficient, but if their Cloth were good, and they could not afford it so good cheap, Merchants must and would give a greater price; but if merchants did not increase their price, Clothiers might increase their wages, that the poor might live better, and yet themselves live well enough. Clothier's object that some that work under them grow rich, but I have showed before that of their wages, except some rare person, that keeps himself single, and be of extraordinary hardness and disposition of sparing, and if he be married hath a special help by his wives portion and painful labour, & no hindrance by any charge, or some other furtherance by some friends, to keep a cow or two they cannot live, but if any of those workefolkes which I have anotomized before, except peradventure some that God will specially bless, as he makes good his promise of blessing in all degrees that way, as in some he makes good the threatening of his curse, otherwise for the common sort, if they attain to any wealth, if it be not by stealing, it is by buying of flocks and course wool, by making of remnants and climbing to it by Clothier's steps, and not by their work and wages. Clothier's say there will always be poor, as the Scripture saith: it is true, there will always be blind, sick, and lame, that cannot work, and there will be some other poor that God will punish with poverty for their sins, and some that God will exercise with poverty for their trial, though it commonly comes to pass by means of the oppression of the rich: but because there will be poor, can that excuse them that make them poor. It is in this case as it is in that our Saviour Christ speaks of offences; Necessary it is that offences should come, but woe be to that man by Math. 8. whom they do come. Clothier's say they would be poor though they had never so much wages, so some would be lean though they had never so much meat, shall men therefore withhold from them compitent food, but though some would be unthrifty, yet others no doubt are as careful to thrive in their calling, as Clothiers be in theirs, if they had means for it. Clothier's say the people be as poor in other countries as they be in this country, it may be so, for the estate of some countries is more hard and homely than ours, as it is said the Mayiors and chief men of some Towns and corporations have been Thatchers, but if the people be poor by the providence of God and not by the oppression of men, it is not the thing that I meddle withal, but those that shall have the labour and sweat of God's people, and not reward them according to the rules of equity, this is the matter that I reprove, and if in those countries they speak of there be any persons of trade that give so little wages for so much work, yet if they themselves be of mean estate, and the work whereabout the poor are employed will yield them no such gain or advantage as to give any greater recompense, and so do proportionably, though not equally, bear the hardness of the time and place with the other, this is not the thing that I condemn, but when any that set poor on work shall be of great ability, and the labour of the poor affording them great profit, as it is with Clothiers, and yet they shall not reward them competently for their labour, but by defrauding or abridging their wages, they grow rich by others poverty, this is the woeful gain that james speaks of here, and that they are like to pay dear for at the last. And as Clothiers say, they be as poor in other countries where be no Clothiers, so they say there be as poor of other trades in this country, but observe it, and you shall find, there is no comparison between the number of poor of other trades, put them all together, and those that work under Clothiers: and yet those that be poor of other trades, how grows it ordinarily, not from the littleness and likeness of their wages with the Clothier's workefolkes, for ye have seen the difference between them before, but it seems to grow from hence, that their wives and children who work under the clothier for such trifling wages as I have spoken of, do eat up that the men do earn. Clothier's say the poor do steal from them, it is like many of them do, though themselves be the occasion of such temptation: it is a fault in those poor that do so, and the Scripture reproves it in other places, and appoints punishment for it, but it is the other kind of theft that Clothiers use to them, that james controls here, as one saith; There be some thieves do wear chains of Iron, and some do were chains of Gold: if the poor had as good means to punish this kind of theft, as Clothiers have to punish the other, I would never have set my Pen to Paper for them. Notwithstanding all this, the Clothiers say, it is a good thing to set the poor a work: True it is, so as the poor in working may have a convenient refreshing, a comfortable expectation, and equal satisfaction for their work, otherwise a man may do evil in setting the poor a work, as Pharaoh did evil in setting the Israelites to make Brick, and as these men did that set the poor to reap their fields, when it tends to injury and oppression. Yet some of them think it their virtue thus to set the poor a work, but if it be a virtue, it must be a virtue of the second Table, and must either be equity, or charity equity: it is not as I have showed before, because it agrees not with any of the rules of equity, and charity it is not, for that is over and above equity. But let us in a word of two a little consider of some Clothier's charity, which I speak of not as the Apostle saith to the Corinthians, to shame them, but as my beloved brethren to admonish them, and to take away the shadows that use to blind them: for I know not myself if I have any other purpose in this discourse then to profit them one way, and those that I plead for another way. Some Clothiers do give four pence, some six pence a week to the poor, but one or two of their Spinners do bring it them home again by Tuesday night in their work, then what do they and the rest of their workfolkes bring & give them, some a penny, some two pence, some three pence and four pence every day in their work, & so the Clothiers fill their houses with spoil, and where they would be ashamed to take an alms of any rich man, they are not ashamed to take an alms of every poor man: they bid their poor workfolkes at Christmas to a dinner, but what is that when they dine with them twenty times in a year. Let Clothiers pay the poor competently for their work & keep their pottage, and if they did so, some of their motheaten garments would be of the poor folks backs, and some of their fatty platters of the poor folks tables: but a word or two more of Clothier's charity. Some of them will at their death give the poor five pound or ten pound; indeed somewhat is better than nothing, and better late than never: but those Clothiers that have lived in any great occupying but ten year, if when they die they should give to the poor ten score pound, in my judgement they should die in their debt. But that I may omit nothing that may be said for Clothiers, and that by their best friends it is objected, that many Clothiers be religious men, and the specialest men in Towns, & such as have been special instruments to further the gospel. It is true; The grace of God hath appeared, and brings salvation Titus. 