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Wipullorcula
Vera effigies
Patris ROBÈRTI
Lincolniensis
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Reverendi
SANDERSON
Episcopi 9 761682
i
Li Brodrick
XXXVI
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SERMONS
V I Z:
XVI.? CAUL AM
VI.
CLEROM.
AD B
VI.
MAGISTRATU M.
VIII POPULV M.
With a large Preface.
.
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· BY
The Right Reverend FATHER in GOD,
Robert Sanderſon,
Late Lord Biſhop of LINCOLN.
1
The Eigtıb Edition; Corrected and Amended.
:
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Whereunco is now added the Life of the Reverend and Learned
Author, Written by IS AAC WALTON.
LONDON,
Printed by T. H. and are to be ſold by Thom.is Spred at
che Crown in the Poultrey. MDCLXXXIX.
Вх
filer
5133
.522
1689
export
6 pag.45
5 bm 2487
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TO THE
RIGHT REVEREND
A N D
HONOURABLE
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11-23-449 ERS
GEORGE
Lord Biſhop
1
OF
WINCHESTER,
PRELATE of the GARTER,
And one of His
Majelties Privy Council,
My Lord,
F I ſhould undertake to enumerate the many
Favours and Advantages I have had by my
very long Acquaintance with your Lordſhip.
I ſhould enter upon an Imployment, that night
prove as tedious, as the Collecting of the Mate-
rials for this poor Monument, which I have erected,
and do dedicate to the Memory of your beloved
Friend
مت
1
1
ten.
The Epiſtle Dedicatory:
Friend Dr. Sanderſon: But, though I will not venture
to do that ; yet, 1 đo remember with pleaſure, and
remonſtrate with gratitude, that youş Lordſhip made
me known to him. Mr. Chilifgwortls
, and Dr. Ham-
mond; men, whoſe Merits ought never to be forgot-
My Frietidſhip with the fifft was begun almoft
Forty years paſt, when I was as far from a thought, as
a deſire to out-live him; and farther from an intenti-
on to write his Life : But the wife Diſpoſer of all
mens Lives and Actions hath prolong'd the firſt, and
now permitted the laſt; which is here dedicated to
your Lordſhip (and as it ought to be) with all hu-
mility, and a deſire that it may remain, as a publick
Teſtimony of my Gratitude,
My Lord,
t
Your moſt Affe&tionate öld Friend,
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And moſt humble Servant,
1
: TAAK WALTON.
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THE
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THE
PRE FACE
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I
Dare neither think, nor aſure the Reader, that I have
committed no Miſtakes in this Relation of the Life of Dr.
Sanderſon ; but am ſure, there is none that are either wil-
ful, or very material. I confeſs
, it was worthy the imploy-
ment of ſome Perſon of more Learning and
greater Abilities than I
can pretend to ; and I have not a little wondred that none have yet been
Jo grateful to him and Poſterity, as to undertake it : For as it may be
noted, That our Saviour had a caré, that for Mary Magdalens kinda
neſs to him, ber Name ſhould never be forgotten : So I conceive, the
great ſatisfaction many Schollars have already had, and the unborn
World is like to have, by his exact, clear and uſeful Learning : and
might have by a true Narrative of his matchleſs meekneſs, his calm Fora
titude, and the Innocence of his whole Life: doth juſtly challenge the like
from this preſent Age ; that Pofterity may not be ignorant of them :
And 'tis to me a wonder, that it has been already fifteen years neg-
lected. But, in ſaying this, my meaning is not to upbraid others (I
am far from tbat) but excuſe my ſelf, or beg pardon for daring to at-
This being premis’d I deſire to tell the Reader, that in this Relation.
I have been ſo bold, as to 'paraphrafe and Jay, what I think be (whom
I had the happineſs to know well) would have ſaid upon the ſame oca
caſions ; and if I have been too bold in doing ſo, and cannot now beg
pardon of him that lov'd me ; yet, I do of my Reader, from whom
I
defire the ſame favour.
And, though my Age might have procured me a Writ of Eaſe, and
that ſecur’d me from all further trouble in this kind; yet I met with
ſuch perſwafions
, to undertake it, and ſo many willing informers ſince,
and from them and others, ſuch helps and incouragements to proceed,
that when I found my ſelf faint, and weary of the burthen with which
I had loaden my ſelf, and ſometime ready to lay it down ; yet time and
new ſtrength bath at laſt brought it to be what it now is; and here
preſented to the Reader; and with it this deſire : That he will take no-
tice that Dr. Sanderſon did in his Will or laſt ſickneſs advertiſe
b
thar
tempt it.
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The Preface.
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that after his death nothing of his might be Printèd ; becauſe that
might be ſaid to be his, which indeed was not; and alſo, for that
he might have chang'd his Opinion ſince he firſt writ it, as 'tis
thought he has ſince he writ his Pax Ecclefia. And though theſe
Reafons ought to be regarded, yet regarded ſo, as he reſolves in his Caſe
of conſcience concerning raſh Vows, that there may appear very
good ſecond Reaſons, why we may forbear to perform them.
However, for his ſaid Reaſons, they ought to be read as we do Apocri-
phal Scripture ; to explain, but not oblige us to ſo firm a belief of what
is here preſented as his.
"' And I have this to ſay more ; That as in my Queries for writing Dr.
Sanderſon's Life, 1 met with theſe' little Tracts annex’d; ſo in my
former Queries for '
my Information to write the Life of venerable
Mr. Hooker, I'met with a Sermion, which I alſo believe was really
his; and here preſented as his to the Reader. It is affirm’d (and I
have met with reaſon to believe it) that there be fome Artiſts, that do
certainly know an Original Pięture from a Copy ; and in what Age
of the World, and by whom drawn : And if ſo, then I hope it may
be as fafely affirmed; that what is here prefented for theirs, is ſo like
their temper of mind, their other wrttings,the times when, and the occaſions
upon which they were writ, that all Readers may ſafely conclude, they
could be writ by none but venerable Mr. Hooker, and" the humble
and learned Dr: Sanderſon.
And laſtly, the trouble being now pajt, I look back and am glad that
I bave collected theſe Memoirs of this humble Man, which lay ſcat-
ter’d, and contracted them into a narrower compaſs; and, if I have
by the pleaſant toyl of so doing, either pleas'd or profited any man, I
have attain’d what I deſign’d when I firſt undertook it : But I ſeriouſly
wiſh, both for the Readers, and Dr. Sanderſon's ſake, that Posteri-
ty had known his great Learning and Vertue by a better Pen, by ſuch
a Pen, as could have made his Life as immortal as his Learning and Me
rits ought to be.
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Dr. Robert Sanderſon,
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L A TÉ
LORD BISHOP
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OF
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LINCOLN
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Oćtor Robert Sanderſon, the late Learned Biſhop of
Lincoln, whoſe Life I intend to write with all truth
and equal plainneſs, was born the nineteenth
day of September, in the year of our Redempti-
on, 1887. The place of his Birth was Rotheram in the County
of York : a Town of good note, and the more, for that Tho-
mas Rotheram, ſometime Archbiſhop of that Sea, was born in it;
man,
whoſe
great
Wifdom and Bounty, and Sanctity of
Life, gave a denomination to it, or hath made it the more me-
morable ; as indeed it ought alſo to be, for being the birth
place of our Robert Sanderſon. And, the Reader will be of my
belief, if this humble Relation of his Life can hold any pro-
portion with his great San&ity, his uſeful Learning, and his
many other extaordinary Endowments.
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The Life of Biſhop Sanderſon.
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He was the ſecond and youngeſt Son of Robert Sanderſon of
Gilthwait-hall in the ſaid Pariſh and County, Eſq; by Elizabeth
one of the Daughters of Richard Carr of Buterthwate-hall , in the
Pariſh of Ecclesfield in the ſaid Couſity of York, Gentleman.
This Robert Sanderſon the Father, was deſcended from a nu-'.
merous, ancient and honourable Family of his own Name :
for the ſearch of which truth, I refer my Reader, that inclines
to it, to Dr. Thoriton's Hiſtory of the Antiquities of Nottinghamſhire,
and other Records ; not thinking it neceſſary here to ingage
him into a ſearch for bare Titles, which are noted to have in
them nothing of reality : For, Titles not acquir’d, but deriv'd
only, do but ſhew us who ofour Anceſtors have, and how they
have archiev'd that honour which their Deſcendants claim, and
may not be worthy to enjoy. For if thoſe Titles deſcend to
perſons that degenerate into Vice, and break off the continued
line of Learning, or Valour, or that Vertue that acquir'd them,
they deſtroy the very Foundation upon which that Honour was
built; and all the Rubbiſh of their Degenerouſneſs ought to fall
heavy on ſuch diſhonourable Heads ; ought to fall ſo heavy, as
to degrade them of their Titles, and blaſt their Memories with
reproach and ſhame.
But this Robert Sanderſon, lived ivorthy of his Name and
Family : of which one teſtimony may be, That Gilbert,called
the great and glorious Earl of Shrewsbury, thought him not
unworthy to be joyn’d with him as a God-Father to Gilbert Shela
don, the late Lord Archbiſhop of Canterbury; to whoſe Merits
and Memory Pofterity (the Clergy eſpecially) ought to pay
a Reverence.
But I return to my intended Relation of Robert the Son, who
(like Jofia that good King) began in his Youth to make the Laws
of God, and Obedience to his Parents, the Rules of his life ;
ſeeming even then, to dedicate himſelf and all his Studies, to
Piety and Vertue.
And, as he was inclind to this by that native goodneſs,
with which the wiſe Diſpoſer of all hearts had endow'd his :
So this calm, this quiet and happy temper of mind (his being
mild and averſe to oppoſitions) made the whole courſe of his
life eaſie and grateful both to himſelf and others : And this
bleſſed temper, was maintain’d, and improv'd by his prudent
Fathers good Example ; as alſo, by his frequent converſing
with him, and ſcattering ſhort and vertuous Apothegms
with little pleaſant Stories, and making uſeful applicati-
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The Life of Biſhop Sanderſon.
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ons of them, by which his Son was in his Infancy taught to
abhor Vanity and Vice.as Monſters, and to diſcern the loveli-
neſs of Wiſdom and Vertue ; and by theſe means and God's
concurring Grace, his knowledge was ſo augmented, and his
native goodneſs ſo confirm’d, that all became ſo habitual, as
'twas not eaſie to determine whether Nature or Education were
his Teachers
And here let me tell the Reader, That theſe early begin-
nings of Vertue were by God's aſſiſting Grace bleft-with what
St. Paul ſeem'd to beg for his Philippians ; namiely, That he phil. i. 6.
that had begun a good Work in them, would finiſh it. And Almigh-
ty God did : For his whole life was ſo regular and innocent,
that he might have ſaid at his death (and with truth and
comfort) what the ſame St. Paul ſaid after to the ſame Philippi- Chap. 3. 141
ans, when he advis’d them to walk as they had him for an Example
And this goodneſs of which I have ſpoken,ſeem'd co increale
as his years did ; and with his goodneſs his learning, the foun-
dation of which was laid in the Grammar School of Rotherani
(that being one of thoſe three that were founded and liberally
endow'd by the ſaid great and good Biſhop of that Name.)
And in this time of his being a Scholar there, he was obſerv'd
to uſe wan unwearied diligence to attain learning, and to have a
ſeriouſneſs beyond his age, and with it a more than common
modeſty ; and to be of ſo calm and obliging behaviour, that the
Maſter and whole number of Scholars lov'd him as one man.
And in this love and amity he continued at that School, till
about the thirteenth year of his Age; at which time his Father
deſign’d to improve his Grammar learning, by removing him
from Rotheram to one of the more noted Schools of Eaton or
Weſtminſter: and after a years ſtay there, then to remove him
thence to Oxford. But, as he went with him, he callid on an
old Friend, a Miniſter of noted learning, and told him his in-
tentions ; and he, after many queſtions with his Son, receiv'd
ſuch Anſwers from him, that he affur'd his Father, his Son was
ſo perfect a Grammarian, that he had laid a good foundation
to build any or all the Arts upon ; and therefore advis'd
him to ſhorten his journey, and leave him at Oxford. And
his Father did fo.
His father left him there to che ſole care and manage of
Dr. Kilbie, who was then Rector of Lincoln College : And
he, after ſome time and trial of his manners and learn-
ing thought fit to enter him of that College, and not long
after
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The Life of Biſhop Sanderſon.
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after tó matriculate him in the Univerſity, which he did the firſt
of July 1603. but he was not choſen Fellow till the third of
May 1606. at which time he had taken his degree of Batchelor of
Arts ; at the taking of which Degree, his Tutor told the Reétor,
that his Pupil Sanderſon had a Metaphyſical brain, and a matchleſs.me-
mory : and that he thought he had improv’d,' or made the laſt so by an
Art of his own invention. And all the future imployments of his
life prov'd that his Tutor was not miſtaken.
I muſt here ſtop my Reader, and tell him, that this Dr. Kilibie
was a man of ſo great Learning and Wiſdom, and ſo excellent a
Critick in the Hebrew Tongue, that he was made Profeſſor of it in
this Univerſity; and was alſo ſo perfect a Grecian, that he was
by King James appointed to be one of the Tranſlators of the Bi-
ble: And that this Doctor and Mr. Sanderſon had frequent Dif-
courſes, and lov’das Father and Son. The Doctor was to ride á
Journey into Darbyſhire,and took Mr. Sanderſor to bear him com-
pany: and they reſting on a Sunday with the Doctor's Friend,
and going together to that Pariſh Church where they then were,
found the young Preacher to have no more diſcretion, than to
waſte a great part of the houřállotted for his Sermon in excep-
tions againſt the late Tranſlation of ſeveral words (not expect-
ing ſuch a hearer as Dr. Kilibie) and ſhew'd three Realons why à
particular word ſhould have been otherwiſe tranſlated. When
E.vening Prayer was ended, the Preacher was invited to che
Doctor's Friends houſe; where,after ſome other Conference,the
Doctor told him, He might have preach'd more uſeful Doctrine, and
not have filld his Auditors ears with needleſs Exceptions againſt the late
Tranſlation ; and for that word, for which he offered to that poor Congre.
gation three Reaſons why it ought to have been tranſlated, as he ſaid ; be
and others liad conſidered all them, and found thirteen more conſiderable
Reaſons why it was tranſlated as now printed: and told him, If his
Friend, then attending
him, ſhould prove guilty of ſuch indiſcretion, be
fhould forfeit his Favour. To which Mr. Sanderſon ſaid, He hop’dhe
ſhould not. And the Preacher was ſo ingenious as to ſay, He would
not juſtifie himſelf. And ſo I return to Oxford.
In the year 1608. (July the 11th.) Mr.Sanderſon was compleat-
ed Maſter of Arts. I am not ignorant, that for the attaining
theſe Dignities, the time was ſhorter than was then, or
is now required; but either his birth, or the well perfor-
mance of ſome extraordinary exerciſe, or ſome other merit,
made him ſo: and the Reader is requeſted to believe that 'twas
the laſt ;" and requeſted to believe alſo, that, if I be miſtaken
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The Life of Biſhop Sanderſon.
in the time, the Colledge Records have miſ-informed me: Büt
I hope they have not.
In that year of 1608, he was (November the 7th.) bị bis Col-
ledge choſen Reader of Logick in the Houſe, which he perform
ed to ivell
, that he was choſen again the ſixth of Novemb: 1609.
In the year 16 i 3. he was choſen Sub-Rector of the Colledge,
and the like for the year 1614. and choſe again to the ſame
Dignity and Truſt for the year 16i6.
In all which time and imployſněnés
, his abilities and beha:
viour were ſuch, ás procur'd him both love and reverence from
the whole Society; there being no exception againſt-him for a-
ny faults, but a ſorrow for the infirmities of his being too time-
rous and baſhful; both which were, God knows, ſo cónnatural,
as they never left him ; And I know not whether his Lovers
ought to wiſh they had ; for they prov'd ſo like the Radical mói-
ſture in man's body, that they préſeřv'd the life of Vértue in his
Soul, which by Gods aſlifting gracë never left him, till this life
put on Immortality. Of which happy infirmities (if they may
be ſo call'd) more hereafter.
In the year 1614. he ſtood to be ele@red one of the Proctors
for the Univerſity. And’twas not to ſatisfie any ambition of his
own, but to comply with the deſire of the Rector, and whole
Society,of which he was a Member;: who had not had a Proctor
choſen out of their Colledge for the ſpace of ſixty years (name-
ly, not from the year 1554. unto his ſtanding;) and they perſwa.
ded him, that if he would but ſtand for Proctor, his merits were
ſo generally known, and he ſo well beloved, that ’rwas but apa
pearing, and he would infallibly carry it againſt any Oppoſers;
and told him, That he would by that means recover a right or reputation
that was ſeemingly dead to his Colledge. By theſe and other like per-
fwaſions he yielded up his own reaſon to theirs,and appear’d to
ſtand for Prółtor. But that Election was carried on by ſo ſudden
and ſecret and by ſo powerful a Fáction, that he miſt it. Which
when he underſtood, he profeſt ſeriouſly to his Friends, That if he
were troubled at the diſappointment, 'twas for theirs, and not for his own
Jake : For he was far from any deſire of ſuch an imployment, as muſt be
managed with charge and trouble, and was too uſually rewarded with hard
cenfures, or hatred, or both.
In the year folloiving he was earneſtly perſwaded by Dr.
Kilibie and others, to renew the Logick Lectures which he had
read ſome years paſt in his Colledge: and that done, to metho-
dize and print them, for the eaſe and publick good of Poftericy,
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And though he had an averſeneſs to appear publickly in print ;
yer after many ſerious ſolicitations, and lome ſecond thoughts of
his own, he laid aſide his modeſty and
promis’d he would and he
did ſo in that year of 1615. And the Book prov’d, as his Friends
ſeem'd to prophecy, that is, of great and general uſe, whe-
ther we reſpect the Art or the Author. For Logick may be ſaid
to be an Art of right reaſoning : an Art that undeceives men, who
take fallhood for truth; and enables men to paſs a true Judg-
ment and detect thoſe Fallacies which in ſome mens Underſtan-
dings uſurp the place of right reaſon. And how great a Maſter
our Author was in this Art, may eaſily appear fron that clear-
neſs of Method, Argument,and Demonſtration, which is ſo con-
ſpicuous in all his other Writings. And that he who had attain'd
to ſo great a dexterity in the uſe of reaſon himſelf, was beſt
lified to preſcribe rules and directions for the inſtructions of ou
thers. And I am the more ſatisfied of the excellency and uſeful-
neſs of this his firſt publick Undertaking, by hearing, that moſt
Tutors in both Unlverſities teach Dr. Sanderſon's Logick to
their Pupils, as a Foundation upon which they are to build their
future Studies in Philoſophy. . And for a further confirmation
of my belief, the Reader may note, That ſince this his Book of
Logick was firſt printed, there has not been leſs than ten thou-
ſand fold : And that 'tis like to continue both to diſcover truth,
and to clear and confirm the Reaſon of the unborn World.
It will eaſily be believed that his former ſtanding for a Pro-
ctors place, and being diſappointed, muſt prove much diſplea-
ſing to a man of his great Wiſdom and Modeſty, and create in
him an averſeneſs to run a ſecond hazard of his credit and con-
tent; and yet, he was aſſur’d by Dr. Kilby,and the Fellows of his
own College, and moſt of thoſe that had oppos’d him in the
former Election, That his Book of Logick had purchas'd for him
ſuch a belief of his Learning and Prudence, and his behaviour
at the former Election had got for him ſo great and ſo general a
love, that all his former Oppoſers repented what they had done;
and therefore perſwaded him to venture to ſtand a ſecond time.
And upon theſe and other like Incouragements, he did again,
(but not without an inward unwillingneſs,) yield up his own
reaſon to theirs, and promis’d to ſtand. And he did ſo ; and was
the tenth of April, 1616. choſen Senior Proctor for the year fol-
lowing, Mr. Charles Crook of Chriſt-Church being then choſen the
Junior.
In this year of his being Proctor there happened many me-
morable
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The Life of Biſhop Sanderſon.
morable accidents part of which I will relate; namely, Dr.
Robert Abbot, Maſter of Balial College, and Regius Profeſſor of Di-
vinity (who being elected or conſecrated Biſhop of Şarum ſome
months before) was folemnly conducted out of Oxford towards
his Dioceſs, by the Heads of all Houſes, and the other Chiefs of
all the Univerſity. And it may be noted that Dr. Pridiaux ſục-
ceeded him in the Profeſſorſhip, in which he continued till the
year 1642. (being then elected Biſhop of Worceſter) at which
time our now Proctor Mr. Sanderſon ſucceeded him in the Regius
Profeſſorſhip.
And in this year Dr. Arthur Lake (then Warden of New, Col-
lege) was advanced to the Biſhoprick of Bath and Wells : A man
of whom I take my ſelf bound in Juſtice to ſay, That he made
the great truſt committed to him, the chief care and whole bu-
fineſs of his life. And one teſtimony of this trụth may be, That
he ſate uſually with his Chancellor in his Conſiſtory,and at leaſt
advis’d, if not affifted in moſt ſentences for the puniſhing of ſuch
Offenders as deſerved Church Cenſures. And it may be noted,
That after a Sentence for Penance was pronounced, he did ve-
ry rarely or never, allow of any Commutation for the Offence, but
did uſually ſee the Sentence for Penance executed; and then,
as uſually preach'd a Sermon of Mortification and Repentance,
and ſo apply them to the Offenders, that then ſtood before him,
asbegot in them, then, a devout contrition, and at leaſt reſoluti-
ons to amend their lives ; and having done that, he would take
them (though never ſo poor) to dinner with him, and uſe them
friendly, and diſmiſs them with his bleſſing, and perſwaſions
to a vertuous life, and beg them for their own ſakes to believe
him. And his Humility, and Charity, and all other Chriſtian
Excellencies were all like this. Of all which the Reader may
inform himſelf in his Life, truly writ and printed before his ex-
cellent Sermons.
And in this year alſo, the very prudent and very wiſe Lord
Elſmere, who was ſo very long Lord Chancellor of England, and
then of Oxford, reſigning up the laſt, the right honourable, and
as magnificent, William Herbert Earl of Pembroke, was choſen to
fucceed him.
And in this year, our late King Charles the Firſt (then Prince
of Wales) came honourably attended to Oxford; and having de-
liberately viſited the Univerſity, the Schools, Colleges, and Li-.
braries, He and his Attendants were entertained with Ceremo-
gies and Feaſting ſurable to their Dignity and Merits,
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And in this year King James ſent Letters to the Univerſity for
the regulating their Studies ; eſpecially of the young Divines": -
Adviſing they ſhould not rely on modern Summs and Syſtemes;
but ſtudy the Fathers and Councils
, and the more Primitive
Learning. And this advice was occaſioned by the indiſcreet infe-
rences made by very many Preachers out of Mr. Calvin's Do-
ctrine concerning Predeſtination, Univerſal Redemption, the Irreſistis
bility of God's Grace, and of ſome other knotty Points depending
upon theſe; Points which many think were not, but by Inter-
preters forc'd to be Mr. Calvin's meaning; of the truth or falſe-
hood of which I pretend not to have an ability to judge; my
meaning in this Relation being only to acquaint theReader with
the occaſion of the King's Letter.
It may be obſerv’d, that the various accidents of this year did
afford our Proctor large and laudable matter to dilate and diſa
courſe upon: And, that though hisOffice ſeem’d,according toŠta-
tute and Cuſtom, to require him to do ſo at his leaving it ; yet
he choſe rather to paſs them over with ſome very ſhort Obſer-
vations, and preſent the Governors, and his other Hearers, with
rules to keep up Diſcipline and Order in the Univerſity; whic
!
at that time was either by defective Sràtutes, or want of the
due execution of thoſe that were good, grown to be extreamly
irregular. And in this year alſo, the Magiſterial part of the Pro-
Etor required more diligence, and was more difficult to be ma-
naged than formerly, by reaſon of a multiplicity of new Statutes;
which begot much confuſion; ſome of which Statutes were then
and not till then,and others ſuddenly after, put into an uſeful ex-
ecution. And though theſe Statutes were not then made ſo per:
fectly uſeful, as they were deſign'd, till Archbiſhop Laud's time
(who affiſted in the forming and promoting them ;) yet,our pre-
fent Proctor made them as effectual as diſcretion and diligence
could do : Of which one Example may ſeem worthy the no-
ting, namely, That if in his Night-walk he met with irregular
Scholars abſent from their Colleges at Univerſity hours, or dif-
ordered by drink, or in ſcandalous company, he did not uſe his
power of puniſhing to an Extremity ; but did uſually take their
names, and a promiſe to appear before him unſent for next mor
ning : find when they did, convinced them with ſuch obliging-
neſs, and reaſon added to it, that they parted from him with
ſuch reſolutions as the man after God's own heart was poſſeſt
with, when he ſaid to God, There is mercy with thee, and therefore
thou ſhalt be feared. And by this, and a like behaviour to a
meng
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inen, he was ſo happy as to lay down this dangerous imploy-
ment, as but very few, if any.haye done, even without an Ene-
my.
After his Proctors Speech wasended, and he retir'd with a
Friend into a convenient privacy; he look'd ypon his Friend
with a more than common chearfulņeſs, and ſpake to him to
this purpoſe. I look back upon my late imployment with ſome content to
my ſelf, and a great thankfulneſs to Almighty God, that he hath made me of
a temper not apt to provoke the meaneſt of mankind, but rather' to paſs
by Infirmities, if noted; and in this Imployment I have had (God
knows) many occaſions to do both. And when I confyder how many of a
contrary temper, are by ſudden and ſmall occaſions tranſported; and hura
ried by Anger to commit ſuch Errors, as they in that paffion.corld not
foreſee, and will in their more calm and deliberate thoughts upbrạid, and
require repentance ! And conſider, that", though Repentance ſecures us
from the puniſhment of any line
, yet how much more comfortable it is to
Ia innocent, than need pardon : And conſider, that Errors againſt men,
though pardon’d bothby God and them, do pet leave ſuch anxious
and upbraiding impreſſions in the memory, ds abates of the Offender's
content : When I conſidèr all this, and that God hath of his goodneſs
given me a temper that he hath prevented me from running into ſuch
enormities
, I remember my temper with joy and thankfulneſs. And
though I cannot ſay with David (I wiſh I could), that therefore his. Pſalm 13o.
praiſe ſhall always be in my mouth ; yet I hope, that by his
grace, and that grace ſeconded by my endeavours, it ſhall never be blot-
ted out of my memory; and I now befeech Almighty God that it never
may.
And here I muſt look back, and mention one paſſage more
in his Proctorſhip, which is ; That Gilbert Shelden, the late Lord
Archbiſhop of Canterbury, was this year ſent to Trinity College
in that Univerſity; and not long after his entrance there, a Let-
ter was ſent after him from his Godfather (the Father of oúr
Proctor) to let his Son know it, and commend his God-ſon to
his acquaintance, and to a more than common care of his be-
haviour ; which prov'd a pleaſing injunction to our Proctor
who was ſo gladly obedient to his Fathers deſire, that he ſome
few days after ſent his Servitor to intreat Mr. Shelden to his
Chamber next morning. But it ſeems Mr. Shelden having (like
a young man as he was) run into ſome ſuch irregularity as
made him conſcious he had tranſgreſſed his Statutes, did there-
fore apprehend the Proctor's invitation as an introduction
to puniſhment; the fear of which made his Bed reſt-
lefs
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The Life of Biſhop Sanderſon.
leſs that night; but at their meeting the next morning, that
fear vaniſh'd immediately by che' Proctor's chearful counte-
nance, and the freedom of their diſcourſe of Friends. And let
me tell my Reader, that this firſt méering prov'd the begin-
ing of as ſpiritual a friendſhip as humane nature is capable of
of a friendſhip, free from all ſelf-ends : and it continued to be
ſo, till death forc'd a ſeparation of it on earth ; but 'tis nowie-
united in Heaven.
And now, having given this account of his behaviour, and
the conſiderable accidenrs in his Proctorſhip, I proceed to tell
my Reader, that this buſie employment being ended, he
preach'd his Sermon for his degree of Batchelor in Divinity, in
as elegant Latin, and as remarkable for the method and matter,
as hath been preached in that Univerſity ſince that day. And
having well performed his other Exerciſes for that degree, he
took it the nine and twentieth of May following, having been
ordained Deacon and Prieſt in the year 1611. by, John King,
then Biſhop of London, who had not long before been Dean of
Chriſt-Church, and then knew him ſo well, that he own'd it at
his Ordination, and became his 'more affectionate Friend. And
in this year, being then about the 29th of his Age, he took from
the Univerſity a Licence to preach.
In the year 1618. he was by Sir Nicholas Sanderſon, Lord
Viſcount Caſtleton, preſented to the Rectory of Wibberton, not
far from Boſton in the County of Lincoln , a Living of very
good value; but it lay in ſo low and wet a part of that Coun-
trey, as was inconſiſtent with his health. And health being
(next to a good Conſcience) the greateſt of God's bleſſings in
this life, and requiring therefore of every man a care and di-
ligence to preſerve it; and he, apprehending a danger of lo-
ſing it if he continued at Wibberton a ſecond Winter, did
therefore reſign it back into the hands of his worthy Kinf-
man and Patron, about one year after his donation of it
to him.
And about this time of his reſignation he was preſented to
the Rectory of Boothby Pannel in the ſame County of Lincoln ;
a Town which has been made famous, and muſt continue
to be famous, becauſe Dr. Sanderſon, the humble and learned
Dr. Sanderſon, was more than forty years Parſon of Boothby
Pannel, and from thence dared all or moſt of his matchleſs
Writings.
To this Living (rxhich was of leſs value, but a purer Air
than
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The Life of Biſhop Sanderſon.
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then Wibberton) he was preſented by Thomas Harrington of the
ſame County and Pariſh, Eſq; a Gentleman of a very ancient
Family, and of great uſe and eſteem in his Country during his
whole life. And in this Boothby Pannel the meek and charitable
Dr. Sanderſon and his Patron liv'd with an endearing, mutual,
and comfortable friendſhip, till the death of the laſt pur a period
to it.
About the time that he was made Parſon of Boothby Pannel,
he reſign’d his Fellowſhip of Lincoln Cölledge unto the then
Rector and Fellows; And his reſignation is recorded in theſe
words.
1
Ego Robertus Sanderſon per, &c.
Robert Sanderſon, Fellow of the Colledge of St. Maries and
All-Saints, commonly call’d Lincoln Colledge, in the Univerſity
of Oxford, do freely and willingly reſign into the hands of the Rector
and Fellows, all the Right and Title that I have in the ſaid Colledge
wiſhing to them and their Succeſſors, all peace, and piety, and happineſs, in
the name of the Father, and of the Son, and of the Holy Ghoſt. Amen,
)
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May 6. 1619.
Robert Sanderſon.
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And not long after this Reſignation, he was by the then Bi-
ſhop of York, (or the King, Sede vacante,) made Prebend of the
Collegiate Church of Southwell in that Dioceſs; and ſhortly af,
ter of Lincoln by the Biſhop of thát See.
And being now reſolv'd to ſet down his reſt in a quiet priva-
cy at Boothby Punnel, and looking back with ſome ſadneſs upon
his removal from his general and chearful Acquaintance left
in Oxford, and the peculiar pleaſures of a Univerſity life; he
could not but think the want of. Society would render this of
a Country Parſon ſtill more uncomfortable, by reaſon of that
Want of converſation ; and therefore he did put on ſome faint
purpoſes to marry. For he had conſidered, that though mar-
riage be cumbred with more worldly care than a fingle life ;
yet a complying and prudent Wife , changes thoſe very cares
into ſo mutual Joys, as 'makes them become like the Suf-
ferings of St. Paul, which he would not have wanted, becauſe
they
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The Life of Biſhop Sanderſon.
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1
they occaſion d his rejoycing in them. And he having well conſidered
this, and obſerv'd che fecret unutterable joys that Children be-
get in Parents, and the mutual pleaſures and contented trouble
of their daily care and conſtant endeavours to bring up thoſe
little Images of themſelves,ſo, as to make them as happy as all
thoſe cares and endeavours can make them : He, having conſi-
dered all this ; the hopes of ſuch happineſs turn'd his faine
pur-
poſe into a poſitive reſolution to marry. And he was ſo happy
as to obtain Anne, the Daughter of Henry Nelſon Batchelor in Di-
vinity, then Rector of Haugham in the County of Lincoln (a man
of nored worth and learning.) And the giver of all good things
was ſo good to him, as to give him ſuch a Wife as was ſurable
to his own deſires ; a Wife, that made his life happy by being al-
ways content when he was chearful ; that was always chear-
ful when he was content ; that divided her joys with him, and
åbared of his ſorrow, by bearing a part of that burthen; a Wife,
thar demonſtrated her affection by a chearful obedience to all
his deſires, during the whole courſe of his life; and at his death
too; for ſhe out-liv'd him.
And in this Boothby Pannel he either found or made his Pa-
riſhoners peaceable, and complying with him in the conſtant,
decent, and regular ſervice of God. And thus his Pariſh, his
Patron and he liv'd together in a religious love, and a conten-
ted quietneſs: He not troubling their thoughts by preaching
high and uſeleſs notions, but ſuch, and only ſuch plain truths
as were neceſſary to be known, believed, and pračtiſed in or-
der to the honour of God and their own ſalvation. And their
affent to what he taught was teſtified by ſuch a conformity to
his Doctrine, as declared they believed and loved him. For
it may be noted he would often ſay, That without the laft, the
moſt evidert truths (heard as from an Enemy, or an evil liver) either are
not, (or are at leaſt the leſs) effe&tual ; and uſually rather harden, than
convince the bearer.3
And this excellent man, did not think his Duty diſcharged
by only reading the Church-Prayers , Catechizing, Preach-
ing, and adminiftring the Sacraments ſeaſonably; but thought
(if the Law, or the Canons may ſeem to injoyn no more,
yet) that God would require more than the defective Laws
of man's making, can or does injoyn; even the performance
of that inward Law, which Almighty God haeh imprinted in
the Confcience of all good Chriftians, and inclines thoſe
whom he loves to perform. He confidering this, did therefore
become
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become a Law to himſelf, practiſing not only what the Law
injoyns, but what his Conſcience told him was his Duty; in re-
conciling differences, and preventing Law-ſuits, both in his Pa-
fiſh and in the Neighbourhood. To which may be added his
often viſiting ſick and diſconſolate Families, perſwading them
to patience, and raiſing them from dejection by his advice
and chearful diſcourſe, and by adding his own Alms, if there
were 'any ſo poor as to need it ; confidering how accepta-
ble it is to Almighty God, when we do as we are advis’d by St.
Paul, help to bear one anothers burthen, either of ſorrow or want : and Gal.6.24
what a comfort it will be, when the Searcher of all hearts fhall
call us to a ſtrict account as well for that evil we have done,
as the good we have omitted; to remember we have comfor-
ted and been helpful to a dejected or diſtreſſed Family.
And that his practice was to do good, the following Narra-
tive may be one Example, "He met with a poor dejected
· Neighbour that complain'd he had taken a Meadow, the
“Rent of which was 9 l. a year; and when the Hay was made
ready to be carried into his Barn, ſeveral days conſtant rain
“had ſo raiſed the water that a ſudden Flood carried all away,
(and his rich Landlord would bare him no Rent; and that
« unleſs he had half abated, he and ſeven Children were utter-
“ ly undone. It may be noted, That in this Age there are a
ſort of people ſo unlike the God of mercy, ſo void
of the bowels
of pity that they love only themſelves and children ; love them
fo, as not to be concern'd, whether the reſt of mankind waſte
their days in ſorrow or ſhame; People that are curft with rich-
es, and a miſtake that nothing but riches can make them and
theirs happy. But 'twas not lo with Dr. Sanderſon ; for he was
concernd, and ſpoke comfortably to the poor dejected man;
bade him
go home and pray, and not load himſelf with ſorrow,
for he would go to his Landlord next morning, and ifhis Land-
lord would not abate what he deſired, he and a Friend would
pay it for him.
To the Landlord he went the next day; and in a conference
the Doctor preſented to him the ſad condition of his poor dejecta
ed Tenanr; “ telling him how much God is pleas'd when men
“ compaſſionate the
poor : and told him, That though God
“ loves Sacrifice, yet he loves Mercy ſo much better, that he is
“beſt pleas’d when he is callid the God of mercy : And told him
• the riches he was poſſeſt of were given him by that God of mer-
cy, who would not be pleas’d; if he that had fo much given,
yea, ,
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and not
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"yea, and forgiven him to; ſhould prove like the rich Sreward
" in the Goſpel, that took his fellow ſervant by the throat to make him
pay the utmoſt farthing. This he told him. And told him, That
the Law of this Nation (by which Law he claims his Rent)
* does not undertake to make men honeſt or merciful ; (that was
too nice an undertaking :) but does what it can to reſtrain
men from being diſhoneſt or unmerciful, and yet that our Law
was defective in both: and that taking any Rent from his
poor Tenant, for what God ſuffered him not to enjoy, though
“the Law allowed him to do ſo, yet if he did ſo, he was too like
" that rich Steward which he had mention’d to him ; and told
“him that riches ſo gotten,and added to his great Eſtate,would,
as tob ſays,prove like gravel in his teeth; would in time fo corrode
“his Conſcience, or become ſo nauſeous when he lay upon his
Death-bed, that he would then labour to vomit it
up,
“ be able: and therefore advis’d him (being very rich,) to make
“ Friends of his unrighteous Mammon, before that evil day come
upon him : But however, neither for his own ſake, nor for
“God's ſake, to take any Rent of his poor dejected ſad Tenant,
"for that were to gain a temporal, and loſe his eternal happi-
“neſs. Theſe and other ſuch reaſons, were urged with ſo grave
and ſo.compaſſionate an earneſtnefs, that the Landlord forgave
his Tenant the whole Rent.
The Reader will eaſily believe that Dr. Sanderſon, who was
himſelf ſo meek and merciful; did ſuddenly and gladly carry this
comfortable news to the dejected Tenant ; and will believe al-
ſo, that at the telling of it there was a mutual rejoycing. 'Twas
Job 31. as one of Job's boaſts, That he had ſeen none periſhi for want of cloathing :
and that he had oftenmade the heart of the widow to rejoyce. And doube-
leſs Pr: Sanderſon, might have made the ſame religious boaſt of
this, and very many like occaſions : But ſince he did not, I re-
joyce
that I have this juſt occaſion to do it for him ; and that I
can tell the Reader, I might tịre my ſelf and him in telling how
like the whole courſe of Dr. Sanderſon’s Life was to this which
I have now related. 7337
Thys he went on in; an,obfqurė, and quiet privacy, doing
good daily both by.word and.by deed, as often as any occaſion
offered. it ſelf ; yet nor ſo obſcurely, but that his very great
Learning, Prudence and: Pięty were much noted and valued
by the Biſhop of his Dioceſs, and by moſt of the Nobility and
Gentry of that Gounty. By the firſt of which he was often
ſummond to preach many: Vification Sermons; and by the
latter
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latter at many Aſſiſes. -1 Whichi Sermons uithough they were
much efteemed by them thar procured and were fit to judge
chem: yet they were the leſs valu’d, becauſe he read them,
which he was forc'd to do; for though he had an extraordinary
memory (even the Arrof it) yet
he was punilh’d with ſuch an
innare, invincible fear and bafhfulneſs, that his memory was
wholly uſeleſs, as to the repetition of his Sermons, ſo as he had
writ them; which gave occafion to ſay, when ſome of them were
firſt printed and expofed to cenſure, (which was in the year
1632.) That the beſt Sermons that were ever read, were never preachd.
In this contented obſcurity he continued, till the learned and
pious Archbiſhop Laud, who knew him well in Oxford (for he
was his contemporary there) told the King ('twas the know-
ing and conſcientious King Charles the I.) that there was one Mr.
Sanderſon, an obſcure Country Miniſter, that was of ſuch ſince.
rity, and ſo excellent in all Caluiſtical Learning, that he deſired
his Majeſty would take ſo much notice of him as to make
him his Chaplain. The King granted it moſt willingly, and
gave the Biſhop charge to haſten it, for he long’d to diſcourſe
with a Man that had dedicated his Studies to that uſeful part of
learning. The Biſhop forgot not the King's deſire, and Mr. San-
derfor was made his Chaplain in Ordinary in November follow-
ing, (1631.) And when the King and he became better known
to each other, then, as 'tis faid, that after many hard Queſti-
ons put to the Prophet Daniel
, King Darius found * an excellent Dan, 6.
Spirit in him ; ſo 'twas with Mr. Sanderſon and our Excellent
King ; who having put many caſes of Conſcience to him,
received from Mr. Sanderſon ſuch deliberate, ſafe, and clear So-
lutions, as gave him ſo great content in converſing with him,
(which he did ſeveral times in private:) That at the end of
his months Attendance the King told him : He ſhould long for
the next November ; for he refolv’d to have a more inward Acquain-
tance with him, when that month and he return'd. And when the
month and he did return, the good King was never abſent
from his Sermons, and would uſually ſay, I carry my ears to
hear other Preachers, but I carry my Conſcience to hear Mr. Sanderſon,
and to act accordingly : And this ought nor to be conceal'd
from Pofterity, That the
King thoaght what he ſpake : For he
took him to bé his Adviſer in that.quier part of his life, and he
prov'd to be his Comforter in thoſe days of his affliction, when
he was under ſuch a reſtraint as he apprehended himſelf to be
in danger of Death or Depoſing. Of which more hereafter.
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The Life of Biſhop Sanderſon:
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In the firſt Parliament of this good King (which was 1625
he was choſen to be a Clerk of the Convocation for the Diocefs of
Lincoln which 'I here mention, becauſe about that time did arife
many diſputes about Predeſtination, and the many Critical
Points that depend upon, or are interwoven in it; occafion'd, as
was ſaid,bya diſquiſition of newPrinciples ofMr.Calvin's(though
others ſay they were long before his time.) But of theſe Dr. San-
derfon then drew up for his own ſatisfaction ſuch a Scheme (he
call?die Pax Ecclefia) as then gave himſelf, and hath ſince given
others ſuch ſatisfaction; that it ſtill remains to be of great eſtima-
tion. He was alſo choſen Clerk of all the Convocations during
- thar good Kings reign. Which I here tell my Reader, becauſe I
ſhall hereafter-have occaſion to mention that Convocation in
1648. that unliáppy long Parliament, and ſome debates of the Pre-
deſtinarian Poines, as they have been ſince charitably handled
betwixt him, the learned Dr. Hammond, and Dr. Pierce, the now
reverend Dean of Salisbury. And here the Reader may note that
in Letters writ to the ſaid Dean, Dr. Sander fon ſeems to have al-
ter'd his Judgment in ſome points, ſince he writ his Scheme cal-
led Pax.Ecclefaa, which he ſeems to ſay in his laſt Will, beſides o-
ther reaſons to think ſo.
In the year 1636. his Majeſty then in his Progreſs took a fair
occaſion to viſitOxford, and to take an entertainment for two days
for himſelf and his honourable Attendants, which the Reader
ought to believe was ſutable to their dignities : But this is men-
tion’d, becauſe at the King's coming thither May 3.Sanderſon did
then attend him ; and was then (the 31 of Auguſt) created Do.
ctor of Divinity ; which honor had an addition to it, by having
many of the Nobility of this Nation then made Doctors and Ma-
ſters of Art with him : Some of whoſe names ſhall be recorded
and live with his (and none ſhall out-live it.) Firſt Dr. Curle and
Dr. Wren, who were then Biſhops of Winton and of Norwich (and
had formerly taken their Degrees in Cambridge) were with him
created Doctors of Divinity in his Univerſity. So was Merick the
Son of the learned Izaac Cauſabon ; and Prince Rupert (who ſtill
lives) the then Duke of Lenox, Earl of Hereford, Earl of Eſſex, of
Barkſhire and very many others of noble Birth (too many to be
named) were then created Maſters of Arts.
Some years before the unhappy long Parliament, this Nation
being then happy and in peace (though inwardly ſick of being
well) namely in the year 1639. a diſcontented party of the Scots
Church were zealouſly reſtleſs for another Reformation of their
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Kirk Goyernment; and to that end created a new Covenant, for
the general-taking of which they pretended to:petition the King
for his aſſent, and that he would enjoyn the taking of it.by, all, of
that Nation : but this Petition was not to be preſented to him by
a Committee of eight or ten men of their Fraternity, büt
: by To
many thouſands, and they ſo arm’d, as ſeem'd to force an aſſent
to what they ſeem’d bức to requeſt, ſo that though forbidden by
the King, yet they entred England, and in their heat of Zeal took
and plunder’d New-Caſtle, where the King was forc'd to meet
them with an Army , but upon a Treaty and ſome conceſſions,
he ſent them back (though not ſo rich as they intended, yer) for
that time without blood-ſhed: But oh! this Peace and this Cou
yenant were but the forerunners of War, and the many miſeries
that follow'd : For in the year following there were to many
choſen into the long Parliament that were of a conjunct Council
with theſe very zealous, and as fa&ious Reformers, as begot
ſuch a confuſion by the ſeveral deſires & deſigns in many of the
Members of that Parliament (all did never conſent) and at laſt
in the very common People of this Nation, that they were ſo
loſt by contrary deſigns, fears and confuſions, as to believe the
Scots and their Covenant would reſtore them to that former
tranquility which they had loft. And to that end, the Presby-
terian Party of this Nation did again, in the year 1643., invite
the Scotch Covenanters back into England : and hither they
came marching with it gloriouſly upon their Pikes, and in their
Hars with this Motto, For the Crown and Covenant of both, Kingdoms,
This I ſaw and ſuffer'd by it. But when I look back upon
the
ruine of Families, the bloodſhed, the decay of common honeſty,
and how the former piety, and plain-dealing of this now ſinful
Nation is turn'd into cruelty and,cunning! when I conſider this,
I praiſe God that he prevented me from being of that Party
which help'd to bring in this. Covenant, and thoſe ſad confulí-
ons that have follow'd it. And I have been the bolder to ſay this
of my ſelf, becauſe in a ſad diſcourſe with Dr. Sanderſon, I heard
him make the like grateful acknowledgment.
This digreſſion is intended for the better information of the
Reader in what will follow concerning Dr. Sanderſon. And firſt,
That the Covenanters of this Nation, and their Party in Parlia-
ment, made many Exceptions againſt the Common-Prayer and
Ceremonies of the Church, and ſeem'd reſtleſs for another Re-
formation : And though their deſires ſeem'd not reaſonable to
the King and the learn d Dr. Laud, then Archbiſhop of Canterbu-
rys.
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The Life of Biſhop Sanderſon.
ryand many others; 'yet to quiet their Conſciences, and prevent
future confuſion; they did in the year 1641. deſire Dr. Sanderſon
to call two more of the Convocation to adviſe with him, and
that he would chen draw up ſome ſuch ſafe alterations as he
thought fit in the Service-Book, and abate ſome of the Ceremo-
nies that were leaſt material,for ſatisfying their conſciences; and
to this end he and two others did meet together privately twice
a week at the Dean of Westminſter's Houſe, (for the ſpace of five
months or more.)But not long after that time, when Dr.Sanderſon
had made the Reformation ready for a view, the Church and
State were both fall’n into ſuch a confuſion, that Dr. Sanderſon's
Model for Reformation became then uſeleſs. Nevertheleſs the
Repute of his Moderation and Wiſdom was ſuch, that he was
in the year 1642. propos'd by both Houſes of Parliament to
the King'then in Oxford, to be one of their Truſtees' for the ſet-
cling of Church affairs, and was allowed of by the King to be
ſo; but that Treaty came to nothing.
In the year 1643. the two Houſes of Parliament took upon
them to make an Ordinance, and call an Aſſembly of Divines,
to debäce' and ſettle Church-controverſies (of which many
that were elected were very unfit to judge:) in which Dr. Sana
derſon was alſo named by the Parliament, but did not appear,
I ſuppoſe for the ſame reaſon that many other worthy and learn-
ed men did forbear, the Summořs wanting the King's Authori-
ty.
And here I muſt look back and tell the Reader, that in the
year 1642. he was (July 21.) named by a more undoubted
Auchörity' to a more, noble imployment, which was to be
Profeſor Regius of Divinity in Oxford ; but though Knowledge be
ſaid to puff up, yet his modeſty and too mean an opinion of his
great Abilities, and ſome other real or pretended reaſons (ex-
preſt in his Speech, when he firſt appeard in the Chair, and
ſince printed), kept him from entring into it till O&tober 1646.
He did for about a years cime continue to read his march-
leſs Lectures, which were firſt de Juramento, a Point very Sera-
phical, and as difficult, and at that time very dangerous to be
handled as it ought to be. But this learned man, as he was
eminently furniſhed with Abilities to ſatisfie the Conſciences
of men upon that important Subject ; ſo he wanted not cott-
rage to åſſere the true obligation of it, and Oaths, in a degene-
rate Age, when men had made perjury a main parr, or at leaſt
very uſeful to their Religion. How much the learned World
ſtands
The Life of Biſhop Sanderſon.
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ftands obliged to him for theſe and his following Lectures de
Conſcientia, I ſhall not attempt to declare, as being very ſenſible
that the beſt Pens fall ſhort in the commendation of them : So
that I ſhall only add, That they continue to this day, and will
do for ever, as a complete ſtandard for the reſolution of the
moſt material doubts in that part of Caſuiſtical Divinity: And
therefore I proceed to tell the Reader, That about the time of
his reading thoſe Lectures (the King being then Priſoner in the
Iſle of Wight) that part of the Parliament then at Westminſter ſent
the Covenant, the Negative Oath, and I know not what more to
Oxford, to be taken by the Doctor of the Chair, and all Heads of
Houſes: and all the other inferiour Scholars of what degree ſo-
ever, were alſo to take theſe Oaths by a fixed day; for thoſe that did
not were to abandon their Colledges and the Univerſity too,
within 24 hours after the beating of a Drum ; And if they re-
main'd longer, they were to be proceeded againſt as Spies.
Dr. Laud the Archbiſhop of Canterbury, the Earl of Strafa
ford, and many others, had been formerly murthered, but the
King yet was not; and the Univerſity had yet ſome faint hopes
that in a Treaty then in being, betwixt him and them that con-
fined him , or pretended to be ſuddenly, there might be ſuch
an Agreement made, that the Diſſenters in the Univerſity might
both preſerve their Conſciences and the poor Subſiſtance which
they then enjoyed by their Colledges.
And being poſſeſs'd of this miſtaken hope, Thar che mien
in preſent Power were not yet grown ſo mercileſs, as not to
allow manifeſt reaſon for their not ſubmitting to the enjoyn'd
Oaths, the Univerſity appointed twenty Delegates to meet,
conſider, and draw up a Manifeſto to them, why they could
not take thoſe Oaths but by violation of their Conſciences :
And of theſe Delegates Dr. Shelden (late Archbiſhop of Can-
terbury) Dr. Hammond, Dr. Sanderſon, Dr. Morley (now Biſhop
of Wincheſter) and that moſt honeſt, very learned, and as ju-
dicious Civil Lawyer, Dr. Zouch; were a part; the reſt I can-
not now name; but the whole number of the Delegates re-
queſted Dr. Zouch to draw up the Law part, and give it to
Dr. Sanderſon, and he was requeſted to methodize and add
what referr’d to Reaſon and Conſcience, and put it into form.
He yielded to their deſires, and did ſo. And then after they
had been read in a full Convocation, and allow'd of, they
were printed in Latin, that the Parliaments proceedings and
the Univerſities ſufferings might be manifeſted to all Nations ;
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and the Impoſers' of theſe Oaths might repent, or anſwer
them : but they were paſt the firſt; and for the latter, I
might ſwear they neither can, nor ever will. And theſe rea-
ſons were alſo ſuddenly turn’d into Engliſh by Dr. Sanderſon,
that all thoſe of theſe three Kingdoms might the better judge
of the cauſe of the Loyal Parties ſufferings.
About this time the Independants (who were then grown
to be the moſt powerful part of the Army) had taken che
King from a cloſe to a more large impriſonment, and by their
own pretences to liberty of Conſcience, were obliged to allow
ſomewhat like that to the King, who had in the year 1646.
ſent for Dr. Sanderſon, Dr. Hammond, Dr. Sheldon (the late
Archbiſhop of Canterbury) and Dr. Morley (the now Biſhop of
Wincheſter) to attend him, in order to adviſe with them, how
far he might with a good Conſcience comply with the Pro-
poſals of the Parliament for a Peace in Church and State ;
but theſe having been chen denied him by the Presbyterian
Parliament, were now by their own rules allow'd him by
thoſe Independants now in preſent power. And with ſome
of thoſe Divines, Dr. Sanderſon alſo gave his attendance on
his Majeſty in the Iſle of Wight ; preach'd there before him,
and had in that attendance many, both publick and private
Conferences with him , to his Majeſties great fatisfaction.
At which time he deſired Dr. Sanderſon, that being the Parlia-
ment had. then proposd to him the aboliſhing of Epiſcopal
Government in the Church, as inconſiſtent with Monarchy,
and ſelling theirs and the Cathedral Church-Land to pay thoſe
Soldiers that they had rais?d to fight againſt him, that he would
conſider of it, and declare his judgment : He undertook to
do ſo, and did it; but it might not be printed till our King's
happy reſtoration, and then it was. And at Dr. Sanderſon's
then taking his leave of his Majeſty in this his laſt attendance
on him, the King requeſted him to betake himſelf to the writing
Caſes of Conſcience for the good of Poſterity. To which his an-
ſwer was, That he was now grown old, and unfit to write Caſes of
Conſcience. But the King was ſo bold with him as to ſay; It
was the ſimpleſt anſwer he ever heard from Dr. Sanderſon ; for no
young man was fit to be made a Judge, or write Caſes of Conſcience.
And let me here take occaſion to tell the Reader this truth,
very fit, but not commonly known ; that in one of theſe Confe-
rences this Conſcientious King was told by a faithful and pri-
vate Intelligencer that if he aſſented not to the Parliaments Propoſals,
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Ibe Life of Biſhop Sanderſon.
the Treaty twixt him and them would break inmediately and his life would
then be in danger ; he was ſure he knew it. To which his anſwer was,
I have done what I can to bring my Conſcience to a complyance with their
Propoſals and cannot, and I will not loſe my Conſcience to ſave my Life
and within a very ſhort time after, he told Dr. Sanderſon and
Dr. Morley, or one of them that then waited with him,
“the remembrance of two Errors did much affiet him, which were,
“his afſent to the Earl of Scrafford's death, and the aboliſhing Epiſco-
pacy in Scotland ; and that if God ever reſtored him to be in a peaceable
poßeffion of his Crown, he would demonſtrate his Repentance by a pub-
“ lick Confeſſion and voluntary Pennance (I think barefoot) from the
“ Tower of London, or Whitehall, to St. Paul's Church, and de-
fire the people to intercede with God for his pardon. I am ſure one of
them that told it me,lives ſtill, and will witneſs it. And it ought
to be obſerv'd, that Dr. Sanderſon's Lectures de Juramento were
ſo approv'd and valu'd by the King, that in this time of hisim-
priſonment and ſolitude, he tranſlated them into exact En-
liſh, deſiring Dr. Jux'on (then Biſhop of London) Dr. Hammond,
and Sir Thomas Herbert (who then attended him in his reſtraint)
to compare them with the Original. The laſt ſtill lives, and
has declared it, with ſome other of that King's excellencies, in
a Letter under his own hand, which was lately ſhew'd me by
Sir William Dugdale, King at Arms. The tranſlation was de-
ſign'd to be put into the King's Library at St. James's, but I
doubt, not now to be found there. I thought the honor of the
Author and the Tranſlator to be both ſo much concerned in this
Relation, that it ought not to be concealed from the Reader,
and 'tis therefore here inſerted.
I now return to Dr. Sanderſon in the Chair in Oxford, where
they that comply'd not in taking the Covenant, Negative Oath, and
Parliament Ordinance for Church Diſcipline and Worſhip, were
under a ſad and daily apprehenſion of Expulfion ; for the Viſi-
ters were daily expected, and both City and Univerſity full of
Soldiers, and a party of Presbyterian Divines, that were as gree-
dy and ready to poſſeſs, as the ignorant and ill-natur'd Viſiters
were to eject the Diſſenters out of their Colledges and Lively-
hoods : But notwithſtanding Dr. Sanderſon did ſtill continue to
read his Lecture, and did to the very faces of thoſe Presbyterian
Divines and Soldiers,read with ſo much reaſon, and with a calm
fortitude make ſuch applications as if they were not, they ought
to have been aſham'd, and beg'd pardon of God and him, and
forborn to do what follow's. But theſe thriving ſinners were
hardned;
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hard’ied; and as the Viſiters expelld the Orthodox,they with-
out ſcruple or ſhame, poffeft themſelves immediately of their
Colledges;ſo that with the reſt, Dr. Sanderſon was (in June 1648)
forc'd to pack up and be gone, and thank God he was not im-
priſon'd, as Dr. Shelden, Dr. Hammond, and others then were.
I muſt now again look back to Oxford, and tell my Reader,chat
the
year
before this expulſion, when the Univerſity had deny'd
this Subſcription,and apprehended the danger of thatViſitation
which followed, they ſent Dr. Morley, then Canon of Chriſt-
Church (now Lord Biſhop of Wincheſter) and others, to petition
the Parliament for re-calling the Injunction, or a mitigation of it,
or to accept of their Reaſons why they could not take the Oaths
injoyn’d them; and the Petition was by Parliament referr'd to a
Committee to hear and report the Reaſons to the Houſe and a
day fet for hearing them. This done Dr. Morley and the reſt went
to inform & fee Counſel, to plead theirCauſe on the day appoin-
ted: but there had been ſo many committed for pleading, that
none durft be ſo bold as to undertake it cordially; for at this time
the priviledges of that part of the Parliament then fitting were
become a Noli me tangere ; as ſacred and uſeful to them, às Tra-
ditions ever were, or are now to the Church of Rome ; their
number muſt never be known,and therefore not without danger
to be meddled with. For which Reaſon Dr. Morley was forc'd,
for want of Counſel, to plead the Univerſities Reaſons for not
complyance with the Parliaments injunctions; and though this
was done with great reaſon, and a boldneſs equal to the Juſtice
of his Cauſe, yer the effect of it was, bur that he and the reſt ap-
pearing with him were ſo fortunate, as to return to Oxford with-
our commitment. This was ſome few days before the Viſiters
and more Soldiers were ſent down to drive the Diſſenters out
of the Univerſity. And one that was at this time of Dr. Morley's
pleading, a powerful man in the Parliament, and of that Com-
mittee,obſerving Dr.Morley's behaviour & reaſon, & inquiring
of him
and hearing a good report of his Principles in Religion,
and of his Morals, was therefore willing to afford him a peculiar
favour ; and that he might expreſs it, ſent for me that relate this
Story,and knew Dr. Morley well, and told me, He had ſuch a love
for Dr. Morley,that knowing he would not take theOaths and muſt there-
fore he ejected bis Colledge, and leave Oxford; be deſir’d I would there-
fore write to him to ride out of Oxford when the Viſiters came into it,
and not return till they left it, and he ſhould be ſure then to return in ſafe
ty ;-and that by ſo doing he ſhould without taking any Oath or other mo-
leſtation
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The Life of Biſhop Sanderſon.
leffation; ténjox his Canons place in the Colledge, I did receive thişin-
tended kindneſs with a ludden gladnels, becauſe I was ſure the
party bad a power to do what he profeſt, and as ſure he meant
to perform it, and did therefore write the Doctor word; to
which bis Answer was, Ibat I muff.nat fail to return my Friend (who
ftill liveș) his humble and undiſſembled thanks though he could not accept
af his intended kindneſs;for uphen Dr:Fell (then the Dean)Dr.Gardner,
Dri Paine, Dr. Hammond, Dr. Sanderſon, and, all the reſt of the
Çalledge, were turn’d out, except Dr. Wall, be ſhould take it to be, if
not a fin, yıt a ſhame to be left behind with him only. Dr. Wall I knew,
and will ſpeak nothing of him, for he is dead.
It may be eaſily imagined, with what a joyful willingneſs
theſe ſelf-loying Reformers took poſſeſſion of ail vacant prefer-
ments, and with what reluctance others parted with their be-
loved Colledges and Subſiſtance : but their Conſciences were
dearer than both, and out they went; the Reformers poſſelling
them without ſhame or ſcruple, where I will leave theſe Scru-
ple-Mongers, and proceed to make an account of the then
preſent Affairs of London, to be the next employment of my
Readers patience.
And in London all the Biſhops Houſes were turn’d to be Pri-
ſons, and they fill'd with Divines that would not take the Co.
venant, or forbear reading Common-Prayer, or that were ac-
cus'd for ſome faults like theſe. For it may be råoted, That about
this time the Parliament ſent out a Proclamation to incourage
all Lay-men that had occaſion to complain of their Miniſters,
for being troubleſome or ſcandalous, or that conformed not to
Orders of Parliament,to make their complaint to a ſelect Com-
mittee for that purpoſe; and the Miniſter though one hundred
miles from London, was to appear there and give ſatisfaction, or
be ſequeſtred; (and you may be ſure no Pariſh could want a
covetous,or malicious,or croſs-grain'd complainant:) by which
means all Priſons in London, and in many other places, became
the ſad habitations of Conforming Divines.
And about this time the Biſhop of Canterbury having been
by an unknown Law condemned to die, and the execution
ſuſpended for ſome days, many Citizens fearing time and cool
thoughts might procure his Pardon, became ſo maliciouſly im-
pudent as to ſhut up their ſhops, profeſſing not to open them till
Juſtice was executed. This malice and madneſs is ſcarce credible,, but I
ſaw it.
The Biſhops had been about this time voted out of the
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Houſe of Parliament, and ſome upon thiåt occaſion ſent to the
Tover, which made manyCovenanters rejoyce,and moſt of them
to believe Mr. Brightman (who probably was a well 'meaning
mah) to be inſpir’d when he writ his Comment on the Apocalypen
à ſhort Abridgment of which was now printed, ciyed up and
down the streets and call d Mr: Brightman's Reveltition of the Rice
velation, and both bought up and beliey'd by all the Covenanters:
And though he was grolly miſtaken in other things, yet, bé
cauſe he had there made the Churches of Geneva and Scotland,
(which had no Biſhops) to be Philadelphia'in the Xpocalyps, thar
Angel that God loved.; and the power of Prelacy, to be Antichrift,
the evil Angel, which the Houſe of Commons had now.ſo
fpued up, as never to recover their dignity: Thereforė did thoſe
Covenanters rejoyce, approve, and applaud Mr.Brightruan, for.
diſcovering and foretelling the Biſhops-downfal; fo that they
both rail'd at them, and at the ſame time rejoyc’d to buy good
pénny-worths of all their Land, which their Friends of the
Houſe of Commbis, did afford boehto themſelves and them,
as a reward for their-zeal and diligent áſliſtance to pull them
down.
And the Biſhops pouvet being now vacated, the common
people were made ſo happy, as thatevery Parifh might chooſe
their own Miniſter, and tell him when he did, and when he did
not preach true. Doctrinė': 'and by this and the like means ſet:
veral Churches had ſeveral Teachers, chat pray'd and preached
forand againſt one another ; and ingag’d their hearers to con :
tend furiouſly for truths which they underſtood not ; ſome of
which I ſhall mention in what will follow.
I have heard of two men that in their diſcourſe undertook
to give a character of a third perſon ; and one concluded he
honeſt man, for ke was beholden to him ; and the o-
ther that he was not, for he was not beholden to him. And fome-
thing like this was in the deſigns both of the Covenanters and
Independants (the laſt of which were now grown both as nu-
merous and as powerful as the former:) for though they dif-
fer'd much in many Principles, and preach'd againſt each o-
ther, one making it a ſign of being in the ſtate of grace, if
we were but zealous for the Covenant ; and the other not :
for
, we ought to buy and ſell by a Meaſure, and to allow
the ſame liberty of Conſcience to others, which we by Scrip-
tureclaim to our ſelves; and therefore not to force any to
ſwear the Covenant contrary to their Conſciences, and proba-
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The Life of Biſhop Sanderſoni.
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bly loſe both their Livings and Liberties too. But though
theſe differed thus in their concluſions, yet they..both agreed
in their practice to preach down Common Prayer, and get into the
beſt ſequeſtred Livings. and whatever became of the true,
Owners, their Wives and Children, yet to continue in them
without the leaſt fcruple of Conſcience.
They alſo made other ftrange Obſervations of: Election, Re-
próbation, and Free-will; and the other Points Dependant upon
theſe'; ſuch as the wiſeft:of the common People were not fit
to judge of: I am ſure İám not, though I muſt mention ſome
of them hiſtorically in a more proper place, when I have
brought my Reader with me to Dr. Sanderſon at Boothly Pana
And in the way thither I muſt tell him, That a very Covenanteri
and a Scot too, that came into England with this unhappy Co-
venant, was got into a good ſequeſtred Living by the help of
a Presbyterian Pariſh, which had got the true Owner out.
And this Scotch Presbyterian being well ſetled in this good
Living, began to reform the Church-yard, by cutting down
a large Ewe Tree, and ſome other Trees that were an orna-
nament to the place, and very often a ſhelter to the Pariſhio-
ners : and they excepting againſt him, for ſo doing, were by
him anſwered, That the Trees were:his, and’twas lawful for every
ownman to uſe his one as he, and not as others thought fit. I have heard
(but do not affirm it) That no action liés againſt him that is
ſo wicked as to ſteal the winding-ſheet from off a dead body
after 'tis buried; and have heard the reaſon to be, becauſe
none were ſuppoſed to be ſo void of humanity; and, that
ſuch a Law would vilifie that Nation that would but ſuppoſe
ſo vile a man to be born in it : I ſpeak this becauſe I would
not ſuppoſe any man to do what this Covenanter did : And
whether there were any Law againſt him I know not, but
ity the Pariſh the leſs for turning out their legal Miniſter.
We have now overtaken Dr. Sanderſon at Boothy. Pannel,
where he hop'd to have enjoy'd himſelf, though in a poor
yet in a quiet and deſir'd privacy; but it prov'd otherwiſe :
For all Corners of the Nation were fill'd with Covenanters,
Confuſion Committee-men andSoldiers,defacing Monuments,
breaking painted Glaſs Windows, and ſerving each other to
their ſeveral ends, of Revenge, or Power, or Profit ; and theſe
Committee-men and Soldiers were moſt of them ſo poſſeſt
with this Covenant, that they became like thoſe that were
infected
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The Life of Biſhop Sanderſon.
infected with that dreadful Plague of Athens ;. the Plague of
which Plague was, that they by it became maliciouſly reſt-
* Thacidides. leſs to get into company, and to joy (ſo the Hiſtorian * ſaith)
when they had infected others, even thoſe of their moſt be,
loved or neareſt Friends or Relations; and ſo though there
might be ſome of theſe Covenanters that were beguiled, and
meant well ; yet ſuch were the generality of them and
temper of the times, that you may be ſure Dr. Sanderſon, who
though quiet and harmleſs, yet was an eminent Diſſenter from
them, could therefore not live peaceably; nordid he : For the
Soldiers would appear, and viſibly oppoſe and diſturb him in
the Church when he read Prayers, ſome of them pretend-
ing to adviſe him how God was to be ſerv’d more accepta-
bly which he not approving, but continuing to obſerve or-
der and decent behaviour in reading the Church Service they
forc'd his Book from him, and tore it, expecting exteinporary
Prayers.
At this time he was advisd by a Parliament-man of Power
and note, that lov'd and valued him much, not to be ſtrict in
reading all the Common Prayer, but make ſome little variation,
eſpecially if the Souldiers came to watch him; for if he did,
it might not be in the Power of him and his other Friends to
ſecure him from taking the Covenant, or Sequeſtration : for
which Reaſons he did vary ſomewhat from the ſtrict Rules of
the Rubrick. I will ſer down the very words of Confeſſion which
· he us'd, as I have it under his own hand ; and tell the Reader
that all his other variations were as little, and very much like
to this.
I
His Confeſſion.
O
Almighty God and merciful Father we thy unwortly Ser-
vants do with ſname and ſorrow confeſs, that we have all our
life long gone aſtray out of thy ways like lojt ſheep ; and that by follo
ing too much the vain devices and deſires of our own hearts, we have griea
vouſly offended againſt thy holy Laws,both in thought, word, and deed; we
have many times left undone thoſe good duties, which we might and ought
to have done ; and we have many times done thoſe evils, when we might
have avoided them, which we ought not to have done. We çonfeſs, o
Lord; that there is no health at all, nor help in any Creature to relieve
us ; but all our hope is in thy mercy; whoſe jaftice pe have by our fins
so
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ſo far provoked : have mercy therefore upon us, 'O Lord, have merët
upon tis miferable offenders : [pare us good God, who confeßour faults,
thai
' ve periſh not ; but according to thy gracious promiſes declared untó
mankind in Chriſt Jeſus our Lord, Reſtore is upon our true Repentance
intoʻtlý grace and favour. And grant, 0 moſt merciful Father; -för
his fake,
that we henceforth ftudy to ſerve and pleaſe thee-by leading te
godly righteous, and a Sober Life, to the glory of thy holy-Name, and
the eternal comfort of our own Souls, through Jeſus Chriſt our Lordi
Amen.
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the Chair.
í
In theſe and other provocations of tearing his Service Book;
a Neighbour came on a Sunday, after the Evening Service was
ended, to viſit and condole with him for the affront offered
by the Soldiers. To whom he ſpake with a compoſed pati-
ence, and ſaid; God hath reſtored me to my deſir'd privicy, with my
Wife and Children; where I hop'd to have met with quietneſs, and it
proves not ſo ; but I will labour to be pleas’d, becauſe God, on whom
I depend, ſees 'tis not fit for me to be quiet. I praiſe him that he hath
by his grace prevented me from making ſhipurack of a good Conſci-
ence to maintain me in a place * of great reputation and profit : Doétor ce
and though my condition be ſuch, that I need the laſt ; yet 1 ſub-
mit : for God did not ſend me into this World to do my own, but ſuffer
his Will, and I will obey it. This by a ſublime depending on his
wiſe and powerful, and pitiful Creator, he did chearfully
ſubmit to what God had appointed; ſtill juſtifying the truth
of thắt Doctrine and the reaſon of that Diſcipline which he
had preachid.
About this time that excellent Book of the King's
. Meditations
in his Solitude was printed, and made publick: and Dr. Sanderſon
was ſuch a lover of the Author, and ſo deſirous that not this Na-
tion only; but the whole world ſhould ſee the character of
him in that Book, and ſomething of the cauſe for which he and
many others then ſufferd, that he deſign'd to turn it into Latin :
but when he had done half of it moſt excellently, his Friend
Dr. Earle prevented' him, by appearing to have done it, and
printed the whole very well before him.
And about this time his dear and moſt intimate Friend, the
learned Dr. Hammond, came to enjoy a quiet converſation and
reſt with him for ſome days at Boothby Pinnel
, and did ſo. And
having formerly perfwaded him to truſt his excellent memory,
and not read, but try to ſpeak a Sermon as he had writ it. Dr.
Sanderſon became ſo compliant as to promiſe he would. And
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ytes that end they two, weng early, the Sunday following to a
Neighbour Miniſter, and requeſted to exchange a Sermon,
and they did fo.. And, at Dr. Şanderſon's going into the Pula
sprit, he gave his Sermon (which was a very ſhort one) into
the hand of Dr. Hammond, intending to preach it as 'twas
Writ ; but before he had preach'd a third part
, Dr. Hammond
(looking on his Sermon as written) obſerved him to be out,
and ſo long as to the Matter, eſpecially the Method, that he al-
ſo became afraid for him; for twas diſcernable to many of
that plain Auditory: But when he had ended this ſhort Sermon,
as they two walked homeward, Dr. Sanderſon ſaid with much
earneſtneſs, Good Doctor give me my Sermon, and know, that neither
HVOHH2. Nor -any man living, ishall ever perfpade me to preach again jwith-
ome my. Books To which the reply was, Good Daftor bepot
angry;
far uit. I eper perſwade you to preach again ipithout Baok, I will give
Diode leave to burn all the Books that I am Maſter of..
Part of the occaſion of Doctor Hammond's viſit was at this
ţime, to diſcourſe, Dr. Sanderſon about ſome Opinions, iſ
which if they did not then, they had doubtleſs differ’d for-
merly ; 'twas about thoſe knotty Points, yhich are by the
Learned call’d the Quinquarticular
, Controversie ; of which I
Shall proceed, not to give any Judgment (I pretend not to
that). but ſome ſhort Hiſtorical, Account which ſhall fol-
low.
There had been, firſce che unhappy Covenant was brought,
and ſo generally taken in England, a liberty.given or taken by
many Preachers (thoſe of London eſpecially) to preach and be
too poſitive in the Poinţs of Univerſal Redemption, Predestination,
and thoſe other depending upon theſe. Some of which
preach'd be all men mere; before, they came into tkýs porld, so
predeſtinated' to falvation or damnation, that 'twas not in thair power
to fin for as to lose the firſt, nor by, their 17:0j4 diligent endeavour to
Avoid the latter. Others, That. imas not. Jous becauſe thien God
could not be ſaid to 'grieve for the death of a finger, when he himſelf
bad made.-brihn ſo by an inevitable decree, before he had te, much as, a
being in this world; affirming therefore, that man had.jome power
left him to do the will of God, becauſe he was adviſed to work out his
ſalvation with fear and trembling, maintaining, that 'tis moft cer-
tain every man can-do what he can to be faved; and as certain
that be that does what he can to be ſaved, thalk-, never., be slamned:
And yet many that affirmed this to be a truth, would yet
confeſs, That that grace, which is but a perſwafive offer , and left
,
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briefly, I've
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to us t9 receive or refusie za sman that grace which ſhall bring men to
Heagerlo Which truths, or untruths, or both, be they, which
did 4899_there or the like occaſions come to be
ſearched into, ang sharuably debated betwixtDr. Sanderſon,
Dr. Hammond, and Dr. Pierce (che noi reverend Dean of
Salisbury), of which I ſhall proceed to give ſome account, but
In the year 1648, the 52 London Miniſters (then a Frater-
nity of Sion
. Calledge in that City) had in a printed Declara-
tion aſpers’a Dr. Hammond moſt heinouſly, for that he had in .
his Praètical Catechiſm affirm’d, That our Saviour died for the fins
of all mankind." To juſtifie whịch truth, he preſently makes
a charitable.Reply (as.'tis now printed in his 'Works,) After
which there were many. Letters paſt betwixt the ſaid Dr. Ham-
mond, De Sanderſon, and Dr, Pierce, concerning God's grace
and degrees, Die Sanderſon. was with much unwillingneſs
drawn into this Debate ; for he declared it would prove un-
eaſie to him, who in his judgment of God's decrees, differ'd
with Dr. Hammond (whom he reverenced and loved dearly)
and would not therefore ingage himſelf in a Controverſie, of
which he could never hope to ſee an end : nevertheleſs chey
did all enter into a charitable diſquiſition of theſe ſaid Points
in ſeveral Letters, to the full ſatisfaction of the Learned
thoſe betwixt Dr. Sanderſon and Dr. Hammond being now prin-
ted in his Works; and for whạt paſt betwixt him and the
learned Dr. Pierce, I refer my Reader to a Letter ſent to me and
annext to the end of this Relation.
I think the Judgment of Dr. Sanderſon was by theſe De-
bates altered from what it was at his entrance into them; for
in the year 1632, when his excellent Sermons were firſt
printed in 40 the Reader
may on the Margent find ſome ac-
cuſation of Arminius for falle Doéttine; and find, that upon
a review and repriņțing thoſe Sermons in folio in the year 1657.
that accuſation of Arminius is omitted. And the change of
his judgment ſeems more fully to appear in his ſaid Letter
to Dr. Pierce. And let me now tell the Reader, which may
ſeem to be perplex:d with theſe ſeveral affirmations of God's
decrees before inentioned, that Dr. Harmond in a Poſtſcripë
to the laſt Letter of his to Dr. Sanderſon, ſays, God can recon-
cile his own contradictions, and therefore adviſes all men, as the Apo-
Stle daes, to ſtudy mortification,', and be wiſe to fobriety. And let
me add further, that if theſe 52. Miniſters of Șion Colledge
were
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The Life of Biſhop Sanderſon.
were the occaſiorfof the Debates in theſe Letters, they have,
I think, been the occaſion of giving an end to the Quinquarticu-
lar Controverſie z for none have ſince undertaken to ſay more; but
ſeem to be ſo wiſe, as to be content to be ignorant of the reſt,
till they come to that place, where the ſecrets of all heairs fhalí
be laid open. And let me here tell the Reader alſo; that if
the reſt of mankind would, as Dr. Sanderſon, not conceal their
alteration of Judgment, but confeſs it to the honour of God
and themſelves; then, our Nation would become freer from
pertinacious Diſputes, and fuller of Recantacions.
I am not willing to lead my Reader to Dr. Hamimond and
Dr. Sanderſon where we left them together at Boothly Pannel, till
I have lookd back to the long Parliament, the Society of
Covenanters in Sion Colledge, and thoſe others ſcattered up
and
down in London, and given ſome account of their proceedings
and uſage of the late learned Dr. Laud, then Archbiſhop of
Canterbury, whoſe life ſeem'd to be ſacrificd, to appeaſe the
popular fury of that preſent time. And though I will for-
bear to mention the injuſtice of his death, and the barbarous
uſage of him, both at his Tryal and before it ; yet my deſire
is, that what follows may be noted, becauſe it does now; or
may hereafter concern us ; that is, to note, That in his laſt
ſad Sermon on the Scaffold at his death, he did (as our bleſ-
ſed Saviour advis’d his Diſciples) Pray for thoſe that perſecuted
and deſpitefully uſed him. And not only pardon'd thoſe Enemies ;
but paſſionately begg'd of Almighty God that he would affo
pardon them; and beſought all the preſent beholders of this
ſad fight, that they would pardon and pray for him : But tho’he did
all this, yet , he ſeemd to accuſe the Magiſtrates of the City,
for not ſuppreſſing a ſort of people whoſe malicious and furi-
ous Zeal, had ſo far tranſported them, and .violated all mo-
deſty ; that thoʻthey could not know, whether he were juft-
ly or unjuſtly condemned, were yer ſuffer'd to go viſibly up
and down to gather hands to a Petition, that the Parliament would
hasten his Execation. And he having declar'd how unjuſtly he
thought himſelf to be condemned, and accus'd for endea-
vouring to bring in Popery (for that was one of the Ac-
cuſations for which he died ) 'he declared with ſadneſs,
That' the ſeveral Sects and Diviſions then in England ( which
he had laboured to prevent) were now like to bring the Pope
a far greater harveſt , than he could ever have expected without
them. And ſaid, theſe Sexts and Diviſions introduce prophaneneſs
under
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under the cloak of an imaginary Religion ; and, that we have loſt the ſub-
ſtance of Religion by changing it into Opinion ; and, that by theſe means the
Church ofi England, which all the Jeſuits machinations could not ruine, was
fall’n into apparent danger by thoſe (Covenanters) which were his Accuſers.
To this purpoſe he ſpoke at his death : for which, and more to
the ſame purpoſe, the Reader may view his laſt ſad Sermon on
the Scaffold. And 'tis here mentioned, becauſe his dear friend
Dr. Sander fon ſeems to demonſtrate the ſame fear of Popery in his
two large and remarkable Prefaces before his two Volumes of
Sermons; and ſeems alſo with much ſorrow to ſay the ſame again
in his laſt Will, made when he was and apprehended himſelf to
be very near his death. And theſe Covenanters ought to take
notice of it; and to remember, that by the late wicked War be-
gan by them, Dr. Sanderſon,was ejected out of the Profeſſors Chair
in Oxford; and that if he had continued in it (for he lived 14
years after) both the Learned of this and other Nations had been
made happy by many remarkable Caſes of Conſcience, ſo rationally
ftated, and ſo briefly, ſo clearly, and to convincingly determin’d,
that Poſterity might have joyed and boaſted, That Dr. Sanderſon
was born in this Nation, for the eaſe and benefit of all the Learned
that ſhall be born after him: But, this benefit is ſo like time paſt,
that they are both irrecoverably loft.
I ſhould now return to Boothby Pannel where we left Dr. Flam-
mond and Dr. Sanderſon together, but neither can now be found
there : For, the firſt was in his Journey to London, and the ſe.
cond ſeiz’d upon the day after his Friends departure, and carried
Priſoner to Lincoln,then a Garriſon of the Parliaments. For the pre-
tended reaſon of which Commitment, I ſhall give this following
account.
There was one Mr. Clarke, (the Miniſter of Alington, a Town
not many miles from Boothby Pannel,) who was an active man for
the Parliament and Covenant ; and one that, when Belvoire Caſtle
(then a Garriſon for the Parliament) was taken by a Party of the
King's Soldiers, was taken in it, and made a Priſoner of War in
Newark, (then a Garriſon of the Kings ;) a man ſo active and uſe-
ful for his Party, that they became fo much concern'd for his in-
largement, that the Committee of Lincoln ſent a Troop of Horſe
to ſeize and bring Dr. Sanderſon a Priſoner to that Garriſon; and
they did ſo. And there he had the happineſs to meet with many,
that knew him ſo well as to reverence and creat him 'kindly ; buc
told him, He muſt continue their (Priſoner, till be ſhould purchaſe his
oipn inlargement by procuring an Exchange for Mr. Clarke then Priſoner
in the King's Garriſon of Newark. There were many Reaſons given
k
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The Life of Biſhop Sanderſon.
by the Doctor of the Injuſtice of his Impriſonment, and the In-
equality of the Exchange, but all were uneffectual : For done it
muſt be, or he continue a Priſoner. And in time done it was up-
on the following Conditions.
Firſt, That Dr. Sanderſon and Mr.Clarke being Exchanged ſhould
live undiſturb’d at their own Pariſhes; and if either were injurd
by the Soldiers of the contrary Party, the other having notice of
it, ſhould procure him a Redreſs, by having ſatisfaction made for
his loſs, or for any other injury; or if not, he to be us’d in the
ſame, kind by the other Party. Nevertheleſs, Dr. Sanderſon could
neither live ſafe, nor quietly, being ſeveral times plundered, and
once wounded in three places ; but he, apprehending the remedy
might turn to a more intolerable burthen by impatience or com-
plaining, forbore both: and poſſeſs’dhis Soul in a contented qui-
etneſs, without the leaſt repining. But though he could not en-
joy the ſafety he expected by this Exchange, yet by his Providence
that can bring good out of evil, it turn’d ſo much to his advan-
tage, that whereas his Living had been Sequeſtred from the Year
1644, and continued to be lo till this time of his Impriſonment,
he, by the Articles of War in this Exchange for Mr. Clarke, procurd
his Sequeſtration to be recalld, and by that means injoy'd a poor
but more contented ſubſiſtence for himſelf, his Wife and Children,
till the happy Reſtauration of our King and Church.
In this time of his poor, but contented privacy of life, his Ca-
ſuiſtical Learning, Peaceful Moderation and Sincerity, became ſo
remarkable, that there were many that apply'd themſelves to him
for Reſolution' in perplext Caſes of Conſcience ; ſome known to
him, and many not ; lome requiring fatisfaction by Conference,
others by Letters ; ſo many, that his life became almoſt as reſtleſs
as their minds ; yet---as St. Paul accounted himſelf a Debter to all
men, ſo he, for he deny’d none. And if it be a truth which holy
Mr. Herbert ſays, That all worldly joys ſeem leſs,when compared with ſhewa
ing mercy, or doing-kindneſſes; then doubtleſs this Barnabas, this ſon
of Confolation, Dr. Sanderſon might have boaſted for relieving ſo
many reſtleſs and wounded Conſciences ; which, as Solomon ſays,
are a burden that rioné can bear, though their fortitude
may
ſuſtain
their other Calamities : and if words cannot expreſs the joy of a
Conſcience relieved from ſuch reſtleſs Agonies ; then Dr. Sander-
ſon might rejoyce, that ſo many were by him ſo clearly and con-
fcientiouſly ſatisfied; and would often praiſe God for that ability,
and as often for the occaſion; and, that “God had inclind his
“ heart to do it, to the meaneſt of any of thoſe poor, but precious
“Souls, for which his Saviour vouchſafed to be Crucified.
Some
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Some of thoſe very many Caſes that were reſolved by Letters
,
have been preſerv’d and printed for the benefit of Pofterity; as
namely,
1. Of the Sabbath.
2. Marrying with a Recuſant.
3. Of unlawful Love.
4. Of a Military life.
s. Of Scandal.
6. Of a Bond taken in the King's Name.
Of the Ingagement.
8. Of araſh Vow.
But many more remain in private hands, of which one is of
Symony ; and I wiſh the World might ſee it, that it might unde.
ceive ſo many miſtaken Patrons, who think they have diſcharg'd
that great and dangerous truft, both to God and Man, if they take
no money for a Living, though it may be parted with for other
ends leſs juſtifiable, which I forbear to name.
And in this time of his retirement, when the common people
were amaz'd and grown reſtleſs and giddy by the many fallhoods,
and miſapplications of Truths frequently vented in Sermons, when
they wreſted the Scripture by challenging God to be of their par-
ty, and call d upon him in their Prayers to patronize their Sacri-
ledge and zealous Frenzies in this time, he did ſo compaſſionate
the generality of this miſled Nation, that though the Times
threatned ſuch an undertaking with danger ; yet; he then hazard-
ed his fafety by writing the large and bold Preface now extant
before his laſt 20 Sermons, (firſt Printed in the dangerous Year
1695.) In which there was ſuch ſtrength of Reaſon, with ſo pow-
erful and clear convincing Applications made to the Nonconfor-
miſts, as being read by one of thoſe difſenting Brethren, who was
poſſeſs’d of a good ſequeſter'd Living, and with it ſuch a ſpirit of
Coverouſneſs and Contradiction, as being neither able to defend
his error, nor yield to truth manifeſted (his Conſcience having
ſlept long and quietly in that Living) was yet at the reading of it
ſo awakened, (for there is a Divine Power in reaſon ) that after a
conflict with the reaſon he had met, and the dammage he was to
fuſtain if he conſented to it (and being ſtill unwilling to be ſo con-
vinc'd, as to loſe by being over-reaſon’d) he went in haſte to the
Bookſeller of whom ’ewas bought, threatned him, and told him
in anger, he had fold a Baok in which there was falſe Divinity; and that
the Preface had upraided the Parliament, and many godly Miniſters of that
Party for unjuſt dealing.
To which his Reply was, ('twas Tim.
Garthwaite) That’twas not his Trade to judge of true or falfe Divinity,
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The Life of Biſhop Sanderſon.
but to print and ſell Books ; and yet if be, or any Friend of his would write
an Anſwer to it, and own it by ſetting his Name to it, he would print the
Anſwer, and promote the ſelling of it.
About the time of his Printing this excellent Preface, I met
him accidentally in London in ſad-coloured Cloaths, and God
knows, far from being coſtly: the place of our meeting was near
to Little Britain, where we had been to buy a Book, which he then
had in his hand : we had no inclination to part preſently ; and
therefore turn’d to ſtand in a corner under a Penthouſe (for it be-
gan to rain) and immediately the Wind roſe, and the rain increa-
ſed ſo much, that both became ſo inconvenient, as to force us into
a cleanly houſe, where we had Bread, Cheeſe, Ale, and a Fire for our
ready money. This rain and wind were ſo obliging to me, as to
force our ſtay there for at leaſt an hour, to my great content and
advantage ; for in that time he made to me' many uſeful obſerva-
tions of the preſent Times with much clearnels and conſcientious
freedom. I ſhall relate a part of them, in hope they may alſo
turn to the advantage of my Reader. ----He ſeem’d to lament,
that the Parliament had taken upon them to aboliſh our Liturgy,
to the grief and ſcandal of ſo many Devout and Learned Men,
and the diſgrace of thoſe many Martyrs, who had ſeal’d the truth
and neceſſary uſe of it with their Blood : and that no Miniſter
was now thought godly that did not decry-it ; and, at leaſt, pre-
tend to make better Prayers ex tempore : and chat chey, and only
they that could do ſo, prayed by the Spirit, and were godly;
though in their Sermons they diſputed and evidently contradicted
each other in their Prayers. And as he did diflike this, ſo he did
moſt highly commend the Common-Prayer of the Church, ſaying,
The Holy Ghost ſeem'd to aſsiſt the Compoſers : and, that the effe&t of a
Conſtant uſe of it, would be, to melt and form the Soul into holý thoughts
and deſires : and, beget habits of Devotion.--- This he ſaid : and that
the Colle Ets were the moſt paſſionate, proper, and moſt elegant comprehenſive
expreſſions that any Language ever afforded ; and that there was in them
ſuch Piety, and that, ſo interwoven with Inſtructions, that they taught us
to know the Power, the Wiſdom, the Majeſty, and Mercy of God, and
much of our Duty both to Him and our Neighbour ; and that a Congregation
behaving themſelves reverently, and putting up to God theſe joint and known
defires for pardon of fans, and their praiſes for mercies receiv’d, could
not but be more pleaſing to God, than thoféraid unpremeditated expreſſions
uphich many underſtood not, and to which many of the bearers could not ſay
Amen.
And he then commended to me the frequent uſe of the Pfalter
or Pfalmos of David ; ſpeaking to this purpoſe, That tbey were the
Treaſury
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The Life of Biſhop Sanderſon.
Treaſury of Chriſtian Comfort, fitted for all perſons and all neceſJities;
able to raiſe the Soul from dejection by the frequent mention of God's Mer-
cies to repentant Sinners ; able to ſtir up holy deſirés; to increaſe joy; 'to
moderate forrow.; to nouriſh hope, and teach us patience, by waiting God's
leiſure for what we beg : able to beget, a truſt in the Mercy, Power, and
Providence of our Creator ; and to cauſe a reſignation of our ſelves to his
Will ; and then (and not till then) to believe cur ſelves happy. This he
faid the Liturgy and Pſalms taught us; and that by the frequent
uſe of the laſt they would not only prove to be our Souls com-
fort, but would become ſo habitual, as to transform them into
che image of his Soul that compoſed them.---- After this manner
he expreſs’d himſelf and ſorrow, concerning the Liturgy and
Pſalms; and ſeem'd to lament that this, which was the Devotion
of the more Primitive Times, ſhould in common Pulpits be turn'd
into needleſs debates aboạt Free-will, Ele&tion, and Reprobation, of
which, and many like Queſtions, we may be ſafely ignorant, be-
cauſe Almighty God intends not to lead us to Heaven by hard
Queſtions, but by meekneſs and charity, and a frequent practice
of Devotion.
And he ſeem'd to lament very much, that by the means of
irregular and indiſcreet Preaching, the generality of the Nation
were poſſeſs’d with ſuch dangerous miſtakes, as to think, They
might be religious firſt, and then juſt and merciful ; that they might ſell
their Conſciences, and yet have ſomething left that was worth keeping ; that
they might be ſure they were elected, though their Lives were viſibly ſcan-
dalous ; that to be cunning was to be wiſe ; that to be rich was to be happy,
tho 'tis evidently falſe ; that to ſpeak evil of Government, and to be buſie in
things they underſtood not, was no fin. Theſe, and the like miſtakes,
he lamented much, and beſought God to remove them, and re-
ſtore us to that humility, ſincerity, and ſingle-heartedneſs
, with
which this Nation was bleſt, before the unhappy Covenant was
brought amongſt us, and every Man preach'd and pray'd what
ſeem'd beſt in his own eyes. And he then ſaid to me, That the
way to reſtore this Nation to a more meek and Chriſtian temper, was to have
the Body of Divinity (or ſo much of it as was needful to be known by the
Common people) to be put into 5 2 Homilies, or Sermons, of ſuch a length
as not to exceed a third or fourth part of an hours reading ; and theſe
needful Points to be made ſo clear and plain, that thoſe of a mean capacity
might know what iwas neceſſary to be believed, and what God requires to be
and then ſome plain applications of trial and convi&tion : and theſe
to be read every Sunday of the Year, as infallibly as the blood circulates
the body at a ſet time; and then as certainly begun again, and continued
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The Life of Biſhop Sanderſon.
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And, he explain'd the reaſon of this: his déſire, by ſaying "co
me, All Grammer Scholars, that are often, Jhifted, fróm one to another
School, learn neither ſo much, nor their little Jo truly, as thoſe that are
conſtant to one
good Maſter : becauſe, by the ſeveral Rules of teaching in
thoſe ſeveral Schoolsz they learn lefs, and become more and more confusd;
\and at laſt, ſo puzled and perplext, that their learning proves uſeleſs both
to themſelves and others
. And ſo do the immethodical, uſeleſs
, ieedtefs No-
tions that are delivered in many Sermons, make the bearers ; but'a clear
and conſtant rule of teaching us, what We are to 'know, and do, and what
not, and that taught us by an approv'd authority, might probably bring tře
Nation to a more Conſcientious práctice of what we know, and ought to do
Thus did this Prudent Man explain the reaſon of this his defire
and oh ! that he had undertaken what he advis'd; for then, in
all probability it wou'd have provd fo'uſefuletkat the preſent Age
wou'd have been bleſt by it : ańd, Pofterity: wou'd have bleft
him for it.
And at this happy time of my enjoying his company and this
diſcourſe, he expreſs’d a forrow by ſaying to me, o that I had gone
Chaplain to that excellently Accompliſh'd Gentleman, your Friend, Sir
Henry Wootton! which was once intended, when he firſt went Ambal-
ſador to the State of Venice : for by that Imployment I had been forc'd in-
to a neceſſity of converſing, not with him only, but with ſeveral Men of
ſeveral Nations ; and might thereby have kept my ſelf from my unmanly
baſhfulneſs, which has prov'd very troubleſome, and not lefs inconvenient to
me ; and which I now fear is become ſo habitual as never to leave me : and
beſides, by that means I might alſo have known, or at leaſt have had the
ſatisfačtion of ſeeing one of the late Miracles of Mankind, for general Learn-
ing, Prudence, and Modeſty, Sir Henry Wootton's dear Friend, Padre
Paulo, iho, the Author of bis Life ſays, was born with a baſhfulneſs
as invincible, as I have found my own to be !' A man whoſe fame
muſt never die, till Vertue and Learning ſhall become ſo uſeleſs as not to be
regarded.
This was a part of the benefit I then had by chat hours conver-
fation: and I gladly remember and mention it, as an Argument
of my happineſs, and his great humility and condeſcention. I had
alſo a like advantage by another happy Conference with him,
which I am deſirous to impart in this place to the Reader. He
lamented much, that in thoſe times of Confuſion many Pariſhes,
where the maintenance was not great, there was no Miniſter to
officiate ; and that many of the beſt Sequeſtred Livings were pof-
ſeſs’d with ſuch rigid Covenanters as denied the Sacrament to
their Pariſhioners, unleſs upon ſuch conditions, and in ſuch a man-
ner as they could not with a good Conſcience take it : This he
mentioned
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ibe Life of Biſhop Sanderſon.
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mentioned with much forrow, ſaying, The bleſſed Saerament did, ,
even by way of preparation for it, give occaſion to all conſcientious Recei-
vers to examine the performance of their Vows, fince they received that
laft ſeal for the pardon of their fins paft; and alfato examine and reſearch
their hearts, and make penitent reflections on their failings ; 'and-that doné
tó bewail them ſeriouſly
, and then make neid Vows or Reſolutions to obey
all God’s Commands better, and beg his grace to perform them. And that
this being faithfully done, then the Sacramenc repairs the decays of grace,
helps us to conquer informities, gives us grace to beg God's grace, and then
gives us what we beg; makes us ftilt Hunger and thirſt after his righteous
nefs
, which we thero receive, and being afſted with our own endeavours will
ſtill go dwell
' in us, as to become our Sančtification in this life, and our com-
fort on our laſt Sick-beds. The want of this Bleffed benefit he las
mented much and pitied their condition that deſired, but could
not obtain it,
I hope I ſhall noț difoblige my Reader, if I here inlarge into
a further Character of his perſon and temper. As firſt, That he
was moderately tall; his behaviour had ih it much of a plain
comlinefs, and very little (yet enough) of ceremony or courtſhip;
his looks and motion manifeſted an indearing affability and mild-
neſs, and yet he had with theſe a calm, and ſo matchleſs a forti-
tude, as fecur’d him from complying with any of thoſe many
Parliament Injunctions that interfer'd with a doubtful Conſcience.
His Learning was methodical and exact ; his Wiſdom uſeful ; his
Integrity viſible; and his whole life ſo unſpotted, ſo like the Pri-
mitive Chriſtians, that all ought to be preſerved as Copies for Po-
ſterity to write after ; the Clergy eſpecially; who with impure
hands ought not to offer Sacrifice to that God, whoſe pure Eyes ab-
hor iniquity; and, eſpecially in them.
There was in his Sermons no improper Rhetorick, nor ſuch per-
plex'd diviſions, as may be ſaid to be like too much light, that ſo
dazles the eyes that the ſight becomes leſs perfect : But in them
there was no want of uſeful matter , nor waſte of words; andyet
ſuch clear diſtinctions as diſpell’d all confus?d Notions, and made
his hearers depare both wiſer, and more confirm'd in vertuous Re-
ſolutions.
His Memory was ſo matchleſs and firm, as 'twas only over-
come by his baſhfulneſs : for he alone, or to a Friend, could re-
peat all the Odes of Horace, all Tully's Offices and much of Juvenal
and Perſius without Books and would ſay, The repitition of one of
the Odes of Horace to himſelf, (which he did often) was to him ſuch
Mufick, as a Leſſon on the Viol was to others, when they play'd it volun-
tarily to themſelves or Friends. And though he was bleſt with a
clearer
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The Life of Biſkop Sanderſon
clearer Judgment then other men ; yet he was ſo diſtruſtful of
it, that he did uſually over-conlider of conſequences, and would
ſo delay and reconſider what to determine, that though none ever
determin’d' better, yet, when the Bell tolld for him to ap-
pear and read his Divinity Lectures in Oxford, and all the Scholars
attended to hear him, he had not then, or not till then, reſolv'd
and writ what he meant to determine; ſo that that appear'd to
be a truch, which his old dear Friend Dr. Sheldon would often ſay
of him, namely, That his judgment was ſo much ſuperiour to his fancy,
That whatſoever this ſuggeſted that diſlikid and contrould; ſtill conſidering
and reconſidering, till his time was ſo waſted, that he was forc'd to write, not
(probably) what was beſt, but what he thought laſt. And yet what he
did then read, appear’d to all hearers to be ſo uſeful, clear, and
ſatisfactory, as none ever determin’d with greater applauſe.
Theſe tiring and perplexing thoughts begot in him ſome
averſeneſs to enter into the toyl of conſidering and determining
all Caſuiſtical Points ; becauſe during that time they neither
gave reſt to his Body or Mind. But though he would not ſuffer
his Mind to be always loden with theſe knotty Points and Di-
ſtinctions ; yet the ſtudy of old Records, Genealogies, and Heraldry,
were a recreation, and ſo pleaſing, that he would ſay they gave
a pleaſant reſt to his mind. Of the laſt of which I have ſeen
two remarkable Volumes; and the Reader needs neither to doubt
their truth or exactneſs.
And this holy humble Man had ſo conquer'd all repining and
ambitious thoughts, and with them all other unruly paſſions that,
if the accidents of the day prov'd to his danger or dammage, yet
he both began and ended it with an even and undiſturbed quiet-
neſs: always praiſing God that he had not withdrawn food and
raiment from him and his poor family ; nor ſuffered him in the
times of tryal to violate his Conſcience for his ſafety, or to ſup-
port himſelf or them in a more ſplendid or plentiful condition ;
and that he therefore reſolv'd with David, That his praiſe ſhould be
alipays in his mouth.
I have taken a content in giving my Reader this Character of
his Perſon, his Temper, and ſome of the Accidents of his life
and much more might be added of all : But I will with
forrow look forward to the fad days, in which ſo many good
Men, Clergy-men eſpecially, were fufferers ; namely, about the
Year 1658. at which time Dr. Sanderſon was in a very pitiful
condition as to his Eſtate : And in that time Mr. Robert Boyle (a
Gentleman of a very Noble Birth, and more Ėminent for his Li-
berality, Learning and Vertue,) and of whom I would ſay much
more,
paſt;
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more, but that he ſtill lives) having caſually met with, and read
hiş Lectures de Juramento, to his great ſatisfaction, and being in-
formed of Dr. Sanderſon's great Innocence and Sincerity, and that
he and his family were brought into a low condition by his not
complying with the Parliaments injunctions, ſent him by his dear
Friend Dr. Barlow, (the now Learned Biſhop of Lincoln,) sol.
and with it a requeſt and promiſe : The requeſt was, "That he
« would review the Lectures de Conſcientia, which he had read
“ when he was Doctor of the Chair in Oxford, and print them for.
“the good of Poſterity ; (and this Dr. Sanderſon did in the Year
“1659.) And the Promiſe was, That he would pay him that, or
“if he deſir'd it, a greater Sum yearly, during his Life to inable
“him to pay an Amanuenſis
, to eaſe him from the trouble of wri-
ting what he ſhould conceive or dictate.--- For the more particular
account of which, Irefer my reader to a Letter Writ to me by the ſaid Dr.
Barlow, which I have annexed to the end of this Relation.
Towards the beginning of the Year 1600. when the many
mixt Sects, and their Creators, and mercileſs Protectors, had led,
or driven each other into a Whirl-pool of Confuſion both in
Church and State : when amazement and fear had ſeized moſt
of them by foreſeeing, they maſt now not only Vomit up the
Churches, and the Kings Land, but their accuſing Conſci-
ences did alſo give them an inward and fearful Intelligence,
that the God of oppoſition, diſobedience, and confuſion, which
they had ſo long and ſo diligently fear’d, was now ready to re-
ward them with ſuch wages as he always pays to Witches for their
obeying him. When theſe Wretches (that had ſaid to themſelves,
We ſhall ſee no forrow,) were come to foreſee an end of their cruel
reign, by our Kings return, and ſuch Sufferers as Dr. Sanderſon
(and with him many of the oppreſſed Clergy and others) could
foreſee the Cloud of their afflictions would be diſpers’d by it.
Then the 29th. of May following, the King was by our good God
reſtored to us, and we to our known Laws and Liberties, and then
a general joy and peace ſeem'd to breath through the three Nati-
ons; the ſuffering and ſequeſter’d Clergy (who had like the Chil-
dren of Iſrael, ſat long lamenting their fad Condition, and hang'd
their neglected Harps on the Willows that grow by the Ri-
vers of Babylon) were after many thoughtful days, and reſtleſs
nights, now freed from their Sequeſtration, reſtor'd to their Re-
venues, and to a liberty to adore, praiſe and pray to Almighty God
publickly in ſuch order as theirConſciences and Oaths bad formerly
obliged them. And the Reader will eaſily believe that Dr. Sanderſon
and his deje&ted Family rejoyc?d to ſee this happy day, and be of this number.
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At this time of the conformable Clergies deliverance, from the.
Presbyterian ſeverities; the Doctor faid to a friend. “I took
“back on this ſtrånge and happy turn of the late times, with a-
“mazement and thankfulneſs.; and cannot but think the Presbya
“ terians ought to read their own Errors, by conſidering that by
“their own rules the Independants have puniſht,and ſupplanted them
as they did the Conformable Clergy, who are now (ſo many
as ſtill live) reſtor’d to their lawful right; and, as the Prophet
“ David hath taught me, ſo I ſay with a thankful heart. Verily, there
" is a God that judgeth the earth: And, a reward for the righteous.
It ought to be conſidered (which I have often heard or read)
that in the Primitive cimes, men of learning, prudence, and
vertue were uſually ſought for, and ſollicited to accept of Epif- .
copal Government, and often refus’d it. For, they conſcientiouſly
conſidered that the Office of a Biſhop was not made up of
eaſe, and ſtate, but of labour and care : that they were truſted to
be of God's Almoners of the Churchés Revenue, and double cheir
care for the Churches good, and the poor; to live ſtrictly them-
ſelves, and uſe al diligence to ſee that their family, Officers ,
and Clergy, became examples of innocence and Piety to others;
and that the account of that Stewardſhip muſt aſ the laſt dreadful
day be made to the Searcher of all hearts : and for theſe reaſons
they were in the Primitive times timerous to undertake it. Ic
may not be ſaid that Dr. Sanderſon was accompliſh'd with theſe,
and all the other requiſites requir’d in a Biſhop, ſo, as to be abie
to anſwer them exa&tly; but it may be affirm’d, as a good pre-
paration, that he had at the Age of 73 years (for he was ſo old at
the King's return) fewer faults to be pardon'd by God of Man,
than are apparent in others in theſe days, in which' (Godkriows)
we fall ſo Ihort of that yiſible ſanctity and zeal to God's glory,
which was apparent in the days of Primitive Chriſtianity. This
is mentioned by way of preparation to what I ſhall ſay more of
Dr. Sanderſon ; as namely, That at the King's return Dr. Sheldon,
the late prudent Archbiſhop of Canterbury (than whom none
knew, valued, or lov'd Dr. Sanderſon more or better) was by his
Majeſty made a chief Truſtee to commend to him fit men to ſup-
ply' the then vacant Bifhopricks. · And Dr. Sheldon knew none
fitter than Dr. Sanderſon, and therefore humbly deſired the King
that he would nonninate him : and that done; he did as humbiy
deſire Dr. Sanderſon that he would For Gods and the Churches ſake
take that charge and care upon him. Dr. Sanderſon had, if not an un-
willingneſs, certainly no forwardneſs to undertake it, and would
often ſay, He had not led himſelf, but his Friend would now lead him into a
temptation,
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temptation, which he had daily prayed againſt ; and befought God, if he did
undertake it'ſo, to aſſiſt him with his grace, that the example of his life, his
cares and endeavours might promote his glory, and help forward the ſalvati-
This I have mentioned as a happy preparation to his Biſhoprick;
and am next to tell that he was conſecrated Biſhop of Lincoln at
Weſtminſter the 28th of Otober, 1660.
There was about this time a Chriſtian care taken, that thoſe
whoſe Conſciences were (as they ſaid) tender, and could not
comply with the Service and Ceremonies of the Church, might
have a ſatisfaction given by a Friendly debate betwixt'a ſefect num
ber of them, and ſome like number of thoſe that had been Suffe-
rers for the Church Service and Ceremonies, and now reſtordeó libera
tý; of which laſt ſome were then preferred to power and dignity
in the Church. And of theſe Biſhop Sanderſon was one, and then
choſe to be a Moderator in that debate, and he perform'd his
truſt with much mildneſs, patience and reaſon ; but all- prov'd
uneffectual : For there be ſome prepoſſeſſions like jealouſes ,
(which though cauſeleſs, yèt) cannot be remov’d by reaſons as
apparent as demonſtration can make any truth. The place ap-
poïnced for this debate was the Savoy in the Strand : and the
Points debated were, I think, mariy,; (and I think many of them
needleſs) fome affirmed to be truth' and reaſon, ſome denied - to
be either ; and thefe debates being at firſt in words, pröv’d to be
foʻlooſe and perplex'd, as ſatisfied neither Party. For ſometimé
that which had been affirmed was immediately forgor, or miſo
taken,' or deny’d, and ſo no ſatisfaction given to either party.
And that the debate might become more ſatisfactory and uſeful,
it was therefore reſolv'd that the day following the deſires and
feaſons of the Non-conformiſts ſhould be given in writing, and they
in writing receive Anſwers from the conforming party: *. And
though I neither now can, nor need to mention all the Phiņts de-
bated, nor the names of the diſſenting Brethren: yet I am ſure Mr.
Ricbard Baxter was one, and I am ſure alſo one of the Points deba-
téd, was Concerning a Command of Lawful Superiours, what was ſuffici-
ent torbards its being a lawful Command ? ---- this following Propolitioti
Wa's brought by the conforming Party.
That Command which commands an act in it ſelf laiful, and no other
aft or Circumſtance unlawful, . is not ſinful.
Mr. Baxter denied it for two Reaſons, whicli he gave 'in wich
his own hand in writing thus : One was, Becauſe that maj'be'a (iri
per accidens, which is not ſo in it felf; and may be'unlawfully comimdi-
ded, though that accident be not in the command. Another was, That
it may be commanded under an unjuſt penalty.
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The Life of Biſhop Sanderſon.
Again, this propoſition being brought by the Conformiſts, "That
Command which commandeth an ałt in it ſelf lawful, and no other ałt wherea
by any unjuſt penalty is injoyned, nor any circumſtance whence per acci-
dens any ſin is conſequent which the Commander ought to provide againſt,
is not finful.
Mr. Baxter denied it for this reaſon then given in with his own
hand in writing, thus : Becauſe the firſt aet commanded may be per
accidens unlawful
, and be commanded by an unjuſt penalty, though no other
ałt or circumſtance commanded be ſuch.
Again, this Propoſition being brought by the Conformiſts, That
Command which commandeth an act in it ſelf lawful, and no other AEE
up hereby any. unjuſt penalty is injoyned, nor any circumſtance whence dire£tly
or per accidens any ſin is conſequent, which the Commander ought to pro-
vide againſt ; hath in it all things requiſite to the lawfulneſs of a Command,
and paticularly cannot be guilty of commanding an act per accidens uns
lawful, nor of commanding an aɛt under an unjuſt penalty.
Mr. Baxter denyed it upon the ſame Reaſons.
Peter Gunning:
John Pearſon.
Theſe were then two of the Diſputants, ſtill live, and will
atteſt this; one being now Lord Biſhop of Ely, and the other
of Cheſter
. And the laſt of them told me very lately, that one of
the Diſſenters (which I could, but forbear to name) appear’d
to Dr. Sanderſon to be ſo bold, ſo troubleſom, and ſo illogical in
the diſpute, as forced patient Dr. Sanderſon (who was then Biſhop
of Lincoln, and a Moderator with other Biſhops) to ſay with an
unuſual earneſtneſs, That he had never met with a man of more pertinaci-
Ous 'confidence, and leſs abilities in all his converſation.
But, though this debate at the Savoy was ended without any
great ſatisfaction to either party, yet both parties knew the deſires
and underſtood the abilities of the other much better than before
it : and the late diſtreſſed Clergy, that were now reſtor’d to
their former rights and power, were lo Charitable, as at their next
meeting in Convocation to contrive to give the Diſſenting Party
ſatisfaction by alteration, explanation, and addition to ſome
part
both of the Rubrick and Common=Prayer ; as alſo by adding ſome new,
neceſſary Collects, with a particular Collect of Thankſgiving.
How
many of theſe new Collects were worded by Dr. Sanderſon,
I cannot ſay ; but am ſure the whole Convocation valued him
ſo much, that he never undertook to ſpeak to any Point in queſti-
on, but he was heard with great willingneſs and attention; and
when any. Point in queſtion was determin’d, the Convocation
did
1
----
4.3
prove and thank him.
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The Life of Biſhop Sanderſon.
did uſually deſire him to word their intentions, and as uſually ap-
Ar this Convocation the Common-Prayer was made more compleat
by adding three new neceſſary Offices; which were, A form of
Humiliation for the murther of King Charles the Martyr, a thanksgiving
"for the Reſtoration of his Son our King ; and for the baptizing of perſons of
riper age. I cannot ſay Dr. Sanderſon did form or word them all,
but doubtleſs more than any ſingle man of the Convocation; and
he did alſo, by deſire of the Convocation, alter and add to the
forms of Prayers to be uſed at Sea (now taken into the Services
Book.) And it may be noted, That William, the now moſt Reve-
rend Archbiſhop of Canterbury, was in theſe imployments diligent-
ly uſeful ; eſpecially in helping to rectifie the Kalendar and R4-
brick. And laſtly, it may be noted, that for the ſatisfying all
the diſſenting Brethren and others, the Convocations Reaſons
for the alterations and additions to the Liturgy, were by them
deſir’d to be drawn up by Dr. Sanderſon; which being done by
him, and approv'd by them, was appointed to be Printed before
the Liturgy, and may be now known by this Title, The Pre-
face : and begins thus---- It hath been the wiſdom of the Church.
I ſhall now follow Dr. Sanderſon to his Biſhoprick, and declare a
part
of his behaviour in that buſie and weighty imployment. And
firſt, That it was with ſuch condeſcenſion and obligingneſs to the
meaneſt of his Clergy, as to know and be known to most of them.
And indeed he practised the like to all men of what degree ſoever,
eſpecially to his old Neighbours or Pariſhioners of Boothby
Pannel ; for there was all joy at his Table when they came to vi-
ſit him : then they pray'd for him, and he for them with an un-
feigned affection.
I think it will not be deny’d but that the care and toyl requi-
red of a Biſhop, may juſtly challenge che riches and revenue with
which their Predeceſſors had lawfully endow'd them; and yet he
fought not that ſo much, as doing good with it both to the preſent
Age and Poſteriry; and he made this appear by what follows.
The Biſhops chief Houſe at Buckden, in the County of Huna
tington, the uſual Reſidence of his Predeceſſors (for it ſtands a-
bout the midſt of his Dioceſs) having been at his Conſecration a
great part of it demoliſh'd, and what was left ſtanding under
a viſible decay, was by him undertaken to be erected and repair’d;
and it was perform’d with great ſpeed, care, and charge. And
to this may be added, That the King having by an Injunction com-
mended to the care of the Biſhopi, Deans, and Prebends of all
Cathedral Churches, the repair of them, their Houſes, and an augment-
tation
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The Life of Biſhop Sanderſon,
tation of the revenue of ſmall Vicarages ; He, when he was repairing
Bugden, did állo augment the laſt, as faſt as Finės were paid for
renewing Leaſes : lo faſt, that a Friend taking notice of his
bounty, was ſo bold as to adviſe him to remember, he was under
his firjt fruits, and that he was old, and had a wife and children that were
yet but meanly provided for, eſpecially if his dignity were conſidered. To
whom he made a mild and thankful anſwer, ſaying, It would not
become a Chriſtian Biſhop to ſuffer thoſe houſes built by his Predeceſſors
to be ruin’d for want of repair; and leſs juſtifiable to ſuffer any of thoſe
poor Vicars that were call’d to ſo high a calling as to ſacrifice at God's
Altar, to eat the bread of ſorrow conſtantly, when he had a power by a
(mall augmentation to turn it into the bread of chearfulneſs: and wiſhºd that
as this was, ſo it were alſo in his power to make all mankind happy, for
he defired nothing more. And
for his Wife and Children, he hop'd to leave
them a competence ; and in tlie hands of a God, that would provide for all that
kept innocence, and truſted in his providence and protection, which he had al-
ways found enough to make and keep him happy.
There was in his Dioceſs a Miniſter of almoſt his Age, that
had been of Lincoln Colledge when he left it, who viſited him of-
ten, and always welcom, becauſe he was a Man of Innocence
and open-heartedneſs : This Miniſter asked the Biſhop what
Books he ſtudied moſt, when he laid the foundation of his
great and clear Learning ? To which his Anſwer was, That he
declin'd reading many Books ; but what he did read, were well
cholen, and read ſo often that he became very familiar with them;
and told him they were chiefly three, Ariſtotle's Rhetorick, Acquinas's
Secunda Secunda, and Tully, but chiefly his offices, which he had
not read over leſs than 20 times, and could at this Age repeat
without Book. And told him alſo, the learned Civilian Doctor
Zouch (who died lately) had writ Elementa juriſprudentiæ, which
was a Book that he thought, he could alſo ſay without Book ;
and that no wiſe man could read it too often, or love, or com-
mend it too much ; and he told him the ſtudy of theſe had been
his toyl: But for himſelf, he always had a natural love, to Gene-
alogies and Heraldry ; and that when his thoughts were haraſſed
with any perplext Studies, he left off, and turned to them as a
recreation; and that his very recreation had made him ſo perfect
in them, that he could in a very ſhort time give an account of the
Deſcent, Arms, and Antiquity of any Family of the Nobility or
Gentry of this Nation.
Before I give an account of his laſt ſickneſs, I deſire to tell the
Reader that he was of a healthful conſtitution, chearful and mild,
of an even temper, very moderate in his diet, and had had little
ſickneſs
ز
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The Life of Biſhop Sanderſon.
ſickneſs, till ſome few years before his death ; but was then
every Winter puniſh'd with a Diarrhea, which left him not till
warm weather return’d and remov’d it. And this Diſtemper did,
as he grew elder, ſeize him oftner, and continue longer with
him. But though it weakned him, yet it made him rather indiſpos’d
than fick, and did no way diſable him from ſtudying, (indeed too
much.) In this decay of his ſtrength, but not of his memory or
reaſon (for this Diſtemper works not upon the underſtanding) he
made his laſt Will, of which I ſhall give ſome account for con-
firmation of what hath been ſaid, and what I think convenient
to be known, before I declare his death and burial.
He did in his laſt Will give an account of his Faith and Perſwa-
ſion in Point of Religion and Church-Government, in theſe very
words:
>
Robert Sanderſon Dr. of Divinity, an unworthy Miniſter of Jeſus
I
Chriſt, and by the providence of God Biſhop of Lincoln, being by the
long continuance of an habitual diſtemper brought to a great bodily weakneſs
and
faintneſs of ſpirits, but (by the great mercy of God) without any bodily
pain otherwiſe, or decay ofo underſtanding, do make this my Will and Teſtaa
ment (written all with my own hand) revoking all former Wills by me here-
tofore made, if any ſuch ſhall be found. Firſt, I commend my Soul into the
hands nf Almighty God, as of a faithful Creator, which I humbly befeech
him mercifully to accept, looking upon it, not as it is in it ſelf (infinitely
polluted with fin) but as it is redeemed and purged with the precious blood of
his only beloved Son, and my moſt (weet Saviour Jeſus Chriſt, in confidence
of whoſe merits and mediation alone it is, that I caſt my ſelf upon the
mercy of God
for the pardon of my ſins, and the hopes of eternal life. And
here I do profeſs, that as I have lived, ſo I deſire and (by the grace of God)
reſolve to dye in the Communion of the Catholick Church of Chriſt
, and a
true Son of the Church of England; which, as it ſtands by Law eſtabliſh
ed, to be both in Doctrine and Worſhip agreable to the Word of God, and
in the moſt, and moſt material Points of both, conformable to the Faith
and practice of the godly Churches of Chriſt in the primitive and purer times,
I do firmly believe : led ſo to, not ſo much from the force of cuſtom and
education (to which the greateſt part of mankind ove their particular diffe-
rent perſwafions in point of Religion) as upon the clear evidence of truth
and reaſon, after a ſerious and unpartial examination of the grounds, as
Dell of Popery as Puritaniſm, according to that meaſure of underſtanding,
and thoſe opportunities which God hath afforded me : and herein I am abun-
dantly ſatisfied, that the Schiſm which the Papiſts on the one hand, and
the Superſtition which the Puritan on the other hand, lay to our charge, are
very juftly chargeable upon themſelves reſpectively
. Wherefore I humbly
beſeech
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The Life of Biſhop Sanderſon.
beſeech Almighty God the Father of Mercies, to preſerve the Church by his
power and providence, in peace, truth, and Godlineſs, evermore to the
worlds end : which doubtleſs he will do, if the wickedneſs and ſecurity of
ſinful people (and particularly thoſe fins that are ſo rife, and ſeem daily
to increaſe among us, of Unthankfulneſs, Riot, and Sacriledge) do
not tempt his patience to the contrary. And I alſo farther humbly beſeech
him, that it would pleaſe him to give unto our gracious Sovereign, the Re-
verend Biſhops, and the Parliament, timely to conſider the great danger
that viſibly threatenis this Church in point of Religion by the late great in-
creaſe of Popery, and in point of Revenue by ſacrilegious encloſures ;, and
to provide ſuch wholfom and effe&tual remedies as may prevent the ſame be-
fore it be too late.
And for a further manifeſtation of his humble thoughts and de-
fires, they may appear to the Reader, by another part of his Will
which follows.
As for my corruptible Body, I bequeath it to the Earth whence it was
taken, to be decently buried in the Pariſh Church ofi Bugden, towards
the upper end of the Chancel, upon the ſecond, or (at the fartheſt) the
third day after my deceaſe; and that with as little Noiſe, Pomp, and Charge
as may be, without the invitation of any perſon how near foever related un-
to me, other than the Inhabitants of Bugden ; without the unneceſſary ex-
pence of Eſcutcheons, Gloves, Ribonds, &c. and without any Blacks to be
bung any where in or about the Houſe or Church, other than a Pulpit-Cloth,
à. Hearſe-Cloth, and a Mourning Gowri for the Preacher ; whereof the
former, (after my Body ſhall be interred) to be given to the Preacher of
the Funeral Sermon, and the latter to the Curat of tbe Pariſh for the time
being. And my Will further is, That the Funeral Sermon be preached by
my own Houſhold Chaplain,containing fome wholeſome Diſcourſe concerning
Mortality
, the Refurreétion of the Dead, and the laſt Judgment ; and that
be ſhall buve for his pains s l. upon condition, that he ſpeak nothing at all con-
cerning my perſon either good or ill, other than I my ſelf ſhall dire&t; only
fignifying to the Auditory that it was my expreſs Will to have it fo. And
it is my Will, that no coſtly Monument be erečted for my memory, but only
a fair ftat Marble ſtone to be laid over me, with this Inſcription in legible
Roman Characters, --- Depoſitum Roberti Sanderſon nuper Lincol-
nienſis Epiſcopi, qui obiit Anno Domini MDCLXII: & ætatis
ſuæ ſeptuageſimo ſexto, Hic requieſcit in ſpe beatæ reſurrectionis.
This manner of burish, although I cannot but foreſee it will prove unſatis-
factory to Sundry my neareſt Friends and Relations, and be apt to be cenſured
by others, as an evidence of my too much parſimony and narrowneſs of mind,
as being altogether unuſual, and not according to the mode of theſe times ;
get it is agreeable to the ſence of my heart, and I do very much deſire my
Will may be carefully obſerved herein, hoping it may become exemplary to
ſome
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The Life of Biſhop Sanderſon,
fome or other : at leaſt howſoever teſtifying at my death (what I have foof
ten and earneſtly.profefied in my life time) my utter diſlike of the flatteries
commonly uſed in Funeral Sermons, and of the vaſt expences 'otherwiſe laid
out in Fúneral Solemnities and Entertainments with very little benefit to any,
bich (if beſtowed in pious and charitable works) might redound to the pub-
lick or private benefit of many Perſons. This is a part of his Will.
I am next to tell, that he died the 29th of January, 1662. and
that his Bądy was buried in. Bugden the third day after his death;
and for the manner that'țwas as far from oftentation as he defir'd
it ; and all the reſt of his Will was as punctually performed. And
when I have (to his juſt praiſe) told this truth, That he died far
from being rich, I ſhall return back to viſit, and give a further ac-
count of him on his laſt Sick-bed.
B
1
1
1
His laſt Will (of which I have mentioned a part) was made a-
bouc three weeks before his death, about which time, finding
his ſtrength to decay by reaſon of his conſtant infirmity and a
conſumptive cough added to it, he retir’d to his Chamber, exq
preſſing a deſire to injoy his laſt thoughts to himſelf in private,
without diſturbance or care, eſpecially, of what might concern
this world. Thus as his natural Life decayed, his Spiritual
Life ſeem'd to be more ſtrong; and, his faith more confirm's :
ſtill labouring to attain that bolineſs and purity, without which
none ſhall ſee God. And that not any of his Clergy (which
are more numeroụs than any other Biſhops of this Nation) might
ſuffer by his retirement, he did by Commiſſion impower his
Chaplain, Mr. Pullin, with Epiſcopal Power to give Inſtitutions
to all Livings or Church-Preferments, during this his diſability to
do it himſelf. In this time of his retirement which was wholly
ſpent in Devotion he long'd for his Diſſolucion ; and when ſome
that,lov'd him pray'd for his recovery, if he at any time found
any amendment, he ſeem'd to be diſpleas’d, by ſaying, His
Friends ſaid their Prayers backward for him: and that 'twas not his deſire
to live a uſeleſs life, and by filling up a place, keep another out of it, that
might do God and his Church more ſervice. He would often with much
joy and thankfulneſs mention, That during his being a Houſekeeper
(ibhich was more than 40 years) there had not been one buried out of his Fita
mily, and that
, he was now like to be the firſt. He would alſo mention
with thankfulneſs, That till he was threeſcore years of Age, he had never
Spént 5 s. in Laip, nor (upon himſelf) ſo much in Wine : and rejoyc’dmuch
that he had foliv’d, as never to cauſe an. hours ſorrow to his good Father ;
and that he hoped that he ſhould die without an Enemy.
He in this retirement had the Church Prayers read in his
Chamber
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48
Ibe Life of Biſhop Sanderſon.
Chamber twice every day; and at nine at night ſome Prayers
read to him and a part of his family out of the Whole Duty of Man.
As he was remarkably punctual and regular in all his Studies and
Actions, ſo he us’d himſelf to be for his Meals : and his Dinner
being appointed to be conſtantly ready at the ending of Prayers,
and he expecting and calling for it, was anſwered, It would be
eady in a quarter of an hour. To which his reply was with ſome
earneſtneſs, A quarter of an hour, Is a quarter of an hour nothing to a
man that probably has not many hours to live ? And though he did live
many hours after this, yet he liv'd not many days ; for the day
after (which was three days before his death) he was become ſo
weak and weary either of motion or fitting, that he was content,
or forc’d to keep his Bed. In which I deſire he may reſt, till I have
given ſome ſhort accotint of his behaviour there, and immediate-
ly before it.
res
}
I
The day before he took his Bed (which was three days before
his death) he, that he might receive a new aſſurance for the pardon
of his fins paſt, and be ſtrengthned in his way to the Nein Jeruſalem,
took the Bleſſed Sacrament of the Body and Blood of his, and our
bleſſed:Jefus, from the hands of his Chaplain Mr. Pullin; accom-
panied with his Wife, Children, and a Friend, in as awful,
humble, and ardent a manner, as outward reverence could ex-
preſs. After the praiſe and thankſgiving for this bleſſing was ended,
he ſpake to this purpoſe ; I have now to the great joy of my Soul taſted
of the All-Saving Sacrifice of my Saviours death and paſſion : and with it,
received a Spiritual aſſurance that my ſins paſt are pardon’d, and my God
at peace with me : and that I ſhall never have a Will
, or Power to do any
thing that may ſeparate niy Soul from the love of my dear Saviour. Lord
confirm this belief in me; and make me ſtill to remember that it was thou
O God
that tookeſt-me out of my Mothers Womb, and haft been the powerful
Protector of me to this preſent moment of my life : thou haſt neither for-
ſaken me now I am become grey-lieaded, nor ſuffered me to forſake thee
in the late days of temptation, and ſacrifice my Conſcience for the preſerva-
tion of my libertyor eſtate. 'I was not of my ſelf but by grace that I have
food, when others have fallen under my trials : and theſe mercies I now
remember with joy and thankfulneſs; and my hope and deſire is that I may die
remembring this, and praſing thee my merciful God.
“The frequent
repitition of the Pſalms of David hath been noted to be a
great
part of the Devotion of the Primitive Chriſtians : The Palms
having in them, not only Prayers and holy Inſtructions, but ſuch
“Commemorations of God's Mercies, as may preſerve, comfort,
« and confirm our dependance on the power, and providence,
"
and
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Tbe Life of Þiſhop Sanderſon.
49
“and mercy of our Creator.
And this is mencion’d in order to
telling, that as the holy Pſalmiſt ſaid,.that his eyes ſhould prevent both
Pfal. 119.147
the daipning' of the day and the night Watches, by meditating on God's word:
To'twas Dr. Sanderſon's conſtant practice every morning to enter-
tain his firſt waking thoughts, with' a repitition of thoſe very
Pſalms, that the Church hath appointed to be conſtantly read in
the daily Morning Service ; and having at night laid him in bis
bed, he as conſtantly clos’d his eyes with a repitition of thoſe
appointed for the Service of the Evening; remembring and re-
peating the very Pſalms appointed for every day; and as the
month had formerly ended and began again, ſo did this Exerciſe
of his devotion. And if the Firlt-fruits of his waking thoughts
were of the World, or what concern’d it ; he would arraign and
condemn himſelf for it. Thus he began that work on Earth
which is now the imployment.of Dr. Hammond and him in
Heaven.
.
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After his taking his Bed, and about a day before his death,
he deſir'd his Chaplain, Mr. Pullin, fo give him abſolution : And
at his performing that Office, he pullid off his Cap, that Mr.
Pullin might lay his hand upon his bare head. After this deſire
of his was ſatisfied, his Body ſeem'd to be at more eaſe, and his
mind more chearful , and he ſaid often, Lord, forſake me
not now my ſtrength faileth me, but continue thy mercy, and let my mouth
be ever filled with thy praiſe. He continued the remaining night
and day very patient, and thankful for any of the little Offices
that were perform’d for his eaſe and refreſhment : and during
that time, did often ſay to himſelf the 103. Pfalm, a Pſalm !
that is compos’d of Praiſe and Conſolations, fitted for a dying
Soul, and ſay alſo to himſelf very often theſe words, My heart is
fixed 0 God, my heart is fixed where true joy is to be found. And now
his thoughts ſeem'd to be wholly of death, for which he was ſo
prepar'd, that that King of Terrors could not ſurpriſe him as a
thief in the night ; for he had often ſaid, he was prepard, and long d
for it. And as this deſire ſeem'd to come from Heaven ; ſo
it left him not, till his Soul aſcended to that Region of bleſ-
ſed Spirits, whoſe employments are to joyn in conſort with
his, and ſing Praiſe and Glory to that God, who hach brought
him and them to that place, into which fin and ſorrow cannot
enter.
Thus this Pattern of meekneſs and primitive innocence chang'd
this for a better Life: --- 'tis now too late to wiſh that mine may
be
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The Life of Biſhop Sanderſon.
be like bis : ffor, I am in the eighty fifth year of my Age ; and,
God knows it' hath not,) but, I mojë humbly: beſeech Almighty
God that my death may :' and I do as earneſtly beg, that if any
Reader ſhall receive any ſatisfaction from this very plain,' and as
true relation, he will be fo Charitable, as to ſay Amen.
1
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Bleſſed is that man in whoſe Spirit there is no guile, Pſal, 32. 2.
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Dr. Pierce Dean of Salisbury, his Letter to Mr. Walton.
Good Mr. Walron,
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T:my return to this place, I made a yet ſtricter ſearch after
the Letters long ago ſent me from our moſt excellent Dr.
Sanderſon before the happy Reſtoration of the King and Church of
England to their ſeveral Rights ; in one of which Letters more
eſpecially, he was pleasd to give me a Narrative both of the
rile and the Progreſs, and realons alſo, as well of his younger,
as of his laſt and riper Judgment , touching the famous Points
controveried between the Calvinians and the Arminians, as they are
ci maionly (though unjuſtly and unskilfully) miſcalled on either
fide.
The whole Letter I allude to, does conſiſt of ſeveral ſheets,
whereof a good part has been made publick long ago by the moſt
learned, moſt judicious, moſt pious Dr. Hammond (to whom I ſent
it both for his private, and for the publick ſatisfaction, if he
thought fit) in his excellent Book, intituled [A Pacifick Dif-
courſe of God's Grace and Decrees;in full accordance with Dr.Sanderſon:]
To which diſcourſe I refer you for an account of Dr. Sanderon, and
the Hiſtory of his Thoughts in his own hand-writing, wherein I
ſent it to Weſtwood, as I received it from Boothby Pannel. And
although the whole Book (printed in the year 1600. and re-
printed ſince' with his other Traĉts in folio) is very worthy of
your peruſal; yet for the Work you are about, you ſhall not have
need to read more at preſent, than from the 8tb. to the 23d page,
and as far as the end of 8:33. There you will find in what year the
excellent man, whoſe life you write, became a Maſter of Arts. How
his firſt reading of Learned Hooker had been occaſioned by ſome
Puritanical Pamphlets ; and how good a preparative he found it for his
reading of Calvin’s Inſtitutions, the honour of whoſe name (at that
time eſpecially) gave ſuch credit to his Errors. How he erred with
Mr. Calvin (whilſt he took things upon truſt), in the Sublapſarian
way. How being choſen to be a Clerk of the Convocation for the
Dioceſs of Lincoln, 1625. He reduced the Quinquarticular Contro-
verſie into five Schemes or Tables ; and thereupon diſcerned a neceſſity
of quitting the Sublapſarian way (of which he had before a better liking)
as well as the Supralapſarian, which he could never fancy. There you
will meet ivich his two weighty Reaſons againſt them both ; and find
his happy change of Judgment to have been ever ſince the year 1625,
even 34 years before the world either knew, or (at leaſt) took
P
notice
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Dr. Pierce's Letter.
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him. T. P.
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notice of it. And more particularly his Reaſons for reje&ting Dr.
Twiſs (or the way He walks in) although his acute, and very
learned and ancient Friend.
* I now proceed to let you know from Dr.
Sir, I pray note, That all that
follows in the Italian Character, Sanderſon's own hand, which was never printed
are Dr. Sanderſon's own Words, (and which you can hardly know from any,
elle extant ; and commend him as unleſs from his Son, or from
much as any thing you can ſay of when that Parliament was broken up, and the
Convocation therewith diſſolved, a Gentlemin
of his Acquaintance, by occaſion of ſome Diſcourſe about theſe
Points, told him of a Book not long before publiſhed at Paris
+ Arriba. (4. D. 1623.) by a f Spaniſh Biſhop, who had undertaken to
clear the Differences in the great Controverſie De Concordiâ Gratiæ
Liberi Arbitr. :ij. And becauſe his Friend perceived he was
greedily deſirous to ſee the Book ; he ſent him one of them con-
taining the four firſt Books of twelve which he in:ended then to
publiſh. When I had read (ſays Dr. Sanderſon in the following words,
of the ſame Letter) his Epiſtle Dedicatory to the Pope (Greg. 15.)
be ſpake ſo highly of his own invention, that I then began rather to fufpe&t
hin for a Mountebank, than to hope I ſhould find ſatisfaction from his per-
formāñces
. Ifourid much confidence, and great pomp of words, but
little matter as to the main Knot of the Buſineſs, other than hall been ſaid
an hundred times before, to wit, of the co-exiſtence of all things paſt, pre-
ſent, and future in mente divina realiter ab æterno, which is tie ſube
ject of his whole third Book; only be interpreteth the word realıer ſo, as
to import not only præſentialitatem objectivam (as others lield before
him) but propriam & actualem exiſtentiam. Tet confeſſeth 'tis hard to
make this intelligible. In his fourth Book he endeavours to declare a two-
fold manner of God's working ad extra ; the one ſub ordine Prædeſti-
nationis, of which Eternity is the proper meaſure ; the other ſub ordine
Gratix, whereof Time is the meaſure. And that God worketh fortiter
in the one (ihorigh not irreſiſtibiliter) as well as ſuaviter in the other,
ulverein the Free-will hath his proper working alſo. From the Reſult of his
whole performance I was confirmed in this Opinion, That we muſt acknown
ledge the work of both (Grace and Freewill) in the converſion of a ſinner.
And ſo likewiſe in all other events, the Conſiſtency of the infallibility of
God's fore-knowledge at leaſt (though not with any abſolute, but conditio-
nual Predeſtination) with the liberty of man's will, and the contingency of
inferiour cauſes and effects. Theſe, I ſay, we muſt acknowledge for ile
on : But for the tà trãs, I thought it bootleſs for me to think of comprehenda
ing it.' And ſo came the two Acta Synodalia Dordrectana to ſtand in
my Study, only to fill up a room to this day.
And yet ſee the reſtleſs curioſity of man. Not many years after, to wit
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Dr. Pierce's Letter.
A. D. 163 2. Ốut cometh Dr. Twiſs his Vindiciæ Gratiæ ; a large
Volume purpoſely writ againſt Arminius. And then notwithſtanding. my
former reſolution, 'I muſt needs be medling again. The reſpect I bore to
his perſon and great learning, and the long acquaintance I had had with him
in Oxford, drew me to the reading of that whole Book. But from the
reading of it (for I read it through to a ſyllable) I went away with many and
great diſſatisfactions. Sundry things in that Book It took notice of, which
brought me into a greater diſlike of his Opinion than I had before. But éſpecia
ally cheſe three : Firſt, that he bottometh very much of his Diſcourſe upon a
very erroneous Principle, which yet he ſeemeth to be ſo deeply in love with, that
be hath repeated it (1 verily believe) ſome hundreds of times in that work:
19 init this, [That whatſoever is firſt in the intention, is laſt in execution,
and è converſo.] Which is an Error of that magnitude, that I cannot but
wonder, how a perſon of ſuch acuteneſs and ſubtilty of wit could poſſible be
deceived with it. All Logicians know, there is no ſuch univerſal Maxim
as he buildeth upon. The true Maxim is but this, Finis qui primus eſt
in Intentione, eſt'ultimus in Executione. In the order of final Cauſes,
and the Means uſed for that end, the Rule holdeth perpetually: But in other
things, it holdet h not at all, or but by chance ; or not as a rule, and neceſſarily.
Secondly, that, foreſeeing ſuch Conſequences would naturally and neceſſarily
follow from bis Opinion, as would offend the ear of a ſober Chriſtian at the
very firſt found, he would yet rather chooſe not only to admit the ſaid barſh
Conſequences, but profeſſedly indeavour alſo to maintain them, and plead
hard for them in large Digresſions, than to recede in the leaſt from that
opinion which he had undertaken to defend. Thirdly, that ſeeing (out of the
Sharpneſs of his wit) a neceffity of forſaking the ordinary Sublanfarian way,
and the SupralapJarian too, as it had diverſy been' declared by all that hal
gone before him (for the ſhunning of thole Rocks, which either of thoſe
ir uys inuſt unavoidably caſt him upor) he was forc'd to ſeek ont an introita
den Path, and to frame out of his own brain a new w.ly (like a Spider's web
wrought out of her own bowels) hoping by tinat device to ſalve all Abſurdities
could be obječted; to wit, by making the glory of God (as it is indeed the
chiefeſt,) To the only end of all other his Decrees, and then making ali
thoſe other Decrees to be but one entire co-ordinate Medium conducing to
that one end, and ſo the whole ſubordinate to it, but not any one part there-
of ſubordinate to any other of the ſame. Dr. Tiviſs ſhould have done well
to have been more ſparing in imputing the ſtudium Paritum to others,
wherewith his own eyes (though of eminent perſpicacity) were ſo ſtrangely
blindfolded, that he could not
diſcern, how this his new Device, and his old
dearly beloved Principle (like the Cadmean Sparti) do mutually deſtroy
the one the other.
This Relation of my paſs’d thoughts having Spun out to a far greater
length than I intended, I ſhall give a ſhorter accompt of what they now are
concerning theſe-points.
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For
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Dr.' Pierce's Letter.
For which account I refer you to the following parts of Dr.
Hammonds Book aforeſaid, where you may find them already
printed. And for another account at large of Biſhop Sanderſon's
laſt Judgment concerning God's Concurrence or Non-concurrence with
the Aētions of Men, and the poſitive entity of ſins of commiſſion, I refer
you to his Letters already printed by his conſent, in my large Ap-
pendix to my Imparttal inyuiry into the Nature of Sin. S. 68.p. 193. as
far as p. 200.
Sir, I have rather made it my choice to tranſcribe all above out
of the Letters of Dr. Sanderſon which lie before me, than venture
the loſs of my Originals by Poſt or Carrier, which (though not
often, yet) ſometimes fail. Make uſe of as much, or as little
as you pleaſe, of what I ſend you from himſelf (becauſe from his
own Letters to me) in the penning of his life, as your own Pru-
dence ſhall direct you; uſing my name for your warranty in the
account given of him, as much or as little as you pleaſe too. You
have a performance of my promiſe, and an obedience to your
deſires from
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Your affectionate
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North-Tidworth,
March 5. 167
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humble Servant,
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Tho. Pierce.
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BI SHOP
LINCOLN'S
LETTER.
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My Worthy Fri ni Mr. Walton.
Am heartily glad, that you have undertaken to write the Life
of that excellent Perſon, and (both for Learning and Piery)
eminent Prelate, Dr. Sanderſon, late Biſhop of Lincoln ; be-
cauſe I know your ability to know, and Integrity to write truth :
and ſure I am, that the life and actions of that pious and learned
Prelate will afford you matter enough for his commendation,
and the imitation of Poſtericy. In order to the carrying on
your intended good work, you deſire my aſſiſtance, that I would
communicate to you ſuch particular paſſages of his Life, as were
certainly known to me. I confeſs I had the happineſs to be par-
ticularly known to him for about the ſpace of 20 years, and in
Oxon) to enjoy his converſacion, and his learned and pious inſtru-
ctions while he was Regius Profeſor of Divinity there. After-
wards, when in the time of our late unhappy confuſions) he
left Oxon, and was retir’d into the Countrey , I had the benefit
of his Letters ; wherein (with great candor and kindneſs) he
anſwered thoſe doubts i propos’d, and gave me that ſatisfaction,
which I neither had, nor expected from ſome others of greater
confidence, but leſs judgment and humility. Having in (a
Letter) named two or three Books writ (ex profeſſo) againſt the
being of any original ſin; and that Adam (by his fall) tranſmit-
ted ſome calamity only, but no Crime to his Pofterity; the good
old man was exceedingly troubled, and bewailed the miſery of
thoſe licencious times, and ſeem'd to wonder (ſave that the times
were ſuch) that any ſhould write, or be permitted to publiſh any
Error ſo contradictory to truth, and the Doctrine of the Church of
England, eſtabliſhed (as he truly ſaid) by clear evidence of Scrip-
ture, and the juſt and ſupreme power of this Nation, both Sa-
cred and Civil. I name not the Books, nor their Authors, which
q
are
6
Įhe Biſhop of Lincoln's Letter.
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are not unknown to learned men . (and I wiſh they had never been
known) becauſe both the Do&trine, añd the unadvis’d Abettors of it
are (ang Thall be) to me Apocryphal.
Another little ſtory I mufé not paſs in filence, being an Argu-
mene of Dr. Sanderſon's Piecy, great Ability and fudgment as a
4 Rob. Boyle,
Caſuiſt, Diſcourſing with an fhonourable Perſon (whoſe Piety
Eſqi
I value more than his Nobility and Learning, though both be great)
about a caſe of Conſcience concerning Oaths and Vows, their
Nature and Obligation ; (in which for ſome particular Reaſons)
he then deſired more fully to be inform’d; I commended to him
Dr. Sanderſon's Book De Juramento : which having read (with
great ſatisfaction) he ask'd me, If I thought the Doctor could be
induced to write Caſes of Conſcience, if he might have an ho-
norary Penſion allow'd him, to furniſh him with Books for that
purpoſe ? I told him I believe he would : and (in a Letter to
the Doctor) told him what great ſatisfaction that Honourable
Perſon (and many more) had reaped by reading his Book De
Juramento ; and ask'd him, whether he would be pleas'd (for the
benefis of the Church) to write ſome Tract of Caſes of Con-
fcièncé ? He reply'd, That he was glad that any had received
any benefit by his Books; and added further, That if any future
Tract of his could bring ſuch benefit to any, as we ſeem'd to ſay his
former had done,he would willingly(though without any Penſion)
ſet about that work. Having received this anſwer, that honou-
rable Perſon (before mention d) did (by my hands) return sol.
to the good Doctor (whoſe condition then (as moſt good
that time were) was but low) and he preſently reviſed, finiſhed,
and publiſhed that excellent Book De Conſcientiâ. A Book little in
bulk; but not ſo if we conſider the benefit an intelligent Reader
may receive by it. For there are ſo many general Propoſitions
concerning Conſcience, the Nature and Obligation of it explained
and proved with ſuch firm conſequence and evidence of Reaſon,
that he who reads,remembers, and can(with prudence) pertinently
apply them Hic & nunc to particular Caſes, may (by their light and
help) rationally reſolve a thouſand particular doubts and ſcruples
of Conſcience. Here you may ſee the Charity of that honourable
Perſon in promoting, and the Piety and Induſtry of the good Do-
etor in performing that excellent work,
And here I ſhall add the Judgment of that learned and pious
Prelate concerning a paſſage very pertinent to our preſent purpoſe.
When he was in Oxon, and read his publick Lectures in the Schools
as Regius Profeſor of Divinity, and by the truth of his Poſitions and
evidences of his Proofs,gave great content and ſatisfaction to all his
hearers,
.
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I be Biſhop of Lincoln's Letter.
hearers, eſpecially in his clear Reſolutions of all difficult Caſes
which occur’d in the Explication of the ſubject matter of his
Lectures;a Perſon of Quality (yet alive) privately ask'd him, What
courſe a young Divine ſhould take in his Scudies to enable him to
be a good Caſuiſt? His anſwer was, That a convenient underſtand-
ing of the Learned Languages (at leaſt of Hebrew, Greek & Latin)
and a ſufficient knowledge of Arts and Sciences preſuppos’d;There
were two things in humane Literature, a comprehenſion of which
would be of very great uſe, to enable a man to be a rational and
able Caſuiſt, which otherwiſe was very difficult, if not impoſible,
1. A convenient knowledg of Moral Philoſophy; eſpecially that
part of it which treats of the Nature of Humane Actions : To
know, quid jit actus humanus (Spontaneus,invitus, mixtus) unde habent bo-
nitatem & malitiam moralem ? an ex genere & objecto, vel ex circumſtantiis?