2. to all men, that is, all sorts of men, and so to Clothiers aswell as others, and God forbidden that I should deny them all the good opinion of religion, more than to any other men of any other lawful trade. And but that I will not speak particularly against any, I could speak particularly for some. But for all that, let us judge of religion not as we conceit it, but as the Scripture 1. Tim. 3. speaks of it: Paul saith, Religion hath Godliness joined with it, and it hath Justice job. 1. joined with it: as it is said of job, Cornelius, and other religious men, they were just and feared God: It hath mercy joined jam. 1. with it, as James saith; Pure religion and undefiled before God. Is this to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world. But what contrary things are there in most Clothiers, I speak not of all, but yet of some that pretend religion, what unholiness and breach of the Sabbath day is there among them, and that ordinarily by themselves, their servants, their workefolkes, their cattle in journeying, sending and receiving of clothes too and from Mill, setting their Fats, setting their Taynters drying their Wool, etc. AS if theirs were such a Golden trade, that Godliness itself must give place unto it. What usury, yea what biting usury do most, may I not say all Clothiers commit in putting out their clothes to Merchants not for ten in the hundred, but for twenty, for thirty in the hundred, which doubtless is one cause of the breaking and undoing of many Merchants at this day. What extreme deceit do Clothiers use, not only to the poor, as I said before, but to all the Queen's subjects, yea to the people of other countries, in setting a counterfeit gloze upon their cloth at one end, and straining it from end to end, so that it is not that within that it seems to be without, it is not so long nor so broad, so just nor so strong as it seems to be, but will shrink unreasonably, which I speak not only in answer to the former objection, but in the way of an admonition to join practice of religion unto profession. For considering the number of the poor, the manner of their living, and that by occasion of the uneven proportion of the Clothier's dealing, I cannot sufficiently pity it in the poor, nor mislike it in them, and I do verily think if jeremy had seen such a thing as this, he would have put it among his Lamentations. I pray God move the Magistrates by some means to consider how it might be reform, either some other way that may seem good to their wisdom, or by appointing Clothiers to put out all their spinning by the knot, and that they may give a penny for so many knots of course work, and for thus many of fine work, as shall be thought compitent for the poor, and to allow so much for the Weaving as is given for the spinning, which is thought to be proporcionable. These two things in my judgement would amend all this disorder, though there were no meddling with the wages of their pickers, burlers, breakers, or any other, for than if they did not increase the wages of burlers and such women, they would not do that work, but spin, and if they did not give competent wages to other men that work under them, they would not do that work but weave. And where the Clothiers will object, than the poor will not do their work well, if they be tied to give them certain wages: the answer is, they have the same bridle for that which they have now, to change their workefolkes. But considering the multitude of poor, the Clothiers have gotten the law into their own hand, as we say, the liberty that they have, and practise that they use to abridge the wages of their workefolkes, is a cause of all the misery of the poor people in our country at this day. But until there be a law to bind them that be evil in this trade, let every good man, as Paul saith to Timothy, be a law to himself, and labour to do well, and well will come on it Although there be some good men Clothiers, yet most of them, if I may not say all of them, do want either conscience or consideration. Now to help them in this, I would have them diligently mark what the Apostle james saith here; Go to howl and weep for the misery that shall come upon you, the labourer's wages that have reaped down your fields which is of you kept back by fraud crieth against you, etc. When I preached this Sermon, and urged these words against Clothiers, some objected that james speaks not against them, but against husbandmen, but so a man may put all doctrine from himself, because the Scripture speaks not of his name, of his country or trade, but we must know if if be the same fault, thought it be in another person or trade, it deserves the same reproof and punishment. It was further objected, that the Apostle speaks not against those that gave too little wages, but against them that gave none at all. By which kind of caviling we see how loath this devil is to be cast out: but shall we think they were so inhuman and barbarous, being of the Church, as to give them nothing at all for their work: if that had been so, the Apostle needed not have said after in the eight verse to the poor; Be patiented therefore brethren till the coming of the Lord; for they must have died quickly, but he speaks of such an injury as was a continual exercise of their patience. To conclude the Apostle saith: The cry of the poor is entered into the ears of Gen. 4. the Lord of Hosts; the like is said: That the blood of Abel cried for vengeance against Cain, so it is said, the cry of Sodom was exceeding great: the stone in the wall Abac. 2. 11. and the beam in the house shall cry against those that set them up by evil means. It is true that all sins do come to the ears of the Lord, but some sins be so monstrous and prodigious, that he doth vehemently witness his knowledge and misliking of them than others, God is called the Lord of Hosts or God of armies, because he hath all creatures at commandment to execute his judgements, he had Bears to devour the children that mocked the Prophet Elisha, he had dogs to devour jesabel, he had Flies, Frogs, and Lice, to devour the land of Egypt, & he hath an host of Angels to take vengeance of wicked men, it is said, Defraud not one another 1. Thes. 4. in any matter, for God is an avenger of all such things; and it is said: No unrighteous 1. Cor. 6. person shall inherit the kingdom of God, meaning if he continue so and repent not, to leave his unrighteousness. Lay these Scriptures to your course, and then do that that belongs to your comfort, look without partiality into it, and I hope ye will see it look far enough unto the time when ye must answer it, and then I doubt not ye will reform it. Now if the sin be so great to keep back the wages of those that labour corporally, what is it to keep back the wages of those that labour spiritually? for Christ saith of those, The Labourer is worthy of his wages; and the more excellent the labour is, the greater wages is due unto it: but I would have the indignity and iniquity of this considered, by comparing it with the former, and so will end with this prayer to God, that he would draw us and keep us from both these evils, and teach and strengthen us every way to do well. FINIS.