How the variety of circumſtances varies the goodneſs or evil of hu-
mane Actions ? How far knowledge and ignorance may aggravate
or excuſe, increaſe or diminiſh the
goodneſs or evil of our Actions?
For every Caſe of Conſcience being only this---- Is this Action good or
bad? May I do it, or may I not? He who(in theſe) knows not how and
whence humane Actions become morally good and evil,never can
(in Hypotheſi) rationally and certainly determine, whether this or
chat particular Action be fo. 2. The ſecond thing, which (he ſaid)
would be a great help and advantage to a Caſuiſt, was a convenient
knowledge of the Nature and Obligation of Laws in general : To
know what a Law is; what a natural and a Poſitive Law; what's
required to the Latio, diſpenſatio, derogatio, vel abrogatio legis ; what
promulgation is antecedently required to the Obligation of any
Policive Law; what ignorance takes off the Obligation of a Law,
or does excuſe, diminiſh or aggravate the tranſgreſſion : For every
Caſe of Conſcience being only this--- Is this lawful for me, or is it not ?
and the Law the only Rule and Meaſure, by which I muſt judg of
the lawfulneſs or unlawfulneſs of any Action:Ic evidently follows,
that he, who (in theſe) knows not the Nature and Obligation of
Laws, never can be a good Caſuiſt,or rationally aſſure himſelf (or
others) of the lawfulneís or unlawfulneſs of Actions in particular.
This was the Judgment and good counſel of that learned and pious
Prelate; and having (by long experience) found the truth and be-
nefit of it, I conceive, I could not without ingratitude to him, and
want of charity to others, conceal it.---Pray pardon this rude, and
(I fear) impertinentScrible, which (if nothing elſe) may ſignifie thus
much, that I am willing to obey your Deſires and am indeed
Your affectionate Friend
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1678:
Thomas Lincoln.
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PREFACE
TO THE
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1:nul
O W theſe Sermons will be looked upon (if
at all looked upon) by the men of the Times, :
is no very hard matter to conjecture. I
H confeſs they are not A-la-mode, nor fitted to
the Palate of thoſe men, who are reſolved.
before-hand (without çaſting or trial) to
nauſeate, as unfavoury and unwholeſome; what-
ſoever ſhall be rendered unto them from
the hand of an Epiſcopal Divine. · And therefore the republiſhing
of them in this ſtate of Church-affairs, now the things ſo much
contended for in ſome of them, are worn out of date, and
thrown afide, will be deemed at leaſt a very unſeaſonable Un-
dertaking : to as much purpoſe (perhaps it will be ſaid) as
if a man would this year re-print an Almanack for the Laſt.
For the latter part of the Objeétion : at the peril, be it of
thoſe, that had the hardineſs to adventure upon : a new Edi-
tiori.
Mihi iſtic nec feritur, nec metitur. All I had to.. do in
the buſineſs, was but the drudgery of reviewing the old Copy
$
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THE PREF AC.F.
to correct the Errata of the former Impreſſions ; and of looking
over the ſheets as they were wrought off from the Preſs, and ſent
me down, to note the overſights eſcaped in the Printing, and to
make the Índex of the Scripture-quotations
. As to the other part of
the Crime, ſuch as it is, to wit, the unſeaſonableneſs of this after-
publication ; there need not much be ſaid. If the Sermons thought
not unſeaſonable in ſome former times, be now become a's in agámurta,
as things brought forth into the World again out of due time : that
cannot I help. They are the ſame they were, when they were
firſt Preached; and the ſame they were, when they were laſt Prine
**Umep, eiuè, ted: and ſo am a I. If either they or I, find worſe entertainment
Furon uáles. now, than we did then ; and any blame be due for that ; let not
ver a deve us bear it, who are guiltleſs, but the Times. For it is They are
Greg. Naz. changed not We. Howſoever, čvrstiças, anaigais: now they are a-
broad, they muſt take their lot as it falleth out. Which be it bet-
ter, be it worſe ; this yet we ſhall gain thereby : that if any ſhall
charge theſe Papers with unſeaſonableneſs (no very huge crime) he
fhail ipfo facto, by that very act, and the Verdi&t of his own cona
ſcience, fully diſcharge, and for ever acquit them of the guiit of
Time-ſerving ; a crime, I trow, of a valter magnitude, and where-
with Diſcourſes of this nature were wont to be ſo frequently, (that
I ſay not, unjuſtly) aſperſed; whileft the Times looked more favou-
rably upon them.
1
.
S. II. But of this enough. I expect to meet with far beavier
Cen(ures than theſe, from the ungoverned ſpirits and tongués of the
more zealous (that is to ſay, if rightly interpreted, the more clamor-
ous and leſs knowing) among them. Who knoweth not, that as
empty veſſels give the loudeſt found, and ſhallow brooks run wich-a
fiercer current, and make a greater noiſe, than deeper Rivers do:
ſo they that are the leaſt able to judge, are ever the moſt forward
to paſs ſentence ; and when they ſo do, the moſt rigid and peremptory
therein ? But the heavieſt doom, I ſuppoſe, will proceed from thoſe
men, who being themſelves of late years fallen out grievouſly, fal-
len out (for what cauſe I know not) with the Ancient Government,
Liturgy, and Ceremonies of the Church, are angry with all thoſe,
that retain any good opinion of them. Whereunto yet themſelves,
when time was, ſeem’d to be, and if they diſſembled not (which we
are unwilling to believe) were indeed, reaſonably well affected. For
they ſubmitted to the Government, uſed the Liturgy, and obſerved
the Ceremonies appointed ; according to Law and Order ; and their
own profeſſed approbation of the ſame, as well by expreſs words from
their
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THE PREF A C E.
their mouths, as by ſubſcription under their hands, yet remaining
upon record. What hath wrought this change in them (Evidence
of Reaſon, or worldly Intereſt, ) and how far it hath wrought upon
them ( in reality, or buc in compliance ; aŭd in what order too, by
immediate aſſault upon their judgment, or by dealing under-hand
firſt with the affe£tions : ) themſelves do, or ſhould beſt know. It
highly concerneth them, even as much as the peace of their conſcien-
ces is worth (and much more than fo) to be well aſſured that their
hearts are upright in this affair. And in order thereunto, not to
content themſelves with a ſlight and overly examination ; (There
is more wickedneſs and deceitfulneſs in the hearts of all men, than
moſt men are aware of :) but to make the moſt diligent, diſtrict,
and unpartial ſearch poſſible, into the true cauſes and motives of this
change. And (for ſo much as Fears and Hopes have been ever
found the firteſt and the readieſt Engins to work ſuch feats ;) to
enquire particularly what influence or operation, either the Fear
of loſing what they had, or the Hope of getting more, might have
in this work, towards the producing of ſuch an effe&t. It will beſt
become others
, to judge as charitably, as they may; but doubtleſs
it would be ſafeſt for them, to be very jealous over themſelves, leſt
ſo great a change could not have been wrought in ſo ſhort a ſpace
without a ſtrong infuſion, either of the one, or the other, or both,
into the medicine that wrought it. Eſpecially, ſince the conjeture
of the time wherein this change happened, may very probably raiſe
ſome ſuſpicion, that the fear of the Sword might have ; and the
viſible advantage ſome have found thereby ſince, as probably, that
the hope of gain had, ſome co-operation at leaſt, with whatſoever was
the principal Cauſe of this ſo ſudden a Metamorphoſis. If nor ſo,
nor ſo ; but that they find themſelves clearly convinced in their
judgments of their former Error, and that they are fully per/Wa-
dded they are now in a better way than that wherein they formerly
walked : it is happy for them, and I doubt not but they will find
matter of rejoycing in it, if they be not miſtaken (a thing not im-
poſſible) in the trial of their own hearts. Of the ſincerity whereof,
the likelieſt way to give ſatisfaction to the World, and to add ſome
ſtrengthening withal to their own aſſurance, is, by ſhewing com-
paſſion to thoſe their Brethren, that cannot yet tell how to recover
themſelves out of the ſnare of the ſame common Error, from which
they are ſo happily eſcaped. At leaſtwiſe ſo far, as not to deſpiſe
them; nor to paſs their cenſures upon them, with ſo much free-
dam and ſeverity as ſome have done. If it be a fault, ſure it is a
very pardonable one ; for a man in the change of times, to remain
1 2
unchang id
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TH E P R E F AC E.
1
unchanged in his mind and opinion, and to hold to his former and
(as he thinketh) well-grounded Principles : ſo long as he can nei-
ther apprehend any Reaſon of ſufficient ſtrength to convince his
underſtanding that he is in the wrong, or to manifeſt unto him the
neceſſity of making ſuch a change ; nor is able with the beſt wit he
hath, to diſcern any thing ſo lovely in the effečts and conſequents of
ſuch change ſince it was made, as might win over his affe&tions to
any tolerable liking thereof upon the Post-fa.
ز
S. III. To return where I was going, and from whence I have
not much digreſſed; if any ſhould now
ask me, what thoſe heavy
Cenſures are which I ſaid we ſhould be like to meet withal, I con-
feſs I am not able to give him any certain account thereof; not
knowing before-hand what reaſons or expreſſions the Spirits of
particular men will ſuggeſt to their tongues or pens. Only by what
hath been uſually ſaid by one ſort of men upon ſuch like occaſions
heretofore (more ſparingly and in the ear in former times, but of
late more frequently, freely, and on the houſe tops :) it may be
probably gueſſed what kind of Cenſures are to be expected from
thoſe of the ſame party now. Yet for that I am not conſcious to
my ſelf to have ſaid any thing in the Papers now, or at any time
heretofore (with my allowance) publiſhed, that may give juſt of
fence to, or merit the hard cenſure of, any ſober diſpaſſionate man;
and that, if yet I muſt fall under ſome miſ-cenſures, it is not my
cafe alone, but of many others alſo wrapt with me in the ſame com-
mon guilt ; I ſhall therefore reduce my diſcourſe herein ab hypotheſi
ad thefin ; and propoſe the Obječtions, with my Anſwers thereunto
(though with ſome reflection upon my ſelf in moſt of the particu-
lars, yet) as laid againſt the generality of thoſe mens Sermons, Wri-
tings, and other Diſcourſes
, who (according to the new ſtyle of late
years taken among us) go under the name of the Prelatical Party
or Epiſcopal Divines.
1
I
S.IV. The Objections are, 1. That in their ordinary Sermons
they take any ſmall occafion ; but bhen they Preach at the Viſitati-
ons, where moſt of the Clergy of the Voiſinage are convened, ſet them-
ſelves purpoſely in their whole Diſcourſe to let fly at their Godly Bre-
thren, who out of tenderneſs of Conſcience dare not ſubmit to ſome
things endeavoured to be impoſed upon them by the Prelates. The Poor
Puritan is ſure to be paid home ; he muſt be brought under the laſh,
and expoſed to contempt and ſcorn at every publick meeting ; the Pa-
piſts, profeſſed Enemies of our Church and Religion, eſcaping in the
ز
means
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THE PREFACE
mean while Scot-free," ſeldom or never medled withal in any of their Ser-
mons. 2. Or if ſometimes ſome little matter be done that way by ſome
of them ; it is ſo little, that it is to as little purpoſe : rather for fa=
ſhions fake, ad faciendum Populum, and to avoid ſuſpicion, than
for any
ill will they bear them. Perhaps give them a light touch by the
way; a gentle rub as they paſs
, along, that ſhall do them no harm ; but
their Brethren, that profeſs the ſame Proteſtant Religion with them,
they handle with a rougher hand. With Elder-guns, and Paper-pellies
they ſhoot at thoſe ; but againſt theſe, they play with Cannon-buller.
3. And all this anger but for Ceremonies : Trifles even in their own
éſteem, who plead hardeſt for them. If they be indeed ſuch Indifferent
things, as they confeſs them to be, and would have the World believe they
make no other account of them ; Why do they dote on them ſo extreamly
themſelves ? Why do they preſs them upon others with ſo much importu-
nity ? Why do they quarrel with their brethren eternally about them?
4.
The truth is, both We and They judge otherwiſe of them, than as
Indifferent things. They think them neceſſary, whatever they pre-
tend; or elſe they would not lay ſo much weight upon them. And we
hold them Popiſh, Antichriſtian, and ſuperſtitious ; ôr elſe we would
not ſo ſtiffly refuſe them. 5. It is not therefore without cauſe, that we
ſuſpełt the Authors of ſuch Sermons and Treatiſes, as have come abroad
in the defence of ſuch traſh, to be Popiſhly-affected; or at leaſt to have
been ſet on by ſome Popiſh Biſhops or Chancellors (though perhaps
without any ſuch intention in themſelves ) on purpoſe to promote the
Papal Intereſt here, and to bring back the people of this Nation by de-
grees, if not into the heart and within the Walls of Babylon, yet at
leaſtwiſe into the confines, and within the view of it. 6. Which, as
it appeareth otherwiſe, to wit, by their great willingneſs to allow ſuch
qualifications to ſundry Doctrines taught in the Church of Rome,
and ſuch interpretations to ſundry taught in our Church, as may bring
them to the neareſt agreement ; and their great endeavours to find out
ſuch Expedients, as might beſt bring on a perfe&t reconciliation between
the two Churches.
7. So particularly, in preſſing with ſo much vebe-
mency the obſervance of theſe Popiſh and Superſtitious Ceremonies ;
for which we cannot find, nor do they offer to produce, any either Com-
mand or Example in holy Scripture, to warrant to our Conſciences the
uſe thereof. 8. Which, what is it elſe in effect, than to deny the ſuffi-
ciency of the Scripture, to be a perfect Rule of Faith aud Manners ?
Which being one of the main Bulwarks of the Proteſtant Religion, as
it is differenced from the Roman, is by theſe men and by this means un-
dermined and betrayed.
5
6
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ز
7.
8
.
?
S. V. This
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+
S. V. This is the ſum and ſubſtance of the uſual Cenſures and
Obje&tions of our Anti-Ceremonian Brethren, ſo far as I have obſer-
ved from their own ſpeeches and writings ; which I have therefore
ſet down as near, as in ſo few words I could, to their fence, and,
for the moſt part, in their own expreſsions. Much of which having
(as I conceive) received its anſwer before-hand in ſome paſſage
or other of the enſuing Sermons, might ſupercede me the labour
of adding any more now.
Yet for ſo much as theſe anſwers lyé
diſperſedly, and not in one view : I held it convenient, as I have
produced the Objections all together; ſo to offer to the Reader an
Anſwer to them all together, and that in the ſame order, as I have
given them in Begging at his hands but this one (very reaſonable)
favour, that he would do both himſelf and me ſo much right, as
not to paſs his cenſure too haftily and too ſeverely upon any part of
what is now preſented to his view, (whether he like it, or diſlike
it ;) till he hath had the patience to read over the whole, and allow-
ed himſelf the freedom rightly and without prejudice to conſider of
it.
1
2
3
S. VI. That which is ſaid in the firſt place of their Godlineſs and
Tenderneſs of Conſcience, is not much to the purpoſe, as to the main
buſineſs. For firſt, beſides that all Parties pretend to Godlineſs ;
Papists, Anabaptiſts, and who not (even the late-ſprung-up gene-
ration of Levellers, whoſe Principles are ſo deſtructive of all that
Order and Juſtice by which publick ſocieties are ſupported, do yet
ſtyle themſelves, as by a kind of peculiarity, The Godly ;) And
that ſecondly, it is the eaſieſt thing in the world, and nothing more
common, than for men to pretend Conſcience, when they are not
minded to obey: I do not believe thirdly, (though I am well per-
ſwaded of the godlineſs of many of them otherwiſe,) that the refus
ſal of indifferent Ceremonies enjoyned by Lawful Authority, is any
part of their Godlineſs ; or any good fruit, evidence, or ſign there-
of. But certain it is fourthly, that the godlieſt men are men , and
know but in part ; and by the power of godlineſs in their hearts are
no more ſecured from the poſſibility of falling into Error through
Ignorance, than from the poſſibility of falling into Sin through In-
firmity. And as for Tenderneſs of Conſcience fifthly, a moſt gra-
cious bleſſed fruit of the holy Spirit of God, where it is really, and
not in pretence only, nor miſtaken, (for ſure it is no very tender Cor-
ſcience, though ſometimes called ſo, that ſtraineth at a Gnat and
(walloweth a Camel :) it is with it, as with other tender things ; ve-
ту
4
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THE PREF AC E.
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2 2
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1
ز
ry ſubject to receive harm and ſoon put out of order. Through
the cunning of Satan , it dangerouſly expoſeth men to temptations
on the right hand : and through its own aptitude to entertain and
to cheriſh unneceſſary ſcruples, it ſtrongly diſpoſeth them to liſten
thereunto ſo long, till at the laſt they are overcome thereof. Need-
ful it is therefore, that in the publick teaching, the Evrours ſhould
be ſometimes refuted, and the Temptations diſcovered. And this
ever to be done ; Jeaſonably, ſoberly, diſcreetly and convincingly ;
and, when we are to deal with me, whoſe Conſciences (are ſo far as
we can diſcern) truly tender, with the ſpirit of Meekneſs and Com-
paſſion. For, tender things muſt be tenderly dealt withal, or they
I know it is not always lo done ; nor can we expect it
ſhould. All Preachers are neither ſo charitable, nor ſo prudent, nor
ſo conſciencious, as they ſhould be: And they that are ſuch in a good
meaſure, are men ſtill; and may be a tranſported noiv and then • Tagg:ladus-
through Paſſion, and Infirmity, beyond the juſt boundszekr modera= pole miten
tion. But then, the fault is not ſo much in the choice of the argu- quadrients
ment they treat of, as in the ill-managing thereof: which ought not TElench. 15.
to caſt any prejudice upon others who deal in the ſame Argument,
but after another manner:
are loſt.
ܪ
1
1
1
2
S. VII. But that which pincheth moſt in this firſt particular, is
(as I ſuppoſe) this ; That upon all.publick occafions, eſpeci-
ally in Piſitation-Sermons, they who agree with us in the ſubſtance.
of the ſame Reformed Religion, are for the moſt part the only mark
fhot at ; whilſt the common Enemy, the Papiſt, hath little or no-
thing ſaid againſt him. For Anſwer hereunto. Firſt, ſo far as
concerneth the Sermons here publiſhed, the Obječtion is void, for
therein, the Papiſt hath had his ſhare as well as his fellows, ſo
oft as the Text gave occaſion, or the file of my diſcourſe led me
thereunto; as by the Papers themſelves (whereunto reference to
be had) will evidently appear. Secondly, admitting all true that
is alledged; either we are excuſable, in what they blame us for
or they chat blame us inexcuſable, who do the very ſame things. Do
not they uſually in their Sermons, fall bitterly upon the Papiſts and
Arminians ; but ſeldom meddle with the Socinians ? ſcarce ever
name the Turks? I have been often told, of their declamations
againſt the obſerving of Chriſtmas; that great ſuperſtitious thing ;
but I remember not to have heard of much ſpoken againſt Per-
jury and Sacrilege and ſome other fins; wherewith our times 2-
bound. Nay doth not their zeal even againſt Popery it ſelf (Po-
pery I mean, truly ſo called) of late years, and ſince moſt of the
Pulpits
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1
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1
>
Pulpies are in their poſseſſion, ſeem to abåte; at leaſtwiſe in com-
pariſon of the zeal they ſhew againſt Epiſcopacy, and againſt the
Liturgy, Fejtivals, and Ceremonies lately in uſe among us? Theſe
they cry down with all the noiſe they can, and with all the ſtrength
they have; having firſt branded them with the name of Popery;
and this muſt now paſs for preaching againſt Popery. I demand then;
Is there not the like reaſon of reproving Sins, and refuting Er-
rours ? If ſo ; are not Perjury and Sacrilege as great ſins (at leaſt)
as keeping Chriſtmas Holy-day ? Howloever, are not the Errors of
the Türks, that deny the whole ſtructure of the Chriſtian Religion ;
(foundation and all,) far worſe than the Errors of the Pápists, who
by their additional ſuperſtructures have only altered the Fabrick, but
keep the Foundation ſtill ? And are not the Errors of the Socinia
ans, who deny the Trinity, Gods Omniſcience, 'the Eternity of the
Son, the Divinity of the Holy Ghost, Original Sin, the calling of Mi-
niſters, far worſe than thoſe the Arminians are charged withal,
of Free Will, Univerſal Redemption, Falling from Grace, &c? And
are not the old rotten Points of Popery (the Popes Oecumenical
Paftorſhip and Infallibility, the Scripture's Unſufficiency, Image-worſhip
Invocation of Saints, Tranſubſtantiation, Half-Communion, &c.) Er-
rors of as great a magnitude, as thoſe other Points of Popery
(lately and falſely dubb'd lúch) of Epiſcopacy, Liturgy, Feſtivals,
and Ceremonies ? If they be ; Why do our Brethren preach oftner
and inveigh more, againſt theſe latter and leſſer in compariſon, than
againſt thoſe former and greater Sins ånd Errours ? I doubt not;
but they have ſome reaſons wherewith to ſatisfie themſelves for
their ſo doing ; elſe they were much too blame. Be thoſe Reaſons
what they will ; if they will ſerve to excuſe thens, they will ſerve
as well to juſtifie us.
S. VITI. It will be ſaid perhaps ; Firſt, That the Turks have
no Communion with us : They are out of the Church ; and our chief-
eſt care ſhould be for thoſe within, leaving thoſe without for God to
judge. Or indeed Secondly, To what purpoſe would it be to ad-
dreſs our ſpeeches to them ſome thoufands of miles out of hear-
ing ? - If our voices were as loud as Stentor's, or that of Mars in
Homer, the ſound would not reach them. Beſides that, Thirdly,
There is little danger in our people of receiving hurt or infection
from them; who have no ſuch Agents here to tamper with the
people in that behalf, no ſuch artifices and plauſible pretenſions
whereby to work them over to their ſide, no ſuch advantages as
the agreement in ſome Common Principles might afford for bring-
ing
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$
ing on the reſt; as the Papiſts have. Who being within the pale
of the viſible Catholick Church, and living in the midſt of us havé
their inſtruments ready at hand in every corner, to gain Profelytes
for Rome; the ſpecious pretences of Antiquity, Univerſality, Con-
fent of Councils and Fathers, &c. wherewith to dazle the
eyes
of
weak and credulous perfons; and ſome ground alſo to work upong
in the agreemeut that is between them and us in the principal Arti-
cles of the Chriſtian Faith.
S. IX. Theſe Reaſons I confeſs are fatisfactory, as to the Com-
pariſon between Turks and Papiſts; and may be applyed to the
Other Inſtance alſo in their proportion, ſo far as the Application
will hold truth. And all this is agreeable, both, To the Apoſtles
diſcourſe, i Cor. 5.9. 13. and, To the advices of prudent
Statiſts, who forbear to advance againſt a potent Enemy ahroad,
till they havecompoſed ſmaller Quarrels and Mutinies at home,
and, To the Example alſo of our bleſſed Saviour himſelf: Who 3
although the Errors of the Sadduces were, in themſelves, and in
reſpect of their matter, much worfe than thoſe of the Scribes and
Phariſees; yet becauſe the danger of feducing the People, was
greater from theſe than from thoſe (the Phariſees by reaſon of their
out-ſide holineſs being grown into better Eſteem with the People
than the Sadduces were ; and the generality of the people alſo by
their Education prettily well principled, and ſo fore-armed, as
gainſt thoſe more groſs and palpable Errours of the Sadduces :)
is obſerved therefore to have both more frequently and with grea-
ter ſharpneſs reproved the Scribes and Phariſees for their falſe teach-
ing, than he did the Sadduces ; and to have given the people more
Caveats to beware of them and their Leaven, than that of the
Sadduces.
2
1
A
S.X. This is the moſt, I think, they have to ſay for them-
ſelves ; and upon ſuppoſal that all the particulars in the afore-
mentioned Inſtances, were indeed ſuch Sins and Errours, as they
either take or miſtake them for ; it muſt be admitted a very reaſo-
nable and ſufficient Plea. Only we require (which is but equal)
chat they mete unto us back again with the ſame meaſure ; and al-
low us the benefit of the ſame Plea (mutatis mutandis ) fo far as
our Cafe is the ſame with theirs. Let them but this do, and the
Obječtion will vaniſh. Firſt, we nothing doubt but that the Papiſts
(by being baptized into the Faith of Chriſt) are in a far better
condition otherwiſe ; as we are ſure they ſtand in a nearer relation
1
to
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to us thereby, than Turks and Pagans do. Yet, as to external Com-
munion in the publick Worſhip; by refuſing to aſſemble with us
(which is not our fault) they are as very ſtrangers to us, as the
very Turks are ; and in that reſpect to be looked upon as os itens
thoſe that are without. And therefore we deemed it more expedient,
and a more brotherly act, to endeavour the reducing of our Brethren
that held Communion with us to their juft obedience, by diſcover-
ing to their faces (being perſonally preſent) thoſe their Errkurs
that obſtructed it; than to beat the Air to little purpoſe, in de-
claiming againſt thoſe that did not hear us and we were ſure
would little regardus. For, Secondly, were it not for the confirm-
ing of our Proteſtant Hearers in their preſent belief of the Truth,
againſt ſuch as will attempt to draw them from us, it would be a
very impertinent thing to inſiſt much upon the diſcovery of Popiſh
Errors in our Churches; whither they that ſhould reap moſt be-
nefit by ſuch diſcovery never come. They live among us indeed,
which the Turks do not : but ſince they come not where they may
hear us ; it is all one to us, in reſpect of our Sermons, as if they
lived as far from us as the Turks do. But at ſuch times as the
Clergy are met together (which is chiefly done at the Viſita-
tions) when moſt of them who are moſt concerned, both for
their own fakes, and the peoples that depend upon them, to have
a right judgment concerning the Nature and uſe of Indifferent
things, are preſent; it ſeemeth to be very proper , (and by the
bleſſing of God) may conduce very much to the edification of
his people in Truth, Peace, and Godlineſs; that the juſt power of
thoſe that have authority in the Church for making Eccleſiaſtical
Conſtitutions ſhould be aſſerted, and the neceßity of yielding obe-
dience thereunto when they are made, by all under ſuch authority
ſhould be preſſed. This is the very truth of the whole buſineſs. And
what is there in all this, to deſerve ſuch out-cries? What is there,
if men would but ſoberly conſider it, that is not every way a.
greeable to the dictates both of Chriſtian Prudence and Charity ?
3
Thirdly, (which is a very important conſideration, and cometh
up to the full of the Objection) we think it more needful , ſeaſo-
nable, and expedient, upon ſuch opportunities, to clear theſe points
in difference betwixt us and our Brethren at home, than to handle
any of the Controverſies in debate betwixt us and thoſe of Rome.
Both becauſe the People are in more danger of being miſ-led by
cheſe, than of being ſeduced by Papiſts ; and becauſe the Papists
make a great advantage (indeed the greateſt, and in a manner
the whole advantage they have againſt us) of theſe home-diffe-
rences,
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69
f
of our peo
rences. For although the -Emiſſaries of Rome have long uſed all the
art and diligence' poſſible to advance the Roman Intereſt among
us 5 yer the People of England are ſo generally prepoſſeſſed with a
deteftation of that Religión (as the people of Spain, France and
Italý are of ours ;) that, tvere it not for the advantage they make
of the exceſſes of ſome troubleſome ſpirits among our ſelves, they
could not have' expected to have reaped ſo plentiful a harveſt here,
as of late years they have done. But our Brethren, having by their
much Preaching and inveighing againſt the Papiſts, wrought our
common people to ſuch a prejudice againſt her Doctrines, that ma-
ny
of them know no other Rule whereby to judge of the ſound-
neſs of mens Religion, than by the greater or leſſer diſtance it hath
from Popery; have thereby withal gained that high eſteem of their
foundneſs in Religion above others in the hearts of
many
ple (led as moſt are, by opinion more than true judgment ;) that
it is a very eaſie matter for them to draw multitudes after them in-
to a diſlike of any thing, whereon, they ſhall think good to faften
the’imputation of being Popiſh. For preventing whereof, if we
do our beſt endeavour upon all good occaſions to undeceive them
firſt, and by them the people ; by letting them ſee, (if they will
but open their eyes) how unfound the Principles are they go upon, and
how unſafe the Practices thoſe Principles lead unto: Who can juſtly
blame us for ſo doing ?
S. XI. To the ſubſtance of the Second Obječtion (if I may
with their leave and without their offence, paſs by that quaint mia
nute piece of wit, of Paper-pellits , and Cannon-bullets ;) I ſhall
need make no further Anſwer, than what hath already been given
to the Firſt. Only I ſhall, ex abundanti, add two things; the one,
concerning my ſelf the other, to the Objectors. · For my ſelf ; if I
be not much miſtaken, I have been ſo far from offending in the
kind objected, 'that I may ſeem rather to have offended too much
on the other hand. The ſubſtance of the matter both againſt Papiſts
and others, is I hope all along juſtifiable. And then, if ſome ſhare
per expreſſions both againſt them and others have here and there ſlip
from my tongue or pen (ſuch as heat and indignation in our greener
years are apt to ſuggeſt ;) they that are ingenuous, conſidering
how long it is ſince thoſe Sermons were Preached, may be pleaſed
to pardon it, upon the old plea', Dandum aliquod ætati. As for
them ; that they Preach againſt Popery, I not at all miſlike : Only
I could wiſh that theſe two Cautions were better obſerved, chan
(as far as I can make conje&ture of the reſt, by the proportion of
what
I
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THE P R E F A C E.
what hath come to my knowledge) I fear they uſually are, by the
inore zealous of that party, Viz: 1. That they do not through ig-
orapçesi, prejudice, or, precipitancy, call that Popery, which is not ;
and then under that name and notion Preach againſt it.
they would do it with leſs noiſe and more weight. It is not a
buſineſs meerly, of "the Lungs, but requireth Sinews too.
uſe their own Metaphor) let them not think that caſting of ſquibs
will do the deed, or charging with powder alone ; that will give a
crack indeed, and raiſe a ſmoke ? but unleſs they have buHet as well
as poirder, it will do little execution.
S. XII. To the Third Obječtion. I ſay Firſt, that we have in-
deed no 'higher or other efteem of Ceremonies, than as of indifferent
things; yet do we not count thein Trifles, otherwiſe than as in com-
pariſon with neceſſary duties. Butlet Ceremonies (Secondly) be
as very: Trifles," as any man can imagine them to be ; yet Obedience
ſure is no Trifle. They mil-ſtate the Queſtion, when they talk of
preſling Ceremonies. It is' Obedience (formally) that is required:
Ceremonies not otherwiſe preſſed, than as the matter wherein that
Obedience is to be exerciſed. If a Maſter appoint his Servant to do
ſome ſmall matter that he thinketh fit to have done, though in it
ſelf of no great moment; yet he will expect to be obeyed; and it
is great reaſon he ſhould. If in ſuch caſe the Servant ſhould re-
fuſe to do the thing appointed, becauſe he hath no mind thereunto,
and ſhould receive a check or correction for ſuch refuſal; could
he either ſufficiently excuſe his own fault , or reaſonably complain
of his Maſter for dealing hardly with him, by ſaying, The thing
was but a Trifle ? Is it not evident, that the thing which made
the Maſter angry, and the Servant an offender in that caſe, was not
(preciſely and formally) 'the leaving of the thing undone (which
had it not been commanded, might have been left undone without
any fault or blame at all,) but the refuſing to do it, when he that
3
had a right to his ſervice commanded him ? Wherefore Thirdly,
that which is ſaid of ſome mens doting ſo extreamly on Ceremonies,
might have been well enough ſpared. I know no true Son of the
Church of England, that doteth upon any Ceremony, whatſoever o-
pinion he may have of the decency or expediency of ſome of them.
If any do, let him anſwer for himſelf
. Among wiſe men, he will
hardly paſs for a wiſe man, that doteth upon any. Nor will he, I
doubt, prove a much wiſer man, that runs into the contrary Ex-
tream, and abhorreth all. It is true, Fourthly, that there have been
long and unkind quarrels about theſe things : More is the pity!
but
4
A
TH E PRE FACE.
71
1
I
but where is the fault? To whom is the beginning, and to whom
the continuance of a quarrel rather imputable ? To him, that de-
mandeth his right? or to him, that with-holdeth it from him ? For
this is the plain Caſe in ſhort, The Biſhops (under the King) re-
quire obedience to the Laws Ecclefiaftical; theſe men refuſe to give
it. So began the quarrel at firſt; and upon the ſame terms it con-
tinued. If the Obedience challenged were indeed due to thoſe Laws,
then did our Brethren both begin the quarrel and hold it on ; if.
it were not, then muſt the whole blame lye upon thoſe that claimed
it unjuſtly, and not upon them. So that upon winding up of the
buſineſs, the whole Controverſie will devolve upon this point ;
Whether to the Laws Eccleſiaſtical Obedience is due or not? For
the right determining whereof (for ſo much as it is confeſſed
on all hands, that Obedience is due to Lawful Authority com-
manding Lawful things ) two other points are to be reſolved :
the one, concerning the Authority by which the Conſtitu-
ons were made ; the other, concerning the lawfulneſs of the
things therein required. The' Presbyterians of the Kirk flatly
and directly deny both : Ours, leſs forward to declare their ó-
pinion in the former point, have choſen rather to ſtand upon
the later only. And ſo the point in iſſue is briefly this ; Whe-
ther the things commanded, (and particularly the Ceremonies )
be lawful, yea, or no. Which bringeth us to the conſiderati-
A
/
on of
S. XIII. The Fourth Objection. Wherein (beſides fome ill
language, which I love not to ſtir into) they declare, Firſt, what
they conceive to be our Opinion, and next what is indeed
their own concerning the Ceremonies, &c. in queſtion. In the
former, we deſire that candor which in all reaſon and charity
they ought to afford us ; that they would fix nothing upon
us as our opinion, which our ſelves (who ſhould beſt know
what our opinion is proteſt againſt, as not our opinion. They
have been told a thouſand times over, in the Sermons and
Writings of private men, which is alſo atteſted and affirmed
by the publick Declaration of our Church (the moſt authentick
aſſurance a queſtion of this nature is capable of ;) That we
place no Neceſsity at all in theſe things, but hold them to be
meerly indifferent. That, when for decency, order, or unifor-
mity's ſake, any Conſtitutions are made concerning them; there is
the ſame neceſsity of obeying ſuch Conſtitutions, as there is of o-
beying ocher Laws made for the good of the Common-wealth
concerning
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THE PREFACE.
t
3.
4
concerning any other indifferent things. That ſuch Neceſſity,
either in the one or the other, ariſech not properly from the
Authority of the immediate Lam-giver , but from the Ordinance
of God, who hath commanded us to obey the Ordinances of
men for his ſake. That, ſuch neceſſity of Obedience notwith-
ſtanding, the things remain in the ſame indifferency as before:
Every way in reſpect of their Nature ; and quoad Rem (it
being not in the power of accidental Relations to change the Na-
tures of things) and even in reſpect of their uſe ; and quoad
Nos thus far, that there is a liberty left for men, upon extra-
crdinary and other juſt occaſions, ſometimes to do otherwiſe
than the Conſtitution requirėth, extra caſum Scandali con con-
temptus. A liberty which we dare not either take our ſelves,
or allow to others
, in things properly and abſolutely neceſſa-
ry. [Upon which very account (I mean the conſideration of
the indifferency of the things in themſelves) and upon which
account alone it is, that many of the Epiſcopal (that is to
ſay, the true Engliſh Proteſtant) Divines; who ſadly reſent
the voting down of the Liturgy, Feſtivals, and Cremonies
of the Church, by ſo many former Laws eſtabliſhed ; hear-
ily deſired heretofore the continuance, and as heartily ſtill
wiſh the reſtitution, and are (by Gods help) ready with their
Tongues, Pens, ' and Sufferings, to maintain and juſtifie the
Lawful uſe of the ſame ; do yet ſo far yield to the ſway
of the Times, and are perſwaded they may with a good Con.
ſcience ſo do, as to forbear the uſe thereof in the publick Wor-
ſhip; till it ſhall ſeem good to thoſe that are in place of Au.
thority either to reſtore them to their former ſtate (as it is
well hoped, when they ſhall have duly conſidered the evil
conſequents of that Vote, they will) or at leaſtwiſe, and
in the mean time to leave them arbitrary , for mien, accord-
ing to their ſeveral different judgments, to uſe or not to uſe,
which ſeemeth but reaſonable, the like favour and liberty
in other kinds having been long allowed to almoſt all other
forts of men, though of never ſo diſtant perſwaſions one from
another :] Laſtly, That all Laws made concerning Ceremonies
or other indifferent things, whether Civil or Eccleſiaſtical , are
mutable ; and as they were at firſt made by Humane Authority,
ſo may they from time to time be by humane Authority abro.
gated and repealed. And then and thenceforth they loſe their
obligation ; whereby the neceſsity of yielding obedience thereunto
wholly ceaſeth and determineth ; and the things thereby com-
manded
ز
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THE PRE FACE.
manded or prohibited, return to their primitive and natural ir-
differency, even in their Uſe alſo, and in reſpect of us. This
is clearly our Opinion, and men may eaſily lo underſtand us, if
they will.
A
fti, cap. 13.
11
1
S. XIV. But their Opinion is, that the things enjoyned are
Popiſh and Superſtitious ; and conſequently unlawful to be uſed :
And this they render as the reaſon of their Non-conformity. And
the Reaſon were certainly good, if the Opinion were true. For
the Popiſhneſs firſt; unleſs we ſhould fue out a Writ de fini-
bus regendis
, - it will be hard to find out a way how to bring a Omnia peri-
this Controverſie to an iſſue, much leſs to an end: the term hath clitabuntur
been ſo ſtrangely extended, and the limits thereof (if yet it quam funt, s
have any) ſo uncertain. If they would be entreated to ſet ſunt cognomi-
bounds to what they mean by Popiſh and Popery, by giving us acercaron, Chris
a certain définition of it ; we ſhould the ſooner either come to
ſome agreement ; or at leaſt, underſtand our ſelves, and one
another the better, wherein and how far we diſagreed. In
the mean time, it is to me a wonder, that if reaſon would
not heretofore, yet the fad experience of the ill conſequents,
ſo viſible of late time, ſhould not have taught them all this
while to conſider, what infinite advantage they give to the, Ro-
miſh party to work upon weak and wavering ſouls ; by damning
many things under the name of Popéry, which may to their
underſtandings be ſufficiently evidenced.; Some, to have been
uſed by the ancient Chriſtians long before Popery was hatched,
or but in the Egg; and All to have nothing of Superſtition or
Popery in them , unleſs every thing that is uſed in the Church
of Rome become thereby Popiſh and Superſtitious. Nor what
great advantage they give to our newer Sectariés, to extend the
name yet farther. Who, by the help of their New-Lights
can diſcern Popery, not only in the ceremoniés formerly under
debate ; but even in the Churches and Pulpits, wherein they u-
ſed to Preach againſt Popery, and the Bells wherewith they u-
ſed to call the people together to hear them. Theſe are by
ſome of them cry'd down as Popiſh, with other things very
many, which their Presbyterian Brechren do yet both allow,
and practiſe ; though how long they will fo do, is uncertain s
if they go on with the work of Reformation they have begun,
with as quick diſpatch, and at the rate they have done theſe
laſt two ſeven years. The having of God-fathers at Baptiſm,
Churching of Women, Prayers at the burial of the dead , Chil-
dren
h
ز
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THE PREF A C E.
dren asking their Parents bleſsing, &c. which whilome were held
innocent ; are now by very many thrown aſide, as rags of Popery.
Nay, are not ſome gone ſo far already, as to caſt into the ſame
heap, not only, the ancient hymn Gloria Patri (for the repeating
whereof alone ſome have been deprived of all their livelihoods)
and the Apoſtles Creed ; but even the uſe of the Lords Prayer it
ſelf?
And what will ye do in the end thereof? And what
would
you have us do in the mean time, when you call hard
upon us to leave our Popery, and yet would never do us the
favout to let us know what it is? It were good therefore , both
for your own fakes, that you may not rove in infinitum; and in com-
paſſion to us ; that you would give us a perfect boundary of what
is Popery'now ; with ſome Prognoſtication or Ephemerides annexed
(if you pleaſe) "whereby to calculate what will be Popery ſeven
years hence.
1
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1
can
5: XV: But to be ferious, and not to indulge my ſelf too
much 'nñerriment in 'To fad a buſineſs; I believe, all thoſe men
will be found much miſtaken, who either meaſure the Protea
ftant - Religión by an 'oppoſition to Popery ; or account all Po-
pery, that is taught or practiſed in the Church of Rome. Our
godly Fore-fathers, to whom (under God) we owe the puri-
čy of flour Religion, and ſome of which laid down their lives
for the defence of the ſame,, were ſure of another mind ; if we
may, from what they did, judge what they thought. They
had no purpoſe (hor had they any warrant) to ſet up a new Re-
ligidi, Blit s'ro refortif the Ord; bý purging it from thoſe Inno-
Dimonist, which in tract of time (ſome ſooner, ſome later )
had mitigled with it, and corrupted it, both in the Do&trine and
cee Winfra Recording to this purpoſe they produced, without
con-
farent or precipitanty, freely and adviſedly, as in peaceable times ;
and bralight their intentions to a happy end; as by the reſult
theyed contained in the Articles and Liturgy of our Church,
and the Prefaces.I thereunto, doth fully appear. From hence
chiefly, as I conceive, we are to take our beſt ſcantling, where-
byºyo fudge whitis, and what is not, to be eſteemed Popery. All
thrófélbetvirre sieben, held by the modern Church of Rome, which
are'éičkèrito’strary» to the written Word of God, or but fuper-ad-
dėd'ebedevitto', "as - neceffairy Points of Faith, to be of all Chriſtians
Belfeved under pain of damnation, and all thoſe Superſtitions uza
fed in the worfhip of God; which either are unlawful, as being
coditrary to the Word or being not contrary, and therefore arbia
1
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1
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U
TH E P R E F A CE.
trary and indifferent, are made Eſſentials, and impoſed as neceſ
ſary parts of Worſhip : theſe are, -as I take it, the things where-
uncọ the name of Popery doth properly and peculiarly belong.
But as for the Ceremonies uſed in the Church of Rome, which the
Church of England at the Reformation thought fit to retain ; not
as Eſential or neceſarý parts of Gods Service, but only as acci-
dental, and mutable circumſtances attending the ſame for order, coma
lineſs, and edification ſåke; how theſe ſhould deſerve the name
of Popiſh, I ſo little underſtand, that I profeſs I do not yet
ſee any reaſon why, if the Church had then thought fit to
have retained ſome other of thoſe which were then laid aſide ;
ſhe
might not have lawfully ſo done ; or why the things ſo retain-
ed ſhould have been accounted Popiſh. - The plain truth is this;
The Charch of England meant to make uſe of her liberty, and the
lawful power ſhe had (as all the Churches of Chriſt have, or ought
to have) of ordering Ecclefiaftical Affairs here; yet to do it with
ſo much prudence and moderation, that the World might ſee, by
what was laid aſide, that ſhe acknowledged no ſubjection to the See of
Rome; and by what was retained, that ſhe did not recede from the
Church of Rome, out of any ſpirit of contradi&tion, but as neceſſa-
tated thereunto for the maintenance of her juſt liberty. The num.
ber of Ceremonies was alſo then very great, and they thereby bure
denſome, and ſo the number thought fit to be leſſened. But for the
Choice, which ſhould be kept, and which not, that was wholly
in her power, and at her diſcretion. Whereof, though ſhe were not
bound ſo to do, yet hath ſhe given a clear and ſatisfactory ac-
count in one of the Prefaces uſually prefixed before the Book of
Common-Prayer.
$. XVI. Beſides this of Popiſh, they have beſtowed alſo upon
the Ceremonies the Epithet of Superſtitious. Which is a word
likewiſe (as the former ) of late very much extended ; and
ftandech in need of a Boundary too and a definition as well as
it. But howſoever they do with the words, I muſt needs ſet
bounds to my diſcourſe, leſt I weary, the Reader. The point of
Superſtition 'I have had occaſion to touch upon (more than
once, as I remember) in ſome of theſe Sermons ; and proved
that the Superſtition lyeth indeed at their door, not ours. They for-
bid the things commanded by the Church under the obligation of Sin,
and that Obligation ariſing not from their forbidding them, but from
the things themſelves, which they judge to be unlawful ,, and
thence impoſe upon all men a neceſſity of not uſing them; which
is
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2.76
TH E PRE FACE.
1
6
re.
)
iş Superftition. Whereas the Church requires obedience indeed to
her Commands; and thac alſo under the obligation of Sin ; but that
obligatian ariſing not at all from the nature of the things them.
ſelyes (always held and declared Indifferent ;) but immediately
from the Authority of the Superior commanding the thing, and
originally from the Ordinance of God commanding Obedience to
Superiors, as already hath been ſaid : and this is not Super-
ftition. 2 For further ſatìsfaction therefore in this matter
ferring the Reader to the Sermons themſelves ; I ſhall only by
way of addition repreſent to the Obječtors St. Paul's demea-
• Kurel dwder nok at Athens. . Where finding the City a full of Idols (or
A&. 17.16. wholly, given to Idolatry) he doth not yet fall foul upon them,
por exclaim againſt them in any reproachful manner, no nor
le much cal} them Idolafers ; though they were ſuch , and
:: that in a very high degree; but tempering his Speeches with
all lenitys and condefeenſion, he telleth them only of their Sus
per ſtįtion; and that in the calmeft manner too, bacordes povoszięks (the
compartive, degree in ſuch kind of ſpeaking, being uſually ta-
ken for diminuent term.) How diſtant are they from his
Examples with whom every thing they miſlike is preſently an
Idol ! Chriſtmas day an Idol, the Surplice an Idol, the Croſs af-
ter Baptiſm a great Idol, the Common-Prayer Book an abo-
minable Idol! When yet, if the worſt that can be ſaid againſt
them were granted, the moſt it could amount to, is but Super-
ftitio ; and till that be granted, which muſt not be till it be
well proved, it is more childiſh than manly to cry out Superſtition,
Superflition !
1
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S. XVII. Their next is a Suſpicion (rather than Obje&tion )
and that upon no very good ground. But Charity is not ea-
ſily ſuſpicious ; nor without cauſe. Wherein I have ſomewhat
to ſay, in behalf of my ſelf and other my Brethren, and ſome-
what, by way of return to them. For my ſelf, I had a deſire
1 may truly fáy almoſt from my very Childhood, to underſtand
(as much as was poſſible for me) the bottom of our Religi-
on*; and particularly as it ſtood in relation both to the Papiſts,
and (as they were then ſțiled) Puritans ; to inform my ſelf right-
ly; wherein conſiſted the true , differences between them and the
de manera Church of England, together with the grounds of thoſe differen-
For I could even then obſerve (which was no hard mat-
vecou & Diensten
przew.com yang ter to do) that the moſt of mankind took up their Religion upa
on, truſt (as Cuſtom or Education had framed them) rather than
choice
afépet, som
ex
&n
ces,
Τως η 8τως
müv. Ariſt. 2.
Echic. 1.
.
1
3
77
1
THE PREF AC E.
in
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1
1
ز
choice. It pleaſed God in his goodneſs to afford me ſome op-
portunities ſuitable to that my deſire ; by means whereof, and
by his good bleſling, I attained to underſtand ſo much of the
Romiſh Religion, as not only to diſlike it, but to be able to give
ſome rational account why I ſo do. And I doubt not but theſe
very Sermons, were there nothing elſe to do it, will ſufficient-
ly free me from the leaſt ſuſpicion of driving on any deſign
for Rome. As for thoſe other regular Sons of the Church of Eng-
land, that have appeared in this controverſie on her behalf; how
improbable, and ſo far forth uncharitable
, the ſuſpicion is, that they
ſhould be any way inſtrumental towards the promoting of the
Papal Intereſt, may appear (amongſt other) by theſe few
Conſiderations following: 1. That thoſe very perſons, who were
under God the Inſtruments of freeing us from the Roman Toke ,
by caſting Popery out of the Church, and ſundry of them Mara
tyred in the cauſe ; thoſe very Perſons, I ſay, were great fa-
vourers of theſe (now accounted Popijh) Ceremonies, and the
half. --- He manus Trojam erigent? 2. That in all former
times ſince the beginning of the Reformation, our Archbi-
ſhops and Biſhops with their Chaplains, and others of the Prela-
tical Party (many of them ſuch as have written alſo in defence
of the Church againſt the Puritans) were the Principal (I had
almoſt ſaid the only) Champions to maintain the Cauſe of
Religion againſt the Papišts. 3. That even in theſe times of
3
ſo great diſtračtion , and, conſequently thereunto , of ſogreat
advantage to the factors for Rome, none have ſtept into the
gap more readily, nor appeared in the face of the Enemy more Bp. Bramhalls
openly, nor maintained the Fight with more ſtoutneſs and Gal- Dr.Cofins.doc
lantry, than the Epiſcopal Divines have done ; as their late
learned Writings testifie. Yea, and ſome of them ſuch, as (be-
ſide their other ſufferings ) have lain as deep under the ſuſpici-
on of being Popiſhly-affected, as any other of their Brethren who-
ſoever. 4. That by the endeavours of theſe Epiſcopal Divines ,
ſome that were bred Papists have been gained to our Church,
others that began to waver confirmed and ſetled in their old Re-
ligion, and ſome that were fallen from us recovered and reduced,
notwithſtanding all the diſadvantages of theſe confuſed times : and
of each of theſe I am able to produce ſome inſtance.
But I
profeſs ſincerely, as in the preſence of God, and before the
World, that I have not known (at leaſt I cannot call to remem-
brance) ſo much as one ſingle Example of any of this done by any
of
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THE PRE FACE.
of our Anti-Ceremonian Brethren, whether Presbyterian or Inde-
pendent.
,
!
1
d xwrwy'a
τοίς εχθρούς
Sia. Naz.
Orat. 14.
S. XVIII. But I have ſomewhat to return upon theſe our
Brethren, who thus cauſeleſly ſuſpect us, Poſable it will not
pleaſe them : (pogloxdu od aandés.) But I muſt ſpeak ir
it out both
for the truths ſake, and theirs. To wit, that themſelves are in
truth, though not purpoſely and intentionally, (whereof in my
own thought I freely acquit them,) yer really and eventually ,
the great promoters of the Roman Intereſt among us: and that
more ways than one. Theſe three among the reſt, are evi-
dent. Firſt
, by putting to their helping hand to the pulling
down of Epiſcopacy. It is very well known to many, what
d rejoycing that Vote brought to the Romiſh party. How even
i sun ryazo- in Rome it ſelf they ſang their lo-P dans upon the tydings there-
of, and ſaid triumphantly, Now the day is ours ; Now is the
fatal blow given to the Protestant Religion in England. They ,
who by converſing much with that Nation, were well acquain-
ted with the fiery turbulent ſpirits of the Scottiſh Presbyterians ,
knew as well how to make their advantage thereof; and hand-
led the matter with ſo much cunning, by fomenting their diſ-
contents, under-hand, till they had framed them, and by their
means, ſome of the ſame party here, to become the fitteſt In-
ſtruments for the carrying on of their great deſign. And this
I verily believe was the very Maſter-piece of the whole Plot.
They could not buc fore-ſee ( as the event hath alſo proved)
that if the old Government, a main Piller in the Building, were
once diſſolved, the whole Fabrick would be ſore ſhaken, if not
preſently ſhattered in pieces and ruined ; things would preſent-
ly run into confuſion ; diſtračtions and diviſions would certainly
follow : And when the waters ſhould be ſufficiently troubled and
muddied, then would be their opportunity to caſt in their Nets
for a draught. Some, who have undertaken to diſcover to
the World, the great Plot che Papists had of late years for the
introducing of Popery in the ſeveral parts of it, might have
done well to have taken ſome little notice of this alſo (I won-
der how they could look beſide it ) being ſo viſible ; and indeed
the fundamental part of the Plot. Without which, neither
could the ſparks of Errors and Hereſies have been blown to
that height, nor that Libertiniſm (and ſome other things there-
with mentioned) have ſo ſoon overſpread the whole face of
the Land, as now we find they have done. Secondly, They
pro-
+ Baxter Arg.
P. 46.
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promote the Intereſt of Rome, by oppoſing it with more vioa
lence than reaſon. Which ought not to ſeem any ſtrange thing
to us ; ſince we ſee by daily experience the like to happen in
other matters alſo.
Many a man, when he thought moſt to
make it ſure , hath quite marred a good buſineſs, by over-doing
it. The moſt prudent, just, and (in all likelihood) effe&tual .
way to win upon an adverſary is, by yielding him as much ,
as with ſafety of truth can be yielded ;' who, if he ſhall fing
himſelf contradi&ted in that which he is ſure is true, as well as
in that which is indeed falſe, will '(by a kind of Antiperiſta-
fis) be hardned into more obſtinacy than before, to defend all
(trie and falſe) with equal fierceneſs. It hath been obſerved
by ſome (and I know no reaſon to queſtion the truth of the
obſervation) that in thoſe Counties (Lancaſhire for one) where
there are the moſt and the moſt rigid Prebyterians, there are alſo
the most and the moſt zealous Roman Catholicks. Thirdly, they 3
promote the Intereſt of Rome, and betray the Proteſtant Cauſe ;
partly by miſtaking the Queſtion (a very common fault a-
mong them ;) but eſpecially through the neceſſity of ſome
falſe Principle or other , which having once imbibed , they think
themſelves bound to maintain. Some of them, eſpecially ſuch
as betook themſelves to Preaching betimes, and had not the
leiſure and opportunity to look much into Controverſies, un-
derſtand very little, (as it is impoſlible they ſhould much)
of the true ſtate of the Question in many controverted points ;
and yet to ſhew their zeal againſt Popery, fare forward enough t'u meldun
to be medling therewithal in the Pulpit
. But with ſo inuch wie I maden
weaknefs and impertinency not ſeldom, that they leave the Quea i geodezucis
ſtion worſe than they found it ; and the Hearer, if he brought Naz. “Edit.
any doubts with him, to go from Sermon more diſſatisfied, than Pariſ)p-338.
The reſt of them (that have better knowledge) are
yet ſo bound up by ſome falſe Principle or other they have
received, that they cannot without deſerting the ſame (and
thar they muſt not do, whatſoever beideth them ) treat to
the ſatisfaction of a rational and ingenuous adverſary. Among
thoſe falſe Principles, it ſhall ſuffice for the preſent to have na-
med but this one, That the Church of Rome is no true Church.
The diſadvantages of which affertion to our Cauſe in the di-
ſpute about the viſibility of the Church (bekades the falſeneſs
and uncharitableneſs of it) their Zeal, or Prejudice rather, will
not ſuffer them to conſider. With what out-cries was Biſhop
Hall (good man, who little dreamt of any peace with Rome)
1
he came.
1
purſued
>
t
80
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THE PREF AC E.
purſued by Burton, and other Hot-ſpurs, for yielding it &
Church. ? Who had made the ſame conceſsion over and over a
gain before he was Biſhop (as Junius, Reynolds, and our beſt Com-
troverſie-Writers generally do) and no notice taken, no noiſe
made of it. You may perceive by this one inſtance, where the
shooe wringeth.
N
1
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1
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2
1
S. XIX. In their next, that they may not appear ſo uncha-
ritable as to ſuſpe&t their Brethren without cauſe, they tell us,
Upon what grounds they lo do : viz. thele two ; The endea-
vours of Reconciliation, in the Sixth ; and the preſſing of Cere-
monies in the Seventh Objection. As to the former ; Firſt, All
endeavours of Peace (without loſs of Truth ) are certainly
commendable in the undertakers ; prove the event as it will.
Ei Avasdv, tò se u ceñv, Rom. 12. is every mans warrant for that,
If any particular private man have made overtures of peace in
this kind upon other terms than he ought, let him anſwer it as
he can ? what is that to us ? Admit Secondly (which I fear is
tớo true ) that there is little hope , ſcarce a poſsibility of recon-
cilement, if we well preſerve, as we are in Conſcience bound,
the truth and purity of our Religion ; yet ought not that fear
to hinder any man, fitted with abilities and opportunities for it,
from ſuch Endeavours whereof whatſoever the ſucceſs be other-
wiſe theſe two good effects will follow. It will be ſome com-
fort to him within his own bofom, that he hath done what was
his duty to do, to his utmoſt power : And it will appear to the
world, where the buſineſs ſtuck, and through whoſe default
3 moſt, the Endeavour proved fruitleſs. Thirdly, though there be
little hope (and, ſince the Trent Council, leſs than before ) of
bringing things to a perfect agreement ; .yet methinks it ſhould
Horat. 1. Ep.x. be thought worth the while (Eft quiddam prodire tenus, fi non
datur ultra) to bring both ſides to as near an agreement
duce the differences to as ſmall a number, and as narrow a point,
as may be. That, if we cannot grow to be of the ſame belief
in everything, we might at leaſt be brought to ſhew more
Charity either to other, than to damn one another for every diffe-
rence; and more Ingenuity than to ſeek to render the one the other
more odious to the World than we ought, by repreſenting each
others opinions worſe than they are.
1
1
and re-
)
)
)
S. XX. The
1
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THE PREFACE.
81
+
I
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2
1
Serm.
1
1
S. XX. The Seventh Objection containech the other; ground of
their faid former ſuſpicion ; to wit the vehement preſang
the Ceremonies. Wherein Firſt, they do not well, in calling
them Popilih and Superſtitious ; but that having already fully
cleared, I ſhall not now inſiſt upon. Secondly, by requiring
to have ſome Command or Example of Scripture produced, to
warrant to their Conſciences the uſe of the Ceremonies ; They:
offer occaſion to conſider of that point wherein the very My-
ſtery of Puritaniſm confifteth : viz. That no man may with a
ſafe Conſcience do any thing, for which there may not be pro-
duced, either Command or Example from the Scripture. Which
erroneous Principle, being the main Foundation, upon which ſo
many falſe concluſions are built, and the fountain, from which ſo
many acts of ſinful diſobedience iſſue, would well deſerve a full
and through examination. But this Preface being already
fwollen far beyond the proportion I firſt intended; and for
that I have heretofore, both & in one of the Sermons and helſe s Serm. 4. ad
where, diſcovered in part the unfoundneſs*thereof: I am the Pref. 10.20.
willinger both for mine own eaſe and the Readers, to refer him
over thither, and to ſpare mine own farther labour here. Con-
fidering Thirdly, that in the preſent caſe we need not flinch, 3
for fear of any harm that Principle could do us, ſhould it be
admitted as found, as they would have it : For we have both
Commands and Examples in the Scriptures, to warrant both the
preſcribing and the uſing of the Ceremonies. Though not as
ſpecified in their particulars ; yet as either comprehended in
the General, or inferred by way of proportion, Which kind
of Warranty from Scripture, themſelves are by force of argu-
ment driven to allow as ſufficient ; or elſe they would be at
a loſs for a hundred things by them daily done, upon no bet-
ter or other Warrant than that. For Commands then, we have
beſides that grand Canon, 1 Cor. 14. 40. [Let all things be done
decently and according to order, ] all thoſe Texts, that either
contain the right and liberty we have to all the Creatures of
God to uſe them for our ſervice without ſcruple [ All things
are lawful, nothing unclean of it ſelf. To the pure all things are
pure, &c.] or require Subjection and Obedience to Superiors
[Let every Soul be ſubje&t to the higher Powers.
Ordinance of man, &c. ] And as for Example ; I think I could
readily produce a full Score, and not bate an Ace of ſome Ces
remonies and circumſtantial actions, ordered, uſed, or done by
holy
}
Submit to every
ile
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THE PREFACE.
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* Eſther 9.20.
LOC.
។
holy men even in the Old Teſtament (who yet were more
ſtriály tyed to preſcript forms than Chriſtians are under the Go-
ſpel ;) for the doing whereof it doth not appear, that they
either had any Command from God, or were guided by any
former Precedents, or expeéted any other Warrant, than the uſe
of their Reaſon and of prudential Diſcourſe; what' Warrant elſe
Chad David for his purpoſe of building a Temple to God; which
* Sampame: yet i Nathan the Prophet of God approved, yea which k God
'2 Chr.7.8.9. himſelf approved of ? Or what, Solomon for keeping ' a Feaſt
of ſeven days for the Dedication of the Altar? Or what Eze-
30.23. kiah for m continuing the Feaſt of unleavened bread ſeven days
longer than the time appointed by the Law? Or what, Morde-
cai and.Eſther for making" an Ordinance for the yearly obſer-
vation of the Feaſt of Purim ? Or what laſtly, fudas and the
• 1 Mac. 4. 9. Maccabees for ordaining the Feaſt of the Dedication of the Altar
to be kept from year to year at a ſet ſeaſon for eight dayes
together ; which Solemnity continued even in the days of Chriſt,
P Joh. 10:22. and ſeemeth to have been by him approved P in the Goſpel.
The building of Synagogues in their Towns, the wearing of
* Zach. 8. 19. Sack-cloth and Aſhes in token of humiliation, 9 the four. Fasts
imentioned Zach. 8. whereof one only' was commanded; with
ſundry other, I o'mit for brevity's fake, Inſtances enough,
and pregnant enough, to manifeſt how very much our Bre-
thren deceive themſelves, by reſting upon ſo unſound a Prin-
ciple ; and that upon a meer miſtake ; as will appear preſent-
ly by
S.XXI. Their Eighth and laſt Objection. Wherein they ſeem
to lay an imputation upon all thoſe that ſtand for the Cere-
monies, as if they conſequently denyed the ſufficiency of the Scri-
ptures. For anſwer hereunto, Firſt, it is freely confeſſed that
the acknowledging of the Holy Scriptures to be a perfeet Rule of
Faith and Manners, is the main Article of the Proteſtant Reli-
gion, as oppoſed to the Romißh. But that all that ſtand for
the Ceremonies fhould deny the ſame, is ſo manifeſtly untrue ,
or indeed that ſome of the Church of England ſhould deny that,
which is ſo clearly contained in the Articles of the Church whereunto
he bath ſubſcribed, ſo improbable, that it might well paſs for
a perfect Cálumny
, were not the original occaſion of their miſtake
herein ſo apparent, if but even from the manner of their Diſ-
courſe in the preſent buſineſs. The true ſtate whereof, Ses
condly, is this. The things wherein the power of Chriſtianity
ز
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THE PREFACE.
83
1
ied-
conſiſteth; are of two ſorts, Credenda, and Agenda , which we
uſually expreſs by Faith and Manners.
And the Scripture we
acknowledge to be a perfect Rule of Both ; yet not as exclu-
ding the uſe of Reaſon, but ſuppoſing it.
When God gave us
the light of his holy Word; he left us, as he found us ;
fonable creatures ſtill : without any purpoſe, by the gift of that
greater and ſublimer Light, to put out the Light he had for-
merly given us (that of Reaſon) or to render it uſeleſs and
unſerviceable. Of which Light the proper uſe, and that which
God intended it for, when he gave it us, is, that by the help
thereof we might be the better enabled to diſcern Truth from
Falſhood, that we might embrace the one, and reje&t the other ;
and Good from Evil, that we might do the one, and ſhun the
other. Our Reaſon therefore, is doubtleſs, a good Rule both
for things to be believed, and for things to be done, ſo far
as it reachech ; but no perfe&t Rule at all, rather a very imperfeet
one ; becauſe it reacheth not home. To ſupply the defects
whereof (dim as it is even in Natural and Moral things, buit
dark as darkneſs it ſelf in things Supernatural and Divine) it
was,
that it pleaſed the wiſdom and goodneſs of our God to
afford us another Light (Viz. that of ſupernatural revelation in
his holy Word) without which we could never, by the light
of Reaſon alone , have found out the right way that leadeth to
eternal Happineſs. So that God having firſt made us reaſonable
Creatures, and then vouchſafed us his holy Word, to inſtructus
what we are to believe and to do, either as Men or as Chriſti-
ans : We are now furniſhed with as perfect, abſolute and ſuffi-
cient a Rule both of Faith and Manners, as our condition in
this life is capable of. And it is our duty accordingly, to re-
ſign our ſelves wholly to be guided by that Word (yet ma-
king uſe of our Reaſon withal, in ſubordination and with ſub-
miſſion thereunto) as a perfect Rule both of Faith and Life.
This being clearly ſo, and the Scripture by conſent of both
parties acknowledged to be the perfect Rule of what we are to
believe, as well as of what we are to do ; I earneſtly deſire our
Brethren to confider, what ſhould hinder a Chriſtian man from
doing any thing, that by the meer uſe, of his Reaſon alone , he
may rightly judge to be lawful and expedient, though it be not
commanded or exampled in the Scriptures, ſo as it be not con-
trary thereunto, more than from believing any thing that by
the like uſe of his Reaſon alone he may rightly judge to be true
or credible, though the ſame be not revealed or contained in
the
+
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THE PREFACE.
t
ame
the Scripture, nor is contrary thereunto. I do without ſcru-'
ple believe a Mathematical or Philoſophical truth, or a probable
Hiſtorical relation, when I read it or hear it; and I believe an
honeſt man upon his Word in what he affirmech or promileth ;
though none of all theſe things be contained in the Scripture :
and thus to believe, was never yer by any man (that I know
of) thoughtderogatory to the ſufficiency of Scripture, as it is
a perfect Rule of Faith. Why I may not in like manner
wear ſuch or ſuch a Garment , uſe ſuch or ſuch a Gesture, or
do any other indifferent thing (not forbidden in Scripture) as
occaſions ſhall require without ſcruple ; or why thus to do,
ſhould be thought derogatory to the ſufficiency of Scripture ,
as it is a perfect Rule of Manners ; I confeſs I have not the
wit to underſtand. Since there ſeemeth to be the like Reaſon
of both ; let them either condemn both, or acquit both; or elſe
inform us better, by ſhewing us a clear and ſatisfa&tory reaſon
of difference between the one and the other. Idy Podo, iso múdrigue.
This is the main hinge, upon which the whole diſpute turneth,
and whereunto all other differences are but appendages. The
true belief , and right underſtanding of this great Article concern-
ing the Scripture's ſufficiency, being (to my apprehenſion )
the moſt proper Chara&teriſtical note of the right Engliſh Prote-
ſtant, as he ſtandeth in the middle between, and diſtinguiſhed
from, the Papiſts on the one hand, and the (ſometimes ſty-
led) Puritan on the other. I know not how he can be a Pa.
piſt, that truly believeth it : or he a Puritan, that rightly under-
ftandethit.
1
1
1
ز
S. XXII. Having thus anſwered the ſeveral Objeétions aforeſaid
wherewith it
may be ſome, that ſtand freer from prejudice than
their fellows, will be ſatisfied: if any ſhall yet ask me, why I
plead ſtill ſo hard for Céremonies, now they are laid down, and ſo
no uſe either of them, or of any diſcourſe concerning them; I
have this to ſay. Firſt, I ſaw my ſelf ſomewhat concerned to
prevent (if I could) the miſ-cenſuring of theſe Sermons ; in ſundry
of which the Queſtions that concern Ceremonies are either purpoſely
handled, or occaſionally touched upon : which could not be done
without vindicating the Ceremonies themſelves, as the ſubject mat-
ter thereof. Secondly, hereby they that were active in throwing
them down, may be brought to take a little more into their con-
fideration, than poſſibly they have yet done, upon what grounds
they were therelinto moved, and how ſound thoſe grounds
were :
that,
2.
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85
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1
that, if it ſhall appear they were then in an Error (and they
conſider withal, what diſorder , confuſion, and libertiniſm hath
enſued upon that change) they may be ſenſible of it, and a-
merdd. But Thirdly, whatſoever become of the Ceremonies, which 3
are mutable things : the two Do&trines inſiſted on concerning them,
(the-one , touching the Power that Governours have to enjoyn them;
the other touching the Duty that lyeth upon Inferiours to obſerve
them when they are enjoyned ;) being Truths , are therefore
always the ſame , and change not. It is no abſurdity, even at
mid-winter, when there is never a flower upon the bough, to
ſay yer Rofa eft flos. Laſtly, a time may come, when either
the ſame Ceremonies may be reſtored, or other ſubſtituted in their
rooms : and then there may be uſe again of ſuch reaſons and
anſwers, as have been pleaded in their defence. For I doubt
nor, but thoſe that ſhall from time to time have the power
to order Eccleſiaſtical affairs, if diſorders or inconveniences ſhall con-
tinue to grow, after the rate and proportion they have done
for ſome years paſt, will ſee a neceſsity of reducing things into
ſome better degree of Decency, and Uniformity, than now they
are : which it is not imaginable how it ſhould be done, with-
out ſome Conſtitutions to be made concerning Indifferent things
to be uſed in the publick worſhip; and ſome care had withal to
ſee the Conſtirutions obeyed. Otherwiſe, the greateſt part of
the Nation will be expoſed to very great danger (without
the extraordinary mercy of God preventing) of quite loſing their
Religion. Look but upon many of our Gentry, what they are
already grown to from what they were, within the compaſs
of a few years : and then, ex pede Herculem, by that gueſs what
a few years more may do. Do we not ſee ſome, and thoſe
not a few, that have ſtrong natural parts, but little ſence of Re-
ligion, turned (litele better than profeſſed) Atheiſts? And other
fame, nor thoſe a few, that havegood affektions, but weak and
unſettled judgments, or (which is ſtill but the ſame weakneſs) an
over-weening opinion of their own underſtandings , either quite
turned, or upon the point of turning Papists? Theſe be ſad
things, God knoweth, and we all know : nor* viſibly imputable
to any thing ſo much, as to thoſe diſtractions, confuſions and un- o - Semperni
certainties, that in point of Religion, have broken in upon us,
ſince the late changes that have happened among us in Church-vitz
affairs. What it will grow to in the end, God only knoweth, in Ruffin.
I can but gueſs,
$. XXIII, The
Gotis difcordia
noſtra prode-
Claudian. 2.
1
}
Il 2
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THE P R E F A CE.
1
1
9. XXIII. The Reverend Arch-biſhop Whitgift, and the lear-
ned Hooker, men of great judgment, and famous in their times,
did long ſince foreſee, and accordingly declared their fear, thać
if ever Puritaniſmº ſhould prevail among us, it would ſoon
draw in Anabaptıſm after it. At this Cartwright, and other the
Advocates for the Diſciplinarian Intereſt in thoſe days, ſeemed
to take great offence : as if thoſe fears were rather pretended to
derive an odium upon them, than that there was otherwiſe any
juſt cauſe for the ſame ; proteſting ever their utter diſlike of
Anabaptiſm, and how free they were from the leaſt thought
of introducing it. But this was only their own miſtake ; or
rather jealoufie. For thoſe Godly Men were neither ſo unadvi.
fed, nor ſo uncharitable, as to become Judges of other Mens
Thoughts or Intentions, beyond what their actions ſpoke them.
They only conſidered, as Prudent Men, that Anabaptiſm had its
riſe, from the ſame Principles the Puritans held, and its growth,
from the ſame Courſes they took ; together with the natural ten-
dency of thoſe Principles and Praćtices thitherward; eſpecially of
that one Principle, as it was by them miſ-underſtood, that the
Scripture was adæquata agendorum regula, ſo as nothing might be
lawfully done without expreſs warrant either from ſome com-
mand, or example therein contained. The clue whereof, if fol-
lowed on as far as it would lead, would certainly in time
carry them as far as the Anabaptiſts were then gone. But, that
it was no vain fear, the unhappy event hath proved ; and ju-
ſtified them : fince what they feared is now come to paſs : and
that in a very high degree. Yet did not they ſee the thread
drawn out to that length, as we have ſeen it ; (the name of
Quakers, Seekers, &c. not chen heard of in the world :) but
how much farther it will reach, none can ſay; for no man
yet ever ſaw the bottom of the clue. Only I may not diffem-
ble, what any oin fears have long been, and yet are : That if
things ſhall ſtill go on, according as they have begun, and hi-
therto proceeded; the application that ſome have made of that
paſſage, John 11. 48. Venient Romani, a capient gentem noſtram,
will prove but too true a Prophecy; and Popery will over-run
all at the laſt. Whether there be juſt cauſe fo to fear, or no;
I leave it to wiſer men to judge : when (together with what
hath been" already ſaid concerning the great ſcandals and advan-
tages given to the Papiſts by our confuſions,) they ſhall have
duly conſidered the probability of what I ſhall now farther ſay.
IC
1
1
Selt. 18ofu
pra.
)
1
1
87
THE PREF ACE.
1
4
1
0
It is a wonder to ſee, in how ſhort a time our Anti-ceremo-
nian Brethren are ſtrangely both multiplied, and divided ; multipli-
ed in their number, but divided by their opinions, and ſubdivi-
ded into ſo many ſeveral tribes and familes ; that their power
is nothing to much encreaſed by that multiplication, as it is weak-
ned by theſe diviſions. In as much as many of thoſe Seets in-
to which they have ſpread and diffuſed themſelves, are not more
oppoſite to the Truth (the only property wherein they all de
gree,) than they are one to another : in ſo far that the eſtabliſha
ment of any one cannot be, but by the deſtruction of all or
moſt of the reſt. This experience giveth us to ſee, How im.
poſsible a thing it is, they ſhould long hold together in one en-
tiré body for their own preſervation. But whileft they are ſtill
crumbling into fraétions and factions , 'biting and ready to devour
one another ; a vigilant adverſary, that is intent upon all ada
vantages and opportunities ,, may, when he ſpieth his time, over-
maſter them with' much eaſe and little reſiſtance. Whereas
the Papiſts on the other ſide ; are by the very nature (as I may
ſay) of their Religion, and the fundamental Principle thereof (viz.
To believe as the Church believeth) týed together in a faſt
unity among themſelves againſt all oppoſers of their Church,
or of any point of Faith deſigned by the Church. So that
theſe holding altogether as an imbodied Army, and, thoſe
diſperſed abroad in ſcattered troops and many ſmall par-
ties : Who is like to become Maſter of the Field, is no hard
matter to judge. Neither will the ſuppoſed (and I fear, tru-
ly ſuppoſed) greater number of Atheiſts, than either Papiſts
or Sectaries, be any hinderance to the Papiſts for finally pre.
vailing. Becauſe it is not for the intereſt of the Atheiſt and
his Religion (pardon the boldneſs of the Catachreſīs.) to en-
gage either for or againſt any ſide farther than a jeer. But
to let them fight it out, keep himſelf quiet till they have done,
and then 'clap in with him that getteth the day. He that is ' Ad rerum
of no Religion, can make a ſhift to be of any,
rather than ſuf-
fer." And the Atheiſt, though he be in truth and in heart nei- rus Vi&tori.
ther Proteſtant nor Papiſt, nor any thing elſe ; yet can he be Gild.
in face and outward comportment either Proteſtant or Papiſt,
or any thing elſe, (Few or Turk if need be) as will beſt ſerve
his preſent turn.. That this is their mind, ſome of them , in Pref. to Hob.
a u bravery have given us to underſtand, plainly enough and
in print.
momenta cli-
ens, ſeſe datza
Claud. de bel.
of Election
S. XXIV. And
1
1
1
sociates
88
THE P R E F A C E.
;
S. XXIV. And is it not high time then, trow we, to look
about us? Hannibal, ad portas.
When the danger is ſo great ;
and ſo near withal, even at the door : ſhall we be ſo wretché
leſly wilful, as neither to open our eyes to ſee it our ſelves
nor endure with patience, that any body elſe ſhould tell us of
ic?
Μάντι κακών
What I have now ſaid, how it will be ta-
ken, I know not : Prophets are ſeldom welcome, , that propheſie
unwelcome things. But truly, at the ſad apprehenſion of the
dangerous condition we now ſtand in, and in zeal for the ſafe-
ty and honour of my dear Mother the Church of England, which
hath nouriſhed me up to become a Christian and a Protestant
(that is to ſay, a pure pute Chriſtian without any other addition
or Epithete :) my heart waxed bot within me, and the fire ſo
kindled, that (senxéne stwor} I could not forbear but upon the
firſt opportunity offered, once more to give Vent thereunto, by
laying open the ſecond time my inmoſt thoughts to the view
of the World. Which I have done with the greateſt plain-
neſs and freedom, that (avoiding bitterneſs) was poſible for
me to do. I was willing to ſharpen my ſtyle, I confeſs that
it might enter : as it was but needful, where the skin was
callous. But with the only intention (as the great Searcher of
all hearts knoweth ) by putting the Patient to a little ſmart
at the firſt piercing of the Sore, to give future eaſe to the part
affected : and not at ail, . by angering the Sore, to make it
worſe. With which Proteftation I hope the more ſober among
them will reſt ſatisfied : I mean the Moderate Presbyterian eſpe-
cially. Of which fort I know many, whom I verily believe
to be godly and conſcientious men, (though in error,) and
whom I therefore love and honour. Theſe are the only ad-
verſaries in this controverſie whoſe ſpirits are in a diſpoſition and
capacity to be wrought upon in a rational way. As for the reſt
(I mean the rigid, Scotiſed, through-paced Presbyterian on the one
ſide, and the giddy Enthuſiaſt on the other) ſuch is their ei-
ther obſtinacy or madneſs, that it is vain to think of doing any
good upon them by argument : till it ſhall pleaſe God to
make them of more humble and teachable Spirits. I entreat the
Reader , if he ſhall meet with any thing herein written, that
hath any bitterneſs in it ? or but ſharpneſs more than one that
would deal plainly cannot avoid : that he would take it as meant
againſt theſe laſt only, and not at all againſt thoſe of the for-
mer rank, whom I never meagt to exaſperate
. Hear the con-
cluſion
1
07?
1
T H E PRE FAC E.
89
luſi on of the whole matter ; Read without gall or prejudice. Let
not truth fare the worſe for the Plainneſs. Catch not at Syl-
lables and Phraſes. Study and ſeek the Churches peace. Judge
not anothers ſervant ,. who muſt ſtand and fall to his own Master.
Keep Faith and a good
Conſcience
. Bear one anothers Burdens, and
fo fulfil the Law of Chriſt.
vetem
1
Conſider what hath been ſaid, and pray to the Lord to give us
all a right underſtanding in all things.
Amen. Amen.
Botheby Paynell
July 13. MDCLVII.
Placere ſingulis volam ; ſed ut profim :
Nec difplicere metuam ; dummodo proſim.
Scazon.
.
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"THE
1
SUMMARY, or CONTENTS
Of the ſeveral enſuing
.
A
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1
1
(
« si
Sermon I. Ad Clerum; on Rom. 14. 3;
$
TH
.
cou au adw.no
Sect. 1.
2
3
4
5
6
7
8
9
10-II
I 2
13
14
15
36
17
18
19-21
22
23
HE Occaſion,
Scope,
Coherence,
of the TEXT.
and Diviſion
POINT I. Ofinot Deſpiſing others :
Be they never ſo weak,
and we never ſo ſtrong.
Both for the Sins lake, tothe Deſpiſers:
and for the Scandals fake in the Deſpiſed.
POINT II. Of not Judging others,
with the true meaning thereof: And four Reaſons.
viz. 1. The want of Commiſſion
in Us.
2. - The want of Skill —
3. The Uncharitableneſs, and
4. The Scandalouſneſs
}of the thing it felf.
APPLICATION. To the Caſe in our Church : ſewing,
1.Wherein it agreeth with that of the Romans in this Chapter;
2. And how it differeth from it, I. in the matter.
II. in reſpect of the Perſons.
III. in the Practice of the Perſons.
IV. in their mutual reſpective Carriage. And that
1. in the point of Deſpiſing. Where
(The ſeveral grievances of our Brethren are propoſed;
X
27-29 and
1
!
24
25
26
18 ۰۰
1
*
}
han
1
92
THE CONTENTS.
and anſwered.)
2. in the point of Judging.
The Concluſion.
*
27-29
30-37
38
1
Sermon II. Ad Clerum, on Rom. 3:8
$
Sect.
I
TH
Y
food at mt AD
A
7
8
9
10----12
13---20
14--15--19
15-17
18
21-23
HE Occaſion,
Coherence,
Divifion and
of the TEXT.
Summe
OBSERV.I. Divine Truths to be cleared from Cavil.
11. The flander of the Miniſters regular Doctrine more
than an ordinary Șlander.
III. The beſt Truths ſubject to Nander :
with the Cauſes thereof";
and Inferences thence.
IV. Every ſlander againſt the Truth, damnable.
--V. No Evil to be done, for any good that may come thereof.
Of the kinds and degrees of Evil ; by way of Exa
--Of things (Equally and Inequally) indifferents plication.
(An uſeful Digreſſion)
With" fome Reaſons of the Point;
and the Inferences thence.
The general Application thereof: in two Inſtances.
The Former
The Latter
A more particular Application; in defence of the formerSermon.
The Concluſion.
11
L
24-26
27
28-30
31-33
34
35
+
(
Sermon III. Ad Clerism, on 1 Cor. 12. 7,
1
Sect. 1.
The on
2
ind of
3
4
5-7
8
1
9-IÍ
}
HE Occaſion,
-Coherence, and of the TEXT.
Divifion-
The Explication of the Words. What is meant
By the Spirit, and what
by Manifeſtation.
POINT I. Spiritual Gifts, how to be underſtood,
Four Inferences from the premiſſes.
POINT II. The conveyance of ſpiritual graces to
by way of Gift :
Not from Nature, or Deſert.
Inferences thence, I. General; 1. Of Thankfulneſs ;
- 2. Of Prayer.
3: joyning our faithful Endeavours thereunto.
II. more eſpecial. 1. To thoſe of more eminent gifts.
26 T
12-15
16
17
18
19
20
21-22
23-25
us,
-
THE CONTENTS.
93
الد
1
To thoſe of meaner gifts.
POINT U. The End of Spiritual gifts : Not our own only;
But chiefly the profit of others.
Reaſons hereof. I. in reſpect of the Giver.
II.çin reſpect of the thing given.
III. in reſpect of the Receiver.
Three Inferences thence:
The Concluſion. noil
26
27
28
29
30
31
32-34
35
1
11
I
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2
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í
1
Sermón IV: Ad Clersim, on Rom. 14. 23.
10
no
Sect. 1.
T
2
I
3
4-5
6
7
8-9
10
11--15
16
17,
18
.
HE Coherence, and Scope, of the TEXT.
The word FAITH diverſły interpreted.
INTERPRETATION I. of a juſtifying Faith.
Not Proper beret; although (in it felf) True.
INTERPRETATION II. Of the Doctrine of Faith.
-utterly rejected. · I. as Falſe in it ſelf ;
both in the Rigour of it,
and in the Mitigation.
2. as Pernicious ; in the Conſequents.
3. as having no Afinity with the preſent Text.
INTERPRETATION III. Of Perfwalion of Judgment af-
ſerted.
Thence Jundry Queſtions reſolved, viz.
1. What is the Power of the Conſcience, as concerning the
Lawfulneſs or unlawfulneſs of humane actions.
II. Whether, in every thing we do, an actual conſideration of
the Lewfulneſs thereof be neceſſarily requiſite ?
III. What degree of Perſwalion is required for the Warrant-
ing of our Actions ?
IV.Whether or no,and how far forth, a man may warrantably act
with reluctancy of Conſcience?Wherein is conſidered the Caſe
1. Of a Reſolved Conſcience,
-2. Of a Doubting Conſcience
(And therein fundry Objections removed)
3. Of a Scrupulous Conſcience.
The Concluſion.
19
20
21
22
1
23-24
25-28
29-30
33
34
1
1
Sermon
A
I
94
TH È CONT ENTS.
1
Sermon I. Ad Magiſtratum, on Job 29.14.---17.
Sect. 1.
1
T
2
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3
4
7
5-6
I
0.004
7
8
9
IO
II
12-13
14 -
HE Occaſion,
-Scope,
of the TEXT...
Sum, and
Diviſion
The Magiſtrates I. DUTY; Zeal to Juſtice :
with ſome Examples
and Four Reaſons thereof.
DUTY II.Compaſſion to the Diſtreſſed;
with the Reaſons,
and Extent thereof.
DUTY III. Diligence in ſearching out the Truth:
with ſome Inſtances;
and Four Reaſons thereof.
DUTY. IV, Courage in Executing Juſtice :
With the Reaſons thereof; 1. in reſpect of the Laws',
2. of the Magiſtrate himſelf ;
3. of the offenders.
Three main Inferences from the Premiſſes, viz.
I. of Direction for the Choice of Magiſtrates.
II. of Reproof, for the neglect of the aforeſaid Duties,
IỊI.of Exhortation to the Conſcionable Performance of the
Same.
15
16-17
18
19
20
+
1
21
22-22
25
26
Sermon II. Ad Magiſtratum, on Exod. 23. 1.----3.
)
1
Sect. 1.3.
HE neceſſity of treating on this Argument.
The fitneſs of the Text for that purpoſe.
4
5
T
The Diviſion and thereof
.
7
8-II
/
1
12
13
14
15
16
17-20
22
23
Extent
POINT I. The accuſer, not to raiſe a falſe report.
fundry ways, by which it may be done.
Three Řeaſons of the point, viz. in reſpect of
1. The Sin in the Doer.
2. The Wrong to the Sufferer,
3. The Miſchiefs to the Common-wealth.
Inference. To avoid the fault: for which purpoſe
-four eſpecial Cauſes thereof are diſcovered.
POINT II. The Judge, not to receive a falſe report.
A threefold Care requiſite thereunto. 1. In receiving In-
formations
-in examining Cauſes.
-3 3. in repreſſing Contentious Perſons and Suits.
For which purpoſe the likelieſt Helps are
1. Toreject Informations tendered without Oath.
2. To temper the rigour of Juſtice with Equity.
3. To puniſh Partiality and Colluſion in the Informer.
30 4.
TA
24
25
26
27
28
29
THE CONTENTS.
A
95
30
31
32
4. To allow the wronged party full ſatisfaction ;
5. To reſtrain abuſes in their Servants and Officers.
The Concluſion
1
1
Sermon II. Ad Magiſtratum, on Pfal. 106. 30.
Sect. 1.-2
T
3
4
5-6
7-8
1
9-10
II
12
13
14
15
16--19
18
19
20
21
1
He Argument and Matter of the Pſalm.
The Coherence, Scope,
and Diviſion of the TEXT.
The Hiſtory of Balak and Balaam's Plot againſt Iſrael
.
With the ſucceſs thereof, both in the Sin and Puniſhment.
Zimri's Provocation and Execution.
The Perſon of Phineas conſidered.
OBSERVATIONI. The Spiritual Power doth not include ;
nor yet exclade the Temporal.
Phineas his Fact examined
;
and juſtified.
How far forth it may
be imitated
OBSERVATION II. The Zeal of Phineas
Manifeſted by executing judgment,
SI
1. Perſonally.
2. Speedily.
3. Refolutely.
OBSERVATION III. The plague ſtayed by executing judg.
ment.
With Aplication to England.
An Exhortation to execute judgment :
With Particular Application,
11. To the Accuſer;
2. To the Witneſs
3. To the Jurer ;
4. To the Pleader;
5. To the Officer
;
6. To the Judge.
22
23-25
1
1
26-28
29
30
31
32
33
34
35
36
.
Sermon
96
THE CONTENTS.
4
Sermon I. Ad Populum, on y Kings 21. 29.
5
Sea. I.
TH.
promoting
2
3
4-5
6-8
9
jo
II
,
1:11
I 2
13
14
15
16-17
Coherence,
***Argument, and of the TEXT.
Diviſion
From Ahab's Perſon and Carriage.
OBSERVATIONI. How far an Hypocrite may go in the
perforinance of holy Duties.
Four Inferences.; T. Of Terrour to the profane.
IDOf Exhortation,to abound in the fruits of godlineſs.
ITI. Of Admorition to forbear Judging.
IV. Of Direction, for the trial of Sincerity.
by the midrik's 1. of løtegrity, and
2. of Conſtancy:
borh joyned together. -
OBSERVATION IT: Concerning the Power of Gods Word,
With the Cauſes thereof in reſpect 1. of the Inſtrument,
"2.
-3.
3. of 'theft Application of the one to the other.
The Inferences thence; againſt thoſe that deſpiſe the Word.
From the ſucceſs of Ahab's Humiliation.
OBSERV. III. Concerning the Reward of Common graces,
with fundry reaſons thereof;
and inferences thence.
The main Inference.Tocomfort the Godly,l.againſt temptations
from the Profperity of the wicked;
II, againſt Temporal Affli&tions;
- III. hgainst doubtings of their Eternal Reward.
18
19
1
20
>
C
21
22-23
24
25
26
27
1
28
29
S!
1
Sermon II. Ad Populum, on 1 Kings 21. 29.
1
Sect. 1.
A
24
S
5
6
7-8
9
IO
II-I2
13-14
Repetition of the Three Obſervations in the former
Sermons.
OBSERVATION IV. Concerning Gods forbearig of threat-
ned Judgments.
Proved 1. from his proneneſs to Mercy ;
2. from the end of his Threatnings.
The Doubt. How this may ſtand with Gods Truth,
Reſolved: by underſtanding in all his Threatnings
& Clauſe of Exception;
though'not always expreſſed.
Inferences 1. of Comfort to the diſtreſſed.
2. of Terrour, to the Secure.
3. of Inſtruction, to All.
Gods promiſes, how to be underſtood;
and entertained.
16
17
18
19-r-20 OBSER-
1
)
1
!
THE CONTENTS.
97
1
19-20
21
22
OBSERVATION V. That though it be ſome grief to forknow
the evils to come :
Yet, it is ſome: happineſs, not to live to fee them.
with the Reaſon;
and ſundry Uſes thereof.
The Concluſion.
ui
2,325
26
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!
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1
1
1
(
1
Sermon III. Ad Ropulum; on 1 Kings 21. 29.
siis
:
1
V
)
Sect. I-2
3
4-5
T
1
?
6-7
3
8
(
9
IO
He grand Doubt concerning Juſtice propoſed. (
CERTAINTY I All the ways of God are juſt.
- II. Temporal Evils not to the proper adequate
puniſhments of fin.
---3. All Evils of Pain, howſoever:confidered,
are for ſin: and that
--for the fin of 'the ſufferer himſelf.
How the puniſhing of the Fathersilang upan the Children
macan ſtand with the Juſtice of God.
CONSIDERATION I. That they are puniſhed with tempo-
ral puniſhments orly, not with Spiritual or Eternal.
An Objection anwered.)
CÔNSIDERATION II. That ſuch Puniſhments befál them:
I'L
12-16
13.15
17
either
18-21
22
1
1
A
23-25
26
27
28
29
30
31-32
33
1. As continuing in their Father's fin, Or
2. As poſſeſſing Jamething from their Fathers, with Gods
curſe cleaving thereunto,
CONSIDERATION III. A diſtinction of Impulfive Cauſes,
explained by a familiar Example ;
and applied to the preſent Argument.
Seeming Contradi&tions of Scripture herein,
how to be reconciled ;
with an Exemplary Inſtance thereof.
The Reſolution of the main doubt.
Three Duties inferred from the Premiſſes, I. To live well
(as for our own, ſo even) for Poſterities fake alſo.
II. To grieve( as for our own, ſo)for our Forefathers fins alſo.
III. To endeavour to hinder fin in others.
34
35
1
1
1
Sermon
1
98
THE CONTENTS.
Sermon IV. Ad Populum, on 1 Cor. 7. 24.
2
Se&t. I.
2-3
T
4-5
thereby.
6
7
1
content
9
10-14
15
!
16-17
18-20
21-22
1-23-24
25
26
27
He Occaſion and Scope of the TEXT:
The Pertinency, and Importance of the matter to be
handled;
viz. of mens Particular Callings, and what is meant
POINT I. The neceſſity of living in a Calling.
Reaſons hereof. I. in refpečt of the Ordinance,
and Gifts of God.
II. in reſpect of the Perſon himſelf.
III. in reſpect of others.
Inference; for 'reproof of ſuch as live idly without a Cal-
ling;
as viz. J. Idle Monks and Friars.
-2. Idle Gallants.
3. Idle Beggars.
POINT II. Concerning the Choice of a Calling.
That in our proper Calling, whereunto God calleth us ; and
by what Enquiries they may be known.
ENQUIRY I. Concerning the Employment it ſelf :
1. Whether it be bonest and lawful, or H0?
Whether it be fit to be made a Calling, or no?
Whether it tend to common Utility, or no?
(The Uſurers Calling examined by theſe Rules.)
II. Concerning our fitneſs for that employment,
1. in reſpect of our Education.
2. in reſpect of our Abilities.
3. in reſpect of our Inclinations.
ÎII. Concerning the Providential Opportunities we have there-
Wherein is fhewed the great importance of an outward Calling.
POINT III. Concerning the Abidings in our Callings.
1. what is not
2. and what is
meant thereby:
3. The abiding therein with God, what.
The Concluſion
lu
1
28
29
30
32-33
34
35-36
--
37-39
40
unto.
41-43
44
45-46
47-49
50-52
53
Sermon V. Ad Populum, on 1 Tim. 4. 4.
Sect. 1.
TH
2
He Coherence, 2:
Scope, and of the TEXT.
Diviſion
OBSERVATION I. Concerning the Goodneſs of the Creas
3
4-6
ture.
2.
Inferences thence. I. God got the Author of Evil
.
8---II, The
THE CONTENTS
99
1
l
1
14
LE
1
16
)
$
1
+
8
II. The Goodneſs of God ſeen titthè Glafs of the Cida
túrès.
9-10
_III. The Creature's not to be blanded:
11-13 OBSERVATION II. Costèriting the Liberty and Right we bäve
to the Creatures,
1. By Creation.
15 2. By Redemption.
Much impleaded." 1. By Judaifrin,
17--10---2. By the Church of Rome:
20-32
The Exterit of this Liberty in' Eight' Pofitions,
33
OBSERVATION II. , The Creatures to be received with
Thankſgiving
34-39 The Dury of Thankſgiving; Explained and
38
Enforced: 1. as an A&t of Juſtice
39-42 as an Act of Religion.
43-44 INFERENCES I. For Conviction of our unthankfulneſs to Godi
45-46 St. for want
1. for want of Recognition,
32. for want of Eftimation, with two'degrees of eacha
50-51
3. for, want of Retribucion,
$2
11. 3. Motives to Thankfulneſs, rakéni front
53
The Excellency of the Duty.
54
2. The Continual Emuence of God's Benefits
55
3.Our Future Neceflities.
56
4. O úr Miſerý in Wanting?
$7
$. Qur Importunity in Ašking:
58
The Freedom of the Gift.
59
III. To avoid thoſe things that hinder out' Thatakfulneſs; which are
chiefly,
бо ſí. Pride.
2. Envy.
62 3. Riotous living.
4. Worldly Cares.
15. Procraſtination.
IV. To be thankful for Spiritual Bleſſings.
with
47-48
I.
A
quan un un
JON OM AWN
1
6i
63
64
65
:
1
Y
Sermon VI. Ad Populuni, ón Gen. 20. 6.
1
.
Sect. 1.
1
2.
T
{or
ſi
3.
4.
5-6
7
E.
HE Occafion,
-Scope, and
for the TEXT.
Divifion
Of the Nature
' and vle of Dreams
The former Part of the TEXT explained.
OBSERVATION I. The grievouſnefs of the fin of Adùltery;
and of Fornication, Compared.
OBSERVATION H. Horb fake Ignorance doth, of both
not excufe from fin.
-inſtanced in this fact of Abimelech.
Inferences thence. I conterning the Salvation of 047
Forefathers.
8-10
II-12
1
tri
13--16
17
>
18-19 Two
1
}
ar
10
18-19
!
20
21
1
-
1
THE CONTENTS
Two doubts removed.
☺
-H. Not to fatter our Jetves in our ſignorance.
LIII. Of Sins done with Knowledge.
22-24 ...: OBSERVATION III
. Moral integrity. may be in the heart of
an Unbeliever,
25
with the Reaſon thereof.
26 Inferences tbence. I. A Shame for Chriſtians to fall ſhort of
Heathens in their Morals..
27
II. Particular Actions no certain Kenieco of Sincerity,
28
III. The acquittal of Conſcience no ſufficient Juſtifica-
tion.
29 The latter part of the TEXT opened.
30
OBSERVATIOŃ IV. Concerning God's Reſtraint of Sin ix
Men.
-with the different meaſure and means thereof.
32
1. That there is ſuch a Reſtraint.
33-34
2. That it is from God.
35 3. That it is from the mercy of God; and therefore called
Grace.
Inferences from the Confideration of God's Reſtraint.
I. As it lyeth upon others. I, to bleſs God før our Preſervation;
2. not to truſt wicked men too far.
39
-3. nor to fear them too much.
40
4. to endeavour to reſtrain others from Sinning.
41 II. As it lyeth upon our ſelves, ; 1. To be humble under it.
42
2. to entertain the means of ſuch Reſtraint pith
Thankfulneſs
43
3. to pray that God would reſtrain our Corrupti.
44
4. --but eſpecially to pray and labour for fan&tifying
Grace.
31
2
1
36
37
38
- 3.
ons.
.
G
2
C
1
Sermon VII. Ad Populum, on 1 Pet. 2: 16.
1
Sect. 1-2
3-5
6.
TH
7-8
9-12
!
13-17
18-20
21-24
25 a
26-28
29-31
32-34
HE Occaſion, Scope,
Coherence, and 5 of the TEXT.
OBSERVATION I. Chriſtian Liberty to be maintained
with the Explication,
and Five Reaſons thereof.
Inferences, I. Not to uſurp upon the Liberty of others :
11.-Nor to betray our own.
Obſervation II.,Chriſtian Liberty not to be abuſed.
The words. explained; and thence
Three Reaſons of the Point.
Four abuſes of Chriſtian Liberty, viz. 1. by caſting off the
Obligation of the moral Law.
II. by exceeding the bounds of Sobriety.
- III. by giving Scandal to others.
-IV. by diſobeying lawful Superiours.
A
1
3:5-36 :
37
38
V
ri
39-40 The
.
THE CONTENTS.
IOI
6
39-40
41-46
47-50
51-52
1
53-54
55
56–57
The Grounds and Objections of the Anti-Ceremnonians,
-propounded and particularly anſwered.
How mens Laws bind the Conſcience.
OBSERVATION III. We being the Servants of God,
Which is of all other
1. the moſt Juft,
2. the moſt Neceſſary,
3. the moſt Eaſie, Service;
4. the moſt Honourable,
15. and the moſt Profitable,
Ought to carry our ſelves, As his Servants : with all
1. Reverence to his Perſon ; in 3 branches.
II. Obedience to his Will; both in Doing and Suffering.
XIII. Faithfulneſs in his Buſineſs; in 3 branches.
The Concluſion
0
58
59
60
61-63
64-66
67–70
69
2
1
1
>
1
AD
.
1
et
1
T
1
1
I
1
!
or
QUOD DOO
SUD
grill
AD
1
/
CLERUM
The firſt Sermon.
At a Viſitation at Boſton, Lincoln,
17th April, 1619.
?
$
ROM. XIV. 3.
Let not him that eateth deſpiſe him that eateth not : And let not him
that eateth not, judge him that eateth.
1
T'cannot be avoided, ſo long as there is or Weak-
neſs on Earth, or Malice in Hell, but that Scan-
dals will ariſe, and Differences will grow in the
Church of God; what through want of Judg-
ment in ſome, of Ingenuity in others, of Cha-
rity in almoſt all. Occaſions (God knoweth)
of offence are too ſoon both given and taken :
whilft men are apt to quarrel at trifles, and
to maintain differences even about indifferent
things. The Primitive Romart Church was not
a little afflicted with this Diſeaſe; for the remedying whereof St. Paul
ſpendeth this whole Chapter. The occaſion this: In Rome there lived in the
Apoſtles times many Jemos,of whom, as well as of Gentiles, divers were con-
verted a to the Chriſtian Faith, by the Preaching of the Goſpel
. Now
of Alis 28. 24.
theſe new Converts, ſome better inſtructed than others as touching the
Ceflacion of Legal Ceremonies, made no difference of Meats, or of b De novo corio
Days
, but uſed their Lawful Chriſtian Liberty in them both, as things lege Catholica
in their own nature meerly indifferent: whereas others, not ſo throughly minus fufficien-
b Catechized as they, ſtill made 'difference for Conſcience fake, both of ter inftruffus.
B
Meats,
1
1
!
1
2
1
Ad Clerum.
Rom. 14.3.
cVerſe 1.
doi duyarul .
Rom. 15. I.
2
1
.
8
unto
locuin,
Locuin.
Meats, accounting
them Clean or Unclean ; and of Days, accounting them
Holy or Servile, according as they ſtood under the Levitical Lam. There
latter St, Paul calleth c’Adevévtus tñ med, Weak in the Faith: thoſe for-
mer then muſt by the Law of Oppoſition be d ſtrong in the Faith.
It would have become both the one ſort,and the other (notwithſtanding
they differed in their private Judgments, yet) to have preſerved the com-
€ 2 Cor. 10. 8: mon Peace of the Church, and laboured the e edification, not the ruine one
of another; the ſtrong by affording faithful inſtruction to the Conſciences
of the weak; and.the weak, by allowing favourable conſtruction to the acti-
ons of the ſtrong. But whilft either meaſured other by themſelves,
Gal. 2. 14. neither one nor other did f 'op Soroplóiy cameos oled saúdear, as our Apoſtle elle-
where ſpeaketh, Walk uprightly according to the truth of the Goſpel
. Faults
and offences there were on all hands. The Strong faulty, in contemning the
Weak ;- the Weak faulty, in condemning the Strong. The Strong proudly
ſcorned the weak, as filly and ſuperſtitious , for making ſcruple at fome
ſuch things as themſelves firmly believed were Lawful: The weak raſhly
cenſured the Strong, as Prophane and Irreligions, for adventuring on ſome
ſuch things as themſelves deeply ſuſpected were unlawful. The blefied A-
şi Cor.14.26. poſtle, deſirous all things ſhould be done in the Church in love and
Cajetan in
edification, h aquâ lance, and i, eodem Charitatis moderamine, as Interpre-
i Bulling. in ters ſpeak, taketh upon him to arbitrate, and to mediate in the buſineſs;
and like a juſt.Umpire k layerh his hand upon both parties, unpartially
k Job 9.33..
ſhoweth them their ſeveral overſights, and beginnech to draw them to a
fair and honourable compoſition: as thus, The ſtrong ſhall remit ſome-
what of his ſuperciliouſneſs, in diſeſteeming and deſpiſing the Weak; and
the Weak he ſhall abate ſomething of his edge and acrimony in judging
and condemning the Strong. If the Parties will ſtand to this Order, it
will prove a bleſſed agreenient ; for ſo ſhall brotherly Love be maintain-
ed, Scandals ſhall be removed, the Chriſtian Church ſhall be edified, and
God's Name ſhall be glorified. This is the ſcope of my Text, and of the
whole Chapter.
In the three firſt Verſes whereof, there is nebdeos, éx.Sos and xelos. Firſt,
there is meg felis, in the firſt Verfe; the Propoſal of a general Doctrine, as
touching the uſage of weak ones; with whom the Church is ſo to deal, as
that it neither give offence to, por take offence at the weakneſs of any.
[Him that is weak in the Faith receive you, but not to doubtful Diſputations. ]
Next there is érdeos, in the ſecond Verſe, a Declaration of the former ge-
neral Propoſal, by inſtancing in a particular caſe, touching the difference
of Meats. There is one man ſtrong in the Faith; he is infallibly reſolved,
there is no meat l unclean of it ſelf, or (if received with thankfulneſs and
m 1 Cor. 1o. fobriety ) m unlawful 3, and becauſe he knoweth he ſtandeth upon a ſure
ground, n msd'et pager, he is confident he may eat any thing, and he uſeth
o 1 Cor.10.27. his Liberty accordingly, eating indifferently o of all that is ſet before him,
making no queſtion for Conſcience fake, [ One man believeth he may
eat all things.] There is another man weak in the Faith; he ſtandeth yet un-
reſolved and doubtful, whether ſome kinds of Meats, as namely thoſe
forbidden in the Law, be clean; or he is rather carried with a ſtrong
ſuſpicion that they are unclean ; out of which timorouſneſs of Judgment,
he chuſeth to forbear thoſe Meats, and contenteth himſelf with the fruits
of the Earth ; [ Another who is weak, eateth Herbs. ] This is Species facti,
this is the caſe. Now the queſtion is, In this caſe what is to be done, for
the avoidance of ſcandal, and the maintainance of Chriſtian Charity? And
4 this queſtion my Text reſolveth in this third Verſe: wherein is contained
1
3.
I Verſe 14.
23
n Verſe 2
Kelas
+
1
Rom. 14.3
)
;3
The Firſt Sermon.
1
Tranſlacion in
Tertullian
/
5
1
Kelos, St. Paul's judgment, or his counſel rather and advice, upon the Cafe,
Let not him that eateth, deſpiſe, &c. The remainder of the Verſe and of
the Chapter being ſpent in giving reaſons of the judgment, in this and a-
nother like caſe, concerning the difference and obſervation of days.
I have made choice to intreat at this time of St. Paul's advice, as uſe-
ful for this place and Auditory, and the preſent Aſſembly. ' Which advice
as the Parties and the faults are, is alſo two-fold. The Parties two: He
that eateth, that is, the Strong; and be that eateth not, that is, the Weak.
The Faults likewiſe two: The ſtrong mans fault, that is, p E&c.Ternera, de-
p Literally
Spiling of his brothers Infirmity; and the weak mans fault
, that is, Kurineros, ſetting at
judging of his Brothers liberty. Proportionably, the parts of the advice, nought; ſo it is
accommodated to the Parties and their Faults, are two. The one, for the Luke 23.11.
Strong, that he deſpiſe not, Let not him that eateth, deſpiſe him that and the Latin
eateth not. The other, for the Weak, that he judge not, Let not him that
eateth not, judge him that eateth. Of which, when I ſhall have ſpoken readeth here
ſomewhat in their general uſe, I ſhall by Gods aſſiſtance proceed by way Greek
, theui
of Application, to inquire how far the differences in our Church, for con- manducat, ne
forming, and not conforming, agree with the preſent caſe of eating, and nullificet non
.
not eating; and conſequently how far forth St. Pauls advice in this caſe Terr.de Tejun.
of eating, and not eating, ought to rule us in the caſes of conforming, and adverſus Pſych.
not conforming in point of Ceremony. And firſt, of the former Rule, C. 15.
or Branch of the Advice, Let not him that eateth, despiſe, bim that eat-
eth not.
The terms whereby the Parties are charactered, He that eateth, and he
5.
that eateth not, have in the opening of the Caſe been already ſo far unfold-
ed, as that I ſhall not need any more to remember you, that by him
that eateth, muſt be underſtood the ſtrong in Faith, and by him that eateth
not, the weak. And ſo reducing the words, ab Hypotheſi ad Theſin, this
part of the advice [ Let not him that eateth, deſpiſe him that eateth not, ]
beareth ſenſe, as if the Apoſtle had ſaid [Let not the ſtrong in Faith deſpiſe
the weak, ] Weak ones are eaſily deſpiſed; Strong ones are prone to de-
Spiſe: and yet deſpiſing is both a grievous ſin in the deſpiſer, and a dange-
rous ſcandal to the deſpiſed. In all which reſpects, it was but needful the
Holy Ghoſt ſhould leffon us, not to deſpiſe one anothers weakneſs. Let not
him that eateth, deſpiſe him that eateth not.
Weakneſs and Smallneſs, be it in what kind foever, is the fitteſt object to 6.
provoke contempt. As we travel by the way, if a fierce Maſtiff ſet upon
Us, we think it time to look about and beſtir our felves for defence ; but
we take no notice of the little Currs that bark at us, but deſpiſe them.
When Goliah ſaw little David make towards him, I Sam. 17. the Text
faith q He diſdained him, for he was but a Touth. And St. Paul charging q 1 Sám. 17.
Timothy ſo to behave himſelf in the Church of God, as that none ſhould 42.
r deſpiſe his Youth, implieth, that Youth is obvious to contempt, and like r 1 Tim. 4.12.
enough to be deſpiſed. And though s Wiſdom is better than Strength, yet ſEccl. 9.'16.
Solomon tells us, The poor mans Wiſdom is deſpiſed, and his words are not
beard, Ecclef. 9. t I am ſmall and of no reputation, ſaith David, Pfal
. 119. Pfal. 119.
And our Saviours Caveat in the Goſpel is eſpecially concerning little ones, 141.
as moſt open to contempt: u Take heed that ye deſpiſe not any of theſe little u Mat. 18.10.
But of all other, that weakneſs is moſt contemptible, which is ſeen
in the faculties of the underſtanding Soul: when men are indeed weak
in Apprehenſion, weak in Judgment, weak in Diſcretion ; or at leaſtwiſe
are thought ſo. “ Far from any real weakneſs this way or any other, was
s our bleſſed Lord and Saviour Jeſus Chriſt, * In whom were hid all the « Col. 2. 3:
B 2
treaſures
1
1
ones.
.
l
1
Rom. 14. 3.
!
1
1
y
Luk. 23.
II.
K²Eanta
Schol. in
Rom. 14. I.
4
Ad Clerum,
treaſures of Wiſdom and Knowledge ; yet becauſe upon conference with
him, he ſeemed ſuch unto Herod, not anſwering any of his queſtions;
nor that expectation which the fame of his Miracles had raiſed of him
ce in Herod, Herod took him for ſome'ſilly ſimple fellow, and accordingly
cuſed him ; for he y ſet him at nought, and mocked him, and put him in
° EEx Seviltus. « a white Coat, as if he had been ſome fool, and ſent him backas he
came,
Luke 23. And of this nature is the weakneſs my Text hath to do withal, a
aduiwedy. ib.
weakneſs in Judgment; or as it is, Verſe 1. a weakneſs in Faith. Where,
by Faith, we are not to underſtand that juſtifying Faith, whereby the
heart of a true Believer layeth faſt hold on the gracious promiſes of God,
and the precious perits of Jeſus Chriſt, for the remiffion of ſins; nor by
a Marth: 8.26. weakneſs in Faith,that ’Orego msic, wherewith the Apoſtles are a fometimes
14:31.8 16.8. charged ; when the Faith of a true Believer is ſore (baken with temptations
nificat perjua- of incredulity and diſtruſt.. But by Faith we are to underſtand an b Hi-
fionem de uſu storical Faith only, which is nothing elſe but a firm and ſecure afſent of the
rentium, pesta judgment unto Doctrinal Truths in matter of Faith or Life; and by weak-
Synecdochen neſs in ſuch Faith, a doubtfulneſs and irreſolution of Judgment concern-
generis. Piſcat. ing ſome divine truths appertaining unto the doctrine of Faith or Life; and
namely, concerning the juſt extent of Chriſtian Liberty,and the indifferent
or not indifferent nature or uſe of ſome things. Which weakneſs of Judg-
ment in Faith bewraying it ſelf outwardly in a nice, and ſcrupulous, and
timorous, forbearance of ſome things, for fear they ſhould be unlawful,
which yet in truth are not ſo, but indifferent, doth thereby expoſe the
Perſon in whom ſuch weakneſs is, to the contempt and deſpiſings of ſuch
as are of more confirmed and reſolved judgments, and are ſtronger in the
Faith.
Weakneſs then is in it ſelf contemptible; yet not more than Strength is
contemptuous. Paſſive contempt is the unhappineſs of the weak; but active,
the fault of the ſtrong. They that find truly, or but overweeningly con-
ceit in themſelves abilities, either of a higher nature, or in a greater mea.
ſure than in other men, be it in any kind whatſoever. It is ſtrange to fee
with what ſcornful ſtate they can trample upon their weaker and inferiour
Brethren, and look upon them (if yet they will at all vouchſafe a look )
from aloft, as upon things below them; which is properly and literally tó
deſpiſe. For ſo much the very words imegpão, among the Greeks, and a-
mong the Latins, deſpicere, do import. The Phariſee, it is like, caſt ſuch
a diſdainful look upon the poor Publican, when, in Contempt he called
c Luk. 18.9, him, c Iſte Publicanus ! Sure I am, that Parable was ſpoken of purpoſe con- .
cerning ſuch as truſted in their own Righteouſneſs and d deſpiſed others,Luk.
d'EEJEVX-
18. And they are ever the likelieſt thus to despiſe others, that conceit
Luk. 18. 9. ſomething in themſelves more than others. Wealth, honour, ſtrength, beauty,
birth, friends, alliance, authority, power, wit, learning, eloquence
, reputation,
any trifle can leaven our thoughts ( partial as they are towards our ſelves
and ſwell us, and heave us up above our Brethren ; and becauſe we think
we do over-top them, we think we may over-look them too,and deſpiſe them
as vulgar and contemptible. Agar could deſpiſe Sarah;the Bond-ſervant,
the Free-woman; the Maid, her Miſtreſs; only for a little fruitfulneſs of
the Womb beyond her; becauſe e She ſaw that ſhe had conceived, and her
Gen, 16.4,5.
Miſtreſs was Barren, Gen. 16. All ſtrength and eminency then, we ſee, be
it in any little ſorry thing, is apt to breed in men a despiſing of their weak-
er and meaner Brethren; but none more than this ſtrength of Knowledge,
and of Faith, wherewith we now deal. It ſhould be quite otherwiſe, our
knowledge ſhould præferre facem, hold the light before us, and help'us for
the
+
7
II.
TOS.
1
i
7
1
(
*
Rom. 14. 3.
I be Firſt Sermon.
5
the better diſcovery of our ignorance, and ſo diſpoſe us to humility, not
pride. But Pride and ſelf-love is congenitum malum; it is a cloſe, and a
pleaſing, and inſeparable corruption, which by ſlie and ſerpentine inſi-
nuations conveyeth it ſelf, as into whatſoever elſe is good and eminent in
us, and poiſonethit; ſo eſpecially into the endowments of the under-
ſtanding part. Sharpneſs of Wit, quickneſs of Conceit, faithfulneſs of
Memory, facility of Diſcourſe, propriety of Elocution, concinnity of Geſture,
depth of Judgment, variety of Knowledge in Arts and Languages, and
whatever elſe of like kind, are but as wind to fill the Sails of our Pride,
and to make us well above our Brethren, in whom the like Gifts are not,
or not in like eminency. " Scientia inflat, our Apoſtle might well ſay,
«f Knowledge puffeth up; and that it doth ſo readily and unmeaſurably, f 1 Cor. 8. 1:
"that unleſs there be the greater meaſure both of humility to prevent, and Quo didiciſſe,
«c of Charity to vent it, it will in a ſhort time breed a dangerous ſpiritual rumore e perman
s tympany in the Soul; a Diſeaſe from which -the ſtrongeſt conſtitutions Satyr. Vid.
that have been, have not been altogether ſo free, but that they have had, if Caſaub. ibid.
not a Spice of it, yet at leaſt-wiſe an inclination unto it. Even this our
bleſſed Apoſtle, who had ſo much humility as to account himſelf g of A-91 Cor. 15.9.
poftles the least, but h of Jinners the chiefest, was in fo great danger i to be 1 Tim... 15
exalted above meaſure through the abundance of Revelations ; that it was “Iya uusi Ume-
needful he ſhould have a thorn in the fleſh, a meſſenger of Satan to buffet cyligauerdo
him, left he ſhould be exalted above meaſure, 2 Gor. 12. “No marvel then
“if theſe new Converts, but lately called by God out of the darkneſs of
“their ignorance, k into his marvellous great light, and not having their k 1 Pet. 2.9.
“underſtandings well informed, and their judgments throughly ſetled in
“the Doctrine and Uſe, in the nature and extent of that Evangelical Liber-
" ty whereunto they were called: no marvel, I ſay, if theſe, upon ſo
“ ſenſible a change, were more than a little diſtempered with this ſwelling
“above their Brethren, even as far as to despiſe them. So hard it is, even
for the moſt exerciſed Chriſtian, not to take knowledge of his own
knowledge ; or doing ſo, not to deſpiſe and neglect the Infirmities of his
leſs-knowing Brother
. It was not then without good need, that St. Paul
ſhould become a Remembrancer to the ſtrong in Faith, not to deſpiſe the
weak. And there is as good need the very ſtrongest of us ſhould remem-
ber it, and take heed of despiſing even the very weakeſt; this deſpiſing
being hurtful both to the ſtrong and weak; to the ſtrong as a grievous ſin,
and to the weak as a grievous ſcandal
.
Deſpiſing, firſt
, is a lin in the ſtrong. Admit thy weak Brother were of
ſo farow underſtanding and judgment, that he might ſay in ſtrictneſs of
truth, what Agar faid but in modeſty, and that with an Hyperbole too,
Prov. 30. that l Surely he were more bruitiſh than any man, and that he had l Prov. 30. Id
not in him the underſtanding of a man ; yet the community of nature, and
the common condition of humanity, ſhould be ſufficient to free him from
thy Contempts. His body was formed out of the ſame duſt, his ſoul breath-
ed into him by the ſame God, as thine were; and he is thy Neighbour. Let
his weakneſs then be what it can be, even for that relation of Neighbour-
hood, as he is a man, it is fin in thee to deſpiſe him [m He that deſpiſeth his
mProv.14.216
neighbour, finneth, Prov. 14.] But that's not all; he is not only thy
Neighbour as a man, but he is thy Brother too, as a Chriſtian man. He hath
embraced the Gospel
, he believeth in the Son of God, he is within the pale
of the Church, as well as thou, though he be not ſo exquiſitely ſeen in ſome
higher Myſteries, nor ſo throughly ſatisfied in ſome other points, as thou
art. If it hath pleaſed God to endow thee with a larger portion of know-
ledge,
1
!
1
+
8.
1
1
!
!
#
6
Ad Clerum.
Rom. 14. 3.
I.
2.
3.
4.
Scen. I.
leum contume-
Cic. Ver. 5.
defineth An-
ger. "Esou si
"
μεγαλόπης Π»
ledge; thou oughteſt to conſider, Firſt, that thou art bound to be ſo much
the more thankful to him that gave it; and then, gecondly, that it is expect-
ed, that thou ſhouldſt do ſo much the more good with it; and thirdly, again,
that thou ſtandelt charged with ſo much the deeper account for it. If the
fame God hath dealt theſe abilities with a more ſparing hand to thy Bro-
ther, in despiſing his weakneſs, what other thing doſt thou, than even de
n John 3. 8., Spiſe the good ſpirit of God, n that bloweth where he liſteth, and o giveth to
PI Cor. 12.4. everyone as be liſteth? For though there be p diverſity of Gifts f both for
q 1 Theſ
. 4. 8. ſubſtance and degree, yet it is the ſame Spirit
, 1 Cor. 12. And the con-
S Mat,18.6,&c. tempt that is calt upon the meaneſt Chriſtian, rebounderh upwards again,
't Ibid. 10.
and in the laſt reſolution reflecteth even upon God himſelf, and upon
his
a Plaut, in Ci- Chriſt. [9 He that deſpiſeth, deſpiſeth not man, but God, who hath given
stel. AEt.
unto us his holy Spirit, 1 Theſ. 4. And r when ye ſin ſo againſt the Brethren,
* Habet enim and wound their weak
Conſciences, je ſin againſt Chriſt, i Cór. 8. ]
quendam ach-
Thus
you ſee deſpiſing is hurtful to the deſpiſer, as a Sin; it is hurtful
lia quem pati alſo, as a Scandal to the deſpiſed. And therefore our Saviour in Mat. 18.
boni viri dife- diſcourſing of S not offending little ones; anon varieth the word, and ſpeak-
cilime pasſunt
. eth of it not deſpiſing them; as if deſpiſing' were an eſpecial and principal
kind of offending or ſcandalizing. And verily ſo it is, eſpecially to the
| Arift, lib. 2.
Rhet. 2. cap 2. weak. Nothing is more grievous to Nature, ſcarce death it ſelf, 'than for
whcre he thus a man to ſee himſelf deſpiſed. u Ego illam anum irridere me ut ſinam? Sa-
tius eft mihi quovis exitio interire, could he ſay in the Comedy. It is a
છે opzij ozebis thing that pierceth far, and linketh deep, and ſtriketh cold, and lieth hea.
vy upon the heart: x Aleſh and blood will digeſt any thing with better
weiss auto-
pa-
ué ns sro poso tience. “The great y Philoſopher, for this reaſon maketh contempt the ground
νομένω ολι “ of all Diſcontent; and ſufficiently proveth it in the ſecond of his Rhe-
ωείαν. .
storicks; there being never any thing taken offenſively, but ſub ratione
Adag. Mega contemptus; nothing provoking to Anger, but what is either truly a con-
renjes neque
tempt, or at leaſtwiſe ſo apprehended. We all know how tenderly eve-
ry one of us would take it, but to be neglected by others ; to have no
a Katupeó- reckoning at all made of us; to be ſo reputed as if we were not; or not
Ari, ubi fupra. worth the looking after ; Zsi'cn nóg og ir iesbuộ, as the Oracle faid to
b’Emptuou's the Magarenſes. And yet this is but the leaſt degree of Contempt; b a pri-
By uß eis.
Ibid.
vate contempt only. How tenderly then may we think a weak Chriſtian
COU de zip would take it, when to this private he ſhould find added a a Poſitive
(7&tozó116) contempt alſo? when he ſhould ſee his perſon and his weakneſs, not only not
Ove:dikóv- compaſſionated, but even c taunted, and flouted, and derided, and made a
TWD xj xe te laughing ſtock, and a jeſting Theme? when he ſhould ſee them to
Denco v Try fpeak and do ſuch things in his fight and hearing, as they know will be of-
κωμωδών βα-
λομένων. . fenſive to him, of very purpoſe to vex, and afflict, and grieve his tender
Chryl
. Hom. ſoul? Certainly for a weak Ckriſtian newly converted to the Faith, to be
d'Have mercy thus deſpiſed, it were enough, without God's ſingular d mercy and ſupport,
upon us O Lord, to make him repent his late converſion, and revolt from the Faith, by fear-
ful and deſperate Apoſtacy. And he that by ſuch deſpiſing, ſhould thus of-
upon 145 ; for
we are exceed- fend, though but e one of the leaſt and weakeſt of thoſe that believe in
ingly filled with Chriſt, a thouſand times better had it been for him, that he had never been
Soul is exceed- born; yea, ten thouſand times better that a mill-ſtone had been hung about
ingly filled with hisheck, and he caſt into the bottom of the Sea, ere he had done it. Deſpi.
theferhat are fing is a grievous fin in the deſpiſer, in the ſtrong; and deſpiſing is a
at eaſe, and grievous ſcandal to the deſpiſed, to the weak. Let not therefore the ſtrong
with the con-
deſpiſe the Weak; Let not him that eateth; deſpiſe him that eateth not. And
thus much för the former branch of St. Paul's advice: The other followeth,
Let nit him that eateth not, judge him that eateth.
Faults
2
Vide
opus
66
)
tertii, neque
quarti.
10
1
have mercy
tempt of the
proud, Pfal.
123. 3. 4.
cMat. 18.6.
&c.
Rom. 14. 3.
7
1
The Firſt Sermon.
1
av. Et mox,
66
1
1
4
1
1
6C
II.
Faults ſeldom go'ſingle, but by couples at the leaſt. Șinful men do io
with ſinful provocations, as Ball-players with the Ball: when the Ball is
önce up, they labour to keep it up; right fo when an offence or provoca-
tion is once given, it is e toſſed to and fro, the receiver ever returning it into the and
e Διαδέχεται
pat upon the giver, and that moſt times with advantage; and fo betwixt
them they make a ſhift to preſerve a perpetuity of finning, and of ſcanda- oeais i recesso
se na
liğing one another. " It is hard to ſay who beginneth oftner, the Strong or
Kõv, ry Toha
« the Wèuk; but whether ever beginneth, he may be ſure the other will nutidodo
"follow. If this judge, that will deſpiſe; if that deſpiſe
, this will judge: Movies didinio
" either doch his endeavour to cry quittance
' with other, and thinketh Tyrius scacão
« himſelf not to be at all in fault, becauſe the other was firſt or more. This B.
Apoſtle, willing to redreſs faults in both, beginneth firſt with the Strong,
"and for very good reaſon. Not that his fault, ſimply conſidered in it
““ſelf
, is greater ; ( for I take it a certain truth, That to judge one that is in
-“ the right, is a far greater fault, conſidered abfolutely', without relation
" to the abilities of the perſons, than to deſpiſe one that is in the wrong :) Bụt
“becauſe the ſtrong through the ability of his Judgment, ought to yield
« ſo much to the infirmity of his weak Brother, who through the weakneſs
" of his Judgment, is not ſo well able to diſcern what is fit for him to
· “do. What in moſt other contentions is expected, ſhould be done in
< this: Not he that is moſt in fault, but he that hath moſt wit, ſhould give
« over firſt. Indeed in reaſon, the more faulty is rather bound to yield;
« but if he will be unreaſonable ( as moſt times it falleth out ) and not
“ do it; then in diſcretion, the more able ſhould do it. Asf Abraham in fGen. 13. 9,
diſcretion yieldeth the choice to his Nephew Lot upon the contention of
w their Herdſmen, which in reaſon Lot ſhould rather have yielded unto
“him. But where both are faulty, as it is not good to ſtand debating
“ who began firſt ; ſo it is not ſafe to ſtrain courteſie who ſhall end, and
6. mend firſt. In the caſe of my Text, both were faulty ; and therefore our
Apoſtle would have both mend. He hath ſchooľd the Strong,and taught
him his Leſſon, not to deſpiſe anothers infirmity ; Let not him that eateth
deſpiſe him that eateth not. Now the Weak muſt take out his Leſſon too, not
to judge anothers Liberty; Let not him that eateth not, judge him that
eateth.
I will not trouble you with other ſignifications of the word ; to judge, It.
as it is here taken, is as much as to g condemn: and ſo the word xeiver is & Ne condemio
often taken in the worſer ſenſe for retureiver, “Tropically by a b Synec- huPiccator in
doche generis, fay Scholiaſts; and they ſay true. But it is a Trope, for Schol
. ad hunc
" which both in this, and in i divers other words, we are not ſo much be- locum.
i Evil manners
“ holden to good Arts, as to bad Manners. Things that are good or in- have been the
different, we commonly turn to ill, by uſing them the worſt way: ſpoiling of
“whence it groweth, that words of good or indifferent ſignification, in words; as
“time degenerate ſo far as to be commonly taken in the worſt ſence. But in açamenice,
this by the way. The fault of theſe weak ones, in the caſe in hand, was
Tyrannus, So-
phiſta, Latro,
that meaſuring other mens actions and conſciences, by the model of their pequexov
, Ve-
own underſtandings; in their private Cenſures they raſhly paſſed their nenum, Magus ;
Judgments upon, and pronounced peremptory Sentence againſt ſuch as Englih
úſed their Liberty in ſome things, concerning the lawfulneſs whereofthem- Tongue,
Knave, Villain,
ſelves were not ſatisfied, as if they were looſe Chriſtians, carnal Profeſſors, Charly &c.
nomine tenus Chriſtiani, men that would not ſtick to do any thing, and See minfus
ſuch as made either none at all, or elſe very little conſcience of their acti- Verftegan, &cks
ons. This Practice my Text diſalloweth and forbiddeth; and the rule
hence for us is plain and ſhort; We muſt not judge others. The Scriptures
6
EG
+
---
ll
&re
1
1
1
1
Rom. 14.3
8
Ad Clerum.
12
I
2
0 1 Cor. 13. 5:
CG
9 As Walter
Election of
ſtard Son to
Matth. 7. 1. are expreſs, k. Judge not, that ye be not judged, Matth. 7. 1 Judge nothing
La Cor. 4. 5 before the time, &c. 1 Cor.4. m Thou art inexcuſable; o Man, whoſoever
n James 4. 11. thou art that judgest, Rom. 2. And' n If thou judgeſt, thou art not a doer
of the Law, but a Judge, James 4.
“ Not that it is unlawful to exerciſe civil Judgment, or to paſs condemn-
« ing ſentence upon perſons orderly and legally convicted, for ſuch as have
"Calling or Authority thereunto in Church or Common-wealth, for this
* Exod. 22.9. “ Publick Politick Judgment is commanded * in the Word of God; and
2 Chron.196...“ Reaſon ſheweth it to be of abſolute neceſſity for the preſervation of States
Rom. 13.4.&
elſewhere.
6 and Common-wealths. Nor that it is unlawful, ſecondly, to paſs even our
private cenſurés upon the outward actions of men; when the Law of
"God is directly tranſgreſſed, and the tranſgreſſion apparent from the
& nogilerus moment evidence either of the Fact it ſelf
, or of ſome ſtrong ſigns and preſumpti-
κακόν. ons of it. For it is Stupidity, and not Charity, to be credulous againſt ſenſe.
pbb. Verfum, “Charity is o ingenuous, and will p believe any thing, though more than
&
“ Reaſon: but Charity muſt not be a ſervile, to believe any thing againſt
Mapes, fome-'« Reaſon: Shall any Charity bind me to think the Crow is white, or the
deacon of Ox-“Bluckamoor Beautiful? Nor yet thirdly, that all ſiniſter ſuſpicions are ut-
enford, rela-
terly unlawful, even there where there wanteth evidence either of Falt,
cing the groſs
Synony of the or of great ſigns; if our ſuſpicions proceed not from any corrupt affe-
Pope, for con> “ctions, but only from a r charitable Jealouſie of thoſe over whom we
firming the
“have ſpecial Charge, or in whom we have ſpecial Intereſt, in ſuch fort as
Reginald, Ba-“ that it may concern us to admoniſh, reprove or correct them when they
“ do amiſs; ſo was Job ſluſpicious of his Sons, for ſinning, and curſing God
Foceline, wi-
ſhop of Sa-
“ in their hearts. But the judgment here and elſewhere condemned, is ei-
rum, into the “ther firſt, when in our private thoughts or ſpeeches, upon ſlender pre-
See of Bathe : « ſumptions, we raſhly pronouncemen as guilty of committing ſuch and ſuch
the Narration " fins, without ſufficient evidence either of fact, or pregnant ſigns that they
thus, Sitta-
“ have committed them. Or ſecondly, when upon ſome actions't undoubt-
edly ſinful, as Blaſphemy, Adultery, Perjury, Orc. we too ſeverely cenſure
jtra Roma ba- “the Perſons either for the future; as Reprobates and Caft-aways, and ſuch
fraflus; ab.
« as ſhall be certainly damned; or at leaſtwiſe for the preſent, as Hypocrites
ſit credere que " and unfančtified and profane, and ſuch as are in the ſtate of Damnation;
videmus
. Ma“ not conſidering into what fearful ſins it may pleaſe God to ſuffer, not
hap. de nugis
“ only his u choſen ones before Calling, but even his x holy ones too after
Calling, ſometimes to fall, for ends moſt times unknown to us, but ever
rcim debemus" juſt and gracious in him. Or thirdly, when for want either of Charity or
a'iquibus malis « Knowledge ( as in the preſent caſe of this Chapter ) we interpret things
adhibere reme- « for the worſt to our Brethren; and condemn them of fin for ſuch acti-
Pris, ſive alie: “ons as are not directly, and in themſelves neceſſarily fivful ;
nis ; expedit ad se due circumſtances ) be performed with a good conſcience, and without
hoc ut ſecurius
remediuin ap-
“ Gn. Now all judging and condemning of our Brethren in any of theſe
ponatur, quod skinds is ſinful and damnable; and that in very many reſpects; eſpecially
quod eft deteri-“ theſe four ; which may ſerve as ſo many weighty reaſons, why we ought
us : quia reme='" not to judge one another. The ufurpation, the raſhneſs, the uncharitable-
dium quod est sneſs, and the ſcandal of it.
effica contra
majus malum, Firſt, it is an Uſurpation. He that is of right to judge, muſt have a
multo magis est Calling and Commiſłon for it. y. Quis conſtituit te ? (harply replied upon
s malum. Moſes, Exod. 2. Who made thee a Judge? and % Quis conſtituit mè rea-
a
19.2.2. qu.
60. art 4 ad 3..
s Job 1: 5. i Aperta non ita reprehendamus, ut de fanitate deſperemus. Glof. Ordin, in Rom, 14.13. Non quicquid re-
prehendendum, etiam damnandum eft. Sen. 1, 6. de Benef. cap. 39. u As Paul, Mary Magdalen, &c._2 As David, Peo
ter, & y Exod. 2.1.4.. 7 Luke 12. 14.
ſonably
1
C
men domina
materque no-
CC
culus in aqua
Curialium.
diſtinct. I.
C. I 2.
(૮
but
may (with
1
1
Rom, 14. 3.
9
The Firſt 1
Sermon
.
in Gen. homi
42.
-
10.
fonably alledged by our Saviour, Luke 12. Who made me a Judge ? Thou
takeſt too much, upon thee then,, thou, ſon of man, whoſoever thou art
that judgeſt; thus laucily to thruſt thy ſelf into God's ſeat, and to (Z) in- (3) Ti gap diß
vade his Throne. Remember thy ſelf well, and learn to know thine own lokasi ER-
rank. (a) Quis tu ? Who art thou that judgeſt another ? James 4. Or, Who was &c.Chryf.
art thou that judgeſt anothers Servant in the next following Verſe to my
Text. As if the Apoſtle had ſaid, What art thou? Or what haſt thou tota) Jam.4.12.
do to judge him that (b) ſtandeth or fiilleth to his own Maſter? Thou art ) Rom. 14.4.
(©) Mali operis
his fellow-Servant, not his Lord. He hath another Lord that can and will
vindictam,
judge kim; who is thy Lord too, and can and will judge thee : for ſo he Bumi gloriam,
arguerh anon at Verſe 10. Why doſt thou judge thy brother ? Wi’e Shall all utriuſque Judi-
ſtand before the Judgment-Seat of Chriſt
. “God hatlı reſerved (c) three Pre- (d) Deut. 32:-
“rogatives Royal to himſelf
, (d) Vengeance, (e) Glory, and (f) Judgment
. & 19.42.8
.
“ As it is not ſafe for us then to encroach upon (8) God's Royalties in either kom. 12: 19
“of the other tvo; Glory, or Vengeance : ſo neither in this of Judgment; (f)Rom.14.4.
« Domirius judicabit, (b) The Lord himſelf will judge his people, Heb. 10. It
Jam.4. 11,12.
is flat Vſurpation in us to judge; and therefore we muſt not judge. (8) Tres homi-
Secondly, it is raſhneſs in us. A Judge muſt (i) underſtand the truth, both num ſpecies
for matter of (k) fact, and for point of Law; and he muſt be ſure he is faciunt injuri-
in the right for both, before he proceed to ſentence ; or elſe he will give am:Superbi, qui
raſh judgment. How then dare any of us undertake to ſit as Judges upon Gloriam; hra-
other mens Conſciences; wherewith we are ſo little acquainted, that we are cundi, qui Vin-
indeed but too much unacquainted with our own? We are not able to
dictam;Regidi,
qui Judicium.
ſearch ţhe depth of our own (1) wicked and deceitful hearts; and to ran- (b) "Heb. 10.
fack throughly the many ſecret windings and turnings therein : how much 30.
leſs then are we able to fathome the bottoms of other mens hearts, with any
14.
certainty to pronounce of them either good or evil? We muſt then leave
the judgments of other mens Spirits, and hearts, and reins, to him that is (m
the Father of Spirits, and alone (n) ſearcheth the hearts and reins ; before (i) Et nune
whoſe eyes all things are (0) Tetgelguin Cueva, as the word is moſt Emphatical, te cerndimientos
Heb. 4. Wherefore our Apoſtles precept elſewhere is good to this purpoſe, quijudicatister
?
I Cor. 4. (P) Judge nothing before the time, until the Lord come who both will ram, Pfal.2.10.
bring to light the hidden things of darkneſs, and will make manifeſt the counſels nosce. Sen, in
of the hearts. “Unleſs we be able to bring theſe hidden things to light, and Med. Act. 2.
á to make manifeſt theſe counſels; it is (m) raſhneſs in us to judge: and
Μηδέποτε κρί-
vesdi Sonuovas.
“ therefore we muſt not judge.
άνδρας έάσεις.
Phocylid.
k Et normam, & Carfam : Normam, fecundum quam ; a cauſam, de qua ftatuendurn. Ad Factum bæc pertinet , illa
ad jus: ad illam, Péritia opus eft ; ad hanc, Prudentia. / Jer. 17. 9. I know nothing by my ſelf, yet am I not
hercby juſtified, but he that judgeth me is the LORD, 1 Cor.4.4. "If our heart condemn us, GOD is greater
than our heart, and knoweth all things, i John 3.21, Latet me facultas mea, que in me eft; ut animus meus de
viribus fuis ipſe ſe interrogans, non facilè fibi credendum exiſtimet, quia do quod ineft plerumque occultum eſt. Aug. lib. 10.
Confeff. c. 32. (m) Heb. 12. 9. (n) Pfal. 79. & 26. 2. Jer. 11. 20. and 17.10. & 20. 12. Rev. 2. 23. Heb.
4.13. (D) 1 Cor. 4: 5: () Teineritas est darnnare quod neſcias. Sen. Epift. 91. Sunt quedam falta media, qua ignoramus
quo animo fiunt, quia do bonobo malo fieri poffurit, de quibus temerarium eſt judicare. Auguft
. 1. 2. de Serm. Dom, in monte,
Thirdly, this judging is uncharitable
. Charity is not eaſily ſuſpicious ; 15.
but
upon juſt cauſe: much leſs then, cenforious and peremptory. Indeed 3.
when we are to judge of (») Things, it is wiſdom to judge of them Se in rerum
cundum quod funt, as .near as we can, to judge of them juſt as they are, liquis niti ad
without any fway or partial inclination either to the right hand or to the hoc, ut inter pre-
left
. But when we are to judge of Men, and their A&tions ; it is not al-retur unum-
together fo: there the rule of charity muſt take place, (1) dubia in melio- dum quod eſt: in
judicio autem
rem partem funt interpretanda. Unleſs we ſee manifeſt cauſe to the con-
perfonaruin, ut
interpretetur in
melius. Aquil. 2. 0. qu. 60. art. 4. ad 3. and he giveth a ſubſtantial reaſon for it, ib. in reſp. id 2.
hunc loc. & Theologi pafſim. Semper quicquid dubium eft, humanitas inclinat in melius, Sen.
C
trary,
2.
1
cap. 18.
s Gloffa Ord, in
ep.
81.
?
Ad Clerum,
Rom. 14.3:
IO
latur, habens
alicui ; non au-
ad. I.
Aft, 2
ro) 1 Cor.
13: 5.
1
one's aitare non
"
trary, we ought ever to interpret what is done by others, with as much
CS) Error Cha- favour as may be. « Toerr thus is better than to hit right the other way,
ritaris ſalutaris « becauſe this courſe is (S) ſafe, and ſecureth 'us, as from (t) injuring o-
(1) Melius est “ thers, ſo from endangering our ſelves: whereas in judging ill, though
quod aliqua. “ right, we are ſtill (u) unjuſt, éx açocupéCews, the event only, and not our
fal-
« choice freeing us from wrong judgment. True Charity is ingenuous ; ic
bonam opinion. (x) thinketh no evil, 1 Cor. 13. How far then are they from Charity, that
mine , quàm
are ever ſuſpicious, and think nothing well? For us, let it be our care to
· quod rarius fa!- maintain Charity, and to avoid, as far as humane frailty will give leave, even
malam opinio- Siniſter Suſpicions of our brethrens actions: or if through frailty we cannot
nem de bono ho that, yet let us not from light ſuſpicions fall into uncharitable cenſures; let
mine, quia ex us at leaſtwiſe ſuſpend our (1) definitive judgment, and not determine too
injuria
peremptorily againſt ſuch as do not in every reſpect juſt as we do, or as
tem ex primo. we would have them do, or as we think they ſhould do. It is uncharitable
Aq:2, 3;qu6c. for us to judge, and therefore we muſt not judge.
(u) Æquum Laſtly, 'There is Scandal in judging. 'Poſſibly he'that is judged, may
licet Statue it, have that ſtrength of Faith and Charity, that though raſh and uncharita-
it Senin Med. ble cenſures lye thick in his way, he can lightly skip over all thole ftum.
bling blocks, and ſcape a fall. Saint Paul had ſuch a meaſure of ſtrength;
(z) with me it is a very ſmall thing, faith he, that I ſhould be judged of you, og
() Sifufpici- of bumine judgment, 1 Cor. 4. If our judging light upon ſuch an Object
,
it is indeed no ſcandal to him: but that's no thanks to us. We are to eſteem
homines fumus: things by their natures, not events: and therefore we give a ſcandal
, if we
judicia tamen, judge ; notwithſtanding he that is judged take it not as a ſcandal
. For,
vas firmaſque that judging is in it ſelf a ſcandal, is clear from Verſ. 13. of this Chapter;
Sententias con- Let us not therefore, faith Š. Paul, judge one another any more, but judge this
Glor. ordin.ih rather, That no man put a ſtumbling-block, or an occaſion to fall into his bro-
thers way. And thus we ſee four main Reaſons againſt this judging of our
brethren. 1. We have no right to judge; and ſo our judging is ufurpation.
(B) 1 Cor. 4: 2. We may errin our judgments; and ſo our judging is raſhneſs
. 3. We
take things the worſt way when we judge; and ſo our judging is unchari-
table. 4. We offer occaſion of offence by our judging; and lo our judg-
ing is ſcandalous. Let not him therefore that eateth not, judge him that eateth.
17.
And ſo I have done with my Text in the general uſe of it: wherein we
have ſeen the two faults of deſpiſing and of judging our brethren, laid o-
pen, and the uglineſs of both diſcovered. Í now deſcend to make ſuch
Application, as I promiſed, both of the caſe and rules, unto fome differen-
bes, and to ſome offences, given and taken in our Church in point of Ce-
remony. The Cale ruled in my Text was of eating, and not eating : the
Differences which ſome maintain in our Church are many in the particu-
Jars ; (as of kneeling, and not kneeling; wearing, and not wearing ; cross
ſựng, and not croſſing, ecc.). But all theſe, and moſt of the reſt of them,
may be comprehended in groſs under the terms of Conforming, and not
Conforming. Let us firſt compare the Caſes; that having found wherein
they agree, or diſagree, we may thereby judge how far S. Paul's advice in
my Text ought to rule us, for not despiſing, for not judging one another.
There are four ſpecial things, wherein if we compare this our Caſe with the
Apoſtles , in every of the four we ſhall find ſome agreement, and ſome
diſparity allo : 1. The nature of the matter : 2. The abilities of the per-
fons: 3. Their ſeveral practices about the things: and 4. Their mutual car-
riage one towards another. And firſt, let us conſider how the two Cafés
agree in each of theſe.
18. Firſt, The matter whereabout the eater and the not-eater differed in the
caſe
1 Cor.4.
16.
3.
$
1
-
1
Rom 14. 3.
The Firſt Sermon
II
1.
1
2.
+
be
3
.
-
1
1
A
caſe of the Romans, was in the nature of it indifferent i ſo it is between
the Conformer and not Conformer in our Caſe. As there fiſh, and fleſh, and
herbs were merely indifferent ; ſuch as might be eaten, or not eaten with-
out ſin; ſo here, Cap and Surplice, Croſs and Ring, and the reſt, are things
merely indifferent ; ſuch as (in regard of their own nature) may be uſed
or not uſed without fin; as being neither exprelly commanded, nor ex-
preſly forbidden in the Word of God.
Secondly,The Perſons agree. For as there, ſo here alſo,ſome are ſtrong in
Faith,ſome weak. There are mariy,whoſe judgments are upon certain and in-
fallible grounds aſſured and reſolved, and that certitudine Fidei, that Cap,
and Surplice, and Croſs, and the reſt, are things lawful, and ſuch as may
uſed with a good Conſcience. There are ſome others again, who, through
ignorance,or cuſtom, or prejudice, or otherwiſe weakned in their judgments,
cannot (or will not ) be perſwaded that theſe things are altogether free
from Superſtition and Idolatry : nor conſequently the uſe of them from fin.
Thirdly, The practice of the perſons are much alike. As there, the
ſtrong did uſe his liberty according to the aſſurance of his knowledge,
(msetes puzár) and did eat freely without ſcruple; and the weak did for-
bear to eat, becauſe of his doubting and irreſolution: So here, moſt of us
in aſſured confidence that we may wear and croſs, and kneel, and uſe other
Ceremonies and Cuſtoms of our Church, do willingly, and ex animo, con-
form our felves thereunto. Yer ſome there are, who out of I know not
what niceneſs and ſcrupuloſity, make dainty of them, and either utterly
refuſe conformity, or at leaſtwiſe deſire reſpite, till they can better inform
themſelves.
Laſtly., There is ſome correſpondence alſo in the faulty carriage of the
parties each towards other. For as there the Eater deſpiſed the Not-eater;
and the Not-eater judged the Eater : ſo here, it cannot be denied, but that
ſome Conformers (although I hope far the leſſer, I am ſure far the worſer
ſort) dod ſpiſe and ſcandalize the Non-Conformers more than they have
reafon to do, or any diſcreet honeſt man will allow. But is it not moſt
certain alto, that the Non-Conformers (but too generally, yea, and the
better ſort of them too, but too often and much) do paſs their cenſures
with marvellous great freedom; and ſpend their judgments liberally up-
on, and againſt the Conformers? Hitherto the Caſes ſeem to agree. One
would think, mutatis mutandis, the Apoſtle's rule would as well fit our
Church and Caſe, as the Roman ; and ſhould as well free the Non-Con-
formers from our Contempt, as us from their Cenfures. Let not him that
Conformeth, deſpilè him that Conformeth not: and let not him that Con-
formeth not, judge him that Conformeth.
But if
you will pleaſe to take a ſecond ſurview of the four ſeveral
par-
ticulars
, wherein the Caſes ſeemed to agree, you ſhall find very much
diſparity and diſproportion betwixt the two Cafes in each of the four re-
ſpects
. In the caſe of my Text, the matter of difference among them, was
not only indifferent in the nature of it ; but it was alſo left as indifferent
for the uſe: the Church perhaps) not having determined any thing po-
ſitively therein ; at leaſt no publick authority having either enjoyned, or
forbidden the uſe of ſuch or ſuch meats. But in the Caſe of our Church it
is far otherwiſe. Cap, Surpliice, Croſs, Ring,and other Ceremonies, which
are the Matter of our differenceş; though they be things indifferent for
their nature, and in themſelves, yet are not ſo for their uſe, and unto us.
If the Church had been ſilent, if Authority had preſcribed nothing here-
in, theſe Ceremonies had then remained for their uſe, as they are for their
naturen
4.
0
I
1
19.
I,
.
1
C 2
L
Rom. 14. 3:
!
5
A
Proteſtant
Churches.
Canon. 30.
20.
.
Aft for Lini-
1
A
1
1,2
Ad Clerum
Article 20. nature, indifferent : Lawful and ſuch as might be uſed without ſin ;, and
e confeftim yet Arbitrary, and ſuch as might be alſo forborn without fin. But men muſt
ons of other grant (though they be unwilling, if yet they will be reaſonable) that
every particular Churcha hath power, forb decency and orders fake, to or:
b’Euomauó-
dain and conſtitute Ceremonies. Which being once ordained, and by
vess Hettede publick Aushority enjoyned, ceaſe to be indifferent for their uſe, though
Tetor. 14. 20. they remain ſtill ſo for their nature : and of indifferent become lo neceſa-
c Conftit. ry, that neither may a man without ſin c refuſe them, where Authority re-
quireth ; nor uſe them, where Authority reſtraineth the uſe.
Neither is this acceſſion of Neceſſity any impeachment to Chriſtian Liber-
d Er i Cor.7.
ty; or d inſnaring of mens conſciences,as e fome have objected. For then
e Lincolnſhl do we inſnare mens conſciences by humane Conſtitutions , when we
Abride : thruſt them upon men as if they were divine ; and bind mens conſciences
g In Spiritum to them immediately, as if they were immediate parts of Gods Worſhip, or
Sanétum blaf- of abſolute neceſſity unto ſalvation. This Tyranny and Uſurpation over
Sacros Canones mens Conſciences, the f Phariſees of old did, and the Church of Rome at
riolant 25 qu. this day doth exerciſe, and we juſtly hate in her: g equalling, if not pre-
b conftit.&c. ferring her Conſtitutions to the Laws of God. But our Church (God be
can.74.a.t.20. thanked) is far from any ſuch impious preſumption, h and hath ſufficiently
declared her ſelf by ſolemn proteſtation, enough to ſatisfie any ingenuous
formity; and
Treat.of cere-impartial judgment, that by requiring obedience to theſe ceremonial
monjes pre conftitutions, The hath no other purpoſe, than to reduce all i her Children
Book of Com- to an orderly uniformity in the outward worſhip of God; ſo far is ſhe from
mun Prayer. ſeeking to draw any opinion, either of k divine neceſſity upon the Conſti-
judice to the tution, or of effettual holineſs upon the Ceremony." And as for the
pre-
liberty of o judice which leemeth hereby to be given to Chriſtian Liberty, it is ſo
Nender a conceit, that it ſeemeth to bewray in the Objectors deſire, not
Pref
. to com- ſo much of ſatisfaction as cavil. For firſt, the liberty of a Chriſtian to
munion Books all indifferent things, is in the Mind and Conſcience
, and is then infringed,
when the conſcience is bound and ſtraitned, by impoſing upon it an opi-
enforci any nion of doctrinal neceſſity. But it is no wrong to the Liberty of a Chriſti-
thing beſides
an mans conſcience, to bind him to outward obſervance for Orders fake,
to be believed and to impoſe upon him a neceſſity of Obedience. Which one diſtinction
for neceſity of of Doctrinaland Obediential Neceſſity well weighed, and rightly applied,
Salvation.
is of it ſelf ſufficient to clear all doubts in this point. For, to make all
1 Sce Confe- reſtraint of the outward man in matters in different, an impeachment of
rence at Ham Chriſtian Liberty, what were it elſe, but even to bring flat l Anabaptiſm
and Anarchy into the Church? and to overthrow all bond of ſubječtion
in In rebus me- and obedience to lawful Authority? I beſeech you conſider, wherein can
eft obedienti e, the immediate power and Authority of Fathers, Maſters, and other Rulers
Bern. Epiſt.7. over their Inferiors conſiſt ; or the due obedience of Inferiors be ſhewn
* De hujuſmo- towards theni, if not in theſe m Indifferent and Arbitrary things? For,
preceptor ex- things n abſolutely necesſary, as commanded by God, we are bound to do,
petandus,
whether humane Authority require them or no ; and things abſolutely un-
nec prohibitor
auſcultanduss lupful, as prohibited by God, we are bound not to do, whether humane
eft. Eer, de Authority forbid them or no. There are none other things left then,
penſar
wherein to expreſs properly the Obedience due to ſuperior Authority,
See Agel 2 than theſe Indifferent things. And if a o Father of Maſter have power to
Noft. Artic.7. preſcribe to his Child or Servant in indifferent things, and ſuch reſtraint
o See sa col-" be no way prejudicial to Chriſtian liberty in them, why ſhould any man
lins Sermon either deny the like power to Church-Governours ; to make Eccleſiaſtical
pag. 44. &c." Conſtitutions concerning indifferent things? or interpret that power to the
prejudice of Chriſtian Liberty? And again Secondly, Men muſt under-
ſtand,
ther Chur-
ches. See
1
ought not to
the holy Writ,
Arcic. 20.
Court pag. 709
71.
prec & dir-
2.
1
t
1
.
Rom. 14. 3.
13
The Firſt Sermon.
V
?
3
/
1
21.
ſtand, that it is an error to think Ceremonies and Conſtitutions to be things
merely indifferent, I mean in the general. For howſoever every parti-
cular Ceremony be indifferent, and every particular Conſtitution * arbi- * Artic. 34. '
trary and alterable ; yet that there ſhould be ſome Ceremonies, it is necef-
fary, Neceſſitate abſolutâ, in as much as no outward work can be performed
without Ceremonial Circumſtances, ſome or other; and that there ſhould
be ſome Conſtitutions concerning them, it is alſo neceffary ( though not
fimply and abſolutely, as the former; yer Ex hypothefi
, and) p neceſſitate p. See Calvin
convenientia. Otherwiſe ſince ſome Ceremonies muſt needs be uſed, c. 19. feat. 27
every Pariſh, nay every q Man would have his own faſhion by himſelf, as q Quot capita,
his humour led him : wherefore what other could be the iſſue, but infinite to Schiſmata.
Hieronyn.
diſtraction, and unorderly confuſion in the Church? And again thirdly,
To return their weapon upon themſelves; if every reſtraint in indifferent
things be injnrious to Chriſtian Liberty, then themſelves are injurious no
leſs by their negative reſtraint from ſome Ceremonies, r Wear not, Croſs "Like that
not, Kneel not, &c. than they would have the World believe our Church Touch not, taste
is by her poſitive reſtraint unto the Ceremonies of wearing and croſſing, not, handle not.
and kneeling, &c. Let indifferent men judge, nay let themſelves that are
parties judge, Whether is more injurious to Chriſtian Liberty, publick Au.
thority by mature advice commanding what might be forborn, or private
ſpirits, through humorous diſlikes, forbidding what may be uſed : the
mhole Church impoſing the uſe, or a few Brethren requiring the forbearance
of ſuch things, as are otherwiſe and in themſelves equally indifferent for
uſe, or for forbearance.
But they ſay, Our Church maketh greater matters of Ceremonies than
thus, and preferreth them even before the moſt neceſſary duties of Preach-
ing and adminiſtring the Sacraments; in as much, as they are impoſed up-
on Miniſters under pain of Suſpenſion and Deprivation from their Mini-
ſterial Functions and Charges. Firſt, for actual Deprivation ; I take it,
unconforming Miniſters have no great cauſe to complain. “ Our Church,
it is well known, hath not always uſed that rigor ſhe might have done.
« Where ſhe hath been forced to proceed as far as Deprivation, ſhe hath
ordinarily by her fair, and ſlow, and compaſſionate proceedings therein,
"fufficiently manifeſted her unwillingneſs thereto, and declared her ſelf
a Mother every way indulgent enough to ſuch ill-nurtured Children, as
will not be ruled by her. Secondly, Thoſe that are ſuſpended or depri-
ved, ſuffer it but juſtly for their obſtinacy and contempt
. For howſoever Pro inficiaria
they would bear the World in hand, that they are the only perſecuted ones, feminei. A-
and that they ſuffered for their Conſciences,yet in truth, they do but abuſe quipont
. in
the credulity of the ſimple therein, and herein (as in many other things) de Antichriſto
jump with ihe Papiſts, whom they would ſeem above all others moſt ab- Theſ. 1 5.ſpeak-
horrent from. For, as Seminary Prieſts and Jeſuits give it out, they are
ing of the
martyr'd for their ſ Religion, when the very truth is, they are t juſtly ex. ted in the
ecuted for their prodigious Treaſons, and felonious or treacherous Pra- Reign of Qu.
&tices againſt lawful Princes and Eſtates : So the Brethren pretend they are + See Donnes
perſecuted for their Conſciences, when indeed they are but juſtly cenfurted Pſeudo-Martyr
for their obſtinate and pertinacious contempt of lawful Authority. For it Reciallyroi.com
is not the refuſal of theſe Ceremonies they are deprived for, otherwiſe &c
than as the matter wherein they ſhew their contempt: it is the u Contempt The pra-
Etice of our
Church fufti-
ciently confirmech this: which cenſureth no man for the bare omiſſion of ſome kind of Rites and Ceremonies ņow
and then ; where it may be preſumed by the parties chcarful and general conformity otherwiſe, that ſuch omiflion
proceedeth not either from an opinionative diſike of the Ceremony impoſed, or from a timorous and obſequious
humouring of ſuch as diſlike it. Whoſoever willingly and purpoſely doth openly break, &c. Artic. 34.
it
1.
.
2.
Prieſts execua
1
1
14
Ad Clerum
Rom. 14. 3.
}
quoque man-
22.
1.
2.
it ſelf, which formally and properly ſubjecteth them to juſt Ecclefiaftical
* In minimis cenſure of Suſpenſion or Deprivation. And contempt of Authority,though
in the x ſmalleſt matter, deſerveth no ſmall puniſhment : all Authority ha-
datis culpam
facit non mini- ving been ever ſolicitous (as it hath good reaſon) above all things to vin-
mam: to con- dicate and preſerve it ſelf from contempt, by inflicting ſharp puniſhments
men granis re- upon contemptuous perſons in the ſmalleſt matters, above all other ſorts of
bellionis nem
any degree whatſoever. Thus have we ſhewed and cleared
vum ſatis le-
vem fimplicis the firſt and main difference betwixt the caſe of my Text, and the caſe of
tranſgresjionis
. our Church, in regard of the matter : the things whereabout they differed
Bernide prec: being every way indifferent ; ours
not ſo.
And as the Matter, ſo there is ſecondly much odds in the condition of
the Perſons. The refuſers in the Caſe of my Text, being truly weak in the
Faith, as being but lately converted to the Chriſtian Faith, and not ſuffi-
ciently inſtructed by the Church in the Doctrine and Vſe of Chriſtian Li.
berty in things indifferent : whereas with our refuſers it is much otherwiſe.
Firſt, They are not new Profelytes, but Men born,and bred, and brought
up in the boſom of the Church, yea many, and the chiefeſt of them,
ſuch as have taken upon them the calling of the Miniſtry, and the charge of
Souls, and the office of teaching and inſtructing others. And ſuch men
ſhould not be weaklings. Secondly, Ours are ſuch as take themſelves to
have far more knowledge, and underſtanding, and inſight in the Scrip-
tures, and all divine Learning, than other men: ſuch as between pity and
ſcorn ſeem moſt to wonder at the ignorance and fimplicity of the vulgar,
and to lament (which is, God knoweth, lamentable enough, though not
comparable to what it was within not many years ſince :) the want of
knowledge, and the unſufficiency of ſome of the Clergie in the Land. And
with what reaſon ſhould theſe men expect the priviledge of Weak ones?
Thirdly, Our Church hath ſufficiently declared and publiſhed the innocen-
cy of her purpoſe and meaning in enjoyning the Ceremonies : nor ſo only,
but hath been content to hear, and receive, and admit the Obječlivns and
Reaſons of the Refuſers ; and have taken pains to anſwer and ſatisfie to the
full all that ever yet could be ſaid in that behalf. And therefore it is va-
nity for theſe men (or their Friends in their behalf) to alledge weakneſs,
where all good means have been plentifully uſed for full information in
the points in doubt. Laſtly, Upon the premiſſes it doth appear, that the
weakneſs of our Brethren, pretended by thoſe that are willing to ſpeak
favourably of them, proceedeth for the moſt part not ſo much out of fim-
p'e ignorance, ariſing from the defect either of underſtanding or means, as
out ofan ignorance,at the beſt in ſome degree of wilfulneſs and affecration,
in not ſeeking, or not admitting ſuch ingenuous ſatisfaction, as they might
have hy Reaſon: if not out of the poyſon of corrupt and carnal affections,
( as they give us ſometimes but too much cauſe to ſuſpect ) of pride, of
ſingularity, of envy, of contention, of factious admiring ſome mens perſons.
By which, and other like partial affections, mens judgments become often-
times ſo blinded, that of unwilling at the firſt, they become at length un-
able to diſcern things with that freedom and ingenuity they ſhould. And
ſo the Caſes differ in regard of the Perſons.
22. They differ,thirdly, in the Practice of the Perſons. There the ſtrong
did eat, becauſe he was well aſſured he might do it, mis d'es pagãiv, in the
Verſe before my Text; and the weak did no more but forbear eating; as
indeed he might do, no Authority interpoſing to the contrary. But here,
we conform, not only becauſe we know we may lawfully do it, but for
wild Tears
that we know we muſt ofy neceſſity do it, as bound thereunto in obedience
V
3.
4.
1
J
1
y'Ανάγκη
Roin. 13. 5.
.
Rom. 14. 3.
The Firſt Sermon.
15
5
1
46
(G
1
24
to lawful Authority, and in the (2) conſcience we ought to make of ſuch (2) Not only
obedience. And the refuſers do not only de facto, not conform, to the con- alſo for conſci-
tempt of Authority, and the ſcandal of others; but they ſtand in it too, ence Sake. Ibid.
and trouble the peace of the Church by their reſtleſs Petitions, and Sup-
plications, and Admonitions, and other publications of the reaſons and
grounds of their ſuch refuſal
. “And verily, this Countrey and the County
hath been not the leaſt buſie in theſe factious and tumultuous courſes;
« both in troubling our moſt gracious, judicious, and religious Sovereign
« with their (a) Petitions; and alſo in publiſhing their Reaſons, in a Book (a) Meditati-
“ called The Abridgment, Printed 1605. to their own ſhame, and the ſhame ons on the
Lord's Prayer..
“of their Countrey. He who (as I have been informed) was thought pago ! 2. in the
sa to have.had a chief hand in the collecting of thoſe Reaſons, and Printing Margent.
“ of that Book ; was for his obſtinate refuſal of Conformity, juſtly d'epri-
“ ved from his Benefice in this Dioceſs, and thereupon relinquiſhed his Mi.
“niſtery for a time, betaking himſelf to another Calling: 1o depriving the
“ Church and People of God of the fruit and benefit of thoſe excellent
gifts which were in him. But ſince that time he hath, upon better and
more adviſed judgment, Subſcribed and Conformed; and the Church like
“ an indulgent Mother hath not only received him into her boſom again,
“ but hath reſtored him too, though not to the ſame, yet to a Benefice elle-
s where of far greater value.
Laſtly, There is difference in the faulty carriage of the perſons: and
that on both parts, eſpecially on ours. For though our Non-Conforming
Brethren condemn us with much liberty of ſpeech and ſpirit, having yet
leſs reaſon for it than the weak Romans had (for the ſtrong among them
might have forborn ſome things for the weak's ſake; and it would have
well become them for the avoiding of ſcandal fo to have done ; which we
cannot do without greater ſcandal in the open contempt of lawful Autho-
rity :) yet we do not deſpiſe them, (I mean with allowance from the
Church; if particular men do more than they ſhould, it is their private
fault, and ought not to be imputed to us, or to our Church) but uſe all
good means we can to draw them to moderate courſes, and juſt obedience :
although they better deſerve to be deſpiſed than the weak Romans did:
they being truly weak,ours Obſtinate;they Timorous,ours alſo Contemptuous.
Now theſe differences are opened betwixt the Caſe in my Text, and 25.
the Caſe of the Church: we may the better judge how far forth Saint
Paul's advice here given to the Romans in their caſe of eating, and not-
eating, ought to rule us in our caſe of conforming, and not-conforming in
point of Ceremony. And firſt, of not deſpiſing ; then, of not judging.
The ground of the Apoſtles precept for not deſpiſing him that ate not, was
his Weakneſs. So far then as this ground holdeth in our caſe, this precept
is to be extended, and no further. And we are hereby bound not to de-
ſpiſe our Non-conforming Brethren, fo far forth as it may probably appear
to us they are weak, and not wilful. But ſo far forth, as by their courſes
and proceedings it may be reaſonably thought their refuſal proceedeth from
corrupt or partial affections, or is apparently maintained with Obſtinacy
and Contempt : I take it we may, notwithſtanding the Apoſtles admoni-
tion in my Text, in ſome ſort even deſpiſe them.
But becauſe they think they are not ſo well and fairly dealt withal as 26.
they ſhould be: Let us conſider their particular grievances, wherein they
take themſelves deſpiſed; and examine how juſt they are. They ſay,
firſt, they are deſpiſed in being ſcoffed and flouted, and derided by looſe
companions, and by profane or Popiſhly affected perſons ; in being' ftiled
Puritansa
1
1
1
1
3
1
1
1
1
!
t
1
16
Ad Clerum,
Rom. 14.3.
1
27
1
“But by the way,
P. 40.
6C
>
Puritans, and Brethren, and Preciſians, and having many jeſts and foole-
ries faſtned upon them, whereof "they are not guilty. They are ſecondly
,
All benefit deſpiſed, (b) they ſay, in that when they are convented before the Biſhops
oferite moblering and others in Authority, they candot have the favour, of an indifferent
and they de Hearing; but are proceeded againſt as far as Suſpenſion, and ſometimes
barred of other Deprivation, without taking their Anſwers to what is objected, or giving
rence of writing Anſwers to what they object. Thirdly, in that many honeſt and religious
for their des
men, of excellent and uſeful gifts, cannot be permitted the liberty of their
fence. Def. of
Miniſters rea- Conſciences, and the free exerciſe of their Miniſtery; only for ſtanding out
ſotis, part 1. in theſe things, which our felves cannot but confeſs to be indifferent.
prcf. co the
Reader, We do
To their firſt grievance we anſwer, That we have nothing to do with
accuſe the Re- thoſe that are Popiſhly affected. If they wrong them, as it is like enough
verend Bishops they will (for they will not ſtick to wrong,their Betters';) we are not to
modele de be charged with
that; let them anſwer for themſelves.
for their bdrá “ let our Brethren conſider, whether their ſtiff and unreaſonable oppo-
dealing toward" ling againſt thoſe lawful Ceremonies we retain, may not be one princi-
is. Removal of “ pal means to confirm, but ſo much the more in their darkneſs and ſuper-
Imputations, “ İtition, thoſe that are wavering, and might poſſibly by more ingenuous
17.
" and ſeaſonable inſinuations be won over to embrace the truth which we
profeſs
. And as for looſe perſons and profane ones, that make it their
ſport upon their Ale-benches, to rail and ſcoff at Puritans ; as if it were
“ warrant enough for them to drink drunk, talk bawdy, ſwear and Itáre,
“or do any thing without controul, becauſe, forſooth, they areno Puri:
“tuns: As we could wiſh, our Brethren and their Lay.followers, by their
ur.couth and ſometimes ridiculous behaviour, had not given profane per-
ſons too much advantage to play upon them, and through their fides to
wound even Religion it felf: ſo we could wiſh alſo that ſome men by un-
reaſonable and unjuſt, other ſome by unfèaſonable and indifereet ſcoffing at
them, had not given them advantage to triumph in their own innocency,
and perſilt in their affected obſtinacy. It cannot but be ſome confirmation
to men in errour, to ſee men of diffolute and looſe behaviour, with much
eagerneſs
, and petulancy, and virulence, to ſpeak againſt them. We all
know how much ſcandal and prejudice it is to a right good cauſe, to be ei-
ther followed by perſons open to juſt exception, or maintained with llen-
der and unſufficient reaſons, or proſecuted with unſeaſonable and undiſcreet
C) Many by violence. And I am verilý perſwaded, that (c) as the increaſe of Papiſts
their faćtious in ſome parts of the Land, hath'occaſionally
. ſprung (by a kind of -Anti-
were driven periſtales) from the intemperate courſes of their Neighbour Puritans; fo
to be l'apiſts, the increaſe of Puritans, in many parts of the Land, oweth not fo much
in Conferi at
to any ſufficiency themſelves conceive in their own grounds, as to the dil
Hump. p. 68. advantage of ſome profane, or ſcandalous, or idle, or ignorant, or indiſ-
creet oppoſers
. But ſetting theſe aſide, I ſee not but that otherwiſe the
Name of Puritán, and the reſt, are juſtly given them. For appropriating
to themſelves the Names of Brethren, Profeſors, Good men, and other like;
as differences betwixt them and thoſe they call Formaliſts : Would they
not have it thought that they have a Brotherhood and Profeſſion of their
own, freer and purer from Superſtition and Idolatry, than others have,
that are not of the ſame ſtamp? and doing ſo, why may they not be cal-
led Puritans? The Name, I know, is ſometimes faſtened upon thoſe that
deſerve it not; Raſcal people will call any man that beareth but the face of
honeſty, a Puritan; but why ſhould that hinder others from placing it
where it is rightly due.
28 “ To their ſecond Grievance I anſwer : Publick means by Coxferences,
Dijpen
I
The King's Ma.
و
A
1)
-
1
Rom. 14. 3,
17 .
1
The Firſt Sermon.
3
1
UG
CG
CG
1
)
Difput ations, and otherwiſe, have been often uſed: and private men not
ſeldom afforded the favour of reſpite and liberty to bring in their Allegá-
tions. “ And I think it can be hardly, or bụt rarely inſtanced, that ever
Deprivation hath been uſed, but where fatherly Admonitions have firſt
“ been uſed, and time given to the Delinquents to confider of it, and in-
« form themſelves better
. This courſe uſually hath been taken; though
every private particular man hath no reaſon to expect it. The Reve-
rend Fatbers of our Church, we may well think, amid ſo much other im-
ployment, cannot be ſo unthrifty of their good hours, as to laviſh them
out in hearing contentious perſons eandem cantilenam, ſing, the ſame note
an hundred times cimer, and require farther ſatisfaction, after ſo many pub.
lick and unanſwerable ſatisfactions already given. Yet have the b Biſhops b Witneſs the
and other Church-Governours out of their religious Zeal for the peace of learned Books
Gods Church, been fu far from deſpiſing our Brethren herein ; that they rend Prelares:
have diſpenſed ſometimes with their other weighty occaſions, and taken John Whitgifts
pains to anſwer their Reaſons, and confute their Exceptions , fatisfie all
ridge, Tho.
their Doubts, and diſcover the weakneſs of all their grounds in the points Morton, &c.
queſtioned.
And as to their third Grievance : Firſt, for my own part, I make no 29.
doubt, neither dare I be ſo uncharitable as to think, but that many of them
have honeſt, and upright, and ſincere hearts to God-ward, and are un-
feignedly zealous of Gods Truth and for Religion. They that are ſuch,
no doubt feel the comfort of it in their own ſouls: and we ſee the fruits
“ of it in their converſation, and rejoyce at it. But yet I cannot be ſoig.
norant on the other ſide, as not to know, that the moſt ſanctified and
zealous men are men, and ſubject to carnal and corrupt affections ; and
may be ſo far ſwayed by them in their judgments, ay not to be able to di-
ſcern, without prejudice and partiality, truth from errour.
CC Good
men, and Gods dear children may continue in ſome c errour in Judgment, c Sancti ftante
charitate pola
" and conſequently in a ſinful practice ariſing thence, and live and die in
funt errare eti-
“it (as ſome of theſe have done in diſobedience to lawful Authority Jand am contra Ca-
" that unrepented of otherwiſe, than as in the lump of their unknown fins. tholicam veri-
" It is not Honeſty, nor Sincerity, that can privilege men from either er- Dial. part 1. i.
ring or finning. Neither ought the unreproved converſation of men 2. c.4.
countenance out their opinions, or their practices, againſt light of Divine
Scripture, and right reajun: As we read Cyprian's errour in old time;
and we ſee in our days not only the ſuſpected Tenents of d Arminius, but d So Pelagius,
even the bold Hereſies of Fauſtus Socinus have ſpread much the more for froin whole
the reverend opinion men had of their perſonalendowments and functity. that Branch
Secondly
, though compariſons are ever harſh, and moſt times odioiis ; yet ſprouted, was
ſince honeſty and piety is alledged (without diſparagement be it ſpoken for life as moſt
to the beſt of them) there are as good, and honeſt, and religious, and Catholicks:yet
zealous men every way, of them that willingly, and chearfully conform, amont dans
as of them that do not. In the times of Popiſh perſecution how many lent Heretick.
godly Biſhops and conformable Miniſter's laid down their lives for the te. Pelagii, viri,
ſtimony of Gods Truth : and for the maintenance of his Goſpel? And if it non parvo
ſhould pleaſe God in his juſt judgment (as our' ſins, and amongſt others profeétu Chri-
our Schiſms and Diſtractions moft worthily deſerve) to put us once again deni
. Aug. 3;
to a fiery trial (which the ſame God for his goodnels and mercy defend): & rem. 1. I-
I make no queſtion but many thouſands of Conformers would (by the Jtum, ficut eum
grace of God) reſiſt unto Blood, embrace the Faggot, and burn at a Inquuntur, bo-
Stake, in deteſtation of all Popiſh, Antichriſtian Idolatry, as readily arid num ac prædi-
chearfully, and conſtantly, as the hotteſt, and preciſeſt, and moſt ſcrupu- 1b.c.3.
D
lous
1
I
1
A
.
1
:.18
18
Rom. 14. 3.
Ad Clerum.
, ,
1
lous. Non-conformer. But Thirdly, Let mens honeſty, and piety, and gifts
d Non enim in be what they can: muſt not men of honeſty, and piety, and gifts, live
cujuſquam per under laws. And what reaſon theſe, or any other reſpects, ſhould (d) ex-
Sona prætermit-
rendum eft, quod empt any man from the juſt cenfure of the Church, in caſe he will not obey
inftitutis gene- her Laws, and confòrm to her Ceremonies ? eſpecially, ſince ſuch mens im-
tur : Leo. Diſt. punity would but encourage others to preſume upon the like favour : and
61. Miramur. experience teacheth us, that no mens errors are ſo exemplary and pernici-
ous as theirs, who for their eminency of gifts, or fanctity of life, are moſt
followed with popular applauſe, and perſonal admiration.
30. We ſee their Grievances againſt us, how unjuſt they are, in the matter of
e I refer the Despiſing. I would they did no more deſpiſe the Chiwehes. Authority, than
more particu- we do their infirmities ! But in matter of judging, ſee if we have not a
lar fatisfa&ion juſt grievance againſt them. As might be declared at large in many inſtan-
Serm.onCor. ces
, out of their Printed Books, and private Letters, and common Diſcour-
14.40. pag.30. ſes. I will but give you a e taſte, becauſe I know I grow tedious, and I
Sam. Collins long to be at an end.
Serm. on
Firſt
, They judge our Church as half Popiſh and Antichriſtian, for retain-
pa. 21, 22 and ing ſome Ceremonies uſed in Popery; though we have purged them from
eſpecially to
their Superftitions, and reſtored them to their Primitive uſe. Their
great
admired f Opener of the Revelation, maketh our Church the Linſey,
Writings.
Woolſey Laodicean Church, neither hot nor cold. And ſome of them have
f Brightman in Slovenly compared our late gracious Sovereign Queen Elizabeth, of moſt
Apoc. cap. 3:
Bleſſed Memory, to a g Sluttiſh Houſewife; that having ſwept the Houſe,
& This Simile, yet left
the duſt and dirt behind the doors ; meaning thereby the Ceremo-
by a very Re-
nies. If our Church were but half ſo ill as theſe men would make it, I
verend, grave think every honeſt religious man ſhould hold himſelf bound to ſeparate
and worthy from it, as his moſt excellent Majeſty k hath obſerved the Browniſts have
done
very grounds; accounting them as Luke-warm for not
quite ſeparating, as they do us for no further reforming.
whole Church) Alexander Noel, Dean of Pauls, in a Sermon before Qucen Elizabeth: and modeſtly and moderately
urged, not at all againſt the ceremonies (wlich by his practice he did allow), but for the further restraint of Popiſh
Prieſts and Jeſuites, who lay thick in Ireland, and the Weſtern Coaſts of England and Wales, as leaps of duſt and
dirt behind the doors. Yet I here aſcribed it to the Puritans, who ( though they father it upon that good Man).
muſt own it as their own Brat, becauſe by mif applying it to the ceremonies, they have made it their own. -- Malè
dum recitas, incipit ele tiun. h Nieditations on the Lords Prayer, page 21,6
c. primæ edir. 1619. See Hooker's Preface,
1 Tim. 6. 3.
others: but
their own
hath many
upon their
ways dcſerved
well of our
Se&. 8.
$
!
:
32.
33
:
Second!y,They judge our Biſhops, and other Church-governours,as Limbs
of Antichriſt, Locusts of the bottomleſs pit, domineering Lords over Gods
heritage, Uſurpers of temporal Juriſdiction, Spiritual Tyrants over 'mens
Conſciences, eve. Seeking by all means to make the name of Lord' Biſhop
odious to the Gentry and Commons. Witneſs their Mar-prelate, and o-
ther infamous and ſcandalous Libels in that kind. “ Having power in
“their hands, if the Biſhops ſhould uſe more rigorous courſes towards them
“than they have done, could yé blame them?
Thirdly, They judgethoſe that'mbſcribe and conform, Machiavellian Time-
ſervers, formal Goſpellers, State-Divines : men that know no conſcience, but
Law, nor Religion, but the Kings: and ſuch as would be as forward for
the Mafs, as the Communion, if 'the State ſhould alter.
Fourthly, All ſuch Ministers aș are not endowed with gifts for the Prilpit,
they damn, as hirelings, and not ſhepherds : calling them Idol-Shepherds,
betrayers of Chriſts flock, intruders into the Miniſtery without a Calling,
dumb Dogs, and I know not how many Names beſides. Yea, although
they be ſuch as are diligent, according to their meaſure of Gifts, toʻper-
form ſuch duties as the Church requireth : to preſent the prayers of the
people
34.
$
A
Rom. 14. 3.
19
The Firſt Sermon.
1
1
1
A
1
36.
1
1
A
people to God; to declare (by reading the holy Bible, and good Homilies
for that purpoſe appointed) the will of God to the people; to instruct the
younger ſort in the points of Catechiſm; to viſit and comfort the ſick and
afficted; and to administer reverently and orderly the holy Sacraments of
Baptiſm and the Lords Supper.
Fifthly, They judge all ſuch as interpoſe for the Churches peace, and op-
35.
poſe their Novelties
, as enemies to all goodneſs, men of profane minds;
haters of Religion, deſpiſers of the Word; perſecutors of the Brethren;
Imps of Satan, inſtruments of Hell, and ſuch as utterly abhor all godly
and Chriſtian courſes.
Sixthly, and laſtly (for I irk to rake longer in this Sink), they bewray
themſelves to be manifeſt Judges of all that are not of their ſtamp; by
fingling out unto themſelves, and thoſe that favour them, certain proper
Appellations, of Brethren, and Good men, and Profeſſors : as if none had
Brotherhood in Chriſt, none had intereſt in goodneſs, none made profeſſion
of the Goſpel but themſelves. Whereas others have received the ſign of
their Profellion in their foreheads after Baptiſm, which perhaps they did
not : whereas others daily ſtand up in the Congregation to make profeſſi-
on of their Christian Belief
, which it may be they do not: or (if thoſe
things be not material) whereas others by the grace of God are as ſtedfaſt-
ly reſolved in their hearts, if need ſhould be, to ſeal the truth of their
profeſſion with their blood, as any of them can be.
But they will ſay, Theſe peremptory Cenſures are but the faults of ſome
37
few: all are not ſo hot and fiery. There be others that are more tempe-
rate in their ſpeeches, and moderate in their courſes, and deſire only they
may be ſpared for their own particular : but they Preach not againſt any
of theſe things, nor intermeddle to make more ſtirs in the Church.
I anſwer first, It were lamentable, if this were not ſo: “ If all were of
“that hot temper, or diſtemper rather, that many are; they would quickly
« tire out themſelves without ſpurring. Far be it from us to judge mens
"hearts; or to condemn men for what we know not by them. Yet of
ſome that carry themſelves with tolerable moderation outwardly
, we have
ſome cauſe to ſuſpect, that they do inwardly, and in their hearts judge as
deeply as the hotteſt ſpirited Railers. And we gather it from their for-
wardneſs at every turn, and upon every ſlender occaſion, obliquely to
(i) Eadem
gird, and indirectly to glance at our Church, and the Diſcipline, and the velle eos cognos-
Ceremonies thereof, as far as they well dare. And if ſuch men meddle no ces : da posje,
further, we may reaſonably think, (i) it is not for want of good will to do Iunt. Sen. Ep.
it, but becauſe they dare not.
Secondly, Though they preach not againſt theſe things in the publick
Congregations ; yet in their private Conventicles it is not unknown fome do.
Though their Pulpits do not ring with it, yet their Houſes do: though
their ordinary Sermons ad populum be more modeſt ; yet their ſet Confe-
rences are ſometimes but too free, eſpecially when they are required their
Opinions by thoſe that invite them. And what themſelves (for fear of
Cenſure) thus Preach but (k) in the ear; their Lay-diſciples openly preach (1) Matth.10.
on the houſe top:
Thirdly, Although both their Pulpits and Tables ſhould be ſilent: yet
their Practice ſufficiently preacheth their diſlike, And who knoweth not
that a Real and Exemplary ſeducement maketh the Author guilty, as
well as a Verbal and Oratory? Saint Peter did not Preach Judaiſm; but
only, for offending the Jews , forbare to eat with the Gentiles: yet Saint
Paul reproveth him for it to his face, and interpreteth that fact of his, as
D2
I.
1
1
42.
2.
1
1
27.
3.
1
1
an
!
1
1
Rom. 14.3.
.
s
ut
1
Tert. de præ-
1
40
betray the
? Def
Reader.
*
1
1
1
20
Ad Clerum, &c.
4) Gal.2. 14• an effectual and almoſt compulſive ſeducement; Cogis judaizare, Gal. 2.()
Sarionis fuit"Why compelleft thou the Gentiles to Judaize ?
vitium, non Laſtly, It is to be conſidered, whether it may be enough for a Paſtor,
predicationis.
not to meddle with theſe things: and whether he be not in conſcience
ſcript. cap.23. bound, eſpecially in caſe he live among a people diſtracted in Opinions, to
Non imperio, declare himſelf exprefly either for them or againſt them. If they be ut-
Non docentis** terly unlawful, and he know it ſo; how is he not bound in conſcience to
imperio, ſed reprove thoſe that uſe them, or require them? Otherwiſe he betrayech the
exemplo. Gloft. (mn) truth of God by his fìlence, and ſuffereth men to go on in their ſaper-
Ord. ibid. ftition without rebuke
. But if he be ſufficiently reſolved of their lawfulneſs,
how is he not bound in conſcience to reprove thoſe that refuſe them, or op-
(m) Otherwiſe poſe them? Otherwiſe he betrayeth the peace of the Church by his ſilence, and
but deny and ſuffereth men to go on in their diſobedience without rebuke. Nay more, 'e-
very Miniſter that hath received Paſtoral Charge, hath twice or 'thrice (if
Min. Rear part not oftener) witneſſed his allowance of all and ſingular the 39. Articles of
1. Pref. to the the Church of England. Once at his Ordination before the Biſhop; then
at his Institution into his Benefice, before his Ordinary; and both theſe
by Subſcription under his Hand; and then after upon his Induction before
his own Flock; and that by verbal Approbation. By which Subſcription
(n) Artic. 20. and Approbation, he hath not only acknowledged (n) in the Church ike
power of ordaining Rites and Ceremonies, Artic. 20. but he hath after a
() Artic. 34. fort alſo bound himſelf (o) openly to rebuke ſuch as willingly and purpoſely
break the Traditions and Ceremonies of the Church, is offenders against the
common Orders of the Church, and wounders of the conſciences of the weak
Brethren, Artic. 34. He then that, for any reſpect whatſoever, is meal-
mouth'd in theſe things, wherein he is bound both in Conſcience
, and by
virtue of his own volunt ary Act to ſpeak freely, neither is conſtant to his
\-) Heb. 3. 2. own hand and tongue, nor is (P) faithful in Gods Houſe, as was Mofes, in
Acts 2c. diſcharging a good Conſcience, and revealing unto his people (9)the whole
Counſel
of God.
38.
Thus have I endeavoured, having the opportunity of this place (as I
held my ſelf both in Conſcience, and in regard of my Subſcription, bound)
to deliver my Opinion freely, ſo far
as my Text gave occaſion, concerning
the Ceremonial Constitutions of our Church; and therein laboured to free,
not only the Conformer from all unjuſt cenfures ; but even the Non-con-
former állo, ſo far as he hath reaſon to expect it, from all ſcandalous de-
Spilings
. I beſeech you pardon my length, if I have been troubleſome, I
had much to ſay, and the matter was weighty; and I deſired to give ſome
ſatisfaction in it to thoſe that are contrary-minded ; and I have no purpoſe
(for any thing I know) at all to trouble this place any more hereafter. Let
us all now humbly beſeech Almighty God to grant a bleſſing to what hath
been preſently taught and heard, that it may
work in the hearts of us all
charitable affections one towards another, due obedience to lawful Autho-
rity, and a conſcionable care to walk in our ſeveral Callings faithfully, pain-
fully, and peaceably, to the comfort of our own Souls, the edification of
God's Church, and the glory of the ever bleſſed Trinity, the Father, Son,
and Holy Ghoſt, Three Perſons and One God : To whom be aſcribed by
us and the whole Church, as is moſt due, the Kingdom, the Power, and
the Glory, for ever and ever. Amen.
27.
7
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We
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CLERUM
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The Second Sermon
}
1
1
At a Viſitation at Boſton, Lincoln,
24th. April, 1621.
i
ROM. III. 8.
1
1
And not rather (as we be flanderouſly reported, and as ſome affirm that
De fay) Let us.do evil that good may come : whoſe damnation is juſt.
I.
Little before, at the fourth Verſe, St. Paul had delivered
a Concluſion found and comfortable and ſtrengthned
it from David's both experience and teſtimony in (a) (a) That thou
Pfal. 51. A place pregnant and full of finews to in- Hified in thy
force it. The Concluſion in effect was, That Nothing in Sayings, and
a
Man can annul the Covenant of God. Neither the ori- mighteff over-
ginal unworthineſs of God's Children, through the u- thou art judg-
niverſal corruption of Nature ; nor their actual unfaithfulneſs bewrayed ed, Pfal. 51.4.
(through frailty) in particular trials
, can alienate the free love of God from
them, or cut them off from the Covenant of Grace; but that ſtill God will
be glorified in the truth and faithfulneſs of his promiſes, notwithſtanding
any unrighteouſneſs or unfaithfulneſs in Man.
But never yet was any Truth ſo happily innocent, as to maintain it ſelf
free from Calumny and Abuſe
. Malice on the one hand, and Fleſhlineſs on
the other, though with different aims, yet do the ſame Work. They
both pervert the Truth, by drawing peſtilent Corollaries from found Con-
cluſions : as the Spider ſucketh poylon from medicinable Herbs. But
with this difference; Malice pandereth the Truth, to diſcountenance it
but Fleſhlineſs abuſeth the Truth, to countenance it ſelf by it. The ca.
villing Sophišter, he would fain bring the Apoſtles gracious Doctrine into
Diſcredit : The cernal Libertine, he would as fain bring his own ungra-
cious
2.
2
A
1
!
Rom. 3. 8.
*
22
Ad Clerum,
inconveniens,
I.
A
2.
1
1
í
{
cious behaviour into credit. "Both, by making falſe (yet colourable)
b) Triplex Inferences from the former Conclufion. There are (b) three of thoſe Infe-
rences y but never a good. The Firſt: If ſo, then cannot God in reaſon
Lyranus hic.
and juſtice tåke vengeance of our unirighteouſneſs
. The Colour : for why
ſhould be puniſh us for that, which ſo much magnifieth and commendeth
(c) Verſe 5. his righteouſneſs ? [(c) But if our unrighteouſneſs commend the righteouſneſs
of God, what ſhall we ſay? Is God unrighteous that taketh vengeance.?] The
Šecond Inference : If ſo, then it is unjuſt either in God or Man to con-
demn us as ſinners, for breaking the Law, The Colour: for why ſhould
that action be cenſured of fin, which ſo abundantly redoundeth to the
(d) Verſe 7. glory of God? [(d) For if the truth of God hath more abounded through
3. my lye unto his glory, why yet am I alſo judged as a finner?] The Third, and
laſt, and worſt Inference: If ſo, then it is a good and wiſe reſolution, Let
us ſin freely, and boldly commit evil. The Colour: for why ſhould we
fear to do that, from which ſo much good may come? In this Verſe of my
Text [And not rather, let us do evil that good may come.]
This laſt cavilling Inference, the Apoſtle in this Verſe both bringeth in,
and caſteth out again: bringeth in as an objection, and cafteth out by his an-
fwer. An anſwer which at once cutreth off both it, and the former Infe-
rences. · And the Anſwer is double; Ad rem, ad hominem. That concern-
eth the force and matter of the Objection ; this the ſtate, and danger of
the Obječtors. Ad rem, in the former part of the Verſe [And not rather
(as we be' flanderouſy reported, and us ſome affirm that we ſay) Let us do e-
vil that good may come :] Ad hominem, in the latter end (Whoſe damnation
is juft.] In the former part there
is an Objection, and the Rejection of it.
The Objection. And not rather, Let us do evil that good may come. The
Rejection thereof with a Non fequitur; implying not only the bare incon-
ſequence of it upon the Apoſtles concluſion, but withal, and eſpecially the
falſneſs and unfoundneſs of it taken by it felf; As we be ſlanderouſly reported,
und as ſome affirm that we ſay, Let us do evil, &c.
My aim at this preſent is to infiſt eſpecially upon a Principle of practick
Divinity; which by joynt conſent of Writers old and new, Orthodox and
Popiſh, reſulteth from the very body of this Verſe, and is of right good
uſe to direct us in fundry difficulties, which daily ariſe in vita communi,
in point of Conſcience. The Principle is this
, We muſt not do any evil
, that
any good may come of it. Yet there are beſides this, in the Text divers o-
ther inferior Obſervations not to be neglected. With which I think it
will not be amiſs to begin, and to diſpatch them firſt briefly ; that ſo
I'may fall the ſooner, and ſtay the longer upon that which I mainly in-
tend.
Obſerv. I. Obſerve firſt the Apoſtle's Method, and ſubſtantial manner of proceed-
7.
ing : how he cleareth all as he goeth; how diligent he is and careful,
(e) Propter hos betimesto remove ſuch cavils (though he (e) ſtept a little out of his way
arguendos fecit for it) as might bring ſcandal to the Truth he had delivered. When we
quaſi digreſio- Preach and inſtruct others, we ſhould not think it enough to deliver poſi-
nem traétando tive Truths : but we ſhould alſo take good care, as near as we can, to leave
them clear ; and by prevention to ſtop the mouths of ſuch as love to pick
quarrels at the truth, and to bark againſt the light. It were good we would
(ſo far as our leiſure and gifts will permit) wiſely forecaſt, and prevent all
Offence that might be taken at any part of God's Truth; and be careful as
not to broach any thing that is falſe, through raſhneſs, errour or intempe-
rance; fo not to betray any truth by ignorant handling, or by ſuperficial,
ſlight, and unſatisfying anſwers. But then eſpecially concerneth it us to
be
A
4.
h.ec. Cajetan.
4
:
1
"
.
Laconicis.
Luther in the
Non fatis hu-
merorum habet.
1
1
Rom. 3.8. The Second Sermon.
23
be moſt éareful herein ;. when we have to ſpeak before ſuch, as we have
ſome caufe before-hand to fufpe& to be, through ignorance, or weakneſs
, (£) Auť animo
or; cuſtom, or education, or prejudice, or partial affections, or otherwiſe bus addas. Di-
contrary minded unto, or at leaſtwiſe not well perlwaded of, thoſe Truths cum Archi-
we are to teach. If the ways be roughi and knotty, and the paſſengers um, apud
e feeble joynted and dark-fighted, it is but needful the Guides ſhould re. Plutarch. in
moye as many blocks and ſtones out of the way, as may be. When we
(3) Aš Zuin-
have gone as wărily as we can to Work, Cavillers (if' they liſt) will take ghus faid of
exceptions as it is our part to ſee we give them no advantage; left wé help Caroloftadius
to juſtifie the Principals, by making our ſelves Acceſſories. Thoſe men judged too
are ill adviſed, i however zealous for the Truth, that itir in controverted veak to un-
points
, and leave them worſe than they found them.(f) A Stomach will not defence of the
« bear out a matter without ſtrength and to encounter an adverſary are truth againſt
6 required() Shoulders as well as GallA good cauſe is never betrayed more,
point of con-
than when it is proſecuted with much eagerneſs, but little ſufficiency. This fubſtantiation.
from the Method.
Obſerve ſecondly, the Apoſtles manner of ſpeech, aj keni nece
. Seas pado papéusbe, Sleiden.
Tranſlators render it, As we are wrongfully blamed. As we are fandered. As 6.
we are Sanderouſly reported. And the word indeed from the (1) Original Obſerv, II.
importeth no more; and ſo Writers both profane and ſacred uſe it. But (6) I'ldpc tri
βλάπειν την
yet in Scriptures by a ſpecialty it moſt-times ſignifieth the higheſt degree omplius
of Slander; when we open our mouths againſt God, and ſpeak ill, or a-
miſs, or unworthily of God; that is, xuelws, and properly, the ſin we call
Blaſphemy. And yet that very word of Blaſphemy, which for the moſt
part referreth immediately to God, the Apoſtle here uſeth, when he ſpeak-
eth of himſelf and other Chriſtian Miristers, restais Bra Coupéus Feln as we
are fandered, nay, as we are blafphemed. A ſuader or other wrong, or
contempt done to a Ministèr, quà talis, is a ſin of an higher ſtrain than the
ſame done to a Common Chriſtian. Not at all for his perſons fake'; for fo
he is no more God's good creature than the other ; no more free (i) from (1) Oposo tau
fins, and infirmities, and paſſions; than the others · But for his Calling's Dad's
.
faké; for ſo he is Gods (k) Embufadour, which the other is not: and for & Jam: 5. 17.
his works fake ; for that is Gods (1) Meſage, which the others is not. Per-(k) 2 Cor. s.
fonal Slanders and Contempts are to a Minister, but as to another man; be- ) 1 Thef. 2.
cauſe his perſon is but as another mans perſon. But Sanders and contempts 13.
done to him as a Miniſter, that is, with reference either to his Calling or
Doctrine, are much greater than to another man: as reaching unto God
himſelf
, whoſe perſon the Miniſter repreſenteth in his Calling ; and whoſe
errand the Miniſter delivereth in his Doctrine. For Contempt S. Paul is
(m) 1 Ther.
expreſs elſewhere ; (m) He that despiſeth, despiſeth not man, but God. And
as for Slanders, the very choice of the word in my Text inferreth as múch. (n) we have
The dignity of our Calling inbaunceth the fin; and every ſlander againſt
ſpeak blaſphes
qur regular Doctrines; is more than a bare Calumny ; 'if no more, at leaſt, mous.words
petty (n) blaſphemy, radars Bacoonuévesa,. as we are Mandered, as we are blaſ- againſt moles
and
phemed. That from the word.
Obſerve Thirdly, the wrong done to the Apoſtle and to his Doctrine. He A&S 6. 11.
was flanderouſly reported to have taught that which he never ſo much as
7.
thought : and his Doctrine had many ſcandalous imputations faſtened up-
on it; whereof neither he nor it were guilty [As we are ſanderouſly re-
ported, and as ſome affirm that we ſay:] The beſt Truths are ſubject to
/ miſ-interpretation:: and there is not that Doctrine , how firmly ſoever ,
grounded, how.warily ſoever delivered , whereon Calumny will not fa-
ſten, and ſtick landerous ithputations. Neither ) John's Mourning, nor (0) Match. IE:
*
1
4. 8.
heard him
God.
up-Obferv. III
inli)
$
Chriſt's 17, 19.
1
7
1
i
.
i
+
17.
i
12.
25.
1
28.
24
Ad Clerum,
Rom. 3. 8.
Chriſt's piping can paſs the Pikes: but the one hath a Devil, the other ïs
() Matth. 5. a Glutton and a Wine-bibber. Though (p) Chriſt come to fulfil the Law,
yet there be will accuſe him as a destroyer of the Law, Matth. 5. And
though he decide the queſtion plainly for Cæfar, and that in the cafe of
Tribute,Matth.2 2.[(q)Give unto Cæfar the things that are Cæfar's ]yet there
(9) Marth. 22. be that charge him, as if he (r) Spake against Cæfar, John 19. and that in the
(1) John 19. very caſe of Tribute, as if he (ſ ) forbad to give Tribute to Cæfar, Luk. 23
Now if they (t) called the Maſter of the Houſe Beelzebub, how much more
Lúk. 23.2. them of his Hourhold? If Chriſt's did not, think wethe Doctrine of his
Matth. 1o.
Ministers and luis Servants could eſcape the ſtroke of mens tongues, and
be free from calumny and cavil? How the Apoſtles were ſlandered as Se-
ducers and Sectaries, and vain Bablers, and Hereticks, and Broachers of
new and falſe and peſtilent Doctrines, their Epistles, and the Book of their
Acts witneſs abundantly to us. Andi for ſucceeding times, read but the
Apologies of Athenagoras, and Tertullian, and others : and it will amaze
you to ſee what Blaſphemous, and Seditious, and Odious, and Horrible
Impieties were fathered upon the Ancient Christian Doctors, and
upon
their Profeſſion. But our own experience goeth beyond all. Sundry of
the Doctors of our Church teach truly, and agreeably to Scripture the
(V) Acts 17. (u) effect val concurrence of God's Will and Power, with ſubordinate Agents
& Eſay 16.12.
in every, and therefore even in ſinful actions; God's (x) free Election of
(z ) Rom.9. thoſe whom he purpoſeth to ſave of his own grace, without any molives
W.14:18, 6c. in, or from themſelves ; the immutability of God's (») Love and Grace to-
Rom. 11. 24. wards the Saints Elect, and their certain perſeverance therein unto Salva-
& 5.9, 10. & tion; the () Juſtification of finners by the imputed righteouſneſs of Chriſt,
C3kom.3.28. apprehended and applyed unto them by a lively faith, without the works
of the Law. Theſe are ſound, and true, and (if rightly underſtood)
comfortable, and right profitable Doctrines. And yet they of the Church
of Rome have the forehead (I will not ſay to Nander, my Text alloweth
more) to blaspheme God and his Truth, and the Miniſters thereof for
teaching them. Bellarmine, Gretſer, Maldonat, and the Jeſuits; but none
more than our own Engliſh Fugitives, Briſtow, Stapleton, Parſons, Kelli-
fon, and all the Rabble of that Crew, freely ſpend their mouths in barking
againſt us, as if we made Göd the author of lin: as if we would have men
fin and be damned by a Stoical fatal neceſſity; Jin whether they will or
IO,
and be damned whether they deſerve it or no; as if we opened a gap
to all licentiouſneſs and profaneneſs ; let them believe, it is no matter how
they live, Heaven is their own cock-fure : as if we cryed down good works,
and condemned, charity. Slanders loud and falſe, yet eaſily blown away
with one ſingle word, Badoonpesueldo Theſe imputations upon us and our
Doctrine are unjuſt ; but reiuc kvdexov, let them that thus mif-report us,
know, that without repentance, their damnation will be juſt.
8. It would be time not ill ſpent, to diſcover the grounds of this obſer-
vation, and to preſs the uſes of it ſomething fully. But becauſe my aim
lyeth another way; I can but point at them, and paſs
. If ſeldom Truth
ſcape unllandered, marvel nor: the reaſons are evident. On God's part
,
on Man's part, on the Devil's part. “God ſuffereth, Man raiſeth, and the
“Devil furt hereth theſe flanders againſt the Truth. To begin ordine re-
I. trogrado, and to take them backwards. Firſt, on the Devil's part ; a
kind of Contrariety and Antipathy betwixt him and it. He being the
razloh8.44. (2) Father of Lyes, and (b) Prince of darkneſs, cannot away with the Truth,
Eph.6.12
and with the Light: and therefore caſteth up ſlanders, as Fogs and Miſts
II. againſt the Truth to bely it, and againſt the Light to darken it. Secondly,
OR
Rom. 3. 8.
!
25
1
The Second Sermon.
2.
3
3.
wicked ones,
1.
2.
1
g 1 Tim. 6.20.
1
on Mans part: And that partly in the underſtanding ; when the judgment, I.
either of it ſelf weak, or elſe weakned through precipitancy, prejudice, or
otherwiſe, is deceived with fallacies inſtead of ſubſtance, and miſtaketh
ſeeming inferences for neceſſary and natural deductions. Partly in the
Will: when men of corrupt minds ſet themſelves. purpoſely againſt the
known truth, and out of malicious wilfulneſs (againſt the ſtrong teſtimony
of their own hearts) Nander it, that ſo they may diſgrace it, and them
that profeſs it. Partly in the Affections; when men, overcome by carnal
3
affections, are content to cheat their own ſouls, by giving ſuch conſtructi-
ons to God's Truth, as will, for requital, give largeſt allowance to their
practices; and ſo rather chooſe to crooken the Rule to their own bent, than
to level themſelves and their affections and lives according to the Rule.
Thirdly, on God's part; who ſuffereth his own truth to be flandered and Obferv. III.
miſtaken. Partly in his Juſtice, as a fearful judgment (c) upon
whereby their hard hearts become yet more hardened, and their moſt c 2 Theff. 1.10,
juſt condemnation yet more juſt
. Partly in his goodneſs , as a powerful "1, 12
fiery trial of true Doctors, whoſe conſtancy and fincerity is the more (d) di Cor.11.19.
approved with him, and the more eminent with men, if they (e) flee not when
the Wolf cometh, but keep their ſtanding, and ſtoutly maintain God's e John 10.12.
Truth, when it is deeplieſt ſlandered and hotly oppoſed. And partly,
3.
in his Wiſdom, as a rich occaſion for thoſe whom he hath gifted for it,
(f) dival wruqav, to awaken their zeal, to quicken up their induſtry, to f 2 Tim. 1.6.
muſter
up their abilities, to ſcour up their ſpiritual armour, (which elle
through dif-uſe might gather ruſt) for the defence and for the reſcue of
that (8) az yaxatle@hun, that precious truth whereof they are depoſitaries , & 2Tim. 1.14.
and wherewith he hath entruſted them.
Theſe are the Grounds. The Vſes, for inſtruction, briefly are, to teach 9.
and admoniſh every one of us ; that we be not either; firſt, ſo wickedly
malicious, as without apparent cauſe to raiſe any lander ; or ſecondly, lo
fooliſhly credulous, as without ſevere examination, to believe any
llander; or thirdly, ſo baſely timorous, as to flinch from any part of
God's truth for any Nander. But I muſt not inſiſt. This from the
ſlander.
Obſerve fourthly, how peremptory the Apoſtle is in his cenſure againſt
the fanderers or abuſers of holy truths: Whoſe damnation is juſt. Obſerv.IV.
() Some underſtand it with reference to the Nanderers; As we be ſander, h Ambroſius
,
ouſly reported, and as ſome affirm that we ſay: whoſe damnation is juſt: that Piſcatora
is, their damnation is juſt, who thus unjuſtly ſlander us.
(ë) Others underſtand it with reference to that ungodly reſolution : Let i Chryſoſtomus,
us do evil, that good may come : whoſe damnation is juſt : that is, their Cajetanus , E-
damnation is juſt for the evil they do, who adventure to do any evil, un-
raſmus, &c.
der whatſoever pretence of good to come of it. Both expoſitions are good;
and I rather embrace both, than prefer either. I ever held it a kind of
honeſt Spiritual thrift ;. where there are two ſences given of one place,
both agreeable to the Analogy of Faith and Manners,both ſo indifferently
appliable to the words and ſcope of the place, as that it is hard to ſay, which
was rather intended; though there was but one intended, yet to make
uſe of both. And ſo will we. Take it the firſt way: and the ſlanderer
may read his doom in it. Here is his wages and his portion, and the meed
and reward of his Nander ; Damnation. And it is a juſt reward. He
condemneth God's truth unjuſtly : God condemneth him juſtly for it, [whoſe
damnation is just.] If we be countable (and we are countable at the day
of Judgment) for (k) every idle word we ſpeak; though neither in it felft Mat. 12.36.
E
falſe
4
I.
2.
3.
IO.
Pareus, &c.
1
II.
ſin or
31,32
.
12.
25
Ad Clerum,
Rom. 3.8
falſe, nor yet hurtful and prejudicial unto others : what leſs than damna-
tion can they expect, that with much falſehood for the thing it ſelf, and
infinite prejudice in reſpect of others, blaſpheme God and his holy
Truth?
But if it be done on purpoſe, and in malice to deſpight the Truth, and
the profeſſors thereof: I ſcarce know whether there be a
greater
no. Maliciouſly to oppoſe the known Truth, is by moſt Divines accourt-
ed a principal branch of that great unpardonable ſin, the fin againſt the
holy Ghoft: by ſome , the very fin it ſelf
. I dare not ſay it is fo; nor yet
thát it is unpardonable, or hath final impenitency neceſſarily attending it :
I would be loth to interclude the hope of Repentance from any finner; or
to confire God's Mercy within any bounds. Yet thus much I think I may
ſafely ſay; it cometh ſhrewdly near the fin againſt the holy Ghoſt, and is a
fair (or rather a foul) ſtep toward it, and leaveth very little hope of
par-
don. That great ſin againſt the Holy Ghoſt, the Holy Gloft it ſelf in the
Scriptures chuſeth, rather than by any other, to expreſs by this name of
a Matth. 12. (a) Blaſphemy, Matth. 12. And whereas our Apoſtle, i lim. 1. faith,
That though he were a Blaſphemer, yet (b) he obtained mercy, becauſe he
bi Tim. 1.13. did it ignorantly in unbelief: he leaveth it queſtionable, but withal ſuſpici-
ous, whether there may be any hope of Mercy for ſuch as blafpheme
maliciouſly, and againſt knowledge. If any mans be, certainly ſuch a
mans damnation is moſt juft.
But not all Slanderers of God's Truth are of that deep dye: not all
Slanderers finners in that high degree. God forbid they ſhould. There,
are reſpects which much qualifie and leſſen the fin. But yet allow it any
in the leaſt degree, and with the moſt favourable circumſtances, ſtill the
Apoſtles fentence ſtandeth good: Without Repentance their damnation
is juft. Admit the Truth be dark and difficult, and ſo eaſily to be mi-
ſtaken: admit withal the man be weak and ignorant, and ſo apt to mi-
ſtake; his underſtanding being neither diſtinct through incapacity to ap-
prehend and ſort things aright, nor yet conſtant to it ſelf through un-
ſettledneſs and levity of judgment. Certainly his miſpriſion of the Truth
is ſo much (c) leſſer, than the others wilful Calumny; as it proceedeth leſs
ratione peccati. from the irregularity of the Will to the judgment. And of ſuch a man
there is good hope, that both in time he may ſee his errour, and repent ex®
preſly and particularly for it; and that in the mean timè he doth repent for
d Pfal.19. 12. it implicite
, and incluſively in his general contrition for, and confeſſion of,
the maſſie lump of his hidden and (d) ſecret and unknown ſins. This Chari-
e 1 Tim.1. 13. ty bindeth us both to hope for the future, and to think for the preſent :
and S. Paul's example and words in the (e) place but now alledged, are
very comfortable to this purpoſe. But yet ſtill thus much is certain : He
that through ignorance, or for want of apprehenſion or judgment, or by
reaſon of whatſoever other defect or motive, bringeth a Nander upon any
divine Truth, though never ſo perplexed with difficulties, or open to ca-
vil: unleſs he repent for it, either in the particular, (and that he muſt do
if ever God open his eyes, and let him ſee his fault or at leaſtwiſe in the
general ; it is ſtill a damnable fin in him ; His damnation is juſt. · We have
the very caſe almoſt in terminis laid down, and thus reſolved in 2 Pet. 3.
F 2 Pet. 3. 18. (f) In which are ſome things hard to be underſtood, (obſerve the condition
of the things; hard to be underſtood) which they that are unlearned and un-
ftable
, Cobſerve alſo the condition of the perſons, unlearned and unſtable)
wrest, as they do alſo the other Scriptures, to their own destruction. Where
we have the matter of great difficulty, hard to be understood; the perſons
of
c Involuntari-
uin minuit de
V
{
2
Rom. 3.
8.
The Second Sermon.
27
!
1
+
of ſmall ſufficiency, unléarned and unstable : and yet if men, even of that
Den eneſs, wreſt and prevert truths, though of that hardneſs, they do it
apos tà"isíce eu sed diwaksidy, to their own destruction, faith S. Peter there ; to
their own just damnation, ſaith S. Paul in my Text. This from the Cen-
ſure in the firſt ſence.
Take it in the other fence, with reference to this ungodly reſolution, 13:
Let us do evil, that good may come : it teacheth us that no pretenſion of
doing it in ordine ad Dcum, for God's glory, to a good end, or any o-
ther colour whatſoever, can excuſe thoſe that preſume to do evil; but
that ſtill the evil they do is damnable, and it is but just with God to render
damnation to them for it. [Whoſe damnation is just.] And thus under-
ſtood, it openeth us away to the conſideration of that main Principle
whereof Iſpake, and whereon by your patience I deſire to ſpend the re-
mainder of my time; namely this: We must not for any good, do any evil.
For the farther opening, and better underſtanding whereof, (fince the
rule is of infinite uſe in the whole practice of our lives:) that we may
the better know when, and where, and how far to apply it aright for the
direction of our Conſciences and A&tions; we muſt of neceſſity unfold the
extent of this word evil, and conſider the ſeveral kinds and degrees of it
diſtindly and a-part. We muſt not do evil, that good may come.
Firſt, evil is of two ſorts. The evil of fault, and the evil of puniſh-
14.
ment. Malum delitti, and Malum fupplicii;'as (a) Tertullian calleth them :a Tertul. l. 2:
or, as the more received terms are, Malum Culpæ, and Malum Pæne. The cap. 14.
evil we commit againſt God, and the evil God infli&teth upon us. The .
evil we do, unjuſtly, but yet willingly: and the evil we ſuffer, unwilling-
ly, but yet juſtly. In a word, the evil of ſiin, and the evil of pain. Touch-
ing evils of pain; if thé Caſe be put, When two ſuch evils are propound-
ed, and both cannot be avoided, whether we may not make choice of the
one, to avoid the other. The reſolution is (b) common and good from tur ele&tio : 4
do
the old Maxim, E malis minimum, we may incur the leſs, to prevent the minus dam-
“ As we may deliver our purſe to a Thief, rather than fight
num facere li-
upon unequal terms to ſaveit: and in a tempeſt caſt our wares into the majus. Pareus
“Sea, to lighten the ſhip that it wreck not: and endure the lancing and hîc.
"ſearching of an old ſore, to keep it from feſtering and ſpreading. And
this Principle in my Text is not a rule for that Caſe: that being propound-
ed concerning evils of pain; whereas my Text is intended only of the
evils of ſin. We are here hence reſolved, that we are not to do any evil,
that good may come of it. for all which yet we may ſuffer ſome evil,
that good may come of it. Although ( to note that by the way, the
common anſwer è malis minimum, even in the evils of pain, is to be under-
ftood as moſt other practical concluſions are) not as ſimply and vniverſally,
but as commonly and ordinarily true. For (as (c) one faith well) perhaps c Slater on
there are Caſes, wherein two evils of Pain being at once propounded, it this place.
may not be ſafe for us to be our own carvers.
But Imuſt let paſs the Queſtions concerning the evils of Pain, as impera
tinencies. The evils of ſin are of two.ſorts. Some are evil formally,
ſimply, and per fe ; ſuch as are dire&ly againſt the scope and purpoſe of
ſome of Gods Commandments : as Polytheiſm againſt the firſt, Idolatry a-
gainſt the ſecond, and ſo againſt the reſt, Blasphemy, Prophaneneſs, Diſoya
alty, Cruelty, Adultery, Injuſtice
, Calumny, Avarice, and the like; all
which are evil in their own nature, and can never (pofitis quibuſcunque
circumftantiis) be done well. Otherſome are evil only reſpectively, and
accident: but otherwiſe in their own nature indifferent, and ſuch as
E 2
may
b Inter hæc dan
greater evil.
cet, ut evitetur
.
!
1
1
A
I
1
1
28
Ad Clerum.
Rom. 3. 8.
1
1
1
T
includit ali-
máy be, and are done ſometimes well, ſometimes ill. To know the na-
ture of which things the better, ſince they are of fingular uſe for the re-
ſolution of many caſes of Conſcience ; we muſt yet more diſtinctly inquire
into the different kinds Cor rather degrees) of indifferent things; and in-
to the different means, whereby things otherwiſe in nature indifferent, be-
come accidentally evil for their uſe.
16. Indifferent things are either equally, or unequally fuch. We may call
a’Assepoes them for diſtinctions fake (and I think not altogether unfitly) (a) indiffe-
ma pois éná teporo rentia ad utrumlibet ; and (b) indifferentia ad unum. Indifferentia ad utrum-
aposer.
libet, or equally indifferent things, are ſuch, as (barely conſidered) are ar-
bitrary either way, and hang in æquilibrio, between good and evil, with-
out turning the Scale'either one way or other, as not having any notable
inclination or propenſion unto either rather than other: as to drink
faſting, to walk into the fields, or to lift up ones hands unto his head, &c.
Now concerning ſuch things as theſe, if any man ſhould be ſo fcrupulous,
as to make a matter of conſcience of them, and ſhould deſire to be reſolv-
ed in point of Conſcience whether they were good or evil; as namely,
whether he ſhould do well or ill, to walk abroad into the field a mile or
two with his friend, the thing it ſelf is ſo equally indifferent, that it were
reſolution enough to leave it in medio, and to anſwer him, there were
neither good por hurt in it; the Action of walking, burely conſidered, be-
ing not conſiderably either morally good, or morally evil. “I fay[morally;]
“ for in matter of health, or civility, or otherwiſe, it may be good, or
¿ Quia eorum “evil: but not (c) morally, and ſpiritually, and in matter of Conſcience
.
obje&tum non
And I ſay withal (barely conſidered] for there may be circumſtance', which
quid pertinens may make it accidentally evil
. As to walk abroad in the fields, when a
ad ordinem ra-man ſhould be at Divine ſervice in the Church, is by accident morally
1.2 qu. 18.art. evil, through the circumſtance of Time: as, on the contrary,
walk, if we have promiſed to meet a friend at ſuch a time, and in ſuch
"a place, who ſtandeth in need of our preſent help, is by accident morally
evil, through the obligation of that former promiſe
. But yet ſtill, theſe
and other çircumſtances ſet aſide, barely to walk, or barely not to walk,
and the like, are Indifferentia ad utrumlibet, things in their own nature
(and that equally ) indifferent.
Things unequally indifferent are ſuch, as though they be neither univers
17.
fally good, nor abſolutely evil ; yet even barely conſidered, ſway more or
leſs rather the one way than the other. And that either unto good, or un-
to evil. Of the former fort are ſuch outward actions, as being in Moral
Precepts indefinitely commanded, are yet ſometimes ſinfully and ill done:
as giving an Alms, hearing a Sermon, reproving an Offender , and the
like. Which are in themſelves good; and ſo to be accounted, rather than
'evil, though ſome unhappy circumſtance or other may make them ill. Of
the latter ſort are ſuch outward actions, as being in Moral Precepts inde-
finitely prohibited, are yet in ſome caſes lawful, and may be well done :
as, ſwearing an oath, travelling on the Sabbath day, playing for Money,
and the like. Which are in themſelves rather evilthan good, becauſe they
are ever evil, unleſs all circumſtances 'concur to make them'good. Now
of theſe actions, though the former ſoit carry the face of good, the latter
of evil; yet in very truth both forts are indifferent. Underſtand me a.
right: 1 do not mean indifferent indifferentiâ contradi&tionis, ſuch as may
be indifferently either done, or not done; bur indifferent only indiffe.
tertiâ contrarietatis , ſuch as (ſuppoſe the doing ) may be indifferently
either good or evil: becauſe, ſo they may be done, as to be good; and ſo
they
6 not to
8. in corp.
CG
Rom. 3.8.
}
The Second Sermon.
29
i
1
)
18.
1
1
A
they may
be done alſo, as to be evil. But yet with this difference, that
thoſe former, though indifferent, and in ſome caſes evil, are yet of them-
ſelves notably and eminently inclined unto good rather than evil; and theſe
latter proportionably unto evil rather than good. From which difference
it cometh to paſs, that to the Queſtion barely propoſed concerning the
former actions, whether they be good or evil'; the anſwer is juſt and war-
rantable, to ſay indefinitely they are good: and contrarily concerning the
latter actions, to ſay indefinitely they are evil
.
Which difference well weighed (to note that by the way) would ſerve
to juſtifie a common practice of moſt of us in the exerciſe of our Miniſtry
againſt ſuch as diſtaſte our doctrine for it, or unjuſtly otherwiſe take of
fence at it. Ordinarily in our Sermons we indefinitely condemn as evil
,
fwearing, and gaming for money, and dancing , and recreation's upon the
Sabbath day, and going to Lar, and retaliation of injuries, and Monopo-
lies, and raiſing of Rents, and taking forfeiture of bonds , &c and in
our own coat Non-reſidency and Pluralities. Moſt of which yet, and ,
many
other of like nature, moſt of us do, or Mould, know to be in ſome
caſes lawful; and therefore in the number of thoſe indifferent things which
we call Indifferentia ad unum. You that are our hearers ſhould bring ſo
much charitable diſcretion with you, when you hear us in the Pulpits con-
demn things of this nature, as to underſtand us no otherwiſe, than we
either do or ſhould mean, and that is thus: that ſuch and ſuch things are
evil, as now a days, through the corruptions of the times, moſt men uſe
them, and ſuch as therefore ſhould not be adventured upon without ma. a Let every
man be fully
ture and unpartial diſquiſition of the uprightneſs “ of our affections there-
perſwaded
" in, and a ſevere tryal of all circumſtances whether they carry weight Tanescopeia
enough with them to give our conſciences (a) ſufficient ſecurity, not on- in his own
"ly of their lawfulneſs in themſelves, and at large, but of their particular mind, ver.s.
lawfulneſs too unto us, and them. But this by the way.
Now to proceed. There are divers means whereby things not ſimply · 19.
evil, but in themſelves (either equally or unequally) indifferent, may yet
become accidentally evil. Any defect or obliquity, any unhappy interve-
ning circumſtance is enough to poyſon a right good action, and to make it
ſtark naught. I may as well hope to graſp the Sea, as to comprehend all
thoſe means. I make choice therefore to remember but a few of the
chiefeſt; ſuch as happen oft, and are very conſiderable. Things not
fimply evil, may accidentally become ſuch; as by ſundry other means, ſo
eſpecially by one of theſe three : Conſcience, Scandal, and Compariſon.
Firſt. Conſcience, in regard of the Agent. Though the thing be good,
yet if the Agent do it with a condemning, or but a doubting Conſcience,
the Action becometh evil. [*To him that eſteemeth any thing to be un-
clean, to him it is unclean; and (b) he that doubteth, is damned if he èat,
becauſe he eateth not of faith, chap. 14.of this Epiſtle.] Secondly, Scandal;
in regard of other men. Though the thing be good, yet if a brother
(C) ſtumble, or be offended, or be made weak by it, the action becometh < Ibid.ver. 21.
evil
. [cd) All things are pure ; but it is evil for that man who eateth with
offence, ver. 20. there.] Thirdly, Compariſon in regard of other actions.
3.
Though the thing be good, yet if we prefer it before better things, and
neglect or omit them forit, the action becometh evil
, [(e) Go, and learn e Matth.g.13.
what that is, I will have mercy and not ſacrifice : Matth. 9.]
The ſtuff thus prepared, by differencing out thoſe things
, which undi-
ſtinguiſhed, might breed confuſion; our next buſinefs muſt be, to lay the
rule, and to apply it to the ſeveral kinds of evil, as they have been diffe-
renced
CG
CG
1.
*
Rom. 14.14.
b Ibid. v. 23.
ز
d Ibid.yer.20
205
3
<
30
Ad Clerum,
Rom. 3.8.
A Vide fusè
Auguſtinum
alibi.
velut bona in-
21.
renced. I foreſaw we ſhould not have time to go thorow all that was in-
tended : and therefore we will content our felves for this time, with the
conſideration of this Rule , applied to things fimply evil
. In them the
Role holdeth perpétually, and without exception: that which is simply
evil, may not for any good be done. We know not any greater good for
there is not any greater good) than the Glory of God: we ſcarce know a
leſier fin (if any ſin may be accounted little) than a. harmleſs officious lye.
Yet may not (a) this be done ; no not for that. Will you speak wickedly
in lib. de Men for God, and talk deceitfully for him? Job 13.7. If noc for the glory of
tra Mendacium, God; then certainly not for any other inferiour end : not for the ſaving
of a life
, not for the (b) converſion of a Soul, not for the peace of a Church,
b Ad fempiter-
nam ſalutem
and (if even that were poſſible too)not for the redemption of a world. No
nullus ducen (c) intention of any end can warrant the choice of ſinful means to com-
dus eſt, opitu- paſs it.
lante menda-
cio. Aug.de The Reaſons are ſtrong. One is; becauſe ſin in its own nature, is(dy
Mend. ca. 19. de numero ineligibilium: and therefore as not eligible propter ſe, for its own
ſtat eje pecca- fake, (there is neither form nor beauty in it, that we ſhould defire it ;)
ta, nullo bonæ fo neither propter aliud, with reference to any farther end. A&tus peccati
nullo quafi bus non eft ordinabilis in bonum finem; is the common reſolution of the Schools
.
no fine, nulla In civil and popular elections, if men make choice of ſuch a perſon, to bear
tentione faci-
any office or place among them, as by the local Charters, Ordinances, Sta-
enda ſunt.
tutes, or other Cuſtoms which ſhould rule them in their choice, is altogether
Aug. contra ineligible
, the election is de jure nulla, naught and void ; the incapacity
Mendar.C.7
. of the perſon elected making a nullity in the act of election. No leſs is it in
d Slapte natu-
moral actions and elections, if for any intended end we make choice of
ſuch means, as by the Law of God (which is our rule, and muſt guide us)
peccato quod fit
are ineligible ; and ſuch is every ſin.
eligibile : do
Another reaſon is grounded upon that Principle, * Bonum ex cauſa in-
tegra,
Malum ex partiali. Any partial or particular defect , in Object,
bonum eſt eligi-
bile, Cajet. in End, Manner, or other Circumſtance, is enough to make the whole ačtion
hunc locum. bad; but to make it good, there muſt be an univerſal (e) concurrence of
all requiſite conditions in every of theſe reſpects : As a disfigured eye, or
.
cunde, qu. 18. noſe, or lip, maketh the face deformed; but to make it comely there is re-
art. 4. ad 3.& quired the due proportion of every part.“ And any one ſhort Clauſe or
qui 1.93 105 106 “Proviſo, not legal, is ſufficient to abate the whole Writ or Inſtrument,
fio c. 4. de Vi-“though in every other part abſolute and without exception. The inten-
vim meminitio tionthen, be it granted never ſo good, is unſufficient to warrant an Action
bona fimplici- good, ſo long as it faileth either in the object, or manner, or any requiſite
ter, nifi omnes circumſtance whatſoever. * Saul pretended a good end, in ſparing the fat
currant : ſed things of Amaleck, that he might therewith do facrifice to the Lord: but
quilibet dete-. God rejected both it and him, i Sam.15. We can think no other, but
Elus fingularis that (f) Uzzah intended the ſafety of Gods Ark, when it tottered in the
Aquin.1.2.qu. Cart, and he ſtretched out his hand to ſtay it from falling: but God inter-
18.art.4.ad 3. preted it a preſumption,and puniſhed it, 2 Sam.6. Doubtleſs (g) Peter meant
no hurt to Chriſt, but rather good; when he took him aſide, and adviſed
fa Sam. 6.6. him to be good to himſelf, and to keep him out of danger: yet Chriſt
8 March, 16. rebuked him for it, and ſent him packing in the Devils name, Get thee be-
22, 23.'
hind me Satan, Matth. 16.
But what will we ſay (and let that ſtand for a third reaſon) if our
pretended good intention prove indeed no good intention? And cer- :
tainly, be it as fair and glorious, as we could be content to imagine it ;
ſuch it will prove to be, if it ſet us upon any ſinful or unwarranted
means: indeed no good intention, but a bad. For, granted it muſt be,
that
1a repugnat
propterea , nec
propter aliud
9
22.
I Sam. 15.
20, &c.
?
:
Rom. 3.8. The Second Sermon.
31
1
sorted
bMare h. 12.33.
-
rence.
al
LG
CG
intention is the cauſe à qua, from which we work, that which ſetteth us on
that the Intention of any end doth virtually include the means: as in a
Syllogiſm, the premiſes do the Concluſion. No more then can the choice
of ill means proceed from a good intention, than can a falſe Concluſion be
inferred from true Premiſes: and that is impoſſible. “From which
ground it is, that the (a) Fathers, and other Divines do oftentimes argue a Greg. lib.28.
s from the Intention to the A&tion, and from the goodneſs of the one, to Eufeb. Emiń:
“ the goodneſs of both: to that purpoſe applying thoſe ſpeeches of our hom. 26. and
« Saviour, in the twelfth, and in the Sixth of Matthew, (b) Either make the other s.
“ tree good, and his fruit good, or elſe make the tree corrupt, and his fruit
“ corrupt; And, (c) If thine eye be fingle, thy whole body Mall be full of light: c Matth. 6.22.,
" but if thine eye be evil, thy whole body ſhall be full of darkneſs. The light
of the body is the eye; and of the work the intention. No marvel, when
the eye is evil
, if the whole body be dark; and when the intention is evil,
if the whole work be naught. That which deceiveth moſt men in judg-
ing of good or bad intentions, is, that they take the end and the intention
for one and the ſame thing : betwixt which two there is a ſpacious diffe-
For the end, is the thing propter quid, for which we work, that
whereat we aim in working, and ſo hath rationem caufa finalis : but the
working, and ſo hath rationem caufa efficientis. “Now between theſe
ctwo kinds of cauſes, the final and the efficient, there is not only a great
difference, but even a repugnancy; in ſuch ſort, as that it is impoſſible
they ſhould at any time coincidere, which ſome other kinds of cauſes
may do. It is therefore an errour to think, that if the end be good, the d Sed videte
nie fortè non fit
intention of that end muſt needs be good: for there may as well be (d) a verè oculus
bad intention of a good end, as a bad deſire of a good object. Whatſo- fimplex qui
ever the end be we intend, it is certain, that intention cannot be good, de præcept. &
which putteth us upon the choice of evil means.
diſpenſat.
Methinks the Church of Rome ſhould bluſh, (if her forehead dyed red
22.
with the blood of God's Saints, were capable of any tin&ure of ſhame)
at the diſcovery of her manifold impoſtures, in counterfeiting of Reliques,
in coyning of Miracles, in compiling of Legends, in gelding of good Au-
thors by expurgatory indexes , in jugling with Magiſtrates by lewd equi-
vocations, &c. Practices warrantable by no pretence. Yet in their ac-
count but (e) piæ fraudes; for ſo they term them, no leſs ridiculouſly than
fallly: for the one word contradicteth the other
. But what do I ſpeak erilish was Doa
of theſe, but petty tvings, in compariſon of thoſe her lowder Impieties? minicus his
breaking covenants of truce and peace; diſſolving of lawful, and diſpenf-
ing for unlawful marriages; afſoyling Subjects from their Oaths and Allegi-
ance; plotting Treaſons, and practiſing Rebellions; excommunicating and
dethroning Kings; arbitrary diſpoſing of Kingdoms; ſtabbing and mur-
thering of Princes; warranting unjuſt invaſions ; and blowing up Parlia-
ment houſes. For all which, and divers other foul attempts, their Catho-
lick defence is the advancement (forſooth ) of the Catholick Cauſe: Like F Horat. libro
his in the Poet, (f) Quocunque modo rem, is their Reſolution: by right, or
Epift. 1.
g Gaudeo five
wrong, (g) the State of the Papacy muſt be upheld. That is their unum per veritatem,
neceſſarium: and if heaven favour not, rather than fail, help muſt be had five per occaſio-
from hell, to keep Antichriſt in his throne.
Ecclefie digni.
But to let them paſs, and touch nearer home. There are (God know- tatem extolli.
eth) many Ignorants abroad in the world: ſome of them ſo unreaſonable
, Jofeph. Ste-
as to think they have non.plus”d any reprover; if being admoniſhed of ofc. pe. in E-
ſomething ill done, they have but returned this poor reply, Is it not bet- pift. ad lect
.
ter to do ſo, than to do worſe ? but alſo, what neceſſity of doing either ſa
25
1
e Hypo-
word.
nem ,
Romana
or
32
Ad Clerum,
1
Rom. 3.8.
d
11.
3
CC
or
(C
+
evitemus pejo-
ra. Evitare e-
tan. hic.
James 2.10, or worſe ; when Gods law bindeth thee from both;“ He that ſaid, (a)Do
" not commit adultery; ſaid alſo, Do not kill: and he that ſaid, Do not
ſteal; ſaid alſo, Do not lye. If then thou lye, or kill, or do
any other
s ſin; though thou thinkeſt thereby to avoid ſtealth, or adultery, orſome
“other ſin : yet thou art become a tranſgreſſor of the Law, and by offending
“ in one point of it, guilty of all
. It is but, a poor choice, when a man is
"deſperately reſolved to caſt himſelf away; whether he ſhould rather
hang, or drown, or ftab, or pine himſelf to death : there may be more
"horrour, more pain, more lingring in one than another; but they all
come to one period , and determine in the ſame point; death is the
“iſſue of them all. And it can be but a ſlender comfort for a man, that
“ will needs thruſt himſelf into the mouth of hell by ſinning wilfully, that
he is damned rather for lying, than for ſtealing, or whoring, or killing,
fome greater crime: Damnation is the wages of them all. Murther
5. Eadem do- “ can but hang a man; and (without favour) Petty Larceny will hang a
Etrirâ quâ
remus facere man too. The greateſt ſins can but damn a man ; and ( without Gods
mala ut eveni- “ mercy) the ſmalleſt will damn a man too. But what? will ſome reply:
rere debemus In caſe two lins be propounded, may not do the leſſer, to avoid the
facere mala mt greater ; otherwiſe muſt I not of neceſſity do the greater? The anſwer
is ſhort and eaſie: If two fins be propounded, do neither. E malis mini-
.
nim pejora, mum, holdeth as you heard (and yet not always neither) in evils of pain:
multò minus But that is no Rule for evils of ſin. Here the ſafer Rule is, E malis nullum.
bonum est,
quum evenire And the reaſon is ſound, from the Principle we have in hand. If we may
bonum. Caje- not do any evil, to procure a poſitive good; certainly (b) much leſs may
wedo one evil, to avoid or prevent another.
26.
But what if both cannot be avoided, but that one muſt needs be done?
In ſuch a ſtrait may I not chooſe the letler ? To thee, I fay again as be-
fore, Chooſe neither. To the Caſe, I anſwer, It is no Caſe: becauſe, 'as it
is put, it is a caſe impoſſible. For, Nemo anguftiatur ad peccandum: the
Cafe cannot be ſuppoſed, wherein a man ſhould be ſtraitned, as he could
c Non enim da- not come off fairly without ſinning. A man by raſhneſs, or fear, or frail-
tur perplexio
ty, may foully entangle himſelf; and through the powerful engage-
Sed contingere ments of Gin drive himſelf into very narrov ſtraits, or be ſo driven by the
poteft ex parte fault or injury of others: yet there cannot be any ſuch ſtraits, as ſhould
bominismere, enforce a neceſſity of Jinning; but that ſtill there is one path or other out
nec ridentis a- of them without fin. “ The perplexity that ſeemeth to be in the things,
ditun evaden- « is rather in the cċ) men who puzzle and loſe themſelves in the Labyrinths
di abſque ali.
of fin, becauſe they care not to heed the clue' that would lead them out,
Cajet hic. See “if it were followed. Say, a wicked man through heat of blood make a
dift. 1z. item wicked vow to kill his brother : here he hath by his own ralhneſs brought
adverſus, himſelf into a ſeeming ſtrait , that either he muſt commit a murther or
where he pro- break a vow ; either of which ſeemeth to be a great fin, the one againſt
Gratian that the fifth, the other againſt the third Commandment. But here is in very
there can be deed no ſtrait or perplexity at all : Here is a fair open courſe for him with-
d Non docet e-out ſin. He may break his von, and there's an end. “Neither is this the
“ choice of the leffer ſin; but only the (d) looſening of the leſer bond: the
peccatum, fed bond of charity being greater than the bond of a promiſe ; and there be-
noris nexas. “ing good reaſon that (in terms of inconſiſtency, when both cannot ſtand)
Cajetanus hic, « the leſſer bond ſhould yield to the greater. But is it not a ſin for a'man:
ſpeaking of
"to break a vow? Yes, where it may be helpt ſalvis charitate & juſtitia,
of Toledo. See «c there the breach is a ſin: but in the caſe propoſed, it is no ſin. As Chriſt
629.q.4.per faith in the point of fwearing, ſo it may be ſaid in the point of breach of
e Matth. 5.37.“vow (e) Év 7č zrovnež 31. Never was any breach of vowo, but it was peccatum,
ex parte rer um:
ic
quo peccato.
ligere minus
the Council
Or
Rom. 3. 8. The Second Sermon.
33
1
the very
cap. 19.
Scholaſt. in
1
CC
c or ex peccato : the breaking is either it ſelf formally a fin; or it argueth
at leaſt a former fin, in the making. So as the fin, in the caſe alledged,
was before, in making ſuch an unlawful vow ; and for that ſin the party
muſt repent; but the breaking of it now it is made, is no new fin; ( Ra-
“ther it is a neceſſary duty; and a branch of that repentance which is due
« for the former raſhneſs in making it) becauſe an hurtful vow is, and
a that virtute præcepti) rather to be broken than kept. Thecd) Ægyptian (d) Exod. I.
Midwives, not by their own fault, but by Pharaoh's tyrannous command, 16, &c.
are driven into a narrow ſtrait, enforcing a ſeeming neceſſity of fin: for
either they muſt deſtroy the Hebrew Children, and ſo fin by Murther; or
elſe they muſt deviſe ſome handſome ſhift to carry it clean from the King's
knowledge, and ſo ſin by lying.) And ſo they did; they choſe rather to
lye than to kill, as indeed in the compariſon it is by much the leſſer ſin. But
truth is, they ſhould have done neither: they ſhould flatly have
refuſed the King's Commandment, though with hazard of their lives ; and
have reſolved rather to ſuffer any evil, than to do any. “And ſo (e) Lot (e)See Augusto
u ſhould have done: he ſhould rather have adventured his own life, and
" theirs too, in protecting the chaſtity of his Daughters
, and the ſafety of
« his Gueſts; than have * offered the expoſal of his Daughters to the luſts * Gen. 19. 8.
" of the beaſtly Sodomites; though it were to redeem his gueſts from the animi fuit, non
« abuſe of fouler and more abominable filthineſs
. Abſolutely, there can- confilium. Hift.
not be a Caſe imagined, wherein it ſhould be impoſſible to avoid one fin,
unleſs by the committing of another. The Caſe which of all other
cometh neareſt to a Perplexity, is that of an erroneous Conſcience. “Be-
" cauſe of a double bond; the bond of God's Law, which to (f) tranſ- (f) Sin is the
greſs is a ſin: and the bond of particular Conſcience, which alſo to (8) of the Law,
“tranſgreſs is a fin. Whereupon there ſeemeth ro follow, an inevitable 1 John 3 4.
neceſſity of ſinning; when God's Law requireth one thing, and parti (8) Whatſoe-
“ cular conſcience dictateth the flat contrary: for in ſuch a caſe, a man muſt faith is fin,
“ either obey God's Law, and ſo ſin againſt his own conſcience ; or obey his Rom. 14.28.
Omne quod fit
own conſcience, and ſo ſin againſt God's Lam. But neither in this caſe is
“there any perplexity at all in the things themſelves: that which there is, is tiam ædificar
" through the default of the man only, whoſe judgment being erroneous
ad gehennuin.
« miſ-leadeth his conſcience, and ſo caſtech him upon a neceſſity of fin. nes ſec.Ex his.
“ning. But yet the neceſſity is no fimple and abſolute, and unavoidable,
" and perpetual neceſſity : for it is only a neceſſity, ex hypotheſi
, and for a
time, and continueth but ſtante tali errore. And ſtill there is a way out
betwixt thoſe fins, and that without a third: and that way is deponere.erro-
neam conſcientiam. He muſt rectifie his judgment, and reform the error of
his Conſcience, and then all is well. There is no perplexity, no neceſſity,
no obligation, no expediency, which ſhould either enforce, or perſwade
us to any fin. The reſolution is damnable , Let us do evil that good may
I muſt take leave, before I paſs from this point, to make two Inſtances :
28.
and to meaſure out from the Rule of my Text an anſwer to them both.
They are ſuch, as I would deſire you of this place to take due and ſpecial
confideration of. I deſire to deal plainly, and I hope it ſhall be (by God's
bleſſing upon it) effettually for your good, and the Churches peace.
One inſtance ſhall be in a fin of Commiſſion, and the other in a fin of Omiſ-
fion.
The ſin of Commiſſion, wherein I would inſtance, is indeed a fin beyond.
29.
Commiſſion: it is the uſurping of the Magiſtrates Office without a Com-
miilion. The Queſtion is, Whether the zealous intention of a good end
F
may
46
I
contra conſciena
c.28. q.1 Om
1
come.
34
montre
Rom. 3.8.
Ad Clerum,
:
1
1
25. 7, 8.
1
>
I.
!
2.
CC
may not warrant it good, or at leaſt excuſe it from being eyil, and a lin)
I need not frame a Caſe for the illuſtration of this inſtance : the inconſider
rate forwardneſs of ſome hath made it to my hand. You may read itin
the disfigured windows and walls of this Church : Pi&tures, and Statua's;
and Images ; and for their fakes the windows and walls wherein they ſtood,
have been heretofore, and of late pulled down, and broken in pieces and
defaced, without the Command, or ſo much as leave, of thoſe who have
power to reform things amiſs in that kind. Charity bindeth us to think
the beſt of thoſe that have done it : that is, they did it out of a forward
(though miſgoverned) zeal ; intending therein Gods glory, in the farther ſup-
preſſion of Idolatry, by taking away theſe (as they ſuppoſed) likely occa-
ſions of it. Now in ſuch a caſe as this, the queſtion is
, Whether the intention
(a) Numb. of ſuch an end can juſtifie ſuch a deed? And the fact of (a) Phineas;
Numb. 25. (who for a much like end, for the ſtaying of the people from
Idolatry, executed vengeance upon Zimri and Cosbi, being but a private
man, and no Magiſtrate ;) ſeemeth to make forit.
But my Text ruleth it otherwiſe. If it be evil, it is not to be done, no
29.
not for the preventing of Idolatry. I paſs by ſome conſiderations other-
wiſe of good moment: as namely, firſt, whether Statua's and Pictures may
not be permitted in Chriſtian Churches, for the adorning of God's Houſe,
and for civil and hiſtorical uſes, not only lawfully and decently, but even
profitably? I muſt confeſs, “ I never heard ſubſtantial reaſon given, why
" they might not; at the leaſt, ſo long as there is no apparent danger of
ſuperſtition. And, ſecondly, whether things either in their firſt erection,
“ or by ſucceeding abuſe ſuperſtitious, may not be profitably continued,
w the Superfiition be aboliſhed? Otherwiſe, not Pictures only, and Crof-
ſes, and Images; but moſt of our Hopitals, and Schools, and Colleges,
“ and Churches too muſt down: and ſo the hatred of Idolatry ſhould but
“uſher in licentious Sacrilege, contrary to that paſſage of our Apoſtle in
ra) Rom. 2. “ the next Chapter before this, (a) Thou that abhorreſt Idols, committeſt thou
Sacrilege ? And, thirdly, whether theſe forward ones have not bewrayed
“ ſomewhat their own ſelf-guiltineſs in this act, at leaſt for the manner of
“ it, in doing it ſecretly and in the dark? A man ſhould not dare to do
“ that, which he would not willingly either be ſeen, when it is doing; or
own being done. To paſs by theſe ; conſider no more but this one thing
only, into what dangerous and unſufferable abſurdities a man might run,
if he ſhould but follow theſe mens grounds. Erranti nulius terminus : Er-
ror knoweth no ſtay; and a falſe Principle once received, multiplieth into
(6) 'Eròs - a (b) thouſand abſurd concluſions. It is good for men to go upon fure
767 Dodáv, grounds, elſe they may run and wander in infinitum. A little error at the
TO-, tánra
συμβαίνει. firſt, if there be way given to it, will increaſe beyond belief. “ As a ſmall
() 2 Kings “ſpark may fire a large City, and a (c) cloud no bigger than a mans hand,
" in ſhort ſpace overſpread the face of the whole Heavens. For grant, for
the ſuppreſſion of Idolatry, in caſe the Magiſtrate will not do his office, that
it is lawful for a private man to take upon him to reform what he thinketh
amiſs
, and to do the part and office of a Magiſtrate (which muſt needs have
been their ground, if they had any, for this action ;) there can be no
ſufficient cauſe given, why, by the ſame reaſon, and upon the ſame grounds,
a private man may not take upon him to eſtabliſh Laws, raiſe Powers, ad-
miniſter Juſtice, execute Malefactors, or do any other thing the Magiſtrate
ſhould do; in caſe the Magiſtrate ſlack to do his duty in any of the pre-
miſes. Which if it were once granted, (as granted it muſt be, if
theſe mens fact be juſtifiable ) every wiſe man ſeeth , the end could be
1
22.
1
18.449 45:
1
no
A
1
I
7
1
1
1
1
I.
3.
lum miracula,
1
Rom. .. 8. The Second Sermon.
• 35
ngother but vaſt Anarchy and confuſion both in Church and Commonwealth:
whereupon muſt unavoidably follow the ſpeedy ſubverfion both of Religi-
on and State. If things be amiſs
, and the Magistrate help it not; private
men may lament it; and, as occaſion ſerveth, and their condition and calling
permitgeth, ſoberly and diſcreetly put the Magiſtrate in mind of it : But
they not make themſelves Magiſtrates to reform it.
And as to the act of Phinehas': though I rather think he did; yet what 30.
if he did not well in ſo doing? It is a thing we are not certain of; and we
muſt have certainer grounds for what we do, than uncertain examples.
Secondly, wharif Phinehas had the Magiſtrates Authority to enable him 2. .
to that attempt? It is not altogether improbable (to my apprehenſion) from
the fifth Verle of the Chapter, where the ſtory is laid down, Numb.25. 5.
eſpecially parallelld with another ſtory of much like circumſtances, Exod.
32. 27. that as there the Levites, ſo here Phinehas drew the Sword in exe-
cution of the expreſs command of Moſes the ſupreme Magiſtrate. If nei-
ther thus, nor ſo: yet I hirdly, (which cutteth off all plea, and is the moſt
common anſwer ordinarily given by Divines to this and the like inſtances can bec Same
drawn from ſome ſingular actions of God's worthies;) Men of Heroical ſon aliter excu-
ſpirits and gifts, ſuch as were David, Sampſon, Ehud, Moſes, Elias, and Satur, quod feipa
ſome others, eſpecially at ſuch times as they were employed in ſome ſpeci- bus ruinâ do-
al ſervice for the good of God's Church, were exempt from the common műsoppreßit,ni-
rules of life: and did many things (as we are to preſume) not without Spiritus hoc jus
the (a) ſecret motion and direction of God's holy and powerful Spirit, Jerat
, qui per il.
which were therefore good in them (that ſecret direction being to them
faciebat. Aug.
loco ſpecialis mandati,. like that to (b) Abraham for ſacrificing his Son) but lib. 1. de Civ.
not fafe or lawful for us to imitate. Opera liberi ſpiritus, (c) ſay Divines, Dei.cap.21. Si
non funt exigenda ad regulas communes nec trahenda in exemplum vitæ, fusſepeccatum,
The extraordinary Heroical Afts of God's Worthies are not to be meaſured privatum habu-
by the common rules of life, nor to become exemplary unto others. Orifle concilium
which nature was (d) David's ſingle combat with Goliah :and (e) Sampſon's credendus eft
.
pulling down the houſe upon himſelf and the Philiſtines; “ And (f) Mo- Bern,de prec.
* ſes laying the Egyptian ; and (8) Ehud's ſtabbing of King Eglon; and (h) 8 Gen. 725.2.
“ Eliah's calling down for fire from Heaven upon the Captains and their c Chyer.in
fifties, and divers others recorded in the Scripture. Of which laſt fact we Exod. 32.
have our bleſſed Savigur’s judgment in Luk.9. that it was done by the ex- d 1 Sam. 17.
traordinary and peculiar inſtina of God's ſpirit, but it is not to be imita- Judg; 10.30.
ted by others, without (i) particular certain aſſurance of the like inſtinct. g Judg.3.5,&c:
Where when the Diſciples would have called down for fire from Heaven 5 2 Kings 1.
upon the Samaritans, and alledged, Elias for their precedent; (k) Lord wilt ilmitando ab a- i
thou that we command fire to come down from Heaven and conſume them, as liis exprimi nec
Elias did ? His anſwer was with a kind of indignation (as both his (1) ge- Bengah mendeng
sture and ſpeeches Shew) Neſcitis cujus ſpiritus estis ; You know not what man- manęspoeią.
ner of ſpirits you are of. Elias was endued with an extraordinary Spirit, in the Spiritus exci-
freedom whereof he did what he then did: but it is not for you or others in Exod. 2.
to propoſe his example, unleſs you can demonſtrate his spirit. And if Phi- ķ Luke 9. 52.
rehas's Act alſo was (as moſt (m) think it was) ſuch as theſe:it can no more
Į segpeis de
επιπίμησιν.
juſtifie, the uſurpation of Magiſtracy z “ than David's act can bloody m De Phinees,
“ Duels
, or, Sampſon's ſelf-murther, or Moſes's ſecret ſlaughter, or Ehud's autem dicen,
King-killing, or Eliah's private revenge. I have ſtood the longer up- inſpiratione di-
on the diſcovery of this ſin, that men might take right judgment of it ; vina, zelo Dei
and not think it either warrantable or excuſeable by any pretenſion of- zeal, fecit. Aqui. 2.
or of whatſoever other good: "and that both ſuch as have gone too far 2. qu
. 6c. art.
this way in their practice already for the time paſt, may acknowledge Shad 2006
Theologi par
Gen. 1. and in
F 2
their fim.
1
i
1
1
I
I
1
U
i l. qu. 3.
timere. Ex
7 Moulin.
36
Ad Clerum,
Rom. 3. 8.
their own overſight, and be ſorry for it; and others ſeeing their error may
for the time to come forbear ſuch outrages, and keep themſelves within the
due bounds of Chriſtian fobriety, and their particular Callings. And thus
much of the former inſtance, in a matter of Commiſſion. I am to give you
another in a matter of Omiſſion. -
31:
Every Omiſſion of a neceſſary duty is ſimply evil
, as a ſin. But affirma-
tive duties are but ſometimes neceſſary ; becauſe they do not obligare ad
ſemper : as, being many, it is impoſſiblethey ſhould. And
And many times
duties otherwiſe neceſſary, in caſe of Superior reaſon-and duties, ceaſe to
be neceflary pro hic & nunc : and then to omit them, is not to do evil.
Among other neceſſary duties this is one , for a Miniſter furniſhed with
gifts and abilities for it, to acquaint God's people with all material needful
truths, as he can have convenient occaſion thereunto. ;* And (ſuch conve-
* Sacerdos de- niency ſuppoſed) not to do this, is * fimply evil. Now then, to make the
vitatem quam Caſe and the Queſtion. The Caſe thus : A Miniſter hath juſt opportunity
audivit à Deo to preach in a Congregation, not his own: where he ſeech, or generally
liberè prædicet: heareth fome error in judgment, or outragious ſin in practice, to be conti-
nued in with tco publick allowance : He hath liberty to make choice of
Chryfoft
.
his Text and Theme, and leiſure to provide in ſome meaſure for it ; and his
conſcience telleth him, he cannot pro hic & nunc direct his ſpeech with
greater ſervice to God's Church, than againſt thoſe errors or ſins. He ſe-
eth on the other ſide ſome withdrawments: his diſcretion may perhaps be
Buckler of called in queſtion, for medling where he neįded not; he ſhall poſſibly
Feelitha parrêt loſe the good opinion of ſome, with whom he hath held fair correſpondence
only ours, but hitherto.; he ſhall preſerve his own peace the better, if he turn his ſpeech an-
ſome of their other way. This is the Caſe. The Queſtion is, Whether theſe latter confi-
Elppenceus ad derations, and the good that may come thereby, be ſufficient to warrant
unto him the omiilion of that neceſſary duty ?
The rule of my Text reſolveth negatively: they are not ſufficient. The
plus
proficit vitirum duty being neceſſary, pro hic & nunc, it is ſimply evil to omit it; and
ignoratio, quàm therefore it may not be omitted for any other good. I deny not, but a
cognitia ziru Miniſter may with good diſcretion conceal many truths from his flock ; at
. lib.
2. Hift. cap 2.
leaſt the opening and amplifying of them : if they be not ſuch as are need.
c Quis veterum ful for them to know, either for the eſtabliſhment of Faith, or practice
Poetarum
obſcenitatis,im-
of Life ; as not only many nice School-points and, Concluſions are, but
puritatis, fiagi- alſo many Genealogies, and Levitical Rites, and other things even in the
Sentiguamenecer Scriptures themſelves. Nay, more: a Miniſter not only in diſcretion
poenitentiale may, but is even in Conſcience bound, at leaſt in the publick exerciſe of
Burchardi? bis Miniſtry, to conceal fome particular truths from his Auditory · yea,
ignorarent mul- though they be ſuch as are needful for the practice of life, and for the fet-
ta que ibi le- ling of mens Conſciences : if they be ſuch withal
, as are not fit to be pub-
ipfo didiriffent. lickly ſpoken of; as are many Reſolutions of Caſes appertaining to the
1. R. in confur. ſeventh Commandment:(Thou ſhalt not commit Adultery ;) and ſome alſo
fab. Burdon po appertaining ta the eighth (Thou ſhalt not ſteal.) Our men (a) juſtly con-
eipum Sacerdo- demn the Popiſh Caſuiſts, for their too much liberty in this kind in their
tum, negotiato- Writings: whereby they reduce Vices into an Art, under colour of repro-
pud mulierum ving them ; "and convey into the minds of (b) corrupt men, Notions of
vitia in concio- “ ſuch prodigious filthineſs
, and artificial Legier-du-main, as perhaps other-
nibus ſuis in-
Seftentur : que
“ wiſe they would never have dreamed on, or thirſted after. The looſe
ſepiusita depin-" writings of the unchafte (c) Poets are but
dull Tutors of Luſt, compared
gunt ,ut obſcæni- « with the authorized Tomes of our ſevere Romijlo Votaries. There be enor-
Erafm. in A. mous fins of this rank, which a modelt man would be aſhamed ſo much as
dag.χίτρας to name eſpecially in publick. Now of theſe, only the generalities would .
to envuell,
be
Tit. cap. I.
32.
1
tatem doceant.
}
1
>
C
>
C
t
33
.
a KTW TUX-
ز
1
ſelf for this to
Rom. 3. 8. The Second Sermon.
37
be touched in the publiek; the ſpecialities not unfolded, but in the private
exerciſe.of our miniſtry: nor yet that promiſcuouſly to every one that
Thould out of curioſity deſire ſatisfaction in them; but only to ſuch men,
(and that but only ſo far) as they may concern in point of Conſcience, and
of practice
. Beſides theſe, there are other Caſes many, in which it may be
more convenient to conceal, than to teach ſome divine truths at ſome times
,
and in ſome places..
But yet in the Caſe here propoſed, if it be a truth questioned, about
wbịch God's people are much diſtracted in their opinions ; much miſtaken
by ſome through error in judgment ; much abuſed by finful, eſpecially
publick practice, ocaſioning Scandals and offences among brethren; like
ly to be overwhelmed with cuſtom, or multitude of thoſe that think or do
againſt it ; and be otherwiſe of material importance : I' take it, the Omif- tela, mis sing
"Sion of it upon ſeaſonable opportunity, is a grievous.fin, and not colour-dsey. Nigar
able by any, pretence. Beloved, the Miniſter is not to come into the Pul. Cor; 9.26.*
pit, as a Fencer upon the Stage, to play his prize, and to make a fair (a) ther with ſmall
flouriſh againſt ſin. (Here he could have it, and there he could have it, but nor great, ſave
hath it no where) but rather as a Captain into the Field, to bend his for- King of Iſrael,
ces ſpecially againſt the ſtrongeſt Troops of the Enemy; and to ſquander 2 King.22.31.
and break thorow the thickeſt ranks ; and to drive at the (b) fairest. It is å if the trumpet
not enough for a Prophet (c) to cry alond, and to lift up his voịce like a trum- give an uncer-
pet, and to tell Judah and Iſrael of ſins, and of tranſgreſſions at large : but tain Cound, who
if he would whet them up to the battle, he muſt give a more (d) certain himſelf to the
ſound; he muſt tell Judah of her ſins, and Iſrael of her tranſgreſſions. If battle?
there be in Damaſcus, or Moab, or Ammon, or Tyrus, or Judah, or Iſrael
, e Amos 1*&%.
(e) three tranſgreflions, or four more eminent than the reſt: it is fit, they f Penè idem eft
that are ſent to Damaſcus, and Moab, and Ammon, and Tyrus, and Judah, rere any negare.
and Iſrael, ſhould make them hear of three or four, more than all the reſt
. Fulg. 1. 1. ad
Sins ånd Ērrors, when they begin to get head and heart, muſt be handled Thrafım. c. I.
roughly. Silence in ſuch a cafe is a kind of flattery: and it is( f almoſt all one locutio in erro-
when fin grows outragious, to hold our peace at them; and to cry Peace, rem pertrahit
,
Peace unto them. Our Apoſtle in A&t. 20. would not have held himſelf (Pentiun iner-
ſufficiently diſcharged from the guilt of other mens blood, if he had ſhun- rore relinquit,
ned (as occafion was offered) to have declared unto them (8) Fãsuv tlw. By- Greg. in Mor.
alus iš Oef, even the whole counſel of God.
In my Application of this Inſtance and Cafe, blame me not, if I do it -34.
with ſome reference to my felf. Being heretofore by appointment, as
this is ; as in my conſcience I then thought it needful for me, I delivered my
mind, (and I dare ſay, the Truth too, for ſubſtance) ſomething freely,
touching the Ceremonies and Constitutions of our Church. And I have
now alſo with like freedom, ſhewed the unlawfulneſs of the late diſorder-
ly attempts in this Town; and that from the ground of my preſent Text.
I was then blamed for that; I think unjuſtly ; (for I do not yet ſee what I
ſhould retractof that I then delivered :) and it is not unlikely, I ſhall be
blamed again for this, unleſs I prevent it. You have heard now already,
both heretofore, that to judge any man's heart, and at this time, that
·to kander any Truth, are (without repentance) fins juſtly dámnable :
recipect érdexov, they that offend either in the one, or the other, their dam-
nation is just. To preſerve therefore both you from the fin, and my ſelf
from the blame, conſider I pray you with reaſon and charity, what I Thall
ſay.
You that are our hearers,know not with what hearts we ſpeak unto you:
that
8 AAS 20. 26,
27.
I
N
a
1
?
ܐ
Il
38
Ad Clerum
Rom. 3. 8.
1
او
8. Plac. in
Charmide.
f Woe into you
Scribes and
I.
was,
1
2.
à i Joh. 3. 20.
that is only known to our own hearts; (and to (u). God who is greater that
our hearts, and knoweth all things. That which you are to look at, and
bei fxue tæūs to regard, is, with
what (b) truth we ſpeak unto you. So long as what we
Ads 19:11. preachis true, and agreeable to God's Word, and right reaſon: you are not
Non requiritur upon I know not what light ſurmiſes, or ſuſpicions, to judge with what ſpi.
quis, vel qualis rits or with what diſpoſitions of heart we preach. Whether wer(c) preach
quid prædicet. Chriſt of, envy,and ſtrife, or of good will; whether ſincerely, or of Conten.
Diftinct. 19. tion; whether in pretence, or in truth ; it is our own good or hurt, we
Tartas yepå muſt anſwer for that; and at our peril be it, if we do not look to that. But
Toto overte, what is that to you? Notwithſtanding every way, ſo long as it is Chriſt
, and
og Oses
auto his truth which are preached, it is your part therein to fejoice, “If an (d)
rótelov
åns “ Angel from Heaven ſhould preach any untruth unto you, avboup.ee
, Let him
Fes aéyetu i c be accurſed: but if the very Devil of Hell ſhould preach the truth, he
«muſt be heard, and believed, and obeyed. so long as (e) Scribes and
c Phil. 1. 15, “ Phariſees hold them to Moſes's Text and Doctrine, let them be as damned
deĜal.,1.8;9.“ (f ). Hypocrites, as-Scribes and Phariſees can be: yet all whatſoever they bid
e Matth.23.23. “ you obſerve, that you are to obſerve and de .
Let me then demand: Did I deliver any untruth ? It had been well
.Phariſees, Hy- done then to have ſhewn it, that I might have acknowledged, and retracted
pocrites, Marth. it. Did I ſpeak nothing but the truth ? with what conſcience then could
23. 13, 14,&c.
any that heard me, ſay, as yet I heard ſome did ; that I preached factiouf
ly, That I came to caſt bones among them, That I might have choſen a fit-
ter Text, That I might have had as much thanks to have kept away? For
Faction, I hate it: my deſire and aim, next after the good of your ſouls,
above all, che Peace of the Church, and the Unity of Brethren. For
caſting bones (if that muſt needs be the phraſe) they were caſt in theſe parts
long before my coming, by that great enemy to peace and unity, and buſie
ſower of diſcord, the Devil: otherwiſe I ſhould not have found at my firſt
8 Gal. 5. 15. coming ſuch ſnarling about them, and ſuch (8) biting and devouring one an-
other, as I did. My endeavour was rather to have gathered up the bones, and
to have taken away the matter of difference, (I mean, the errour in judg.
menț about, and inconformity in practice unto the lawful ceremonies of the
Church) that ſo, if it had been poſſible, all might have been quiet, without
deſpiſing or judging one another for theſe things: For thanks, I hold not that
worth the anſwering : alas, it is a poor aim for God's Miniſter, to preach
for thanks,
For the choice of my Text and Argument, both then and now : how
is it not unequal, that men, who plead (ſo as none more ) for liberty and
plainneſin reproving ſin, ſhould not allow thoſe that come amongſt them,
that liberty and plainneſs againſt themſelves and their own ſins; I dare ap-
peal to your felves. Have you never been taught, that it is the Mini-
ſters duty, as to oppoſe againſt all errors and ſins in the general, ſo to bend
himſelf (as near as he can) eſpecially againſt the apparent errors and ſins of
his preſent auditory? And do you not believe it is ſo? Why then might I
notznay, how ought I not,bend my ſpeech, both then againſt a common error
of fundry in theſe parts in point of Ceremony, and now againſt the late pe-
tulancy, (or at leaſt overſight) of ſome miſguided ones: “The noiſe of theſe,
things abroad, and the ſcandal taken thereat by ſuch as hear of them, and
“the ill fruits of them at home in breeding jealouſies, and cheriſhing con-
“ tentions among Neighbours, cannot but ſtir us up, if we be ſenſible (as
“every good member ſhould be) of the damage and loſs the Church ac-
quireth by them, to put you in mind and admoniſhyou (as opportu-
“nities invite us) both privately and publickly. Is it not time, trow ye,
3.
4.
L
1
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to
>
Rom. 3. 8.
The Second Sermon.
1
39
to thruſt in the ſickle, when the fields look white unto the harveſt? Is it not
time our Pulpit ſhould a little echo of theſe things, when all the Country
far and near ringeth of them?
For my own part; however others cenſure me, I am ſure, my own heart
telleth me, I could not have diſcharged my conſcience ; if, being called to
this place, I ſhould have balked what either then or now I have delivered.
My Conſcience prompting me, all circumſtances conſidered, that theſe
things were pro hic & nunc neceſſary to be delivered, rather than any o-
ther: If for any outward inferiour reſpect I ſhould have paſſed them over
with ſilence; I think I ſhould have much ſwerved from the Rule of my Text,
and have done a great evil, that ſome ſmall good might come of it. But ma-
ny
thouſand times better were it for me, that all the world ſhould cenfure
me for ſpeaking what they think I ſhould not ; than that my own heart
ſhould condemn me for not ſpeaking what it telleth me I ſhould. And thus
much of things ſimply evil,
I ſhould proceed to apply this Rule, We muſt not do evil
, that good may
come; unto evils, not ſimply, but accidentally ſuch: and that both in the
general, and alſo in ſome few ſpecials of greateſt uſe ; namely, unto evils
which become ſuch through Conſcience, Scandal or Compariſon. In my choice
of the Scripture, I aimed at all this : and had gathered much of my pro-
viſion for it. But the Caſes being many and weighty, I foreſaw I could not
onward with my firſt project, without much wronging one or both: ein
ther the things themſelves, if I ſhould contract my ſpeech to the ſcanting of
time; or you, if I ſhould lengthen it to the weight of the matter. And
therefore I reſolved here to make an end, and to give place ( as fit it is) to
the buſineſs whereabout we meet. The Total of what I have ſaid, and
Mould ſay, is in effect but this: No pretenſion of a good end, of a good
meaning, of a good event, of any good whatſoever; either can ſufficiently
warrant any ſinful action to be done, or juſtifie it being done, or ſufficient-
ly excuſe the miſſion of any neceſſary duty, when it is neceſſary. Conſider
what I ſay, and the Lord give you underſtanding in all things. Now to God
the Father, Son, and Holy Spirit, &c.
356
1
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!
.
>
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.2.7.
When
WG
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CLERUM
The Third Sermon.
-
At a Viſitation at Boſton, Lincoln,
March 13th. 1620.
1
I COR. XII. 7.
1
1
I.
1
I
ala
But the manifeſtation of the Spirit is given to every man to profit
withal.
N the Firſt Verſe of this Chapter S. Paul propoſeth to
himſelf an Argument, which he proſecutèth the whole
Chapter through, and (after a profitable digreſſion into - Verſe 1:
the praiſe of Charity in the next Chapter) reſumeth a-zorzioue]
gain at the fourteenth Chapter , ſpending alſo that autois ezáve-
whole Chapter therein: and it is concerning ſpiritual was met pieta
gifts, (a) (Now concerning ſpiritual gifts, brethren, I ova igortes
would not have you ignorant , &c.) Theſe gracious gifts of the holy Spirit érieguma gratis
of God, beſtowed on them for the edification of the Church; the Corin- Ford xenteu-
thians, ( by making them the (b) fuel either of their pride, in deſpiſing ww. ice, de w
πάλιν ήλγιν,
thoſe that were inferiour to themſelves; or of their exvy, in malicing thoſe
that excelled therein) abuſed to the maintenance of Schiſm, and Faction, pelkova kxx-
and Emulation in the Church. For the remedying of which evils, the opěpdóvev.
Apoſtle entreth upon the Argument : diſcourſing fully of
the variety of theſe Cor. hom. 29.
Spiritual gifts, and who is the Author of them, and for what end they were
given, and in what manner they ſhould be imployed; omitting nothing
that was needful to beſpoken anent this ſubject.
In this part of the Chapter,entreating both before and after this verſe of
the wondrous great, yet ſweet and uſeful variety of theſe ſpiritual gifts, he
ſheweth, That howſoever manifold they are, either for kind or degree, ſo as
they may differ in the material and formal; yet they do all agree both in
the
ſame efficient, and the ſame final cauſe
. In the ſame efficient cauſe, which
is God the Lord by his Spirit,ver. 6. [Now there are diverſities of gifts, but
G
the
Rj Tois tai
1
2.
1
>
1
1 Cor. 12.7.
I.
2.
€ Ver, 10.
+
4%
Ad Clerum.
the ſame Spirit ; and there are differences of adminiſtrations, but the same
Lord; and there are diverſities of operations, but it is the ſame God whichi
workérh all in all.]: And in the láře final canê; which-is the advancement
of Gods glory, in the propagation of his Goſpel
; and the edification of his
Churchz: in this verſe. * [ But the manifeſtation of the Spirit is given to every
man to profit withal.7
By occaſion of which words, we may inquire into the nature, convez-
3.
ance; and uſe of theſe gifts
. Firſt, their nature in themſelves, and in their
original; what they are, and whence : they are the works of Gods Spi-
rit in us; [the manifeſtation of the Spirit.] Secondly, their conveyance
unto us; how we come to have them, and to have property in them: it is
3. by gift; [it is given to every man.] Thirdly, their uſe and end; why
they were given us, and what we are to do with them; they muſt be
employed to the good of our Brethren and of the Church; it is given toe-
very man [to profit withali] Of theſe briefly, and in their order; and
with ſpecial reference ever to us that are of the Clergy.
4. By manifeſtation of the Spirit here our A pofle underſtandeth none other
thing, than he doth by the adjective word Treupetine in the firſt, and by the
ſubſtantive word zuelowestu in the laſt verſe of the Chapter. Both which put
together, do fignifie thoſe spiritual gifts and graces whereby God enableth
men (and ſpecially Church men) to the duties of their particular Callings
for the general good. Such as are thoſe particulars, which are named in
the next following verſes, (the word of Wiſdom, the word Knowledge,
Faith, the gifts of healing, working of miracles, prophecy, diſcerning of
Spirits, divers kinds of tongues, interpretation of tongues. All which, and
all other of like nature and uſe, becauſe they are wrought by that che
and ſelf-fame (d) Spirit, which divideth to every one ſeverally as he will:
are therefore called (e)πνευματικοί, Spiritual gifts s' and here Φανέρωσις τα πιού-
justos, the manifeſtation of the Spirit.
The word [Spirit] though in Scripture it have many other ſignificati-
ons, yet in this place I conceive it to be underſtood directly of the Holy
Ghoſt, the third Perſon in the ever-bleſſed Trinity. For Firſt,in ver.3.that
which is called the Spirit of God in the former part, is in the latter part
f Verſe 1. called the Holy Ghoſt : [(f) I give you to underſtand, that no man Speak-
ing by the ſpirit of God, calleth Jefus accurſed; and that no man can ſay
that Jeſus is the Lord, but by the Holy Ghoſt.] Again that variety of gifts
8 Verſe 4. 6. which in ver. 4. is ſaid to proceed from the (g) Jame Spirit, is ſaid likewiſe
in ver: 5. to proceed from the ſame Lord, and in ver. 6. to proceed from
the ſame God: and therefore ſuch a Spirit is meant, as is alſo Lord and
God; and that is only the Holy Ghoft. And again, in thoſe words, in
ver, 11.[(h) All theſe worketh that one and the ſelf-fame Spirit, dividing to
every man ſeverally as he will; ] The Apoſtle aſcribeth to this Spirit the
collation and diſtribution of ſuch gifts according to the free power of his
own will and pleaſure: which free power belongeth to none but God alone,
(i) Who hath ſet the members every one in the body, as it hath pleaſed him.
Which yet ought not to be ſo underſtood of the Perſon of the Spirit ;
as if the. Father, and the Son, had no part or fellowſhip in this buſineſs
.
For all the Actions and operations of the Divine Perſons, (thoſe only ex-
cepted which are of intrinſecal and mutual relation are the joynt and un-
divided works of the whole three Perſons : according to the common
known Maxim, conſtantly and uniformly received in the Catholick
Church, Opera Trinitatis ad extra funt indiviſa. And as to this particular,
concerning gifts the Scriptures are clear. Wherein, as they are aſcribed
d Verſe 11.
e Verſe 1.
5.
I.
2.
3.
b Verſe 11.
Verſe 38.
6.
1
3
to
}
1
m Ne graria
opus intelliga.
tur.
1
7.
1. qu. 39.7.
i Cor. 12. 7.
Tbe Tbird Sermon.
43
to God the Holy Ghoſt in this Chapter; ſo they are elſewhere aſcribed un-
to God the Father, (k) [Every good gift and every perfect giving is from a- l Jam. 1.19
bove, from the Father of Lights, Jam. 1.] and elſewhere to God the Son,
I Ephef.4.72
(1) [Unto every one of us is given grace, according to the meaſure of the gift
of Chriſt : Eph. 4.] Yea, and it may be, that for this very reaſon in the G donum die
three verſes next before my Text, theſe three words are uſed ; Spirit in ver. viſum fit per
4. Lord in ver.5. and God in ver. 6. to give us intimation, that (m) theſe tris G Filii,&
Spiritual gifts, proceed cqually and undividedly from the whole three sp, Santti :iſed
perſons; from God the Faiber, and from his Sun Jeſus Chriſt our Lord, taris G natu-
and from the eternal Spirit of them both, the Holy Ghoſt, as from one in- re trium unum
tire, indiviſible, and coeſſential Agent.
But for that we are groſs of underſtanding, and unable to conceive Anibroſ. in
the diſtinct Trinity of Perſons in the Unity of the Godhead, otherwiſe 1 Cor.7.c.61.
than by apprehending ſome diſtinction of their operations and offices to
us ward : ithath pleaſed the Wiſdom of God in the holy Scriptures, (which
being written for our fakes, were to be fitted to our capacities) ſo far to
condeſcend to our weakneſs and dulneſs, as to attribute ſome of thoſe
great
and common works to one perſon, and ſome to another, after a more ſpecial
manner than unto the reſt; although indeed and in truth none of the three
perſons had more or leſs to do than other in any of thoſe great and common
works. This manner of ſpeaking Divines uſe to call (n) Appropriation. n V. Aquin
By which appropriation as power is aſcribed to the Father, and Wiſdom to
the Son; ſo is Goodneſs to the Holy Ghoſt. And therefore, as the work of
Creation wherein is ſpecially ſeen the mighty power of God, is appropiated
to the Father; and the work of Redemption, wherein is ſpecially ſeen the
wiſdom of God, to the Son: and ſo the works of functification, and the in-
fuſion of habitual graces, whereby the good things of God are communi-
cated unto us, is appropriated unto the Holy Ghoſt
. And for this cauſe, the
gifts thus communicated unto us from God, are called sveu que tind's ſpiritual
gifts, and qevégwars tê tudiuar@, the manifeſtation of the Spirit.
We ſee now, why Spirit? but then; why manifeſtation? The word,
as moſt other verbals of that form, may be underſtood either in the active
or paflive ſignification. And it is not material, whether of the two ways
we take it in this place, both being true, and neither improper. For theſe
Spiritual gifts are the manifeſtation of the ſpirit actively: becauſe by theſe
the Spirit manifeſteth the will of God unto the Church; theſe being the
Inſtruments and means of conveying the knowledge of ſalvation unto the
people of God. And they are the manifeſtation of the ſpirit Paſſively too:
of theſe gifts, eſpecially in any eminent ſort, appear-
ed in any perſon, it was a manifest evidence that the Spirit of God
wrought in him. As we read it A&s 10. that they of the Circumciſion
were aſtoniſhed (0) when they ſaw, that on the Gentiles alſo was poured out o Aas. 10. 455
the gifts of the Holy Ghost. If it be demanded, But how did that appear? 46.
it followeth in the next verſe, [For they heard them ſpeak with tongues, &c.] Spiritus quo do-
p id eſt, donum
The ſpiritual Gift then is a (p) manifestation of the Spirit, as every other no fpiritus fuam
ſenſible effect is a manifeſtation of its proper
cauſe.
fentiam decla-
We are now yet further to know that the Gifts and graces wrought in rat. Metonymiæ
us by the holy Holy Spirit of God, are of twoforts. The Scriptures ſome- effe£ti. Piſcats
times distinguiſh them by the different terms of zeers and zaeCrea :
9:
although thoſe words are ſometimes again uſed indifferently and
promiſcuouſly, either for other. They are commonly known in
the Schools, and differenced by the names of (9) Gratiæ gratum q Aquin. I. 2.
facientes, a Gratiæ gratis data. Which terms though they be
G2
8.
n homine præs
hic
III.
not
1
1
!
mimos
i
1
ter'nos, aliud
1
f Gemine ope-
rarionis expe-
rimentuin ;
6)
mus Eernard.
18.
Io.
44
Ad Clerum.
1 Cor. 12.7.
not very proper , ( for the one of them may be affirmed of the other
whereas the members of every good diſtinction ought to be oppoſite :)yet
r Duplex efto- becauſe they have been long received, (and change of terms, though hap-
peratio.Sanéti ly for the better, hath by experience been found for the moſt part
unhap-
tur enim in no- py, in the event, in multiplying unneceſſary book-quarrels ; ) we may re-
bus aliud prop- tain them profitably, and without prejudice. Thoſe former, which they
call Gratum facientes, are the Graces of Sanctification; whereby the
propter proxi-
per-
mos. Bern, in ſon that hath them, is enabled to do acceptable ſervice to God, in the du-
parvis Sèr.55. ties of his General Calling: theſe latter, which they call Gratis datas, are
the Graces of Edification; whereby the perſon that hath them is enabled
to do profitable ſervice to the Church of God in the duties of his particular
, que nos
primi n0s Calling. Thoſe are given Nobis, & Nobis ; both to us, and for us, that
virtutibus for is (r) chiefly for our own good; theſe Nobis, fed Nostris ; to us indeed,
idar
; ad falu- but for others; that is, chiefly for the good of our Brethren. Thoſe are
quâ foris quoq; given us (1) ad ſalutem, for the ſaving of our Souls: theſe ad "lucrum, for
munc
, ibus or- the winning of other mens Souls. Thoſe proceed from the Special love of
Illes nobis, has God to the perſon; and may therefore be called perſonal, or ſpecial: theſe
noftris accepi- proceed from the General love of God to his Church, (or yet more general
in Cant. Scr. General Gifts or Graces.
to kumane ſocieties :) and may therefore rather be called' Ecclefiaščical or
of the firſt ſort are Faith, Hope, Charity, Repentance, Patience, Hu-
+ Gal. s. 22. mility, and all thoſe cther holy graces[t] fruits of the Spirit, which accom-
pany Salvation: Wrought by the blelled and powerful operation of the
holy Spirit of God, after a moſt effectual, but unconceivable manner, re-
generaling, and renewing, and ſeaſoning, and ſanctifying the hearts of his
Cholên. But yet theſe are not the Gifts ſo much ſpoken of in this chapter ;
and namely in my Text: Every branch whereof excludeth them. Of thoſe
graces of ſanctification firſt; we may haye indeed probable inducements to
perſwade us, that they are, or are not, in this or that man: But hypocriſie
may make ſuch a ſemblance, that we may think we ſee spirit in a man, in
whom yer there is nothing but fleſ: and infirmities may caſt ſuch a fogg,
that we can difcern nothing but fleſh in a man, in whom yet there is ſpirit.
But the gifts here ſpoken of do incurr into the ſenſes, and give us evident
and infallible affurance of the Spirit that wrought them: here is pavépwois, a
manifestation of the Spirit. Again,Secondly,thoſe Graces of ſanctification are
not communicated by distribution, (u) Alius fic, alius verò fic ;) Faith to
u i Cor. 7.7. one, Charity to another, Repentance to another: but where they are given,
they are given all at once and together, asit were ſtrung upon one thread,
and linked into one chain. But the Gifts here ſpoken of are diſtributed
as it were by doal, and divided ſeverally as it pleaſed God, ſhared out
into ſeveral portions, and given to every man fome, to none all; for (x).to
one is given by the Spirit the Word of Wiſdom, to another the Word of
3. Knowledge
, &c. Thirdly, thoſe Graces of fanctification, though they may
y Matth. 5.16. and ought to be exerciſed to the benefit of others, who by the (y) ſhining
of our light, and the ſight of our good works, may be provoked to glorifie
God by walking in the ſame paths : yet that is but utilitas emergens,
and
not finis proprius; a good uſe made of them upon the bye, but not the main
proper and direct end of them, for which they were chiefly given. But
the Gifts here ſpoken of, were given directly for this end, and ſo intended
by the giver, to be imployed for the benefit of others, and for the edifying
of the Church; they were given to profit withal.
It then remaineth, to underſtand this Text and Chapter of that other
and later kind of fpiritual Gifts: Thoſe Graces of Edification, (or Gratia
I.
2.
-
1
1
ac Verſe 8.
II.
gratis
1
1
1
45
t
1
t.
ز
1
3.
i Cor. 12. 7.
The Third Sermon.
45
gratis
data) whereby men are euabled in their ſeveral Callings according
to the quality and meaſure of the graces they have received, to be profi-
table members of the publick body, either in Church or Common-wealth.
Under which appellation, (the very firſt natural powers and faculties of
the Soul only excepted, which flowing à principiis fpeciei, are in all men
the ſame and like';') I comprehend all other ſecondary, endowments, and
abilities whatſoever of the reaſonable Soul, which are capable of the degrees
of more and leſs, and of better and worſe; together with all ſubſidiary
helps any way conducing to the exerciſe of any of them. Whether they
be Fırji, ſupernatural graces, given by immediate and extraordinary in-
fuſion from God : ſuch as were the gifts of tongues and of miracles, and
of healings, and of propheſy properly ſo called, and many other like;
which were frequent in the infancy of the Church, and when this Epiſtle
was written, according as the neceſſity of thoſe primitive times conſider-
ed God ſaw it expedient for his Church Or whether they be, Secondly,
ſuch as Philoſophers call Natural diſpoſitions: ſuch as are promptneſs of
Wit, quickneſs of Conceit, faſtneſs of Memory, clearneſs of Underſtand-
ing, ſoundneſs of Judgment, readineſs of Speech, and other like ; which
flow immediately à principiis Individui, from the individual condition,
conſtitution, and temperature of particular perſons. Or, whether they
be, Thirdly, ſuch as Philoſophers call intelleĉtual habits: which is, when
thoſe matural diſpoſitions are ſo improved , and perfected by Education,
Art, Industry, Obſervation, or Experience, that men become thereby skil-
ful Linguiſts, ſubtle Diſputers, copious Orators, profound Divines, pow-
erful Preachers, expert Lawyers, Phyſicians, Hiſtorians, Statemen, Com .
manders, Artiſans, or excellent in any Science, Profeſſion, or Faculty
whatſoever. To which we may add, in the Fourth place, all outward 43
ſubſervient helps whatſoever, which may any way further or facilitate
the exerciſe of any of the former graces, diſpoſitions, or habits, ſuch as are
health, ſtrength, beauty, and all thoſe other Bona corporis ; as alío. Bona
Fortuna, Honour, Wealth, Nobility, Reputation, and the reſt. All of
theſe, even thoſe among them which ſeem moſt of all to have their foun-
dation in Nature , or perfection from Art, may in ſome fort be called
avduwina', ſpiritual gifts: in as much as the ſpirit of God is the firſt and
principal worker of them. Nature, Art, Industry, and all other ſubſidiary fur-
therances,being but ſecond Agents under him;and as means ordained or as In-
struments uſed by him,for the
accompliſhing of thoſe ends he hath appointed.
And now we have found out the juſt latitude of the ſpiritual gifts
ſpoken of in this Chapter, and of the manifestation of the Spirit in
my Text: From whence not to paſs without ſome obſervable Infer-
ences for our Edification: We may here first behold, and admire
and magnifie the fingular love, and care, and providence, of God
for and over his Church. For the building up whereof, he hath not
only furniſhed it with fit materials, men endowed with the faculties of
understanding, reaſon, will, memory, affe&tions, not only lent them tools
out of his own rich ſtore houſe, his holy Word, and ſacred Ordinances :
but as ſometimes he filled (z)Bezaleel and Aholiab with skill and wiſdom for zExod.35.303
the building of the material Tabernacle ; ſo he hath alſo from time to time
raiſed
up ſerviceable Men, and enabled them with a large meaſure of all
needful gifts and graces, to ſet forward the building, and to give it both
ſtrength and beauty. A Body, if it had not difference and variety of mem-
bers, were rather a lump, than a Body; or if having ſuch members, there
were yet no vital ſpirits within to enable them to their proper offices,
1
12.
2
&c.
it
,,
46
i Cor.12. 7.
Ad Clerum.
.
it were rather a Corps than a Body; but the vigour that is in every part
to do its office, is a certain evidence and manifeſtation of a Spirit of life
within, and that maketh it a living Organical body. So thoſe active
gifts, and graces, and abilities, which are to be found in the members of
the myſtical body of Chriſt, (I know not whether of greater variety or uſe)
are a ſtrong manifeſtation, that there is a powerful Spirit of God within,
that knitteth the whole body together, and worketh all in all, and all in
every part of the body.
13 Secondly, though we have juſt cauſe to lay it to heart, when men
of eminent gifts and place in the Church are taken from us, and to lament
in theirs, our own, and the Churches loſs: yet we ſhould poſſeſs our Souls in
patience, and ſuſtain our ſelves with this comfort, that it is the ſame God
that ſtill hath care over his Church; and it is the ſame Head Jeſus Chriſt,
that ſtill hath influence into his members; and it is the ſame bleſſed Spirit
of God, and of Chriſt, that ſtill actuateth, and animateth this great myſtical
Body. And therefore we may not doubt, but this Spirit, as he hath hither-
to done from the beginning, fo will ſtill manifeſt himſelf from time to time,
unto the end of the world; in raiſing up inſtruments for the ſervice of his
Church, and furniſhing them with gifts in ſome good meaſure meet for the
ſame; more or leſs according as he ſhall ſee it expedient for her,in ber feve-
a Eph.4.71,13.
ral different eſtates and conditions: giving (a) ſome Apostles, and ſome Pro-
phets, and ſome Evangeliſts, and ſome Paſtors and Teachers ; for the perfect-
ing of the Saints, forthe work of the Miniſtry, for the edifying of the Body
of Chriſt, till we all meet in the unity of the Faith, and of the knowledge of
the Son of God, unto a perfect man, unto the meaſure of the ſtature of the
fullneſs of Chriſt. He hath promiſed long ſince, who was never yet touch-
ed with breach of promiſe, that he would (b) be with his Apoſtles ( and
bMatth.28.20. their ſucceſſors ) always unto the end of the World.
14.
Thirdly, where the Spirit of God hath manifeſted it ſelf to any man by
the diſtribution of gifts, it is but reaſon, that man ſhould manifest the Spirit
that is in him, by exerciſing thoſe gifts in ſome lawful Calling. And fo
this manifestation of the Spirit in my Text, impoſeth upon every man the
Neceſſity of a Calling. Our Apoſtle in the ſeventh of this Epiſtle, joineth
theſe two together, a Gift, and a Calling; asthings that may not be ſever-
c i Cor.7.19. ed: (c) As God hath di&ributed to every man, as the Lord hath called every
one. Where the end of a thing is the uſe, there the difference cannot be
dMatth.25.30. great, whether we abuſe it,or but conceal it. The(d) unprofitable Servant,that
wrapped up his Masters Talent'in a napkin, could not have received a much
e Matth. 20.6 heavier doom, had he mif ſpent it. O then up and be doing : (e) Why štand
ye all the day Idle? Do not ſay, becauſe you heard novoice that therefore no
man bath called you: thoſe very gifts you have received, are a Real Call,
purſuing you with continual reſtleſs importunity,till you have diſpoſed your
ſelves in ſome honeſt courſe of life or other, wherein you may be profitable
to humane ſociety, by the exerciſing of ſome or other of thoſe gifts. All the
members of the body have their proper and diſtinct offices according as they
have their proper and diſtinct faculties; and from thoſe offices they have alſo
their
proper and diſtinct names. As then in the body,that is indeed no member,
which cannot call it ſelf by any other name, than by the common name of
a member : ſo in the Church, he that cannot ſtyle himſelf by any other name
than a Christian,doth indeed but uſurp that too. If thou ſayeſt,thou art of the
body: Idemand then, What is thy office in the Body? If thou haft no office in
the Body, then thou art at the beſt but Tumor præter naturam (as Phyſici-
ans call them) a Scab, or Botch, or Wenne, or ſome other monſtrous and
unnatural
t
1
A
1 Cor. 12. 7
.
The Tbird Sermon. .
47
Y
1
1
1
unnatural excreſcencyupon the body; but certainly, thou art no true part
and member of the body. And if thou art no part of the body, how dareſt
thou make challenge to the head, by 'miſ-calling thy ſelf Chriſtian? If thou
haſt a Gift geta Calling.
Fourthly, We of the Clergy, though we may. not ingroſs the Spirit unto
15.
our ſelyes, as if none were ſpiritual perſons but our ſelyes : yet the voice
of the World hath long given us the Name of Spiritualty after a peculiar
ſort ; asif we were ſpiritual perſons in ſome different fingular reſpect from
other men. And that not altogether without ground, both for the name,
and thing. The very name ſeemeth to be thus uſed by S. Paul in the 14.
Chapter following, where at ver. 37. he maketh a Prophet and a Spiritual
man all one, (and by Propheſying, in that whole Chapter he moſt what
meaneth Preaching :)(f) If any man think himſelf to be a Prophet , either f 1 Cor.1.37.
spiritual, let him acknowledge, &c. But howſoever it be for the Title
, the
thing it felf hath very ſufficient ground from that form of ſpeech which
was uſed by our bleſſed Saviour, when he conferred the miniſterial power
upon his Diſciples; and is ſtill
uſed in our Church at the collation of Holy
Orders, (8) Accipite Spiritum Sanctum, Receive the holy Ghoſt. Since then & Joh.20.22.
at our admillion into holy Orders we receive a ſpiritual power by the impofi-
tion of hands, which others have not; we may thenceforth be juſtly ſtyl-
ed Spiritual perſons. The thing for which I'noteit, is, that we ſhould
therefore endeavour our ſelves (b) evalomtupcu, fo to ſtir up thoſe ſpiritual ha Tim. 1.6.
gifts that are in us; as that by the eminency thereof above that which is
in ordinary temporal men, we may ſhew our ſelves to be in deed, what we
are in name, Spiritual perſons. If we be of the Spiritualty, there ſhould
be in us anothergates manifeſtation of the Spirit , than is ordinarily to be
found in the Temporalty. God forbid, I ſhould cenſure all them for in-
truders into the Miniſtry, that are not gifted for the Pulpit. The ſevereſt
cenſurers of Non-preaching Miniſters, if they had livd in the beginning of
the Reformation, muſt have been content, as the times then ſtood, to have
admitted of ſome thouſands of Non-preaching Miniſters, or elſe have de-.
nied many Pariſhes and Congregations in England the benefit of ſo much
as bare reading. And I take this to be a ſafe Rule: Whatſoever thing the
help of any circumſtances can make lawful at any time, that thing may not
be condemned as univerſally, and de toto genere, unlawful. I judge no
mans conſcience then, of calling, who is in the Ministry; be his gifts never
ſo ſlender ; I dare not deny him the benefit of his Clergy, if he can but
read: if his own heart condemn him not, neither dol: But yet this I ſay;
As the times now are, wherein learning aboundeth even unto wantonneſs;
and wherein the world is full of queſtions, and controverſies, and novel-
ties, and niceties in Religion ; and wherein moſt of our Gentry, very Wo-
men and all (by the advantage of long Peace, and the cuſtoms of modern
Education, together with the help of a multitude of Engliſh Books and
tranſlations) are able to look through the ignorance of
a Clergy-man, and
cenſureit, if he be tripping in any point of Hiſtory, Coſmography, Moral or
Natural Phylofophy, Divinity, or the Arts; yea, and to chaſtiſe his very
method and phraſé, if he ſpeak loolly, or impertinently, or but impro-
perly, and if every thing be not point-viſe: I ſay, as theſe times are, I
would not have a Clergy-man content himſelf with every mediocrity of gifts;
but by his prayers,care and induſtry improve thoſe he hath, ſo as he may
be able upon good occaſion to (i) impart a ſpiritual gift to the people of God icom, I. I do
whereby they may be eſtabliſhed; and to ſpeak with ſuch underſtanding, and
ſufficiency, and pertinency (eſpecially when he hạth juſt warning, and a
convenient
+
I
1
3
1
1
1
48
Ad Clerum,
1. Cor. 12.70
!
16.
convenient time to prepare himſelf
, )in ſome good meaſure of proportion
to the quickneſs and ripeneſs of theſe preſent times, as they that love not
his Coat, may yet approve his labours, and not find any thing therein,
{ Tit. 217,8. whereat juſtly to quarrel: ( k) Shewing in his Doctrine ( as our Apoſtle
writeth to Titus) uncurruptneſs, gravity, ſincerity, found ſpeech that cannot
be condemned, that he that is of the contrary part may be aſhamed , having
no evil thing to ſay of him. They that are called ſpiritual perſons, ſhould
ſtrive to anſwer that name by a more than ordinary manifeſtation of ſpiri-
tual gifts. And thus much ſhall ſuffice us to have ſpoken concerning the
name and nature of theſe ſpiritual gifts, by occaſion of the title here given
them, The manifeſtation of the Spirit
.
Conſider we next, and in the ſecond place, the conveyance of theſe gifts
over unto us; how we come to have a property in them, and by what right
we can call them ours. The Conveyance is by deed of gifts; the mani-
feſtation of the Spirit is given to every man,
Underſtand it not to be ſo
much intended here, that every particular man hath the manifeſtation of
the Spirit, (though that may alſo be true in ſome fence;) as that every man
that harh the manifeſtation of the Spirit, hath it given him, and given him
withal to this end, that he may do good with it. Like as when we ſay,
Every man learneth to read before he learn to write; it is no part of our
meaning to ſignifie each particular perſon ſo to do, (for there be many
that learn neither of both;) but we may only intend to ſhew the received
order of the things to be ſuch, as that every man that learneth both, learn-
eth that firſt. As we conceive his meaning, who directing us the way, to
ſuch or ſuch a place, ſhould tell us, Every man rideth this way; and as
we conccive of that ſpeech of the Ruler of the Feaſt in the Goſpel,
1 John 2. 12. Every man at the beginning ſetteth forth good Wine, and then after, (1) that
which is worſe; though there be many thouſand men in the world that ne-
ver rode that way, or had occaſion to ſet forth any Wine at all, either
better or worſe : very ſo, ought we to conceive the meaning of the uni-
m Tè nemino verſal particle, Every man, both in this, and in many other like ſpeeches
reſtringendum in the Scriptures; with(m) due limitations, according to the tenour and
est and presencor purpoſe of the thing ſpoken of. It mattereth not then , as to the intent
Pifcat. Schol. of this preſent ſpeech (be it true, be it falfe otherwiſe,) whether every man
in Luc. 20 38. have received a ſpiritual gift, or no: only thus much is directly intended
Inſtances, sec
John 11.7.
that (n) every man who hath received ſuch a gift, hath received it by way of
Řom.5.18,&c. gift. All ſpiritual graces, all thoſe diſpoſitions, habits, and abilities of the
dat u uinteli- underſtanding part, from which the Church of God may receive edifica-
ge,Vnicuique tion in any kind, together with 'all the ſecondary and inferiour helps that
any way may conduce thereunto; they are all the good gifts of God.
The manifeſtation of the Spirit is given to every man.
The variety both of the gifts meet for ſeveral Offices, and of the Offices
oci zj ev tñ wherein to imply thoſe gifts, is wonderful; and no leſs wonderful the di-
die meeste ſtribution of both gifts and offices. But all that (o) variety is derived from
Seox on the one and the ſame fountain, the holy Spirit of God: and all thoſe diſtri-
qapado eno zaip butions paſs unto us by one and the ſame way, of moſt free and liberal
gñs nj ou reldonation. Have all the Word of Wiſdom? Have all the Word of Know-
zevo '; v 9. ledge? Have all Faith? Have all Prophecy? or other ſpiritual grace? No;
Chryfost in
Cor.ho m 29
they had not : but (P) to one the Word of Wiſdom, the Word of Knowledge to
p I Cor.12.8," another, and to others other gifts. There is both variety you ſee, and
diſtribution of theſe graces. But yet there is the ſame Author of them, and
the ſame manner of communicating them : For to one (9) is given by the Spi-
rit the Word of Wiſdom; to another the Word of Knowledge by the ſame Spi-
vit,
chi datur.
Pícar.in
ſchiol. hic.
17.
&c.
q
Ibid.
1
)
ſwer may
A
x I Cor. 4.7"
1. Cor. 12.7
I be. Third Sermon.
:49
rit
, and to others, other graces; but they are all from the Same Spirit, and
they are all given. And as the gifts, fothe offices too.
To that queſtion
in ver. 29. (r) Are all Apoſtles ? Are all Prophets ? Are all Teachers ? An-r Verſe 29.
be made, as before, negatively, No; they are not : but ſome A-
poſtles, and ſome Prophets, and ſome Teachers. There is the lik- variety,
and diſtribution, as before: but withal, the ſame Donor, and the ſame dona-
tion, as before. For (s) he gave ſome Apoſtles, and ſome Prophets, and ſome s Ephef. 4. 11.
Paſtors and Teachers: Eph.4. And (t) God hath ſet fome in the Church; fift,* Cor.13.28.
Apoſtles; ſecondarily, Prophets; thirdly, Teachers, &c. beneath ar ver 28.Both
gifts and offices, as they are à Deo, for the Author: fothey are ex dono; for
the manner, from God, and by way of gift. If we had no other, the very
names they carry, like the ſuperſcription upon Cæfar's penny, were a ſuffici-
ent proof, from whom we firſt had them. When we call chem zaciouard, Gra-
tias gratis datas, gifts and graces, and manifeſtations of the Spirit; do we not
by the uſe of thoſe very names confeſs the receipt For what more free
than gift ? and what leſs of debt or deſert than gràce? Heathen men indeed
called the beſt of their perfections, čets, Habits : But Saint James hath
taught us Chriſtians a fitter name for ours, (u) dóceis, gifts. They ſay they u Jamo 1. 17.
had them, and looked no farther: but we muſt know, as that we have then,
ſo as well how we came by them. And therefore this Apoſtle above, at Chap.
4. joyneth the having and the receipt together; as if he would have us be-
hold them uno intuitu,and at once. [(x) Quid habes quod non accepiſti? What
baſt thou, that thou haſt not received?
Poſſibly thou wilt alledge thy excellent natural parts ; theſe were not 18.
given, but thou broughteſt them into the world with thee: or thou wilt
vouch what thou haſt attained to by Art and Induſtry ; and theſe were not
given thee, but thou haſt won them proprio Marte, and therefore well de-
terveſt to wear them. Deceive not thy ſelf, it is neither ſo, nor lo. Our Apo-
ſtle in the place now laſt mentioned, cutteth off all ſuch ehallenges.[(y) Quis y 1 Cor. 4• 7.
te diſcrevit ? who made thee to differ from another ?] Say there were (as there
is not)ſuch a difference in and from Nature as thou conceiveſt; yet ſtill in
the laſt reſolution there muſt be a receipt acknowledged: for even(z) Nature
it ſelf in the laſt reſolution is of Gracę; for God gave thee that. Or, ſay, lit grati e, quod
there were (as there is not) ſuch a difference of deſert, as thou pretendeft: wieren. Epift:
yet ſtill, that were to be acknowledged as a gift too: for God
that (a) power whatſoever it was, whereby thou haſt attained to whatſo- mus gratiam
ever thou haſt. But the truth is, the difference that is in men in regard of quâ fecit nos---
thele gifts and abilities, ariſeth neither from the power of Nature, nor from Aug. in Pfal.
the merit of labour; otherwiſe than as God is pleaſed to uſe theſe as
ſecond cauſes under him : but it cometh merely from the good will and plea- Ei jó:ace nap-
fure of that free ſpirit, which bloweth where, and when and how he liſteth ; Tepós éaz, geós
(b) dividing his graces ſeverally to every man as he will, (at the eleventh) and sw.cv.
"(© Jasvit hath pleaſed him, (at
verſe 18. of this Chapter.) Nature is a neceffa- di&tum Aga-
ry Agent, and, if not either hindred by ſome inferiour impediment, or over- Achillem apud
ruled by ſome higher power, worketh always alike, and produceth the ſame Homer. Iliad.
effects in all individuals of the ſame kind : and how is it poſſible ſhe ſhould
make a difference, that knoweth none? And as for Defert; there is indeed C Ibid. 18.
no ſuch thing: and therefore it can work nothing. For can God be a
debtor to any man? or hath any man (d) given to bim firſt, that it might d Rom. 11.355
be recompenſéd him again? As a lump of (ej Clay lieth before the Potter;fo
is all mankind in the hand of God." The Potter at his pleaſure out of that e Elay 64. 8.
(f) lump frameth veſſels of all ſorts
, of different ſhape, proportion, ſtrength, f Rom. 9. 21.
fineneſs, capacitý, as he thinketh good, unto the ſeveral uſes for which
Н
he
7 ---Cum illius
gave thee
139.
Attenda-
1444
ܪ
a Deur. 8. 18.
á
bi Cor.12.11.
1
)
3
1
1
1
1
50
Ad Clerum,
.
he intendeth them. · So God, after the good pleaſure of his own will, out of .
mankind, as out of an untoward lrimp of Clay, (all of the ſame piece, equal
in nature and defert) maketh up Veſſels for the uſe of his Sanctuary: by fit-
ting ſeveral men with ſeveral gifts, more or leſs, greater or meaner, better or
worſe, according to the difference of thoſe offices and employments for
which he intended them. It is not the Clay, but the Potter, that maketh the
difference there : neither is it any thing in man, but the Spirit of God, that
maketh the difference here. Whatſoever Spiritual abilities we have, we
have them of gift and by grace. The manifeſtation of the ſpirit is given
to every man.
A point of very fruitful conſideration for men of all forts; whether they
19:
be of greater,or of meaner gifts. And firſt,all of us generally may hence take
two profitable directions: the one, if we have any uſeful gifts,whom to thank
for them; the other, if we want any needful gifts, where to ſeek for them.
Whatſoever manifestation of the Spirit thou haſt, it is given thee: and to
whom can thy thanks for it be due, but to the giver ? Sacrifice not to thine
& Hab. 1. 16. own (g) nets, either of Nature or Endeavour ; as if theſe Abilities were the
manifeſtation of thine own fpirit : but enlarge thy heart to magnifie the
b Heb. 12. 9. goodneſs and bounty of him who is (h) Pater Spirituum, the Father of the
ſpirits of all fleſh, and hath wrought thoſe graces in thee by communicating
his ſpirit unto thee. If thou ſhineſt as a ſtar in the firmament of the Church,
i 1 Cor.15 41. Whether of a greater or lefſer magnitude, as(i) one ſtar differeth from another
k jam. 1. 17. in glory; remember thou ſhineſt but by a borrowed light from him who is(k)
Patcr luminum,the Father and Fountain of all lights as the Sun in the firma-
ment, from whom deſcendeth every good gift, and every perfect giving. What-
ſoever Grace thou haſt, it is given thee: therefore be thankful to the giver.
22.
But if thouw enteſt any grace, or meaſure of grace, which ſeemeth needful
for thee in that ſtation and calling, wherein God hath ſet thee: herein is
a ſecond direction for thee, where to ſeek it, even from his hands, who alone
1 James 1. s. can give it. (1) If any man lack wiſdom (faith S. James ) let him ask of God,that
giveth to all men liberally ; and it shall be given him. A large and liberal pro-
miſe; but yet a promiſe moſt certain, and full of comfortable aſſurance; pro-
vided, it be underſtood aright, viz, with theſe two neceſſary Limitations :
if God ſhall ſee it expedient ; and, if he pray for it as he ought. Thou mayeſt
pray with an humble and upright affection, and put to thy beſt endeavours
withal; and yet not obtain the gift thou prayeſt for : becauſe, being a com-
mon Grace, and not of abſolute Neceſſity for ſalvation, it may be in the wil
dom of God (who beſt knoweth what is beſt and when) not expedient for
thee, or not for his Church, at that time, and in that manner, or meaſure.
Neceffary Graces, ſuch as are thoſe of ſanctification, pray for them abſolutely
,
and thou ſhalt abſolutely receive them, there needeth no conditional clauſe
of Expediency in thy prayers for them ; becauſe they can never be inexpe-
dient. But theſe may: and therefore as thou oughteſt not to pray for them,
but with all ſubjection of thy deſires to his moſt holy and moſt wiſe appoint-
ments ; ſo thou oughteſt to take a denial from him, not only contentedly,but
even thankfully, as a gracious fruit of his love unto thee, and a certain ſign
of the inexpediency of the thing deſired.
23
But if it be expedient ; it will not yet come for asking, unleſs it be asked
m Jam 1.6,7
. aright.(m) But let him pray in Faith, ſaith St. James:Wholodoth not,let not
that man think to receive any good from the Lord. Now that man only pray-
eth in Faith, who looketh to receive the thing he prayeth for, upon ſuch
terms,as God hath promiſed to give it:for Faith ever looketh to the promiſe.
And God hath not made usany promiſe of the end other than conditional;viz
upon
1
0
1
1
3.10.
22.
:
1
1 Cor. 12. 7.
The Third Sermon.
51
upon our conſcionable uſe of the appointed means. And the means which
he hath ordained both for the obtaining and the improving of ſpiritual gifts;
are ſtudy, and induſtry, and diligentymeditation. We muſt not now look; as
in the infancy of the Church, to have the teats put into our mouths, and to
receive ſpiritual graces by immediate infuſion: That manna, as (n).onefaith, n Hoskins
was for the Wilderneſs. But now the Church is poleſſed of the Land, and Serm.on-Luk.
?
grown to years of better ſtrength; we muſt plow, and for, and eat of the 12.°48..
fruit of the Land, in the Sweat of our faces: and now he that (0) will not 0 2 Theff:
labour, he may thank himielf if he have not to eat. He prayeth but with an
overly deſire, and not from the deep of his heart, that will not bend' his en-
deavours withal to obtain what he deſireth : or rather indeed he prayeth
not at all. You may call it wiſhing and woulding (and we have Proverbs a-
gainſt wiſhers and woulders;) rather than Praying. Solomon accounteth the
idle man's prayer no better, and ic thriveth accordingly with him:,(p) The p Prov. 13:41
foul of the Nuggard luſteth, and hath nothing, Prov. 13.
To make all ſure then, here is your courſe. Wreſtle with God by your
fervent prayers ; and wreſtle with him too by your faithful endeavours ;
and he will not for his goodneſ ſake, and for his promiſe fake he cannot,
diſmiſs you without a Bleſſing. But omit either, and the other is loſt labour.
Prayer without ſtudy, is preſumption, and ſtudy without prayer, Atheiſm:
the one bootleſ, the other fruitleſſ. You take your books in vain into your
hand, if you turn them over, and never look' higher ; and
you
take God's
Name in vain within your lips,if you cry, Da Domine, and never ſtir farther.
The Ship is then like to be ſteered with beſt certainty and ſucceſs ; when
there is Oculus ad cælum, manus ad clavum: when the Pilot is careful of both,
to have his eye upon the compaſs
, and his hand at the ſtern. Remember, theſe
abilities you pray or ſtudy for, are the gifts of God: and as not to be had
ordinarily with labour, (for God is a God of Order, and worketh not or-
dinarily, but by ordinary means ;) ſo not to be had merely for the labour ;
for then ſhould it not be ſo much a gift, as a purchace. It was Simon Magus
his error, to think that (9) the gift of God might be purchaſed with Money : q Acts 8. 206
and it hath a ſpice of his lin, and ſo may go for a kind of Simony, for a man
to think theſe ſpiritual gifts of God may be purchaſed with labour. You may
riſe up early, and go to bed late, and ſtudy hard, and read much, and devour
the fat and the marrow of the beſt Authors; and when you have done all,
unleſs God give a bleſſing unto your endeavours, beas thin and meagre in
regard of true and uſeful learning, as Pharaoh's (r) lean kine were after they r Gen. 41, 21:
had eaten the fat ones.
It is God (that both miniſtreth feed to the fower, s2 Cor. 9. 10.
and multiplieth the feed fowen : the Principal, and the Increaſe, are both his.
If then we expect any gift
, or the increaſe of any gift from him; neither of
which we can have without him: let us not be behind, either with our beſt
endeavours to uſe the means he hath appointed, or with our faithful prayers
to crave his bleſſing upon thoſe means. Theſe inſtructions are general, and
concern us all, whatſoever our gifts be.
I muſt now turn my ſpeech more particularly to you to whom God hath
vouchſafed the manifeſtation of his Spirit in a larger proportion than unto
many of your brethren : giving unto you, as unto his firſt-born, a(t)double + Deut. 21.17.
Portion of his Spirit,as(u)Eliſha had of Elijah’szor perhaps dealing with you u 4 Kings 2.9.
yet more liberally,as Joſeph did with Benjamin,whoſe meſs(though he were
the youngeſt) heappointed to be (x) five times as much as any of his bre- x Gen.43. 34.
threns. It is needful that you of all others,ſhould be eft-foons put in rememb-
rance, that thoſe eminent manifeſtations of the Spirit you have, were given
you.Firſt,it will be a good help to take down that ſwelling, which, as an y Scientia in-
H 2
flat. Id
$
23.
pofteme flat.1 Cor.8. I.
1
52
Ad Clerum,
1 Cor. 12. 7.
+
Ser, 1.3
1
Magna do Apoffeme in the body through rankneſs of blood, is ſo apt to ingender in the
raya virtus pro- font through abundance of knowledge ; and to let out ſome of the corrup-
inagna licet o- tion. It is a very hard thing Multum ſapere, and not altum ſapere ; to
perantem, mag- know much, and not to know it too much ; to excel others in gifts, and
Bern, in Cant. not perkabove them in ſelf-conceit
. S. Paul, who (z) in all other things
was ſufficiently inſtructed, as well to abound, as to ſuffer need, was yet put
z Phil. 4.1.2
very
hard to it, wheri he was to try the maſtery with this temptation,
a 2 Cor. 12.9. which aroſe from the (a) abundance of revelations. If you find an aptneſs
then in your ſelves, and there is in your ſelves, as of your ſelves ſuch an apt-
neſs, as to no one thing more) to be exalted above meaſure in your own con-
ceits ; boaſtingly to make oftentation of your own fufficiencies; with a kind
of unbecoming compaſſion to caft ſcorn upon your meaner brethren; and
6Hic ver. 21. upon every light provocation to fly out into thoſe terms of defiance (6) I
have no need of thee; and, I have no need of thee -] to diſpel this windy hu-
mour I know not a more lovereign remedy, than to chemo upon this medita-
tion ; that all the Abilities and perfe&tions you have, were given you, by
one who was no way ſo bound to you, but he might have given them as well
to the meaneſt of your Brethren as to you, and that without any wrong
to you, if it had ſo pleaſed him. You may take the Receipt from him,
who himſelf had had ſome experience of the Infirmity; even Saint Paul in
e I Cor. 4.7. the fourth of this Epiſtle, [(c) What baſt thon, that thou haſt not received?
and if thou haſt received it,why doft thou boaſt as if thou hadſt not received it ?
24. Secondly, Every wiſe and conſcionable man ſhould adviſedly weigh his
own Gifts, and make them his Rule to work by : not thinking he doth e-
nough, if he do what Law compelleth him to do, or if he do as much as o-
ther
Neighbours do. Indeed, where Laws bound us by Negative Precepts
[Hitherto thou mayeſt go, but further thou shalt not] we muſt obey, and
we may not exceed thoſe bounds. But where the Laws do barely enjoyn
us to do ſomewhat, left, having no Law to compel us, we ſhould do juſt no-
thing; it can be no tranſgreſſion of the Law to do more. Whoſoever there-
fore of you have received more or greater gifts than many others have; you
muſt know your ſelves bound to do ſo much more good with them, and to
d Gregor.
ſtand chargeable with ſo much the deeper account for them (d) Creſcunt do-
na, creſcunt rationes. When you ſhall come to make up your accounts, your
receipts will be looked into:and if you have received ten talents, or five,for
your meaner brothers one;when but one ſhall be required from him,you ſhall
e Luk. 12. 48. be anſwerable for ten or five For it is an equitable courſe, that (e) to whom
much is given, of him much-ſhould be required. And at that great day, if you
cannot make your accounts ſtraight with your receipts, you ſhall certainly
fEcclef. 1.18. find that moſt true in this ſence,which Solomon ſpake in another, (f) Qui appo-
nit ſcientiam,apponit dolorem:the more and greater your gifts are unlefs your
thankfulneſs for them, and your diligence with them riſe to ſome good like
proportion thereunto; the greater ſhall be your condemnation the more your
Stripes.
25.
But thirdly: Though your Graces muſt be fo to your ſelves, yet beware
you do not make them Rules to others. A thing I the rather becauſe
the fault is ſo frequent in practice, and yet very rarely obſerved, and more
rarely reprehended. God hath endowed a man with good abilities and parts
in ſome kind or other:Iinſtance but in one gift only for examples fake, viz.
an ability to enlarge himſelf in prayer readily, and with fit expreſſions upon
any preſent occaſion.Being in the Miniſtry or other Calling, he is careful to
exerciſe his gifts by praying with his family, praying with the fick, praying
with other company upon ſuch other occaſions as may fall out. Hethinketh
1
1
note,
3
1
(and
1
Cor: 12.7
53
The Third Sermon.
}
1
+
.
Cand he thinketh well ) that if he ſhould do otherwiſe or leſs than he doth,
he ſhould not be able to diſcharge himſelf from the guilt of unfaithfulneſs
in not employing the talent he hath received to the beft advantage, when
the exerciſe of it might redound to the glory of the giver. Hitherto fe is
in the right : ſo long as he maketh his gift a Rule but to himſelf
. But now,if
this man ſhall ſtretch out this Rule unto all his brethren in the ſame Calling,
by impoſing upon them a neceſſity of doing the like; if he ſhall expect or
exact from them, that they alſo ſhould be able to commend unto God the
neceſſities of their families, or the ſtate of a fick perſon, or the like, by ex-
temporary prayer; but eſpecially if he ſhall judge or cenſure them, that dare
not adventure ſo to do, of intruſion into, or of unfaithfulneſs in their Cal-
lings; he committerh a great fault, and well deſerving a ſharp reprehen-
fion. For what is this elle, but to lay heavier burdens upon mens ſhould-
ers, than they can ſtand under? to make our ſelves judges of other mens
conſciences, and our Abilities Rules of their A&tions: yea, and even to lay
an imputation upon our Maſter, with that ungracious ſervant in the Goſpel,
as if he were (8) an hard man, reaping where he hath not fown, and gathering & Matt. 25.24.
where he hath not ſtrewed, and requiring much where he hath given little,
and like Pharaoh's Task-maſters, exacting the ch) full tale of Bricks without h Exod. 5. 18.
fufficient allowance of materials ? Shall be that hath a thouſand a year,
count him that hath but an hundred a Churl if he do not ſpend as much in
his houſe weekly, keep as plentiful a table, and bear as much in every com-
mon charge, as himſelf? No leſs unreaſonable is he that would bind his
brother of inferiour gifts to the ſame frequency and method in preaching,
to the ſame readineſs and copiouſneſs in praying, to the fame neceſſity and
meaſure in the performance of other duties; whereunto, according to
thoſe gifts he findeth in himſelf, he findeth himſelf bound. The manifeſta-
tion of the Spirit is given to every man : let no man be ſo ſevere to his bro-
ther, as to look he ſhould manifeſt more of the Spirit than he hath received.
Now as for you to whom God hath dealt theſe ſpiritual gifts, with a
26.
more ſparing hand; the freedom of God's diſtribution may be a fruitful
meditation for you alſo. Firſt, thou haſt no reaſon, whoſoever thou art,
to grudge at the ſcanitneſs of thy gifts, or to repine at the Giver. How
little ſoever God hath given thee, it is more than he (1) owed thee. If the i 'Evyónoop órz
diftribution of the Spirit were a matter of juſtice or of debt, God, we know, gdeque 637
,
is no (k) accepter of perſons, and he would have given to thee as to another. xjóx ºmeta), BEZ
But being, as it is, a matter of gift, not of debt, nor of juſtice, but of grace : TW bdürlw.
take that is thing thankfully, and be content withal; (i) He hath done thee Chryfoft. in
I Cor.hom. 29.
no wrong : may he not do as he will with his own? Secondly, ſince the mani-
feftation of the Spirit is a matter of free gift; thou haſt no cauſe to envy k Acts 10.31.
thy brother, whoſe portion is greater. Why ſhould (m) thy eye be therefore (Matt.20.3.15.
evilagainſt him, becauſe God hath been ſo good unto him Shall the foot en-
vy the band, or the ear the eye; becauſe the foot cannot work, nor the
car ſee ; If the (n) whole body were hand, where were the going? and if n Hic Verſe
the whole were eye, where werethe hearing? or if the whole were any One 17, 19.
member; where were the body? If the hand can work, which the foot can-
not; yet the foot can go, which the hand cannot: and if the eye can ſee,
which the ear cannot; yet the ear can hearken, which the eye cannot. And,
ifthy brother have fome Abilities, which thou haſt not; thou art not ſo bare
but thou haſt other ſome again,which he hath not. Say,thine be meaner; yet
the meaneſt member, as it hath his neceſſary office, ſo it is not deſtitute of Hic Verſe
his proper comelineſs in the Body.Thirdly if thy gifts be mean, thou haſt this 22, 23.
comfort withal, that thy accounts will be ſo much the eaſier. Merchants 3.
that
1
/
I.
2.
m Matt.20.15.
+
}
)
54
)
Ad Clerum,
#
I Cor. 12. 7:
1
A
3
!
j
Controv.
v Znište.
that have the greateſt dealings , are not ever the Safeſt men. And how
happy a thing had it been for many men in the world, if they had had leſs
of other mens goods in their hands! The leſſ thou haſt received, the leſs thou
haſt to anſwer for. If God hath given thee but one ſingle talent, he will
not require five; nor if five, ten. Fourthly, in the meanneſs of thy gifts
thou mayeſt read thy ſelf a daily Lecture of humility: and humility alone
is a thing of more value, than all the perfections that are in the world be..
p Rom. 8. 28. ſides, without it. This think: That God, who diſpoſeth (D) all things for
the beſt to thoſe that are his, would have given thee other and greater
gifts, if he had ſeen it ſo expedient for thee. That therefore he hath hole
den his hand, and with-holden thoſe things from thee : conceive it done,
either for thy former unworthineſs, and that ſhould make thee humble
or for thy future good, and that ſhould make thee alſo thankful. Laſtly
,
q Eccl. 10.10. remember what the Preacher faith in Ecclef. 10. [(9) If the Iron be blunt,
Maximum me- then he muſt put to the more ſtrength.] Many men that are well left by their
· Subſidium dili. friends, and full of money ; becauſe they think they ſhall never ſee the bor-
gentia. Sen. in tom of it, take no care by any employment to encreaſe it, but ſpend on
upon the ſtock, without either fear or wit, they care not what, or how, till
they be funk to nothing before they be aware : whereas on the contrary,
induſtrious men that have but little to begin withal, yet by their care and
providence, and pains-taking, get up wonderfully. It is almoſt incredi-
ble, what induſtry, and diligence, and exerciſe, and holy (r) emulation
Ver. 31. hic. (which our Apoſtle commendeth in the laſt Verſe of this Chapter) are
able to effect, for the bettering and increaſing of our Spiritual gifts : provi-
ded ever we joyn with theſe, hearty prayer unto, and faithful dependance
sow' tóxw. upon God, for his bleſſing thereupon. I know no ſo lawful (S) ufury, as
Matth 25.27. of thoſe ſpiritual talents ; nor do I know any ſo profitable uſury, or that
multiplieth ſo faſt as this doth ; your uſe upon uſe, that doubleth the princi-
+ Luke 19. 23. pal in ſeven years is nothing to it. Oh then (t) caſt in thy talent into the
bank; make thy returns as ſpeedy, and as many as thou canſt, loſe not a
42 Tim. 4. 2. market, or a tide, if it be poſſible: (1) be inſtant in ſeaſon, and out of ſea-
fon; omit no opportunity to take in, and put off all thou canſt get: ſo,
though thy beginnings be but ſmall
, thy latter end ſhall wonderfully en-
creaſe. By this means, thou ſhalt not only profit thy ſelf, in the encreaſe of
thy gifts unto thy ſelf: but (which no other uſury doth
beſides) thou ſhalt
alſo profit others, by communicating of thy gifts unto them. Which is
the proper end for which they were beſtowed; and of which we are next
to ſpeak. The manifeſtation of the Spirit is given to every man to profit
withal.
27.
To profit whom? it may be, Himſelf. It is true; (x) If thou art wiſe, thou
« Prov. 9. 12. Shalt be wiſe for thy ſelf
, ſaid Solomon; and Solomon knew what belonged to
y Syrac. 14. 5. wiſdom as well as another. For (1) Qui fibi nequam, cui bonus ? He that is
not good to himſelf, it is but a chance that he is good to any body elſe. When
we ſeem to pity a man by ſaying, he is no mans foe but his own, or he is worſt
to himſelf; we do indeed but fout him, and in effect call him a fool, and a
prodigal. Such a fool is every one, that guiding the feet of others into the
way of peace, himſelf treadeth the paths that lead unto deſtruction; and
2 I Cor.9.27. that (2) preaching repentance unto others, himſelf becometh a Caſt-amay.
He that hath a gift then, he ſhould do well to look to his own, as well as
a 1 Tim. 4.16. to the profit of others: and as unto doctrine, ſo as well and firſt to (a) take
heed unto himſelf: that ſo doing he may ſave himſelf, as well as thoſe that
hear him.
This then is to be done : but this is not all that is to be done.
In
>
1
55
Cor. 12.7.
1
The Tbird Sermon.
Piſc. in Schol.
1
.
In(b) Wiſdom we cannot do leſs ; but in Charity we are bound to do more b Sunt qui scire
than thus with our gifts. If our own profit only had been intended, ad Xenisov, cent,G charitas
would have ſerved the turn as well; but the word here is to oupaćegv, which eft:funt quiſçire
volunt ut ædifi-
importeth ſuch a kind of profit as redoundeth to (c) community, ſuch as be-
centur, do pru-
fore in the 10th Chapter he profeffeth himſelf to have fought after [(d) dentia eſt.
Not ſeeking mine own profit, (he meaneth, not only his own) but the profit of Bern, in cant.
many, that they may be ſaved.] We noted it already as the main and effenti. Utilitatem
al difference between thoſe graces of fan&tification, and theſe graces of edifi. fc. Eccleſia
cation : that thoſe, though they would be made profitable unto others alſo, hic
.
yet were principally intended for the proper good of the Owner ; but theſe, d 1 Cor. 10.33.
though they would be uſed for the owners good alſo, yet were principally
intended for the profit of others. You ſee then what a ſtrong Obligatiồnli-
eth upon every man that hath received the Spirit, conferre aliquid in publi.
cum, to caſt his gifts into the common treaſury of the Church, to imploy
his good parts and ſpiritual graces ſo, as they may ſome way or other be
profitable to his brethren and fellow-ſervants in Church and Commonwealth.
It is an old received Canon, Beneficium propter officium. Noman ſetteth a
Steward over his houſe, only to receive his rents, and then to keep the mo.
nies in his hand, and make no proviſion out of it for Hines and Servants :
but it is the (e) office of a good and wiſe Steward to give every of the houſ e Luk. 12. 42.
hold his appointed portion at the appoiņted ſeaſons. And whoſo receiverh
a ſpiritual gift, ipſo facto taketh upon him the office, and is bound to the du-
ties of a Steward; (f) As every man hath received the gift, even adminiſter f 1 Pet. 4. 10.
the ſame one unto another, as good ſtewards of the manifold graces of God,
1 Pet. 4. It was not only for Orders ſake, and for the beautifying of his
Church, (though that alſo) that God gave (8) Some Apoſtles, and ſome Pro-8 Eph. 4. II,
phets, and fome Evangeliſts, and ſome Paſtors and Teachers: but alſo, and 12.
eſpecially, for more neceſſary and profitable uſes ; for the perfecting of the
ſaints, for the work of the Miniſtry, for the edifying of the body of Chriſt,
Ephef.4. 11, 12: The members of the body are not every one for it ſelf, but
every one for other, and all for the whole. The stomach eateth, not to fill it
felf, but to nouriſh the body; the eye ſeeth, not to pleaſe it ſelf, but to efpy for
the body ; the foot moveth, not to exerciſe it felf, but to carry the body; the
hand worketh, not to help it felf, but to maintain the body ; every (h) joynt h Eph. 4. 16.
fupplieth ſomething according to the effe&tual working in the meaſure of eve-
ry part, for the fit joyning together and compacting, and encreuſing of the
body to the edifying of it ſelfin love. (i) Nom ye are the body of Chriſt, and i Hic Ver. 27.
members in particular.
Now this neceſſity of employing ſpiritual gifts to the good and profit of
29.
others, ariſeth firſt from the will and the intent of the Giver : my Text
Theweth plainly what that intent was; The manifeſtation of the Spirit was
therefore given to every man, that he might profit withal. Certainly, as
(k) Nature doth not,ſo much leſs doth the God of Nature, make any thing k Deus do Nas
to no purpoſe, or barely for ſhewo; but for uſe : and the uſe, for which all tura nihil fa-
theſe things were made and given, is (1) edification. He that hath an eſtate ciunt fruſtrá.
li Cor.14.26.
made over to him in truſt, and for uſes, hath in equity therein no eſtate at
all, if he turn the commodities of the thing ſome other way, and not to
thoſe ſpecial uſes for which he was ſo eftated in it. So he that employeth
not his spiritual gift to the uſe for which it was given, to the (m) profit of
the Church; he hath de jure forfeited to the giver. And we have ſome- collatum est.
times known him de facto to take the forfeiture; as from the unprofitable Erafm, in pa-
ſervant in the Goſpel, (n) Take the talent from him] We have ſometimes n Matt. 25.28.
ſeen the experiment of it. Men of excellent parts
, by flacking their See Hieron
. in
9
1
1
m In commu-
nem utilitatem
1
Zeal, Agg. 2. .
!
i
1
1
56
communicationc
Epiſt.
Ad Clerum
1 Cor. 12. 7.
Zeal, to have loſt their very Gifts; and by neglecting the uſe, to have loſt
the principalz finding a ſenſible decay in thoſe powers, which they were
õJam. 1.15. flothful to bring into act. It is a juſt thing with the (0) Father of Lights,
when he hath lighted any man a candle, by beſtowing piritual Gifts
upon him; and lent him a candleſtick too whereon to ſet it, by providing
p Matth. 5. 15. him a ſtay in the Church; if that man ſhall then (p) hide his candle under 2
buhel, and envy the light and comfort of it to them that are in the
houſe; either to remove his candleſtick, or to put out his candle in obſcu-
rity.
As the intent of the Giver, ſo ſecondly, the nature and quality of the gift
calleth upon us for employment. It is not with theſe ſpiritual gifts, as
with moſt other things, which when they are imparted, are impaired,
30. and lefſened by communicating. Here is no place for that allegation of
9 Matth. 25.9. the Virgins, (q) Ni non fufficiat : Left there be not enough for you and for us.
s 1 Kings 4• 4.
Theſe Graces are of the number of thoſe things that communicate them-
+ John 6. 11. ſelves by Multiplication, not Diviſion; and by diffuſion, without waſte.
12. Correº Asthe ſeal maketh impreſſion in the wax, and as fire conveyeth heat into
minuitur, & Iron, and as one candle tindeth a thouſand: all without lofs of figure, heat,
or light. Had ever any man leſs knowledge, or wit, or learning, by teach-
multiplicatur,
Caffiod. ining ot' others? had he not rather more? (*) The more wiſe the Preacher was,
the more he taught the people knowledge, ſaith Solomon, Ecclef. 12. and cer-
y Quo in ptures
diffunditur eo
tainly the more he taught them knowledge, the more his own wiſdom in-
redundantir created. As the (S) Widom's oilincreaſed, not in the Veſſel, but bý pouring
maner (forte
out: and as the (t) barley bread in the Goſpel multiplied, not in the whole
leg. inanai) do
in ſuum fontem loaf, but by breaking and diſtributing; and as the (u) Grain bringeth increaſe,
recurrit in je e- not when it lyeth on a heap in the garner, but by ſcattering upon the land:
bertas prudenti- lo are theſe ſpiritual Graces beſt improved, not by (-x) keeping them toge-
«; to quo pluri- ther, but by diſtributing them abroad. Tutius in credito quàm in fudario:
bus fluxerit, eo
the talent gathereth nothing in the napkin, unleſs it be ruſt and canker ; but
omne quo.bre travelling in the bank, beſidesthe good it doth as it pafleth to and fro, it ever
(1) returneth home with increaſe.
2. Offic. 15.
Thirdly, our own unſufficiency to all offices, and the need we have of o-
31.
ther mens Gifts, muſt enforce us to lend them the help and comfort of ours.
God hath ſo diſtributed the variety of his gifts with ſingular wiſdom, that
there is no man ſo mean, but his ſervice may be uſeful to the greateſt : nor
any man foeminent, but he may ſometimes ſtand in need of the meaneſt of
his brethren : of purpoſe, that whilſt each hath need of other, each ſhould
z Societas no- help, none ſhould deſpiſe other. As in a (2) building, the ſtones help one
stra lapidurne another, every lower ſtone ſupporting the higher from falling to the ground,
is-slima eft:quo and every higher ſtone ſaving the lower from taking wet; and as in the bo-
cajura, milin- dy, every member (a) lendeth ſome ſupply to the reſt, and again receiveth
verre sur un sinn fupply from them: ſo in the ſpiritual building, and myſtical body of the
fi metur Sencc. Chuch, God hath ſo tempered the parts, each having his uſe, and each his
a Eplie? 1.6. defects : (b) that there ſhould be no Schiſm in the body, but that the members
b Hic v.2.4,25
. Shuld have the ſame care one for another. Such a conſent there ſhould be in
c Anthol, 1. 4. the parts, as was between the (c) blind and lame manin the Epigram : mu-
tually covenanting the Blind to carry the Lame, and the Lame to direct the
Blind; that ſo the Blind might find his way by the others Eyes, and the
Lame walk therein upon the other's Legs. When a man is once come to
that all-ſufficiency in himſelf
, as he may truly ſay to the reſt of his brethren,
d Hic Ver. 21. (d) i ſtand in no need of you o let him then keep his gifts to himſelf : but
Ict him on the mean time remember, he muſt employ them to the advantage
of his must r, and to the benefit of his brother [The manifestation of the Spia
rit is given to every man to profit withal.]
Surely
exercitive
manet. Ambr.
1 Cor: 12. 7.
T be Tbird Sermon.
1
57:
1
h Hic ver. 8.
Surely then thoſe men, firſt of all, run a courſe ſtrangely exorbitant ; 32
who inſtead of employing them to the profit, bend thoſe gifts they have re-
ceived, (whether Spiritualor temporal)to the ruine and deſtruction of their
brethren. Inſtead of winning ſouls to Heaven ; with buſie and curſed di-
ligence (e) compelling Sea and Land, to draw Profelytes to the Devil: and
inſtead of raiſing up feed to their elder brother Chrift, ſeeking to make their
brethren (if it were poffible) ten times more the children of Hell than them- eMatth.23.15.
Selves. Abuſing their power to oppreſſion, their wealth to luxury, their
ſtrength to drunkenneſs
, their wit to ſcoffing,Atheiſm, Prophaneneſs; their f'Matinha: 25:30.
learning to the maintenance of Hereſie, Idolatry, Schiſm, Novelty. If there pæna intervera
be a fearful woe due to thoſe that (f) uſe not their gifts profitably; what foris ex pang
woes may we think ſhall overtake them, that ſo ungraciouſly abuſe them? Pfalm 69.
But to leave theſe wretches : be perſwaded in the ſecond place, all you, 33.
whom God hath made Stewards over his houſhold, and bleſſed your
basket and your ſtore, to (g) bring forth of your treaſures things both nem sMatth.13.52,
and old; manifeſt the Spirit God hath given you, ſo as may be moſt for
the profit of your brethren. The Spirit of God when he gave you wil-
dom, and knowledge, intended not ſo much the wiſdom and the know-
ledge themſelves, as the manifeſtation of them, or as it is in the next verſe
(h) the Word of Wiſdom and the Word of Knowledge : as Chriſt alſo
pro-
miſed his Apoſtles, to give them (i) Os » Sapientiam, a month and wiſdom. i Luke 21. 15.
Alas, what is wiſdom without a mouth? but as a pot of treaſure hid in
the ground, which no man is the better for : (k) Wiſdom that is bid, kSyrac.20.35.
and a treaſure that is not ſeen, what profit is in them both ? O then, do not
knit up your Maſters talent in a (1) Napkin, ſmother not his light under l Luc. 19.20.
a (m) buſhel; pinch not his ſervants of their due (n) proviſion; put not
m Matth.5.15
up the (0) Manna you have gathered till it ſtink, and the worms conſume 42--46.
it: but above all, ſquander not away your rich portions by riotous living.
Exod.16.20.
Let not either ſloth, or envy, or' pride, or pretended modeſty, or any o-
ther thing hinder you, from labouring to diſcharge faithfully that truſt
and duty which God expecteth, which the neceſſity of the Church chal-
lengeth, which the meaſure of your gifts promiſeth, which the condition
of your calling exacteth from you. Remember the manifeſtation of the
Spirit was given you to profit withal.
Thirdly, ſince the end of all gifts is to profit: aim moſt at thoſe gifts that
34.
will profit moſt; and endeavour ſo to frame thoſe you have in the exerciſe
of them, as they may be likelieſt to bring profit to thoſe that ſhall partake
of them. (p) Covet earneſtly the beſt gifts, faith my Apoſtle at the laſt verſe p Hic ver. 31
of this Chapter : and you have his Comment upon that Text in the firſt
verſe of the fourteenth Chapter, (9) Covet ſpiritual Gifts, pašnov diva nelºu-
q 1 Cor.14.1.
Taunts, but rather that ye may propheſie. And by propheſying, he meaneth (r) r Propheras in-
the inſtruction of the Church, and people of God in the
heedful doctrines terpretes dicit
of Faith towards God, Repentance from dead works, and new and holy Amor. in
Obedience
. It is one stratagem of the Arch enemy of mankind, (and when Cor.6.63.
we know his wiles, we may the better be able to defeat him,) by buſying donum inter-
and uſeful parts in by matters,and things of leſſer conſequence, pretandi Scri-
to divert them from following that unum neceſſarium, that which ſhould be fchol.in 1Cor
.
the main in all our endeavours, the beating down of fin, the planting of Faith 1.22. Myſti-
and the reformation of manners. Controverſies, I confeſs
, are neceſſary, ad falutem
the tongues neceſſary, Hiſtories neceſſary, Philoſophy and the Arts neceſſary, auditorum ex-
other Knowledge of all ſorts neceſſary in the Church : for Truth muſt be planantes.
maintained, Scripture-phraſes opened, Herefie confuted, the mouths of phr.ad 1 Cor.
Adverſaries ſtopped, Schiſms and Novelties ſuppreſſed. But when all is 14.
I
done
11 Luc. 12.
1
men of great
}
)
58
Ad Clerum,
1
/
I
1 Cor. 12.7.
's
1
unto men.
done, Poſitive and Practick Divinity is it muſt bring us to Heaven : that
is it muſt poife our judgments, ſettle our conſciences, direct our lives, mor-
tifié our corruptions, encreaſe our graces, ſtrengthen our comforts, fave
our ſouls. Hoc opus, hoc ſtudium : there is no ſtudy to this, none fo well
worth the labour as this, none that can bring ſo much profit to others, nor
therefore ſo much glory to God, nor therefore ſo much comfort to our own
fTim. 3. 8. hearts
, as this
. (f) This is a faithful faying, and theſe things I will that thou .
affirm conſtantly (Iaith S. Paul to Titus) that they which have believed in God
might be careful to maintain good works: theſe things are good and profitable
You cannot do more good unto the Church of God, you can-
not more profit the people of God, by your gifts; than by preſſing effe
ctually theſe two great points, Faith, and good Works. Theſe are good
and profitable unto men.
35.
I might here add other Inferences from this point, as namely, ſince the
manifeſtation of the Spirit is given to every one of us, chiefly for this end,
that we may profit the people with it, that therefore fourthly, in our
preaching we ſhould rather ſeek to profit our hearers, though perhaps with
îharp and unwelcome reproofs
, than to pleaſe them by flattering them in
evil: and that Fifthly, we ſhould more deſire to bring profit unto them,
than to gain applauſe unto our felves: and ſundry other more beſides theſe.
But I will neither add any more, nor proſecute theſe any farther at this
time, but give place to other buſineſs
. God the Father of Lights, and
of Spirits, endow every one of us , in our Places, and Callings, with a
competent meaſure of ſuch Graces, as in his wiſdom and goodneſs he ſhall
ſee needful and expedient for us, and ſo direct our hearts, and tongues ,
and endeavours in the exerciſe and manifeſtation thereof, that by his good
bleſſing upon our labours we may be enabled to advance his Glory, pro-
pagate his Truth, benefit his Church, diſcharge a good Conſcience in the
mean time, and at the laſt make our account with comfort at the appearing
of our Lord Jeſus Chriſt. To whom, &c.
1
1
1
)
.
Ad
1
7
1
59
1
i
1
1
1
AD
+
CLERUM
1
1
The Fourth Sermon.
1
$
1
1
{
At a Metropolitical Viſitation at Grantham,
Lincoln, Auguſt 224 1634.
I
ROM. XIV. 23.
1
----For, 'whatſoever is not of Faith, is ſîn..
1
To
J
NE remarkable difference (among many other) between
Good and Evil, is this: That there muſt be a concur-
rence of all requiſite conditions to make a thing good;
whereas to make a thing evil, a ſingle defect in
any one condition alone will ſuffice. (a) Bonum ex
caufa integra, Malum ex partiali
. If we propoſe not a Aquino I. fe-
to our felves a right end, or if we pitch not upon proper art. 4- ad 3.6
and convenient means for the attaining of that end, or if we purſue not qu, 19. art. 6.
theſe means in a due manner, or if we obſerve not exactly every material fioc
. 4. de Di-
circumſtance in the whole purſuit; if we fail but in any one point, the acti- vin. nomin.
on, though it ſhould be in every other reſpect ſuch as it ought to be, by
that one defe&t becometh wholly ſinful. Nay more, not only a true and
real, but even, a ſuppoſed and imaginary defect, the bare opinion of un-
lawfulneſs
, is able to vitiate the moſt juſtifiable act, and to turn it into fin.
[I know there is nothing unclean of it ſelf: but to him that eſteemeth any thing
to be unclean, to him it is unclean , at the 14. verſe of this Chapter] Nay
yet more,not only a ſetled opinion that the thing we do is unlawful, but the
very ſuſpenſion of our judgment, and the doubtfulneſs of our minds, whe-
ther we may lawfully do it or no, maketh'it ſometimes unlawful to be done
I 2
(of
1
1
+
60
Ad Clerum.
Rom, 14. 23.
2.
more
Enchirid.
3
.
2
(of us,) and if we do it, finful. [He that but doubteth, is damned, if he
eat; Becauſe he eateth not of faith : ] in the former part of this verſe: The
ground whereof, the Apoſtle delivereth'in a ſhort and full Aphoriſm; and
concludeth the whole Chapter with it in the words of the Text, [ For
whatſoever is not of Faith, is fin.]
Many excellent Inſtructions there are, fcaftered throughout the whole
Chapter, moſt of them concerning the right uſe of that
Liberty we have
unto things of indifferent nature well worthy our Chriſtian Conſideration,
if we had time and leiſure for them. But this last Rule alone will find us
work enough : and therefore omitting the reſt, we will (by Gods aſſiſt-
ance with your patience) preſently fall in hand with this
, and intend it
wholly; in the Explication firſt, and then in the Application of it.For by how
muchi it is of more profitable and univerſal uſe for the regulating of the
common offices of life: by ſo much is the miſchief greater if it be, and ac-
cordingly our cure ought to be ſo much the greater that it be not, either
miſunderſtood, or miſapplyed. Quod non ex fide peccatum : that is the
rule. Whatſoever is not of faith, is fin. In the Explication of which words,
there would be little difficulty, had not the ambiguity of the word Faith
occaſioned difference of interpretations, and ſo left a way open to ſome
miſapprehenſions Faith is verbum Tionúonuov, as moſt other words are. There
b Marlorat. in be that have (6) reckoned up more than twenty ſeveral ſignifications of it
in the Scriptures. But I find three eſpecially looked at by thoſe, who ei-
ther purpoſely or occaſionally have had to do with this Text: each of
which we ſhall examine in their Order.
First and moſt uſually, eſpecially in the Apoſtolical writings, the word
.
Faith is uſed to ſignifie that Theological vertue, or gracious habit, whereby
we embrace with our minds and affections the Lord Jeſus Chriſt, as the on-
ly begotten Son of God, and alone Saviour of the World, caſting our
c Acis. 15.9. felves wholly upon the mercy of God through his merits, for remillion and
d Joh. 1.1218 everlaſting Salvation. « ft is that which is commonly called a lively or
e Rom. 3. 28. "justifying Faith: whereunto are aſcribed in holy Writ thoſe many graci-
"ous effects, of (a) purifying the heart, (d) adoption, (e) juſtification, (f)
Hab. 2.4.& «life, (g) joy, (h) peace, i) Salvation, &c. Not as to their proper and
& Rom. 15.13. “ primary cauſe; but as to the instrument, whereby we apprehcnd and ap-
1 Pet. &; “ply Christ, whoſe merits and ſpirit are the true cauſes of all thoſe bleſſed
i Aas 16. 34. “ effects. And in this notion many of our later Drvines ſeem to underſtand
Ephef. 108. it in our preſent Text : whilſt they alledge it for the confirmation of this
Poſition, that All the works (even the beſt works) of Unbelievers are fins.
A poſition condemned indeed by the (k)Trent Council, and that under a
4.
k Si quis
: dixe-curſe; taking it (as I ſuppoſe) in a wrong conſtruction; but not worthy
rit
, opera om- of ſo heavy a cenſure, if it be rightly underſtood; according to the do-
juſtificationem,
&rine of our Church in the thirteenth Article of her Confeffion, and accor-
fiunt, verè eſſe ding to the tenour of thoſe Scriptures whereon that doctrine is grounded,
peccator Amor, viz. Matth. 12. 33. Rom. 8. 8. Tit. 1. 15. Heb. 11, 6, &c. Howbeit I
take it (with ſubjection of judgment) that that Concluſion, what truth
Sefl. 6. Can. 7. ſoever it may have in it felf, hath yet no direct foundation in this: Text. The
Verb mistów to believe, and the Noun visis, faith or belief, are both of them
found ſundry times in this Chapter: yer ſeem not to ſignifie in any place
thereof, either the Verb the A&t, or the Noun the habit, of this ſaving or
justifying Faith, of which we now ſpeak. But being oppoſed every
where, and namely in this laſt verſe unto doubtfulneſs of judgment con-
cerning the lawfulneſs of ſome indifferent things; muſt therefore needs be
underſtood of ſuch a perfuafion of judgment concerning ſuch lawfulneſs
A
& 5. 1.
nia que ante
thema fit. Con
Trident.
1
1
as
5
$
5.
I.
2.
Rom. 14. 23.
The Fourth Sermon.
61
as is oppoſite to ſuch doubting. Which kind of Faith may be found in a
meer heathen man: who never having heard the leaſt fyllable of the mystery
of Salvation by Chriſt
, may yet be aſſured out of clear evidence of reaſon,
that many of the things he doth are ſuch as he may and ought to do. And
as it may be found in a meer heathen man, ſo it may be wanting in a true
believer: who ſtedfaſtly reſting upon the blood of Chriſt for his eternal
redemption, may yet through the ſtrength of temptation, Tway of paſſion,
or other diſtemper or ſubreption incident to humane frailty, do ſome para
ticular act or ads, of the lawfulneſs whereof he is not ſufficiently perſwad-
ed. The Apoſtle then here ſpeaking of ſuch a Faith as may be both found
in an unbeliever, and alſo wanting in a true believer, it appeareth that by
Faith he meaneth not that justifying Faith, which maketh a true believer
to differ from an unbeleiver ; but the word muſt be underſtood in ſome
other notion
Yet thus much I may, add withal in the behalf of thoſe worthy men
5
that have alledged this Scripture for the purpoſe aforeſaid, to excuſe them
from the imputation of having (at leaſt wilfully), handled the Word of
God deceitfully. “ First, that thing it ſelf being true, and the words allo
“founding ſo much that way, might eaſily enduce them to conceive that
sto be the very meaning. And common equity will not that men ſhould
I Though S. Au-
guft. ſometimes
o be preſently condemned, if they ſhould ſometimes confirm a point from applyeth it alſo
"a place of Scripture not altogether pertinent, if yet they think it to be to prove, that
"fo: eſpecially ſo long as the ſubſtance of what they write is according of infidels
“ to the analogy of Faith and Godlineſs. Secondly, that albeit theſe words (meaning,&c)
"jo their moſt proper and immediate ſenfe will not neceſſarily enforce annot. in Loc.
" that Concluſion : yet it may ſeem deducible there from with the help of m Et omne
" ſome topical arguments, and by more remote inferences; as ſome learned quod non eft ex
fide peccatum
men have endeavoured to ſhew, not altogether improbable. And est : ut ſc. in-
Thirdly, that they who interpret this Text as aforeſaid, are neither ſingular telligat juftiti-
am infidelium
por novel therein; but walk in the ſame pach, which ſome of the ancient
non eſſe jufti-
Fathers have trod before them. The (1) Rhemiſts themſelves confeſs it of tiam: quia fora
S. Auguſtine : to whom they might have added alſo (m) S. Prosper, and det natura
.
(whoſe authority alone is enough to ſtop their mouths for ever) (n) Leo Proſper in E-
Bilhop of Rome, who have all cited theſe words for the ſelf fáme pur- pift
. ad Rufin.
But we are content, for the 'reaſons already ſhewn, to let it paſs as a tra Collat.
collection impertinent : and that I ſuppoſe is the worſt that can be made fiam Catholi-
of it
. There is a ſecond acception of the word Faith : put either forthe cam nihil eft
whole syſtem of that truth which God hath been pleaſed to reveal to his integrum, nihil
Church in the Scriptures of the old and new Teſtament, or ſome part Apoftolo, Omne
thereof ; or elſe (pustovuskās) for the aſſent of the mind thereunto." In quod non, &c.
which ſignification fome conceiving the words of this Text to be meant de jejun. Pen-
do hence infer a falſe and dangerous concluſion; which yet they would rec.
obtrude upon the Chriſtian Church as an undoubted principle of truth,
6.
That () men are bound for every particular action they do, to have direction • T.C. l. 1. p
and warrant from the written ward of God, or elſe they fin in the doing of Hooker ib. 2.
it. For (ſay they) faith muſt be grounded upon the word of God (P ) p Rom. 10,17.
(Faith cometh by hearing, and hearing by the word of God, Rom. 10.) Where
there is (9) no Word then, there can be no Faith : and then, by the A-9 T.C.I.
poſtles doétrine, that which is done without the Word to warrant it, muſt Hooker lib. 2.
needs be fin, for whatſoever is not of Faith is fin. This is their opinion, Se&. 4.
and thus they would infer it.
I know not any piece of counterfeit Do&trine,that hath paſſed ſo currently 7.
poſe.
undem con-
in
)
Ad Clerum
62
Rom. 14.23
►
1
it
8.
{
cont aineth
in the world, with ſo little ſuſpicion of fallhood, and ſo little open contra-
di&ion, as this hath done. One chief cauſe whereof I conjecture to be
for that it ſeemeth to make very much for the honour and perfection of
Gods ſacred Law: the fulneſs and ſufficiency whereof none in the Chriſtian
Church but Papiſts or Atheiſts, will deny. In which reſpect, the very
queſtioning of it now, will perhaps ſeem a ſtrange novelty to many, and
occafion their mtſ-cenſures
. But as God himſelf
, to the Holy Word of God
is ſo full of all requiſite perfection, that it needeth not to beg honour from
y Job 13.7. an untruth. ((r) Will you ſpeak wickedly for God? Or talk deceitfully for
him?) I hold it very needful therefoe, both for the vindicating of
my
Text from a common abuſe, and for the arming of all my brethren, as well
of the Clergy as Laïty, againſt a common and plauſible errour (that neither
they teach it, nor theſe receive it briefly and clearly to Thew, that the an
foreſaid opinion, in ſuch ſort as ſome have propoſed it, and many have un-
derstood it, (for it is capable of a good interpretation, wherein it may be
allowed.;) First, is utterly devoid of Truth; and Secondly
, draweth after
many dangerous conſequents and evil effects; and thirdly, hath no good
warrant from my preſent Text.
The Opinion is, that to do any thing at all without direction from the.
Scripture, is unlawful and ſinful. Which if they would underſtand only
of the fubftantials of Gods worſhip, and of the exerciſes of ſpiritual and
Supernatural graces, the affertion were true and ſound: but as they extend
[1 fay, that the it to {) allihe actions of common life whatſoever, whether natural or civil
,
Word of God
even ſo far as to the taking up of a ſtraw : ſo it is altogether falſe and in-
whatſoever defenſible. I marvel what warrant they that fo teach have from the Scria
into any part of pture for that very do&trine : or where they are commanded ſo to bciieve
mans. life. T.' or teach. One of their chiefeſt refuges is the Text we now have in hand:
C. lib. 1. 2:20. but I ſhall anon drive them from this ſhelter. The other places uſually
apud Hooker
alledged ſpeak only , either of Divine and Supernatural truths to be be-
· lieved, or elſe of works of grace or worſhip to be performed, as of neceffi-
ty unto Salvation : which is not to the point in iflue. For it is freely con-
feſſed, that in things of ſuch nature the holy Scripture is, and ſo we are to
account it, a moſt abſolute and Jufficient direction. Upon which ground
we heartily reject all humane Traditions, deviſed and intended a's fupple.
ments to the Doctrine of Faith contained in the Bible, and annexed as Co-
dicils to the Holy Teſtament of Chriſt, for to ſupply the defects thereof.
The queſtion is wholly about things in their nature indifferent ſuch as
are the uſe of our food, rayment, and the like; about which the commèn
actions of life are chiefly converſant: Whether in the choice and uſe of
ſuch things we may not be ſometimes ſufficiently guided by the light of
reaſon and the common rules of diſcretion : but that we muſt be able, (and
are ſo bound to do, or elſe we fin) for every thing we do in ſuch
matters, to deduce our warrant from ſome places or other of Scria
pture.
Before the Scriptures were written, it pleaſed God by viſions, and dreams,
and other like revelations , immediately to make known his good plea-
ſure to the Patriarchs and Prophets, and by them unto the people: which
kind of Revelations ſerved them to all the ſame interits and purpoſes,
whereto the ſacred Scriptures now do us, viz. to inſtruct them what they
ſhould believe and do for his better ſervice, and the furtherance of their
own Salvations. Now as it were unreaſonable for any man to think, that
they either had or did expect an immediate revelation from God every
time they eat, or drank, or bought, or ſold, or did any other of the common
aclions
lib. 2. Si I.
+
1
9.
Rom. 14. 23.
The Fourth Sermon.
63
11
ons.
1
- -
u Rom. 2. 15.
actions of life, for the warranting of each of thoſe particular actions to
their conſciences: no leſs unreaſonable it is to think, that we ſhould now
expect the like warrant from the Scriptures, for the doing of the like act-
Without all doubt, the Law of Nature, and the light of reaſon, was
the yule whereby they were guided for the moſt part in ſuch matters:
which the wiſdom of God would never have left in them or us, as a prin
cipal relick of his decayed image in us, if he had not meant that we ſhould
make uſe of it, for the direction of our lives and actions thereby. Cer-
tainly, God never infuſed any power into any creature, whereof he inten-
ded not ſome uſe. Elſe what ſhall we ſay of the Indies and other barba-
rous Nations, to whom God never vouchſafed the lively Oracles of his
written word? Muſt we think that they were left a lawleſs people, without
any
Rule at all whereby to order their actions? How then come they to
be guilty of tranſgreſſion? for where there is (t) no Law, there can be no + Rom. 4. 1$
tranſgreſſion. Or how cometh it about that their conſciences ſhould at any
tine or in any caſe either (u) accuſe them, or excuſe them, if they had no
guide nor rule to walk by; But if we muſt grant they had a Rule
, (and
there is no way, you ſee, but grant 'it we mult ) then we muſt allo of
neceſſity grant that there is ſome other Rule for humane actions beſides the
written word: for that we preſuppoſed theſe nations to have wanted.
Which Rule what other could it be, 'than the Law of Nature and of right
Reaſon, imprinted (x) in their hearts ? Which is as truly the Law and Word « Rotn. 2. Ise
of God, as is that which is printed in our Bibles. So long as our actions
are warranted either by the one or the other, we cannot be ſaid to want
the warrant of Gods word: (y) Nec differt, Scripturâ an ratione confiftat, Tertul.de
faith Tertullian; it mattereth not much from whether of both we have our cap. 4.
direction, ſo long as we have it from either.
You ſee then thoſe men are in a great error, who make the holy Scri 10.
pture the ſole rule of all humane actions whatſoever. For the maintenance
whereof, there was never yet produced any piece of an argument, either
from Reaſon, or from authority of holy Writ, or from the teſtimony either
of the ancient Fathers or of other claſſical Divines of latter times; which
may not be clearly and abundantly anſwered, to the ſatisfaction of
any
rational man not extremely fore-poſſeſſed with prejudice. “They who
“think to falve the matter.by this mitigation ; That at leaſtwiſe our actions
"ought to be framed according to thoſe General rules of the Law of nature,
“which are here and there in the Scriptures diſperſedly contained ; (as
- viz. That we ſhould do as we would be done to ; That all things be done de-
"cently, and orderly, and unto edification; That nothing be done against con-
"Science, and the like :) ſpeak ſomewhat indeed to the truth, but little
to the purpoſe. For they conſider not, First, that theſe general rules are
" but occaſionally and incidentally mentioned in Scripture; rather to mani-
" feſt unto us a former, than to lay upon us a new obligation. Secondly
,
" that thoſe Rules had been of force for the ordering of mens actions though
"the Scripture had never expreſſed them; and were of ſuch force, before
" thoſe Scriptures were written, wherein they are now expreſſed. For they
"bind not originally quà fcripta, but quà juſta; becauſe they are righteo's,
not becauſe they are written. Thirdly, that an action comformable to
" theſe general rules might not be condemned as finful, although the doer
thereof ſhould look at thoſe rules meerly as they are the dictates of the
" law of nature ; and ſhould not be able to vouch his warrant for it from a-
"ny place of Scripture neither ſhould have at the time of the doing there-
any preſent thought or conſideration of any ſuch place. The contrary
where
}
1
1
1
CC
I.
2.
30
CG
1
66 of
2
!
64
Ad Clerum
.
Rom. 14.23
CG
1
II.
(
whereunto, I permit to any mans reaſonable judgment, if it be not
“ deſperately raſh and uncharitable to affirm. Laſtly, that if mens actions
“ done agreeable to thoſe rules are ſaid to be of faith, preciſely for this
< I reaſon, becauſe thoſe rules are contained in the words then it will follow,
“that before thoſe particular Scriptures were written wherein any of thoſe
rules are firſt delivered, every action done according to thoſe rules had
s been done without faith, (there being as yet no Scripture for it ; ) and
confequently had been a ſin. So that by this doctrine it had been a fin
2 Matth.7. 12. “ ( before the writing of (z)S. Matthew's Goſpel) for any man to have done
a I Cor.14.40.
to others as he would they ſhould do to him; and it had been a fin (be-
« fore the writing of the former (a) Epiſtle to the Corinthians) for any man
“ to have done any thing decently and orderly; ſuppoſing theſe two rules to
“ be in thoſe two places firſt mentioned: becauſe this ſuppoſed) there
“ could then have been no warrant brought from the Scriptures for ſo do-
“ ing.
“Well then, we ſee the former Opinion will by no means hold, neither
"in the rigour of it, nor yet in the mitigation. We are therefore to be-
ware of it ; and that ſo much the more heedfully, becauſe of the evil con-
ſequents and effects that iſſue from it: to wit, a world of ſuperſtitions, un-
charitable cenfures, bitter contentions, contempt of ſuperiours, perplexities
of conſcience. Firſt, it filleth mens heads with many ſuperſtitious con-
ceits, making them to caft impurity upon fundry things, which yet are
lawful to as many as uſe them lawfully. For the taking away of the in-'
differency of any thing that is indifferent, is in truth Superſtition: whether
w of the two ways it be done, either by requiring it as neceſſary, or
by forbidding it as unlawful. He that condemneth a thing as utterly un-
lawful, which yet indeed is indifferent, and ſo lawful, is guilty of ſuper-
ſtition, as well as he that enjoineth a thing as abſolutely neceſſary, which
yet indeed is but indifferent , and fo arbitrary. They of the Church of
Rome, aud ſome in our Church, as they go upon quite contrary grounds,
yet both falſe ; ſo they run into quite contrary errors, and both fuperfti-
tious. They decline too much on the left hand, denying to the holy Scri-
pture that perfection which of right it ought to have; of containing all
things appertaining to that ſupernatural do&trine of faith and holineſs which
God hath revealed to his Church, for the attainment of everlaſting fal-
vation : whereupon they would impofe upon Chriſtian people, and that
with an opinion of neceſſity, many things which the Scriptures require
not: and that is a Superſtition. Theſe wry too much on the right hand, aſcrib-
ing to the holy Scripture ſuch a kind of perfection as it cannot have; of be-
ing the ſole director of all humane actions, whatſoever: whereupon they
forbid unto Chriſtian people, and that under the name of fin, ſundry
things which the holy Scripture condemneth not: and that is a ſuperſtition
From which Superſtition proceedeth in the ſecond place uncharitable
cenſuring : as evermore they that are the moſt ſuperſtitious, are the moſt
ſupercilious
. No ſuch ſevere cenſures of our bleſſed Saviours perſon and
actions, as the Superſtitions Scribes and Phariſees were. In this Chapter,
the ſpecial fault, which the Apoſtle blameth in the weak ones (who were
ſomewhat ſuperſtitiouſly affected,) was their raſh and uncharitable (b) judg-
ing of their brethren. And common and daily experience among our felves
ſheweth how freely ſome men ſpend their cenfures upon ſo many of their
brethren, as without fcruple do any of thoſe things, which they upon
grounds have ſuperſtitiouſly condemned as utterly unlawful.
too.
I 2.
5
b Ver. 4, 10,
8 13:
falſe
And
A
Rom 14 23.
The Fourth Sermon.
65
i
fully handled
1
written wich
I
$
moderation,
cept. & dic.
!
And then thirdly, as unjuſt cenfurers are commonly entertained with 13.
ſcorn and contumely; they that ſo liberally condemn their brethren of verſe 3:
* It is indeed
prophaneneſ, are by them again as freely fouted for their préciſeneſs: and
fo whiles both parties pleaſe themſelves in their own ways, they ceaſe not by M Hooker
mutually to provoke and ſcandalize and exaſperate the one the other, pur: book of Ec-
ſuing their private ſpleens ſo far, till they break out into open contentions clef. Policy:
and oppoſitions. Thus it ſtood in the Roman Church, when this Epiſtle but few men
was written. They (c) judged one another, and deſpiſed one another, to the will read his
great
diſturbance of the Churches Peace : which gave occaſion to our Apo- works, though
itle's whole diſcourſe in this Chapter. And how far the like cenſurings and
fingular learn-
deſpiſings have imbittered the spirits
, and whetted both the tongues and pens ing, wiſdom,
of learned men one againſt another in our own Church;the ſtirs that have godlineſs and
been long ſince raiſed, and are ſtill upheld by the factious Oppoſers againſt
14.
our Ecclefiaftical Conſtitutions, Government, and Ceremonies, will not ſuffer d Pet Bleſenſ.
us to be ignorant. Moſt of which ſtirs, I verily perſwade my ſelf, had beeni Epift. 131,
long ere this either wholly buried in ſilence, or at leaſtwiſe prettily well imo nimis mole-
quieted, if the weakneſs and danger of the error whereof we now ſpeak, fita est ifta obe-
had been more timely diſcovered, and * more fully and frequently made dientia, &c.
known to the world, than it hath been.
Fourthly, let that doctrine be once admitted, and all humane authority will penf
f Infirma pror-
ſoon be deſpiſed. The command of Parents, Maſters and Princes, which sus voluntaris
many times require both ſecrecy and expedition, ſhall be taken into ſlow de- indicium est,
ftatuta ſenio-
liberation, and the Equity of them fifted by thoſe that are bound to obey,
5 rum ſtudioſius
though they know no cauſe why, ſo long as they know no cauſe to the con- diſcutere; here-
trary. (d) Delicata eſt obedientia, que tranſit in caufæ genus deliberativum. It re ad fingula
is a nice obedience in (e) S. Bernard's judgment; yea, rather troubleſome and tur ; exigere de
odious, that is over-curious in (f) diſcuſſing the commands of ſuperiours, quibuſque rati-
boggling at every thing that is enjoyned, requiring a why for every where
fufpicari de
fore, and unwilling to ſtir until the unlawfulneſs and expediency of the thing omni præcepto
commanded ſhall be demonſtrated by ſome manifeſt reaſon, or undoubted fumi camic ha-
authority from the Scriptures.
Laſtly, the admitting of this do&rine would caſt ſuch a ſnare upon men
ordire,niſi, doc)
of weak judgments, but tender conſciences, as they ſhould never be able to
15.
unwind themſelves thereout again. Mens daily occaſions for themſelves or
friends, and the neceſſities of common life, require the doing of a thouſand
things within the compaſs of a few days; for which it would puzzle the beſt
Textman that liveth, readily to bethink himſelf of a ſentence in the Bible
,
clear enough to ſatisfie a ſcrupulous conſcience of the lawſulneſs and expedi-
ency of what he is about to do:for which, by hearkening to the rules of rea-
Jon and diſcretion, he might receive eaſie and ſpeedy reſolution. In which
caſes, if he ſhould be bound to ſuſpend his reſolution, and delay to do that
which his own reaſon would tell him were preſently needful to be done,un-
til he could haply call to mind fome Preceptor Example of Scripture for his
warrant: what ſtops would it make in the courſe of his whole life? what
languiſhings in the duties of his calling? how would it fill him with doubts
and irreſolutions, lead him into a maze of uncertainties, entangle him in a
world
of woful perplexities, and(without the great mercy of God,and better
inſtruction) plunge him irrecoverably into the gulph of deſpair ? Since the .
chiefend of the publication of the Goſpel,is to(s)comfort the hearts and to re. g Efay 40.1,2:
vive and refreſh the ſpirits of God's people with(h)the glad tidings of liberty kelayo 1.1,3.
from the ſpirit of(i)bondage and(k)fear,and of gracious acceptance with their ki Tim. 1.7.
God to anoint them with the oyl of gladneſs, giving them beauty for aſhes,and I Plal; 45. 7.
inſtead of(m)ſackcloth,girdingthem with joy:we may well ſuspect that doctrine m Pfal. 3o. 12.
onem; do male
quam libenter
Bern. Ibid.
?
1
K
not
0
1
i
1
1
t
66
Ad Clerum
Rom. 14.23.
upon
..
1
Artic. 6.
not to be Evangelical, which thus fetteth the conſciences of men upon the
rack, torturech them with continual fears and perplexities, and prepareth
them thereby unto helliſh deſpair.
16.
Theſe are the grievous effects and pernicious conſequents that will follow
their Opinion, who hold, That we muſt have warrant from the Scrip-
ture for every thing whatſoever we do; not only in ſpiritual things, (where-
in alone it is abſolutely true) nor yet only in other matters of weight,
though they be not ſpiritual (for which perhaps there might be ſome
colour) but alſo in the common affairs of life, even in the moſt ſleight and
trivial things. Yet for that the Patrons of this Opinion build themſelves
as much upon the authority of this preſent Text, as upon any other paffage
of Scripture whatſoever (which is the reaſon why we have ſtood thus long
upon
the examination of it:) we are therefore in the next place to clear
the Text from that their miſ-interpretation. The force of their collection
ſtandeth thus (as you heard already:) that faith is ever grounded upon
the word of God; and that therefore whatſoever action is not grounded
upon the word, being it is not of faith, by the Apoſtles rules here, muſt needs
be a ſin. Which collection could not be denied, if the word Faith were
here taken in that ſence which they imagine, and wherein it is very uſually
taken in the Scriptures; viz. for the do&rine of ſupernatural and divine re-
n See Articles velation, or for the belief thereof: which Doctrine we (n) willingly, ac-
of England,en knowledge to be compleatly contained in the holy Scriptures alone, and
therefore dare not admit into our belief, as a branch of divine fupernatural
truth, any thing not therein contained. But there is a third ſignification of
the word Faith, nothing ſo frequently found in the Scriptures as the two
former ; which yet appeareth both by the courſe of this whole Chapter, and
by the conſent of the beſt and moſt approved Interpreters, as well ancient
as modern, to have been properly intended by our Apoſtle in this place :
namely, that wherein it is put for a certain perſwaſion of mind, that what
we do may lawfully be done. So that whatſoever action is done by us,
with reaſonable aſſurance and perſwaſion of the lawfulneſs thereof in our
own conſciences, is in our Apoſtle's purpoſe ſo far forth an action of Fáith:
without any inquiring into the means whereby that perfuafion was wrought
in whether it were the light of our own reaſon, or the authority of ſome
credible perſon, or the declaration of God's revealed will in his written
Word: And on the other ſide, whatſoever action is done, either directly
contrary to the judgment and verdict of our own conſciences, or at leaſt-
wiſe doubtingly, and before we are in ſome competent meaſure aſſured that
we may lawfully do it: that is it which S. Paul here denieth to be of faith,
and of which he pronounceth ſo peremptorily that it is (and that eo nomi-
ne) a ſin.
17.
About which uſe and ſignification of the word Faith we need not to
o Himing. in trouble ourſelves to fetch it from a trope, either of (o) a Metonymy or (P)
p Pifcat. ibid. Synecdoche, as ſome do. For though (as I ſay) it do not ſo often
occur in
Scripture ; yet it is indeed the primary and native ſignification of the word
risis Faith, derived from the root we'tw to perſopade. Becauſe all kinds of
Faith whatſoever, confiſt in a kind of perſwalion. You ſhall therefore find
the words, tisíver, which ſignifieth properly to believe, and smelter, which
ſignifieth properly. not to be perſwaded, to be oppoſed as contrary either to
9 Joh. 3:36.& other in (9) John 3. and Acts 14. and other places
. To omit the frequent
Aěts 14. 1, 2. uſe of the words misis and Fides, in Greek and Latin Authors in this ſigni-
fication: obſerve but the paſſages of this very Chapter, and you will be
1 Hic Verſe 2. fatisfied in it.
ſatisfied in it. At the ſecond verſe, (r) aiséuer çageive one believeth that
he
1
us;
+
Rom
1
3
1
1
1
2.
1
.
1
A
1
Rom, 14. 23.
The Fourth Sermon.
67
he may eat all things: that is, he is verily perfoaded in his Conſcience that
he may as lawfully eat fleſh as herbs, any one kind of meat as any other, he
maketh no doubt of it
. Again at the fourteenth verſe, D DÉTEOU, Is Verſe 14:
know and am perſwaded that there is nothing unclean of it ſelf
. That is
, I
ſtedfaſtly believe it as a moſt certain and undoubted truth. Again at the
3.
two and twentieth verſe, (t) où nisu éxets; Haſt thou faith? haveit to thy ſelf + Verſe 22.
before God: that is, Art thou in thy Conſcience perfuaded that thou majít
lawfully partake any of the good creatures of God? Let that perſuaſión
fuffice thee for the approving of thine own heart in the light of God: but
trouble not the Church, nor offend the weaker brother, by a needleſs and un-
ſeaſonable oftentation of that thy knowledge. Laſtly, in this three and
4.
twentieth verſe, (u) Ön še ču msews, He that doubteth is damned if he eat, be- u Verſe 23.
cauſe he eateth not of faith: that is, he that is not yet fully perſwaded in his
own mind, that it is lawful for him to eat ſome kinds of meats, (as namely,
fwines fleſh, or bloudings) and yet is drawn againſt his own judgment to eat
thereof, becauſe he ſeeth others fo to do, or becanſe he would be loth to
undergo the taunts and jeers of ſcorners, or out of any other poor-reſpect:
fuch a man is caſt and condemned by the judgment of his own heart, as a
tranſgreſſor, becauſe he adventureth to do that which he doth not believe
to be lawful. And then the Apoſtle proceeding ab hypotheſi ad theſin im-
mediately reduceth that particular caſe into a general rule in theſe words,
For what foever is not of faith, is ſin. By the proceſs of which his diſcourſe,
it may appear, that by Faith no other thing is here meant, than ſuch a per-
fwaſion of the mind and conſcience as we have now declared, and that the
true purport and intent of theſe words is but thus much in effect: Whoſo-
ever (hall enterprize the doing of any thing, which he verily believeth to be
unlawful, or at leaſtwiſe is not reaſonably well perſwaded of the lawfulnefs
of it; let the thing be otherwiſe, and in it ſelf, what it can be, lawful or
unlawful, indifferent or neceſſary, convenient or inconvenient, it mattereth
not: to him it is a ſin howſoever.
Which being the plain evident and undeniable purpoſe of theſe words, 18.
I ſhall not need to ſpend any more breath either in the farther refutation of
ſuch concluſions as are miſ-inferred hence, which fall of themſelves ; or
in the farther Explication of the meaning of the Text, which already ap-
peareth : but addreſs my ſelf rather to the application of it. Wherein, be-
cauſe upon this great Principle may depend the reſolution of very many
Caſes of Conſcience, which may trouble us in our Chriſtian and holy walk-
ing: it will not be unprofitable to proceed by reſolving ſome of the moſt
material doubts and queſtions, among thoſe which have occured un-
to my Thoughts, by occaſion of this Text in my Meditations there-
Firſt, It may be demanded, What power the Conſcience hath to make
19.
a thing, otherwiſe good and lawful, to become unlawful and finful ? and
whence it hath that power? I anſwer, firſt, that it is not in the power of
any mans Judgment or Conſcience to alter the natural condition of any
thing whatſoever, either in reſpect of quality or degree : but that ſtill every
thing that was good remaineth good, and every thing that was evil remain-
eth evil; and that in the very fame degree of good or evil, as it was before,
neither better nor worſe, any man's particular judgment or opinion thereof
notwithſtanding. For the differences between good and evil
, and the
ſeveral degrees of both, ſpring from ſuch conditions as are intrinſecal to
the things themſelves: which no (x) Outward reſpects, and much leſs then x Reſpectus non
mens opinions) can vary. He that eſteemeth any creature unclean, may putant natu-
K 2
defile
01.
I.
ram.
A
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1
68
Ad Clerum,
Rom. 14. 23.
2.
у
Paradiſ.
1
}
defile himſelf, but he cannot bring impurity upon that creature, by fuch
his eſtimation. Secondly, that (1) mens judgments may make that which
Opinio noftra is good in its own nature, (the natural goodneſs ſtill remaining) become
nobis legem face evil' to them in the uſe: eſſentially good, and quoad rem; but quoad homi-
.
nem, and accidentally evil
. It is our Apoſtle's own diſtinction in the four-
teenth verſe of this Chapter: Nothing unclean of it felfbut to him that e-
ſteemeth any thing to be unclean, unclean to him. But then we muſt know
withal, that it holdeth not the other way, Mens judgments or opinions, ál-
though they may make that which is good in it ſelf, to become evil to
them; yet they cannot make that which is evil in it felf, to become good ei-
ther in it ſelf, or to them. If a man were verily perſwaded, that it were evil
to ask his Father bleſſing, that mil-perſwafion would make it become evil
to hir : But if the ſame man ſhould be as verily perſwaded that it were
good to curſe his Father, or to deny him relief, being an unbeliever ; that
miſ-perfuſion could not make either of them become good to him. Some
2 Joh. 16. 2. that perſecuted the Apoſtles were perſwaded they (z) did God good ſervice
a Acts 26.9. in it. It was Saint Paul's caſe before his converſion, who (a) verily thought
in himſelf
, that he ought to do many things contrary to the name of Jeſus. But
thoſe their perſwalions would not ſerve to juſtifie thoſe their actions. Saint
bi Tim. 1.13. Paul confeileth himſelf to have been (b) a perſecutor, and blafphemer, and
injurious før ſo doing, although he followed the guidance of his own Con.
ſcience therein: and to have ſtood in need of mercy for the remiſſion of
c Afts 23. 3, 4. thoſe wicked acts, though he did them ignorantly, and (c) out of Zeal to the
& Phil. 3.6. Law. The reaſon of which difference is, that which I touched in the be-
ginning, even becauſe any one defect is enough to render an actiun evil; and
conſequently a defe&t in the agent may do it, though the ſubſtance of the a-
ction remain ſtill (as it was) good: but all conditions muſt concur to make
an action good; and conſequently a right intention in the Agent will not
ſuffice thereunto, ſo long as the ſubſtance of the action remaineth ſtill (as
it was) evil. Thirdly, that the Conſcience hath this power over mens wills
and actions by virtue of that unchangeable Law of God, which he eſtabliſh-
eth by an Ordinance of Nature in our firſt Creation : that the will of every
man (which is the fountain whence all our actions immediately flow) ſhould
conform it ſelf to the judgment of the practick underſtanding or Conſcience,
as to its proper and immediate rule, and yield it ſelf to be guided thereby.
So that if the underſtanding through Error point out a wrong way, and the
will follow it: the fault is chiefly in the underſtanding for mil-guiding the
will. But if the underſtanding ſhew the right way, and the will take a wrong:
then the fault is meerly in the will
, for not following the guide which God
hath fet over it.
It
niay
be demanded ſecondly, Whether or no in every particular thing
wedo, an actual conſideration of the lawfulneſs and expediency thereof
be ſo requiſite, as that for want thereof we ſhould fin in doing it? The
rcaſon of the doubt is, becauſe otherwiſe how ſhould it appear to be of
Faith? and, whatſoever is not of faith, is fin. I anſwer, Firſt: that in
matters of weight, and worthy of conſultation, it is very neceſſary that
the law,'ulneſs and expediency of them be firſt diligently examined, before
they be enterprized. And ſecondly, that even in ſmaller matters the like
examination is needful when there is any apparent cauſe of doubting. But
thirdly, that in ſuch ſmall and trivial matters, as it much skilleth not whe-
Vbi elt suſpicio, ther we do them or no, or whether we do this rather than that, and where-
ibị, difcuffin ne- in no doubt ariſeth to trouble us ; an aftual conſideration of their lawfulneſs
nard. Ep. 7. or expediency is ſo far from being requiſite, that it would rather be trouble.
fome
3.
)
20
I.
2.
3.
+
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i
.
1
2. qu.14.4.
ad
2.
18.
Rom. 14.23.
The Fourth Sermon.
69
Some and incommodious. True it is, that all toluntary
, actions are done with
fome deliberation, more or leſs: becauſe it is the nature of the will to con-
fult with the underſtanding in every act ; elſe it ſhould be irrational and
brutiſh. Yet there are many things which we daily do, wherein (d) the d Ratio in re-
ſentence of the underſtanding is ſo quick and preſent, becauſe there is no non inquirit
,
difficulty in them; that they ſeem to be, (and are therefore ſometimes fo fed ftatim ju-
termed) act us indeliberati : (e) ſuch as are to ſit down and to riſe up; to dicat Aquin.1,
pluck a flower as we walk in a Garden, to ask the time of the day; or the
name of the next Town as we travel by the way, or whether we eat of e fxóvies gee'p
this or that diſh at the Table, (f) and the like, For the doing of every of
morace
' rapéta
τομεν, που το
which, it were a ridiculous ſervility to be impoſed upon men, if they ſhould revonalba
be tyed to: diſtrict examination of the lawfulneſs and expediency, thereof. xj Bond grews,
There is notin them dignus vindice nodus : and a man's time ought to be rij divisihucodes
more precious unto him, than to be trifled away in ſuch needleſs and mi- &c. Ariſt
. 1.
Mag Moral.
nute enquiries. It is even as if we ſhould tie a great learned man that is
ready in his Latin tongue, to bethink himſelf firſt of ſome Grammar Rule or fei der diet Bas-
Example for the declining and parſing of every word he were to ſpeak, Id Eton els
before he ſhould adventure to utter a Latin ſentence. But, as ſuch a man Arift.2. Ethos.
is ſufficiently aſſured out of the habit of his learning, that he ſpeaketh con-
gruouſly and with good propriety, though he have no preſent actual reference
to his Grammar Rules : ſo here an habitual knowledge of the nature and uſe
of indifferent things is ſufficient to warrant to the Conſcience the lawfulneſs
of theſe common actıons of life; ſo as they may be ſaid to be of Faith,
though there be no farther actual or particular diſquiſition uſed about them.
A very needful thing it is the whilſt, for Chriſtian men to endeavour to have
a right judgment concerning indifferent things: without which it can
ſcarcely be avoided, but that both their Conſciences will be full of diſtract-
ing ſcruples within themſelves, and their converſations full of unbrotherly car-
riage towards others.
It may be demanded thirdly, Since Whatſoever is not of Faith, is fin;
Whạt meaſure of Faith, or what degree of Perſwafion is neceſlary for the
warranting of our actions, ſo as leſs than that will not ſerve? I anſwer,
that what is here demanded cannot poſitively be defined by any peremp-
tory and immoveable rules. There is moſt an end a Latitude in ſuch things
as theſe are : which may be ſtraitned or extended more or leſs, according
to the exigence of preſent occaſions, and as the different ſtate or quality of
particular buſineſs ſhall require. There is a tanescoełdy a fulneſs of perſwafi-
on, ariſing from evident infallible and demonſtrative proofs, which is at-
tainable for the performance of ſundry duties both of civil Juſtice and of
Religion. And where it may be attained, it is to be endeavoured after,
(though it be not of abſolute neceſſity :) for we cannot make our aſſuran-
ces too ſtrong. The Apoſtle uſeth that word at the fifth Verſe((8) Let e- & Verſe s. hic
very man be fully perſwaded in his own mind) tangoçogel aw : it is a metapho. Plene certus fit.
rical word, and ſeemeth to be borrowed from a Ship under () full fail, that h Quaſi plenis
hath both wind and tide with it, to carry it with a ſtraight and ſpeedy velis feratur.
courſe to the deſired point, and nothing to hinderit. But as men, when ad Rom. 14.50
they are to purchaſe Lands, will deſire and propoſe to have as good aſſi-
rance as by Learned Council can be deviſed; but yet muſt be content to
take ſuch aſſurance as the ſellers can make, or elſe they ſhall make but a
few markets : ſo although we may deſire (ex abundanti) a full aſſurance
of faith in every weighty action we ſhall enterpriże ; yet ordinarily and
in moſt things we muſt content ourſelves to take up with a conjectural, pro-
bable, and moral certainty, or elſe we ſhall find very few things left for
2 I.
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{
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Ad Clerum,
.
us to do. Fides Logica is not to be expected in all caſes: in fome, and
thoſe the moſt, Fides Ethica muſt ſerve the turn. Nay I ſay yet further,
and 'I beſeech you (brethren) to take notice of it as a matter of ſpecial uſe
both for the directing and quieting of your Conſciences: that ordinarily
and in moſt things we need no other warrant for what we do than this on-
ly, that there is not (to our knowledge) any Law either of Nature or
Scripture againſt them. As the Lawyers uſe to ſay of mens perſons, Quif
.
que præfumitur effe bonus, &c. The Law taketh every man for a good man
and true, till his truth and honeſty be legally diſproved ; and as our Sa-
i Luke 9.50. viour ſometimes ſaid, (i) He that is not againſt us, is for us : ſo in theſe mat-
ters we are to believe all things to be lawful for us to do, which cannot be
ſhown by good evidence either of Scripture or Reaſon to be unlawful. Thoſe
men therefore go quite the wrong way to work, to the fearful puzling of
their own and other mens Conſciences, who uſe to argue on this manner.
[This I have no warrant to do; for where is it commanded ] Whereas
they ought rather to argue thus, [This I have good warrant to do ; for
where is it forbidden] Apply this now a little to thoſe Ceremonies, that
for orders fake, and to add the greater ſolemnity to ſacred actions, are ap-
pointed in the Church; Wearing the Surplice, bowing at the Name of the
Lord Jeſus, kneeling at the Holy Communion, and the reſt. Though I
might lay, and that truly, that theſe alſo are commanded even by divine au-
thority in genere : that is to ſay, as they fall within the compaſs of decent
ki Cor.14 40. Ceremonies, by virtue of that Grand Eccleſiaſtical Canon (k) Let all things
be done honeſtly and in order ;) and that even in specie too they are com-
manded by the authority of thofe Governours whom God hath fet over us,
and to whom we are bound in Conſcience, and by virtue of God's com-
mandment, to yield obedience : Yet I wave all this for the preſent, be-
cauſe it is not ſo direct to the point in hand. Only I ask, Where are any
of theſe things forbidden? if they be, let it be ſhewn: and that not by
weak collections and remote conſequences, which are good for nothing but
to engender ſtrifes, and to multiply diſputes without end; but by direct
and full evidence either of Scripture-text or Reaſon; which (for any thing
Iknow) was never yet done, neither (as I verily believe) will ever be done.
But if it cannot be ſhown that theſe things are forbidden; without any
more adoe, the uſe of them is by that fufficiently warranted. He that
will not allow of this doctrine, beſides that he cheriſheth an error which
will hardly ſuffer him to have a quiet conſcience: I yet ſee not how he can
1 1 Tim. 4. 4. reconcile his Opinion with thoſe Tundry paſſages of our Apoſtle, [(1) Eve-
ry creature of God is good, (m) To the pure all things are pure, (n) I know no-
o 1 Cor. 6.12. thing is of it ſelf unclean, () All things are lawful, &c. From which paſſages
we may with much ſafety conclude, that it is lawful for us to do all thoſe
things, concerning which there can be nothing brought of moment to
prove them unlawful. Upon which ground alone if we do them, we do
them upon ſuch a perſwaſion of Faith as is ſufficient. Provided, that we
have not neglected to inform our judgments the beſt we could for the
time paft; and that we are ever ready withal to yield our felves to bet-
ter information, whenſoever it ſhall be tendred unto us, for the time to
m Tit. I. 15.
n Rom, 14. 14.
3
come.
22.
It may be demanded fourthly, Suppoſe a man would fain do ſomething,
of the lawfulneſs whereof he is not in his Conſcience ſufficiently reſolved;
whether he may in any caſe do it, notwithſtanding the relu&i ancy of his
p Herodot. in Conſcience, yea or no? As they write of (P) Cyrus that to make a paſſage for
Clio; Senec. 3. his Army, he cut the great River Gyndes into many ſmaller Channels, which
in
+
!
Rom, 14. 23.
The Fourth Sermon.
71
1
am qua credit
in one entire ſtream was not paſſable: To to make a clear and diſtinct an-
ſwer to this great queſtion, I muſt divide it into ſome leffer ones. For
there are fundry things conſiderable in it; whether we reſpect the Conſci-
ence, or the Perſon of the doer, or the Action to be done. As namely and
eſpecially, in reſpect of the Conſcience
, whether the reluctancythereof pro-
ceed from a ſetled and ſtedfaſt reſolution, or from fome doubtfulneſ only, or
but from ſome ſcruple? And in reſpect of the perſon, whether he be fui juris,
bis own Maſter, and have power to diſpoſe of himſelf at his own choice in
the things queſtioned; or he be under the command, and at the appointment
of another? And in reſpe&t of the Action, or thing to be done, whether ić
be a neceſſary thing, or an unlawful thing, or a thing indifferent and arbi-
trary? Any of which circumſtances may quite alter the caſe, and ſo beget
new queſtions. But I ſhall reduce all to three queſtions: whereof the firſt
ſhall concern a reſolved Conſcience, the fecond a doubtful Conſcience, and
the third a ſcrupulous Conſcience.
The Firſt queſtion then is, if the Conſcience be firmly reſolved, that the 23.
thing propoſed to be done is unlawfulz whether it may then be done or
no? Whereunto I anſwer in theſe two Concluſions. The firſt Concluſion :
If the Conſcience be firmly ſo reſolved, and that upon a true ground (that is
to ſay, if the thing be indeed unlawful, and judged ſo to be ) it may not
in any cafe, or for any reſpect in the world, be done. There cannot be
imagined a higher (9) contempt of God, than for a man to deſpiſe the power q Qui agit con-
of his own Conſcience : which is the higheſt ſoveraignty under Heaven, as tra conſcienti-
being God's moſt immediate deputy for the ordering of his life and ways. Deum aliquid
(r) Bgotois á maruv i ouveícuous @eds, a heathen man could ſay. Woful is the prohibuiffe,licet
ſtate of thoſe men (unleſs they repent) who for filthy lucre, or vain pleaſure, Deum. Bona-
or ſpiteful malice, or tottering honour, or lazy eaſe ; or any other reign- vent. 2. ſent.
ing luft, dare lye, or ſwear, or cheat, of oppreſs, or commit filthineſs, or
ſteal, or kill, or lander, or flatter, or betray, or do any thing that may
advance their baſe ends : nothing at all regarding the ſecret whiſperings,
or murmurings, no nor yet the loud roarings, and bellowings of their own
Conſciences there againſt
. (s) Stat contra ratio, & fecretami gannit in au- f Preſ.Satyr.s.
rem. It doth ſo; but yet they turn a deaf ear to it, and deſpiſe it. Wonder
not, if when they out of the terrors of their troubled Conſciences ſhall homl
and roar in the ears of the Almighty for mercy, or for ſome mitigation at
leaſt of their torment; he then turn a deaf ear againſt them, and deſpiſe
them. (t) To him that knoweth to do good, and doth it not, to him it is ſin, t Jam. 4• 17.
James 4. Sin not to be excuſed by any plea or colour: But how much
more inexcuſably then is it fin to him, that knoweth the evil he ſhould not
do, and yet will do it? There is not a proner way to (u) Hell, than to fin . Quod fit con-
againſt Conſcience. (x) Happy is he which condemneth not himſelf in that am ædificat ad
which he alloweth : but moſt wretched is he that alloweth himſelf to the gehennam. C.
28.qu. 1. Om-
practice of that, which in his judgment be cannot but condemn. Neither
maketh it any difference at all here, whether a man be otherwiſe fui juris * Rom. 14.220
or no. For although there be a great reſpect due to the higher powers in
doubtful caſes, (as I ſhall touch anon) yet where the thing required is
fimply unlawful, and underſtood ſo to be, Inferiours muſt abfolutely re-
ſolve to diſobey, whatſoever come of it.
God's faithful ſervants have ever
been moſt reſolute in ſuch exigents. (y) We are not careful to anſwer thee in y Dan. 3. 16,
this matter; (belike in a matter of another nature they would have taken 18.
care to have given the King a more ſatisfactory, at leaſt a more reſpective
anſwer : but in this matter) be it known to thee, o King, that we will not
ſerve thy gods. (z) Da veniam Imperator, &c. You know whoſe anſwers Qui refiftet,
ex Auguftino.
they
diſt. 39.
r Menanda
nes Sect.ex his
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Rom. 14. 23
1
I
24.
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1
Ad Clerum
they were If we be ſure God hath forbidden it, we ſin againſt our own
conſciences , if we do it at the command of any mortal man whoſoever,
or upon any worldly inducement whatſoever. That is the forft Conclu
fion.
The ſecond is this. If a man be in his conſcience fully perſwaded that
a thing is evil and unlawful, which yet in truth is not ſo, but lawful ; the
thing by him ſo judged unlawful, cannot by him be done without ſin. Even
an erroneous conſciencé bindeth thus far, that a man cannot go againſt it
,
and be guiltleſs : becauſe his practice ſhould then run croſs to his judg-
ment ;
and ſo the thing done could not be of Faith. For if his reafon
judge it to be evil, and yet he will do it, it argueth manifeſtly that he
hath a will to do evil, and ſo becometh a tranſgreſſor of that General Law,
which bindeth all men to eſchew all evil. Yet in this caſe we muſt admit
of ſome difference, according to the different nature of the things, and
the different condition of the perſons. For if the things ſo judged unlaw-
ful, be in their own Nature not neceſſary, but indifferent, ſo as they may
either be done or left undone without fin; and the Perſon withal
be ſui juris in reſpect of ſuch things, no ſuperiour power having de-
termined his liberty therein: then, although he may not do any of theſe
things, by reaſon of the contrary perfwaſion of his conſcience, without
fin ; yet he may without ſin leave them undone. As for example: Say a
man ſhould hold it utterly unlawful (as fome erroneoully do) to play at
cards or dice, or to lay a wager, or to caſt lots in trivial matters: if it be
in truth lawfulto do every of theſe things, (as I make no queſtion but it
is, ſo they be done with ſobriety and with due circumſtances,) yet he that
is otherwiſe perſwaded of them, cannot by reaſon of that perſwalion do
any of them without fin. Yet, forſomuch as they are things no way ne-
ceſſary, but indifferent; both in their nature, and for their uſe alſo, no fue-
periour power having enjoyned any man to uſe them; therefore he that
judgeth them unlawful, may abſtain from them without ſin, and ſo indeed
he is in conſcience bound to do, ſo long as he continueth to be of that opi.
nion. But now on the other ſide, if the things ſo mif-judged to be un-
lawful, be any way neceſſary ; either in reſpect of their own nature, or by
the injunction of authority: then the perſon is by that his error brought
into ſuch a ſtrait between two ſins, as he can by no poſſible means avoid
both, ſo long as he perſiſteth in that his error. For, both if he do the
thing, he goeth against the per/waſion of his Conſcience, and that is a
great
ſin: and if he do it not, either he omitteth a neceſſary duty, or elſe dif
obeyet h lawful Authority; and to do either of both is a ſin too. Out of
which ſnare ſince there is no way of eſcape but one, which is to rectifie his
Judgment, and to quit his pernicious Error: it concerneth every man
therefore that unfeignedly deſireth to do his duty in the fear of God, and
to keep a good Conſcience, not to be too ſtiff in his preſent apprehenſions,
but to examine well the Principles and Grounds of his opinions, ſtrongly
ſuſpecting that wind that driveth him upon ſuch rocks, to be but a blast
of his own fancy, rather than a breathing of the holy Spirit of truth. Once
this is moſt certain, that whoſoever ſhall adventure to do any thing repug-
nant to the Judgment of his own Conſcience, (be that Judgment
true, or be it falſe,) ſhall commit a grievous ſin in ſo doing : še
in niscas
, becauſe it cannot be of Faith ; and what foever is not of Faith, is
fin.
That is now where the Conſcience apparently inclineth the one way.
But ſay the ſcales hang even, ſo as a man cannot well reſolve whether way
he
1
25.
1
Rom, 14. 23.
The Fourth Sermon.
73
1.
2.
3.
1
.
he ſhould rather takel now he is (a) in one mind, by and by in another; a animo nunc
but conftant in neither; right S. James his dude difuzos, (b) a double minden ese more
ed man. This is it we call a doubting conſcience : concerning which, the ſe- Virg
. Æneid.
cond queſtion is, what a man ought to do in caſe of doubtfulneſs
. Perfect 10
bJam. 1. 8.
directions here, (as in moſt deliberativem) would require a large diſcourſe :
becauſe there are ſo many conſiderable circumſtances that may vary the
caſe; eſpecially in reſpect of the cauſe from which that doubtfulneſs of mind
may ſpring. Many times it ariſeth from meer fickleneſs of mind, or weak-
nejš of judgment ; as the lighteſt things are ſooneſt driven out of their
place by the wind: Even as S. James faith, (©) a double minded man is wa- c Ibid.
vering in all his ways: and S. Paul ſpeaketh of ſome that were like (d) d Eph. 4. 14.
children, off and on, ſoon wherried about with every blaft of doctrine.
Sometimes it proceedeth from tenderneſs of Conſcience, which is indeed a
very bleſſed and gracious thing: but yet (as tender things'may ſoon mif
carry if they be not the more choicely handled,) very abnoxious through
Satans diligence and ſubtilty'to be wrought upon to dangerous inconve-
niénces. Sometimes it may proceed from the probability of thoſe reaſons
that ſeem to ſtand on either ſide, betwixt which it is not eaſie to judge
which are ſtrongeſt : or from the differing judgments and opinions of
learned and godly men thereabout, and from many other cauſes: But for
4.
ſome general reſolution of the Queſtion , (what is to be done where the
conſcience is doubtful?) I anſwer.
“ Firſt, that if the doubtfulneſs be not concerning the lawfulneſs of any .
“ of the things to be done, conſidered ſimply and in themſelves, but of the
expediency of them as they are compared one with another ; (as when of
“ two things propoſed at once, whereof one muſt, and but one can be done,
“I am ſufficiently perſwaded of the lawfulneſs of either, but am doubtful
« whether of the two rather to pitch upon :) in ſuch a caſe the party
ought firſt to weigh the conveniences and inconveniences of both, as
" well and adviſedly as he can, by himſelf alone : and to do that which couliaus
“then ſhall appear to him to be ſubject to the fewer and lefſer inconvenia tu.egençubara
"ences. Or if the reaſons ſeem ſo equally ſtrong on both ſides, that he can-
νομεν εις
Mezand, amo
not of himſelf decide the doubt; then ſecondly, if there) matter be of saves nição
weight, and worth the while, he ſhould do well to make his doubts known aurons wis šx
" to ſome prudent and pious man: (eſpecially to his own ſpiritual Paſtor, if
γνώναι.
"he be a man meetly qualified for it,) reſolving to reſt upon his judgment, Ariſt, 3. E-
"and to follow his direction. Or if the matter be of ſmall moment, he may
“then thirdly do whether of both he hath beſt likingto; (as the Apoſtle fi com.7.36
.
3.
« faith in one particular caſe, and it may be applied to many more, (f) Let g Non tibi im-
him do what he will, be finneth not:) reſting his conſcience upon this per- putabitur ad
culpam, quod
"Swaſion, that ſo long as he is unfeignedly deſirous to do for the beſt
, and
" hath not been negligent to uſe all (8) requiſite diligence to inform himſelf ras. Aug.de
aright; God will accept of his good intention therein, and pardon his nat. & græs
if he ſhall be miſtaken in his choice.
But fecondly, if the queſtion be concerning the very lawfulneſs of the 27.
thing itſelf, whether it may be lawfully done or no,and the conſcience ſtand
in doubt,becauſe reaſons ſeem to be probable both pro and contra,and there
are learned men as well of the one opinion,as of the other, &c.as we ſee it is
(for inſtance) in the queſtion
of Vjury and of ſecond marriage
after divorce,
h Nil faciena
and in fundry other doubtful caſes in moral divinity; in ſuch a caſe the
perſon (if he be ſui juris) is certainly bound to (h) forbear the doing of that dubites, fit nec-
thing of the lawfulneſs whereof he ſo doubteth: and if he forbear it not, he ne re&tè faftum,
ſinneth. It is the very point the Apoſtle in this verſe intendeth to teach; and offic.
L
for
I.
2.
CC
- Γκαψούς διο-
thic. A.
6C
invitus igno-
errour,
dum, de
quo
Cic. l. i.de
1
1
Rom. 14.2
!
unto.
1
1
74
Ad Clerum,
for the confirming whereof he voucheth this Rule of the Text: He that
doubtetſ, faith he, is damned if he eat; he is dutorata' ne.TO-, conderoned.
of his own conſcience : becauſe he doth that willingly whereof he doubt-
eth, when he hath free liberty to let it alone, no neceſſity urging him there-
And the reaſon why he ought rather to forbear than to adventure
the doing of that whereof he doubteth, is; becauſe in doubtful caſes
Wiſdom would that the ſafer" part ſhould be choſen. And that part is
Safer, which if we chuſe, we are ſure we ſhall do well; than that, which
if we chuſe, we know not but we may do ill. As for example, in the in-
ſtances now propoſed. If I doubt of the lawfulneſs of Vfury, or of Mar-
rying after divorce, I am ſure that if I Marry not, nor let out my money, I
fhall not ſin in fo abſtaining : but if I ſhall do either of bath doubtingly, i
cannot be without ſome fear leſt I ſhould ſin in ſo doing; and ſo thoſe
actions of mine being not done in Faith, muſt needs be fin, even by the
Rule of the Text, om šx cu misews, For whatſoever is not of Faith, is fin.
28. But then thirdly, if the liberty of the agent be determined by the com-
mand of ſome ſuperior power to whom he oweth obedience ; ſo as he is not
now fui juris ad hoc, to do or not to do at his own choice, but to do what
he is commanded : this one circumſtance quite altereth the whole caſe, and
now he is bound in conſcience to do the thing commanded, his doubtfulneſs
of mind whether that thing be lawful or no, notwithſtanding. To do
that whereof he doubteth , where he hath free liberty to leave it undone, -
bringeth upon him (as we have already ſhewn) the guilt of wilful tranſ
greſſion : but not ſo where he is not left at his own liberty. And where
lawful authority preſcribeth in alterutram partem, there the liberty ad
utramque partem contradi&tionis is taken away, from ſo many as are under
that authority. If they that are over them have determined it
one way,
it
is not thenceforth any more at their choice, whether they will take that
way, or the contrary: but they muſt go the way that is appointed them
without gainſaying or grudging. And if in the deed done at the command
of one that is endued with lawful authority there be a fin, it muſt go on his
ſcore that requirethit wrongfully, not on his that doth but his duty in obey-
ing. A Prince commandeth his Subjects to ſerve in his Wars: it may be the
quarrel is unjuſt ; it may be, there may appear to the underſtanding of the
fubje& great likelihoods of ſuch injuſtice; yet may the Subject for all that
fight in the quarrel; yea he is bound in conſcience ſo to do: nay he is
deepin diſloyalty and treaſon, if he refuſe the ſervice, whatſoever preten-
fions he may make of conſcience, for ſuch refuſal. Neither need that fear
trouble him, leſt he ſhould bring upon himſelf the guilt of innocent blood;
h Is damnum for (b) the blood that is unrighteouſly ſhed in that quarrel, he muſt anſwer
dat qui jubet for, chat ſet him on work, not he that ſpilt it. And truly, it is a great won-
nulla culpa eft, der to me, that any man endued with underſtanding, and that is able in
cui parere ne- any meaſure to weigh the force of thoſe precepts and reaſons which bind
er 69. inferiours to yield obedience to their ſuperiours, ſhould be otherwiſe mind-
Reg. jur. ed in caſes of like nature. Whatſoever is commanded us by thofe whom
God, hath ſet over us, either in Church, Common-wealth, or Family,
i Bernard. de (ſi) quod tamen non fit certum diſplicere Deo, faith S. Bern.) which is not
præcept.& dif- evidently contrary to the Law and will of God, ought to be of us received
and obeyed' no otherwiſe, than as if God himſelf had commanded it, be-
cauſe God himſelf hath commanded us to (k) obey the higher Powers, and to
Ķ Rom. 13. 1, (!). ſubmit our ſelves to their ordinances. Say it be not well done of them to
11 Pet. 2. 13. command it ! Sed enim quid hoc refert tuâ ? faith he ; What is that to
thee? Let them look to that whom it concerneth: Tolle quod tuum eft, cu
1
1
pens.
1
vade
Rom. 14. 23.
The Fourth Sermon,
75
)
}
vade. Do thou what is thineown part faithfully, and never trouble thy
felf further. Ipſum quem pro Deo habemus, tanquam Deum, in his quæ apertè
non ſunt contra Deum, audire debemus ; Ernard Itill Gods Vicegerents
muſt be heard and obeyed in all things that are not manifeſtly contrary to
the revealed will of God.
But the thing required is against my conſcience, may ſome fay; and I 29.
may not go againſt my conſcience, for any mans pleaſure. Judge I pray
you what perverſneſs is this
, when the blefled Apoſtle commandeth thee
(m) to obey for conſcience fake, that thou ſhouldeſt diſobey, and that for con- m Rom. 15.6.
ſcience ſake too : He chargeth thee upon thy conſcience to be ſubject; and
thou pretendeſt thy conſcience to free thee from ſubjection. This by the
way; now to the point. Thou ſayeſt, it is againſt thy conſcience: I ſay
again, that (in the caſe whereof we now ſpeak, the caſe of doubtfulneſs)
it is not againſt thy conſcience. For doubting properly is (n) motus indif. n Iſidor.
ferens in utramque partem contradictionis; when the mind is held() in ſuf- o Dubius in-
pence between two ways; uncertain whether of both to take to. When duarum via-
the ſcales hang even (as I ſaid before) and in æquilibrio, without any no- rum. Iſid. 10.
table propenſion and inclination to the one ſide more than to the other.
Etym.
daxporóuer
And ſurely where things hang thus even, if the weight of authority will not vo.
caſt the ſcale either way: we may well ſuppoſe, that either the authority
is prade very light, or elſe there is a great fault in the beam. Knowo (bre-
thren) the gainſaying conſcience is one thing, and the doubting conſcience
another. That which is done repugnante conſcientia, the conſcience of the
doer flatly gainſaying it, that is indeed againſt a mans conſcience, (the
conſcience having already paſſed a definitive ſentence the one way:)and
no reſpect or circumſtance whatſoever can free it from ſin. But that which
is done dubitante conſcientiâ, the conſcience of the doer only doubting of
it and no more; that is in truth no more againſt a mans conſcience than
with it, (the conſcience as yet not having paſſed a definitive ſentence ein
ther way :) and ſuch an action may either be a fin, or no fin; according
to thoſe qualifications which it may receive from other reſpects and cir-
cumſtances. If the conſcience have already paſſed a judgment upon a
thing, and condemned it as fimply unlawful; in that caſe it is true that a
man ought not by any means to do that thing, no not at the command of
any Magiſtrate, no nor although his conſcience have pronounced a wrong
ſentence, and erred in that judgment : for then he ſhould do it, repug-
nante conſcientiâ, he ſhould go directly againſt his own-conſcience, which
he ought not to do whatſoever come of it. In ſuch a caſe certainly he
may not obey the Magiſtrate : yet let him know thus much withal, that
he finneth too in diſobeying the Magiſtrate ; from which fin the following
of the judgment of his own conſcience cannot acquit him. And this is that
fearful perplexity whereof I ſpake, whereinto many a man caſteth him-
ſelf by his own error and obſtinacy, that he can neither go with his con-
ſcience, nor againſt it, but he ſhall ſin. And who can help it, if a man
will needs cheriſh an error, and perſiſt in it? But now if the conſcience be
only doubtful whether a thing be lawful or no, but have not as yet paſſed
a peremtory judgment againſt it, (yea although it rather incline to think
it (P) unlawful:) in that caſe if the Magiſtrate ſhall command it to be pPlus eft ftan:
done, the Subject with a good conſcience may do it, nay he can- prælati, quànd
not with a 'good conſcience refuſe to do itb though it be dubitante conſcientie.
Bonav. 2.fred.
confcientia.
But you will yet ſay, that in doubtful caſes the ſafer part is to be choſen.
30:
So ſay I too; and am content that rule ſhould decide this queſtion: only
let
diſtinct. 39.
L a
.
76
Rom. 14. 23:
Ad Clerum
;
8
"+
7
1
V
q Gregor.
31.
let it be rightly applied. "Thou thinkeſt it ſafer, where thou doubteſt of
the unlawfulneſs,to forbear, than to do : 'às for example, if thou doubtelė
whether it be lawful to kneel at the Communion, it is ſafeſt in thy opinion
therefore for thee not to kneel. So ſhould I think too, if thou wert left
meerly to thine own liberty. But thou doſt not conſider how thou art
caught in thinë own net, and how the edge of thine own weapon may
be
turned upon thée point-blańk not to be avoided, thus. If authority' com-
månd thee to kneel, which whether it be lawful for thee to do, or not,
thou doubteſt; it cannot chooſe but thou muſt needs doubt alſo, whether
thou mayeſt lawfully diſobey or not. Now then here apply thine own
Rule, In, dubiis pars tutior, and ſee what will come of it. Judge, fince
thou canſt not but doubt in both caſes, whether it be not the safer of the
two, to obey doubtingly, than to diſobey doubtingly. (9) Tene certum, de-
mitte incertum, is S. Gregory his rule: where there is a certainty, and an
uncertainty, let theuncertainty go,and hold to that which is certain. Now
the general is certain, that thou art to obey the Magiſtrate in all.thing not
contrary to the will of God; but the particular is uncertain, whether the
thing now commanded thee by the Magiſtrate be contrary to the will of
God: (I ſay uncertain to thee, becauſe thou doubteft of it.) Deal ſafely
therefore, and hold thee to that which is certain, and obey.
But thou wilt yet ailedge, that the Apoſtle here condemneth the doing
of any thing, not only with a gainſaying, but even with a doubting, con-
ſcience, becaufe doubting alſo is contrary to faith; and he that doubteth
is even for that condemned, if he eat. Oh beware of miſapplying Scri-
pture! it is a thing eaſily done, but not to eaſily anſwered. I know not
any one gap that hath let in more and more dangerous errors into the
Church, than this: that men take the words of the ſacred Text fitted to
particular occaſions, and to the condition of the times wherein they were
written; and then apply them to themſelves and others as they find them,
without due reſpect had to the differences that be between thoſe times and
caſes' and the preſent. Sundry things ſpoken in Scripture agreeably to
that infancy of the Church, would ſort very ill with the Church in her
fulneſs of ſtrength and ſtature: and ſundry directions very expedient in
times of perſecution, and when believers lived mingled with Infidels
, would
be very unſeaſonably urged where the Church is in a peaceable and flou-
riſhing eſtate, enjoying the favour and living under the protection of
gra-
cious and religious Princes. Thus the Conſtitutions that the Apoſtles made
concerning Deaconsand Widows in thoſe primitive times, are with much
importunity, but very importunely withal, urged by the Diſciplinarians :
And ſundry other like things I might inſtance in of this kind, worthy the
diſcovery, but that I fear to grow tedious. · Briefly then, the Apoſtles
whole diſcourſe in this Chapter, and wherefoever elſe he toucheth upon
the point of Scandals, is to be underſtood only in that caſe where men
are left to their own liberty in the uſe of indifferent things: the Romans,
Corinthians, and others to whom S. Paul wrot about theſe matters, be-
ing not limited any way in the exerciſe of their liberty therein by any over-
ruling authority. But where the Magiſtrates have interpoſed, and thought
good upon mature advice to impoſe Laps upon thoſe that are under them,
whereby their liberty is (not infringed, as ſome unjuſtly complain, in the
inward judgment, but only) limited in the outward exerciſe of it: there
the Apoſtolical directions will not hold in the ſame abſolute manner , as
they were delivered to thoſe whom they then concerned; but only in the
equity of them, ſo far forth as the caſes are alike, and with ſuch meet qualia
fications
.
1
Rom, 14. 23.
1
77
The Fourth Sermon.
1
.
1
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1
: وه
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1
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+
I
fications and mitigations, as the difference of the caſes otherwiſe doth re-,
quire. So that a man ought not out of private fancyzılor meerly becauſe
he would not be obſerved for not doing asrothers dog, dr for any the like
weak reſpects, to do that thing, of the lawfulneſs whereof he is not
compe-
tently perſwaded, where it is free for him to do otherwiſe ts which was the
care of theſe weak ones, among the Romans, for whoſe fakes principally
the Apoſtle gave theſe directions. But the authority of the Magiſtrate in
tervéning ſo alters the caſe; that ſuch a forbearance as to them was nieceffary
,
is to as many of us as arècommanded to do this or that;altogether unlawful,
inregard they were free, and we areibound for the reaſons already ſhewn,
which now I rehearſe not.
will yet ſay, (for in point of : obedience men are very.loth to
32,
yield ſo long as they can find any thing to plead, ) thoſe that lay theſe bur'-
dens upon us, at leaſtwiſe ſhould do well to ſatisfie our doubts, and to' in-
form our conſciences concerning the lawfulneſs of what they enjoyn 3: that ſo
we might render them obedience with better cheerfulneſs
. How willing
are we linful men to leave the blame of our miſcarriages rany where, ra-
ther than upon our ſelves! But how is it not incongruous the while, that
thoſe men ihould preſcribe rules to their governours, who can ſearcely
brook their Governours ſhould preſcribe Laws to them? (r). It were good rápzews puta
we would firſt learn how to obey, ere we take. upon us to teach our betters Heavy, úp xeto
how to govern. However, what governours:are bound to do, or whátr is Solon apud
fit for them todo, in the point of information ; that is not now the queſti- Stob. Serm. 31
on. If they fail in any part of their bounden duty, they ſhall be:ſure to
reckon for it.one.day : but their failing cannot in the mean time excuſe .
thy diſobedience. Although I think it would provea hard task, for'whoſo-
ever ſhould undertake it, to ſhew that Superiours are always bound to ina
form the conſciences of their inferiours concerning the lawfulness: of every
thing they ſhall command. If ſometimes they do lit 3) where they ſee it
expedient or needful; ſometimes again (and' that perhaps oftner,) it may
be thought more expedient for them, and more conducible for the publick
peace and ſafety, only to make known to the people what their pleaſures
are, reſerving to themſelves the reaſons thereof. I am ſure, in the point
of Eccleſiastical Ceremonies and Conſtitutions, (in which caſe the aforeſaid
allegations are uſually moſt ſtood upon,) this hath been abundantly. done
in our Church, not only in the learned writings of ſundry private men,
but by the publick declaration alſo of Authority, as is to be ſeen at large
in the Preface commonly Printed before the Book of Common-prayer, con-
cerning that argument : enough to ſatisfie thoſe that are peaceable, and
not diſpoſed to ſtretch their wits to cavil at things eſtabliſhed. And thus
much of the ſecond Queſtion, touching a doubting Conſcience : whereon I
have inſiſted the longer, becauſe it is a point both ſo proper to the Text,
and whereat ſo many have ſtumbled.
There remaineth but one other Queſtion, and that of far ſmaller diffi 33.
culty ; What is to be done, when the conſcience is ſcrupulous? I call that
a fcruple, when a man is reaſonably well perſwaded of the lawfulneſs of a
thing , yet hath withal fome jealouſies and fears , left perhaps it ſhould
prove unlawful. Sach ſcruples are more incident to men of melancholy
diſpoſitions, or of timorous Spirits; eſpecially if they be tender conſcienced
withal : and they are much encreaſed by the falſe ſuggeſtions of Satan ;.
by reading the Books, or hearing the Sermons, or frequenting the company
of men more ſtrict, preciſe, and auſtere in ſundry points, than they need
or ought to be; and by ſundry other means which I now mention not.
1
1
78
Ad Clerum,
Rom. 14.23
1.
2.
3.
34.
1
Of which feruples it behoveth every man, firft, to be wary that he do
not at all admit them, if he can chufe: or, if he cannot wholly avoid
them, that ſecondly, he endeavour ſo far
as may be to eject them ſpeedily
our of his thoughts, as Satans frares, and things that may breed him wor.
fer inconveniences : or if he cannot be ſo rid of them, that then thirdi,
he refolve to go on according to the more probable per ſwafion of his mind,
and deſpiſe thoſe ſcruples
. And this he may do with a good conſcience
not only in things commanded him by lawful authority, but even in things
indifferent and arbitrary, and wherein he is let to his own liberty.
Much more might have been added for the farther both declaration and
confirmation of theſe points. But you ſee I have been forced to wrap
things together that deſerve a more full and diſtinct handling, that I might
hold
ſome proportion with the time. I had a purpoſe briefly to have com-
priſed the ſum of what I have delivered, concerning a gainſaying, a doubt.
ing, and a ſcrupulous conſcience, in ſome few concluſions for your better
remembrance, and to have added alſo ſomething by way of direction,
what courſe might be the moſt probably taken for the correcting of an
erroneous conſcience, for the ſetling of a doubtful conſcience, and for the
quieting of a ſcrupulous conſcience. But it is more than time that I ſhould
give place to other buſineſs : and the moſt, and moſt material of thoſe
directions, have been here and there occaſionally touched in that which
hath been delivered already: In which reſpect I may the better ſpare that
labour. Beſeech we God the Father of our Lord Jeſus Chriſt, ſo to en-
due us all with the grace of his holy Spirit, that in our whole converſati-
ons. we may unfeignedly endeavour to preſerve a good conſcience, and to
yield all due obedience to him firſt, and then to every Ordinance of man
for his fake.
Now to this Father, Son, and bleſſed Spirit, three perſons, and one
eternal God, be aſcribed all the Kingdom, the Power, and the Glory both
now and for evermore. Amen.
1
0
1
+
t
1
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/
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!
.
Ooo air
..
+
CLERUM
1
1
MATTH. XV.90
BURTSH me to go the
AD
The fifth Sermon.
At a Viſitation holden at Grantham, Lincoln,
O&ob. 8. 1641.
But in vain they do worſhip me, teaching for Doctrines the Com-
mandments of men.
UR Saviour ſometimes forewarneth his Diſciples to be
ware of the leaven of Phariſees, Which leaven, as he ex-
poundeth himſelf, (and he beſt knew his own mean-
ing) was of two forts: the leaven of Hypocriſie, Luke Luk. 12. t.
12. and the leaven of corrupt and ſuperſtitious doctrine,
Matth. 16. We read, I Cor. 5. of a third ſort, and that Matth. 16.12:
is the leaven of maliciouſneſs ; which alſo uſually ac- 1 Cor. 5. 8.
companieth the other two. Where any of the three are in abundance,
but eſpecially where they all meet and abound, (as in theſe Phariſees)
it is impoſſible by any care or cunning ſo to keep them hidden, as not
to bewray themſelves upon occaſion to an obſerving eye. As you know
it is the nature of leaven, though it be hidden never ſo deep in a heap
of Meal, to work up to the top, ſo that a Man may certainly know by
the effects, and be able to ſay, that there it is. In the ſtory of this pre-
ſent Chapter, the Phariſees diſcover all the three; Malice, Hypocriſie
,
and Superſtition. Their Malice againſt Chriſt, although it appeared fuf-
ficiently in this, that their quarrelling his Diſciples for eating with un-
wafhen hands was with the intent to bring an odium upon him for not
inſtructing them better: yet he paſſeth it by, without taking any,
ſpecial
.
1
}
{
Matth. 15.9
80
Ad Clerum,
minatione.
}
1
Ifa. 29. 13.
αίρεση και .
Act. 26. 5.
ſpecial notice thereof. It may be, for that his own perſon was chiefly
concerned in it. But then the other two, their Hypocriſie 'and Superfti
tion, in rejecting the Commandments of God for the ſetting up of their
own Traditions ; becauſe they trencht ſo near and deep upon the honour
of God his heavenly Father, he neither would nor could diffemble. But
themſelves having given him the occation by asking him the firſt queſtion,
Percutit illos [W by do thy Diſciples tranſgreſs the tradition of the Elders?] he turneth
the point of their own weapon full upon them again as it were by way
Eraf. in Pa- of recrimination, not without ſome Tharpneſs, Do you blame them for
raph.
Το πολλώ μά-
that? But why then do you your ſelves alſo tranſgreſs the Commandment
Sov 'eyxanpua, of God by your Tradition? which is a far greater matter.
chryf. Hom.15. 2. That is their Charge, verſe 3, Which having made good by one in-
Συμβαινε σιν
zeleneeſ eius. ſtance taken from the fifth Commandment, (more he might have brought:
Chrys. ibid.
but it needed not; this one being ſo notorious and ſo convincing) he
thenceforth doubteth not to callthem Hypocrites to their faces, and to ap-
ply to them a paſſage out of the Prophet Iſaias, very pat to his purpoſe.
Wherein the Prophet charged the People of thoſe times with the
very
fame crimes both of them, whereof theſe Phariſees are preſently appeal-
ed: to wit, Hypocriſie, and Superſtition : Hypocriſie in their Worſhip,
and Superſtition in the Doctrine. The Leaven whereof, by how much
more it ſwelled them in their own and the common Opinion, making
?Axeißeshtu them to be highly eſteemed among Men, for their outward preciſeneſs
and ſemblances of Holineſs ; by ſo much the more it fowred them to
Luk. 16. 15. Wards Almighty God, rendring the whole Lump of their ſoʻſtrict Re-
ligion abominable in his right. So true is that of our Saviour, Luke 16.
That which is highly eſteemed among men, is abomination in the fight of
God. Their Hypocriſie he putteth home to them in the Verſes be-
fore the Text ; Ye Hypocrites, well did Ifaias propheſie of you, ſaying, This
people draweth nigh unto me with their mouth, and honoureth me with their
lips; but their heart is far from me. That done, he forgetteth not to re-
member them of their Superſtition too; continuing his allegation out
of the Prophet ſtill
, in the words of my Text, But in vain they do wor-
Ship me, teaching for
. Doctrines the commandments of men.
3. This later verſe I have choſen to entreat of alone at this time: for
Hasbrozcvv. although Hypocriſie and corrupt teaching do often go together, as in
i Tim. 4. 2. thoſe Jews whom the Prophet long before reproved, and in theſe Pha
riſees whom our Saviour here reproveth: yet have I purpoſely feyered
this Verſe from the former in the handling, moved thereunto out of a
double conſideration. Firſt, becauſe Hypocriſie lurking more within,
we are not able to pronounce of it with ſuch certainty; neither (if we
were) have we indeed any good Warrant ſo to do: as we may of un-
1. Theſ. 5.21. found Doctrines .which lie more open to the view, and are allowed to
1 Joh. 4. I. our examination. Secondly, and eſpecially, becauſe hundreds of thoſe
my Brethren, whom I cannot in reaſon excuſe from ſymbolizing with the
Phariſees in teaching for doctrines the commandments of men (which is
the fault reproved in this verſe;) I cannot yet in charity and in my own
thoughts, but acquit from partaking with them in (the meaſure at leaſt
of) that their foul Hypocriſie, wherewith they ſtand charged in the for-
mer verfes.
· The words themſelves being one entire propoſition; to ſtand upon the
curious dividing of them would be a matter of more oftentation than
uſe : and the truth thereof alſo, when the meaning is once
laid
open,
will be ſo evident, that I ſhall preſume of your aſſent, without ſpending
* Ey vouxeices
1
much
*
1
Matth. 15. 9.
1
1
1
3
port
i
1
&c. Mark 10.
I be Fifth Sermon.
81
much time in the proof. The main of our buſineſs then upon the Text
at this time muft be Explicat ion, Application, and Uſe. Firſt the Expli-
cation of the Words, then the Application of the Matter; and laſtly,
ſome Corollaries inferred therefrom for our Uſe. Which for your better
underſtanding and remembrance I ſhall endeavour to do as plainly and
orderly as I can.
4. As for the Words firſt. There are three things in them that deſire
Explication: Firſt, what is meant by the commandments of men : Second-
ly, what it is to teach ſuch commandments for doctrines : Thirdly, how
and in what reſpect they that teach ſuch doctrines may be ſaid to worſhip
God in vain. For the firſt ; év tem pret or ev]ona, a Commandment, properly
and ſtrictly taken, is an affirmative precept requiring ſomething to be
done : the contrary whereof is a Prohibition, or negative precept, for-
bidding the doing of ſomething. But in the Holy Scriptures, as in
our common ſpeech allo) the word is uſually ſo extended as to com-
prehend both, (Prohibitions alls, as well as Commandments properly fo
called.) The reaſon whereof is, becauſe Affirmatives, and Negatives
do for the moſt part mutually include and inter the one the other : as
in the preſent Caſe, it is all one, whether the Phariſees ſhould command
Men to waſh before meat, or forbid them to eat before they had waſh-
ed. We call the whole Decalogue the ten commandments, though there T's cytona's
be Negative precepts there as well as Affirmative, yea, more Negative sides, quos-
than Affirmative." And thoſe Negatives [Touch not, taſte not, handle
xdionsseng
not] are called the Commandments of men, Col. 2. 12. Which place I 19
Luk. 18.10.
note the rather, becauſe the appellation here uſed, and cited out of Iſa.
29. according to the Septuagint [evela que tu cév Spaó zwr] are not found any
where elſe in the whole Teſtament beſides in the relation of this ſtory,
ſave in that one place only. “By the analogy of which places, inaſmuch
“ as there is mention made in them all as well of Doctrines, as of Com-
"mandments, and that in ſome of them with the Conjunction Copula-
" tive between them; we are warranted to bring within the extent of
" this word, according to the general intention, and ſcope of our Saviour
“ in this place, Doctrinals as well as Morals: that is to ſay, as well thoſe
that preſcribe unto our Judgments, what we are' bound to believe or
not to believe in matter of Opinion; as thoſe that preſcribe unto our
Conſciences, what we are bound to do, or not to do, in matter of
“ Practice. Although the ſpecial occaſion whereupon our Saviour fell in-
to this diſcourſe againſt the Phariſees, and the ſpecial inſtance whereby
“he convinceth them, do withal ſhew, that the Morals do more princi-
pally, properly, and directly fall under his particular intention and ſcope
“therein. In the full extent of the word then, all thoſe preſcriptions
are to be taken for the Commandments of men, wherein any thing is by
humane Authority either enjoyned'or forbidden to be believed or done, (eſpeci-
ally to be done which God in his Holy Word hath not fo enjoyned or forbid- Jer. 45.6.
den. Jonadab's command to the Rechabites that they ſhould not drink Wine,
they nor their Sons for ever : and the Phariſees tradition here that none
ſhould eat with unwaſhen hands; were both the commandments of men.
5. This is clear enough, yea, and good enough hitherto, if there were
no more in it but ſo: For you muſt obſerve, (or elſe you quite miſtake
the Text, and the whole drift of it) that it is no part of our Saviours
meaning, abſolutely and wholly to condemn all the Commandments of men.
For that were to cut the finews of all Government and Order, and to over-
turn Churches, Kingdoms, Corporations, Families, and all other both greater
M
and
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06
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+
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1
a.
Matth'
Ad Clerum,
1
15.
. r9.
Linc. p. 44
1
í
1
and lefſer Societies of men, none of all which can be upheld without ſome
poſilive Laws and Sanctions of mans deviſing. We do not therefore find,
that either Jonadab was blamed for commanding the Rechabites not to
drink Wine ; or that they were blamed for obſerving his commandments
therein. But rather on the contrary that God well approved both of
him and them, yea, and rewarded them for their obedience unto that
Jer. 38:18, command; though it were a command but of mans deviſing, and had
no more than a bare humane Authority to warrant it. And therefore
Abridgm.
thoſe Men are very wide, that vouch this Text againſt the Ecclefiaftical
Conftitutions or Ceremonies, with ſuch confidence, as if they were able
with this one Engine to take them all off at a blow : not conſidering,
that it is not barely the Commandments of men, either materially or for-
mally taken, (that is to ſay, neither the things commanded by men, nor
yet niens commanding of them;) but it is the teaching of ſuch Command-
ments for Doctrines, that our Saviour here condemneth the Phariſees for.
What that is therefore, we are next to enquire, SiSTKOVTES Soccer renies
teaching for Doctrines the commandments of men.
6. In the 29. of Ifa. the ſubſtantives have a Conjunction Copulative
between them in the Septuagint; and they are read in the very fame
manner and order [evlanuelce ve demongríck] by St. Paul, alluding thereunto
in Col. 2. But in the Greek Text in all Copies extant both here and in
Mark 7. where the ſame Hiſtory is related, they are put without the
Per appofitio. Conjunction, by Appoſitìon, as the Grammarians call it. The meaning
nem, Eraſ. Bez. is the ſame in both readings; only this latter way it appeareth better
,
and it is in effect this : Whoſoever ſhall endeavor to impoſe upon the
judgments of Men, in credendis, orin point of faith, any thing to be
believed as a part of Gods holy truth; or ſhall endeavour to impoſe upon
the Conſciences of men, in agendis, or in point of manners, any thing
to be obſerved as a part of Gods holy will, which cannot be ſufficiently
evidenced ſo or ſo to be, either by expreſs Teſtimony of the written
Word of God, rightly underſtood and applyed, or by clear natural
and neceſſary deduction therefrom according to the Laws of true Logi-
cal diſcourſe, is guilty, more or leſs, of that Superſtition our Saviour
here condemneth in the Phariſees, of teaching for do&trines the command-
ments of men.
7. And a fault it is of a large comprehenſion. It taketh in all additi.
ons whatſoever, that are made to that abfolute and all-ſufficient Rule of
Faith and manners, which God hath left unto his Church in his written
Word. In what kind ſoever they are, whether in Opinion, Worſhip,
Ordinance, Injunction, Prohibition, Promiſe, or otherwiſe. From what
cauſe ſoever they proceed, whether from Credulity, Ignorance, Educati-
on, Partiality, Hypocriſie, Mil.govern'd Zeal, Time-ſerving, or any
other. For what end foever they may be done; whether thoſe ends be in
truth intended, or but in ſhew pretended : ſay it be the glory of God, the
reformation of abuſes, the preventing of miſchiefs or inconveniences,
the avoiding of ſcandals, the maintenance of Chriſtian liberty, the fur-
therance of Piety, or whatever elſe can be imagined. If they have not a
fufficient foundation in the ſacred Text, and yet ſhall be offered to be preſ-
ſed upon our Judgments or Conſciences, in the name of God, and as
his Word: they are to be held as chaff, fitter to be ſcattered before the
Wind, or caſt out to the dunghil, than to be hoarded upin the garners a-
Jer. 23. 28. mong the Wheat; (alas, what is the chaff to the wheat?) or as Hay, Wood, or
i Cor. 3. 12, Stubble, meeter to become fewel for the Oven,or Hearth,than to be coffered
up
}
15.
>
1
Matth: 15: 9.
83.
Tbe Fifth Sermon.
!
up
}
1
1
2
1
4
}
1
in the Treaſures among Gold, and Silver, and precious Stones. And.
he that bringeth any ſuch Doctrine with him, let his Piety' or parts be
otherwiſe what they can be ; ſhould he in either of both, or even in both,
måtch not only the Holy Apoſtles of Chriſt, but the ever bleſſed Angels Gal. 1.-8.
in Heaven : yet ſhould we rather defie him as a Traytor, for ſetting Gods
ſtamp upon his own Bullion, than receive him as his faithful Embaſadour,
and falute him with an Anathema ſooner, than bid him God Speed. E-
Joh. 10,
ſpecially if the Do&rine be apparently either falſe or ungrounded, and yet
poſitively and peremptorily delivered, as if it were the undoubted word
and will of God.
8. I may not now deſcend to particulars. But thus much it will con-,
cern us all to know in the General, that whoſoever teacheth any thing ei-
ther to be abſolutely unlawful, which God hath not forbidden in his Word;
or to be abſolutely neceſſary, which God hath not required in his Word, he
teacheth for doctrines the commandments of men, and ſo far forth playeth
the Phariſees part in burthening the Conſciences of Gods people with
the ſuperſtitious fancies of his own brain. But otherwiſe, the enjoyning
of ſomething for a time which God hath not forbidden, or the forbidding
of ſomething for a time which God hath not required, by thoſe that are
endued with lawful Authority in any Eccleſiaſtical, Political
, or Dome-
ſtical Society ; ſo as the ſame be not done for Conſcience ſake towards
God, or with any Opinion of worſhip, merit, or operative holineſs, but
meerly out of prudential conſiderations, and for the reaſons of order,
decency, expedience, or other like reſpects of conveniency and accomodati-
on ; is a thing no ways juſtly chargeable with Phariſaiſm, ſuperſtition,
or to be cried down and condemned under the name of Will-worſhip;
nor doth it come within the compaſs of our Saviours reproof in this place.
If Jonadab had laid'an obligation upon the Conſciences of the Recha-
bites, not to drink wine, by telling them that for Conſcience ſake towards
God they ought to abſtain therefrom; or if the Jewiſh Elders and Go-
vernors, leaving the Conſciences of the People free, had only made a
Law under ſome penalty for decency and cleanlineſs fake, that no Man
ſhould ſit down to Meat in publick with unwashen hands : to my ſeeming
had he then been guilty of this Pharifaical ſuperſtition, and they free.
In brief then to conclude this Enquiry, To lay an obligation either up-
on the judgements or conſciences of Men in point of opinion or practice,
which God hath not laid ; that, and nothing but that, is to teach for do-
Erines the commandments of men.
9. We have yet a third thing to be enquired of, for the Explication
of the words: namely, how, and in what reſpect they that teach ſuch
Doctrines may be ſaid to worſhip God in vain. The Ambiguity of our
Engliſh word Worſhip, hath occaſioned many. Errors among Divines,
and miſunderſtandings of one anothers words and writings, whereby the
diſputes and controverſies about Worſhip are become of all other the moſt
intricate and perplexed. The Hebrews, and the Greeks too have ſundry
words, and thoſe of diſtinct notions, and ſignifications : which we in
Engliſh, for want of fitter expreſſions, are fain to tranſlate promiſcuouſ-
ly by this one word Wor/hip. The Greek words προσκύνειν, λατείειν,θρησκεί ειν,
and réßews, (which is the word here uſed) are all indifferently rendred,
worſhipping. Here, according to the notion of the Greek word; it pro-
perly ſignifieth the performance of ſome Religious or devout act, with
an intention to honour God thereby. Whereby it appeareth, that
theſe Phariſees placed a great part of their Religion in the obſervation of
M 2
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Ad Clerum,
.
theſe Traditions of mens diviling; and flattered themſelves with this coni
ceit, That they did God a great deal of honour in fo doing, and that
therefore he could not chooſe but be marvellous well pleaſed with them
for ſo doing. By long accuſtoming themſelves to which like outward
obſervances, they had almoſt loſt the vigor and ſoul of true Religion,
(which conſiſteth in the inward Reverence and Devotion of the heart:
and had little other left than the bare carcaſe, or empty outſide thereof;
and that alſo patcht and pieced up for the moſt part with the devices and
inventions of men.
10. And this our Saviour now telleth them is Worſhip in vain. He faith
ſo indeed ; but hath he any Text for it? The place he citeth is in Iſa. 29.,
13. where the words, according to the Original, run but thus (Their
fear towards me is taught by the precept of men :] but that it is vain, the
Prophet doth not there fay. He doth not ſay it átoréčet, in thoſe very
words, according to the Hebrew : but the ſcope of the place importeth
all that and more. For God there threatneth to puniſh the People for
ſuch worſhip: which he would not have done, if he had been either plea-
sed with it, or honoured by it. But the very word and all is ſo found,
even as our Saviour citeth it [feathe' de débovou]' in the Septuagint there :
which being the moſt common and received Tranſation in thoſe days,
was therefore for the moſt part followed by Chriſt and his Apoſtles in
their quotations, eſpecially where it ſwerved not very much in ſence from
the Original. Now a thing is ſaid to be done in vain, when it hath not
that wilhed effect, which the doer intended and expected. Thoſe Pha-
riſees then, intending by thoſe ſuperſtitious Will-worſhips to honour God,
and hopeing to pleaſe him therewithal; when their expectations ſhould be
ſo far fruſtrated, that God fhould all on the contrary profeſs himſelf dif
honoured and diſpleaſed thereby ; it muſt needs be acknowledged that this
their Will-worſhip was all in vain. Certainly God will reject, what him-
ſelf hath forbidden: and he hath forbidden, and that both frequently,
and with the fevereſt interminations, all manner of Will-worſhip of
this kind, and properly ſo called) and all additions of Men unto his
holy Word.
1. In the ſeveral parts of the Text thus opened, we may ſee the full
meaning of the whole. God will not approve of, nor accept any Wit-
worſhip, or Will-worſhip, forged or deviſed by Man, with an Opinion, as
if it were a neceſſary part of Gods ſervice; nor allow of any Doctrine
,
that tendeth to bind the Judgments or Conſciences of his people further
than he hath thought fit himſelf to bind them by the expreſſes of his
Word. He will, when time ſerveth, root out every plant which is not of
his own planting. And when the day is come, which ſhall declare (by a
1 Cor. 3. 12-- fiery Trial) every mans work of what ſort it is : the Gold and Silver and
precious Stones ſhall abide the fire, and the Workman that built with
ſuch good ſtuff ſhall receive a bleſſed reward. But he that buildeth Wood,
or Hay, or Stubble ; though by the great mercy of God he himſelf may
paſs through the fire, and be ſaved (with ſome difficulty) ſo long as he
holdeth fait the foundation, which is Chriſt and his merits : yet he ſhall
ſuffer loſs in his work however. That fhall be ſure to burn and periſh;
whatſoever becometh of him. All that fear of God is but ſuperſtitious
and vain, that is taught by the Precepts and Commandments of men.
12. From the Explication of the Text hitherto, I come now to the Ap-
plication of it. Wherein I doubt not by Gods help, but to make clear to
the judgment of any Man, that is not either uncapable through ignorance,
Mat. 15. 12.
• 15.
Or
1
1
A
+
Multò maxima
Matth. 15.9
.
The Fifth Sermon.
85
or fore-poſſeſſed with prejudice, theſe three things. Firſt, that the Pa-
piſts are guilty of the Phariſaical Superſtition and Will-worſhip here con-
demned. Secondly, that the Church of England, and her regular and
Obedient Children are not guilty of the ſame. Thirdly, that thoſe Di-
vinės and others in the Church of England, that fo undutifully charge her
therewithal, are in truth themſelves inexcuſably guilty of thát very
Crime, whereof they unjuſtly accuſe her.
13. Firſt, for the Papiſts. That they are the right children and fuc-
ceſſors of the Phariſees, no Man, chat rightly underſtandeth the Tenets
of the Romiſh Church, but will eaſily grant; if he ſhall duly conſider
what a maſs of humane Traditions both in point of belief and worſhip are
impoſed upon the judgments and conſciences of all that may be ſuffered
to live in the viſible Communion of that Church, and that with
opinion of neceſſity, and under pain of Damnation. The Popes Supre-
macy, Worſhipping of Images, Invocation of Saints and Angels, the Propiti.
atory Sacrifice of the Maſs, Purgatory, the ſeven Sacraments
, Tranſubſtan-
tiation, Adoration of the Hoſt, Communion under one kind, Private Map
ſes, forbidding Prieſts Marriage, Monaftical Vows, Prayer in an unknown
Tongue, Auricular Confeſſion. All theſe, and I know not how many more,
are ſuch, as even by the confeſſion of their own learned Writers, depend
upon unwritten Traditions more than upon the Scriptures. "True it is, that Andradus
for moſt of theſe they pretend to Scripture allo : but with fo little colour at
pars Evangelii
the beſt, and with ſo little confidence at the laſt; that when they are hard pervenit ad nos
traditione;
put to it, they are forced to fly from that hold, and to ſhelter themſelves
perexigua li-
under their great Diana, Tradition. Take away that, it is confeſſed that teris est mana
many of the chief Articles of their Faith nutare & vacillare videbuntur, data. Hor.
will ſeem even to torter and reel, and have much ado to keep up. For Egenum ele
what elſe could weimagine ſhould make them ſtrive ſo much to debaſe the mentum
Scripture all they can, denying it to be a Rule of Faith, and charging it beat regular
with imperfe&tion, obſcurity, uncertainty, and many other defects, and on Pighius, &c.
the other ſide to magnifie Traditions as every way more abſolute: but meer-
ly their conſciouſneſs, that ſundry of their Doctrines, if they ſhould be ex-
amined to the bottom, would appear to have no found foundation in the
Written Word. And then muſt we needs conclude from what hath been
already delivered, that they ought to be received, (or rather not to be
received but rejected) as the Doctrines and Commandments of men.
14. Nor will their flying to Tradition help them in this Čaſe, or free
them from Pharifaiſm; but rather make the more againſt them. For to
omit that it hath been the uſual courſe of falſe teachers, when their Do-
a Chamier,
Strines were found not to be Scripture-proof, to (a) fly to Tradition : do Tom. Hapana
but enquire a little into the Original and growth of Pharifaical Traditions, ſtrat
. Lib. 9.
and
you ſhall find that (b) one Egg is not more like another, than the Pas; 16. Jewels
piſts and the Phariſees are alike in this matter. When Sadoc (c) (or whoſo. b Non male
ever elſe was the firſt Author of the Sect of the Sadduces) and his fol- comparari Pha-
lowers began to vent their peſtilent and Atheiſtical Doctrines againſt the
riſæos Catholi-
immortality of the Soul, the reſurrection of the Body, and other like : the apud Hal. Ser-
beſt learned among the Jews, (the Phariſees eſpecially) oppoſed againſt Sadoc aifeipu-
them by arguments and collections drawn from the Scriptures
. The Sad- lus Antiqui So-
duces finding themſelves unable to hold argument with them (as having chai
, author
two ſhrewd diſadvantages ; but a little Learning, and a bad cauſe ;) had orum ſecundumri
El. Tisb. in 1778 Schindler in Lexic. Pentagl. Sed hoc ut Comment um Rabbinicum exigit Montacutius : qui Sadducæo-
rum originem ad Dofitheum quendam refert, ex authoritate Epiphanii do aliorum ; eofque Sadducæos di&tos confirmar d 718
Juftitia, ob mores aufteros, & in judiciis feveritatem. V. Montacut. Appar. 7. fe&t. 49.
cis, Serarius
Rabbinos. V.
По
I
1
1
86
Matth, 15.9.
Ad Clerum
.
1
ry Mans
no other means to avoid the force of all their arguments, than to hold
them preciſely to the letter of the Text, without admitting any Expofi
.
tion thereof, or Collection therefrom. Unleſs they could bring clear Text,
that ſhould affirm totidem verbis what they denied; they would not yield.
The Phariſees on the contrary refuſed (as they had good cauſe) to be tied
to ſuch unreaſonable conditions : but ſtood upon the meaning of the Scrip-
tures, as the Sadduces did upon the letter ; confirming the truth of their
interpretations partly from Reaſon, and partly from Tradition. Not mean-
ing by Tradition (as yet) any Doctrine other than what was already ſuf-
ficiently contained in the Scriptures; but meerly the Doctrine which had
been in all ages conſtantly taught and received with an Univerſal conſent
among the People of God, as conſonant to the holy Scriptures and groun-
Τοσίυω ded thereon. By this means, though they could not ſatisfie the Sadduces
Exxa thigel (as Hereticks and Sectaries commonly are obſtinate) yet ſo far they ſatis-
rang.
To T*"- fied the generality of the People, that they grew into very great eſteem
ઉલ, ઈડ
doc. 76. 13. with them: and within a while carried all before them: the deteſtation of
Antiq. 18. the Sadducès and of their looſe Errors alſo conducing not a little thereun-
to. And who now but the Phariſees: and what now but Tradition? In eve-
eye and mouth. Things being at this paſs, any Wiſe Man may
Judge, how calie a matter it was for Men ſo reverenced as the Phariſees
were, to abuſe the Credulity of the People and the intereſt they had in
their good Opinion, to their own advantage: to make themſelves Lords of
the Peoples Faith, and by little and little to bring into the Worſhip whatſo-
ever Doctrines and obſervances they pleaſed; and all under the acceptable
name of the Traditions of the Elders. And ſo they did, winning conti-
nually upon the People by their cunning and ſhews of Religion, and pro-
ceeding ſtill more and more,till the Jewiſh Worſhip by their means was grown
to that height of fuperftition and formality, as we ſee it was in our Saviours
days. Such was the beginning and ſuch the riſe, of theſe Pharifaical Tra-
ditions.
15. Popiſh Traditions alſo both came in and grew up juſt after the ſame
Allspaces. manner. The Orthodox Biſhops and Doctors in the ancient Church, be-
Epiph. in Ptol, ing to maintain the Trinity of Perſons in the Godhead, the Confubftantia-
146. & alii.lity of the Son with the Father, the Hypoſtatical union of the two Natures
-Añaov Ole Ton- in the Perſon of Chriſt, the Divinity of the Holy Ghoſt, and other like
ac sro.svóló EEN
Chryf. Hom 51.
Articles of the Catholick Religion againſt the Arrians, Eunomians, Ma-
cedonians; and other Hereticks: for that the words Trinity, Нотой боп,
Hypoftafis, Proceſſion, &c. (which for the better expreſſing of the Catho-
lick ſencerhey were forced to uſe) were not exprefly to be found in the
holy Scriptures; had recourſe therefore very often, in their writings a-
gainſt the Hereticks of their times, to the Tradition of the Church. .
Whereby they meant not (as the Papiſts would now wreft their words)
any unwritten Doctrine not contained in the Scriptures, but the very
Do-
etrine of the Scriptures themſelves as they had been conſtantly underſtood
and believed by all faithful Chriſtians in the Catholick Church down from
the Apoſtles times till the ſeveral preſent Ages wherein they lived. This
courſe of theirs, of ſo ſerviceable and neceſſary uſe in thole times, gave the
firſt occaſion, and after-riſe to that heap of Errors and Superſtitions which
in proceſs of time (by the Power and Policy of the Biſhop of Kome eſpeci-
ta eſt corrup-ally) were introduced into the Chriſtian Church under the ſpecious 2 ane
tela, Calvin în and colour of Catholick Traditions. Thus have they trodden iri rhe leps
of their Forefathers the Phariſees; and ſtand guilty even as they of she Sil
perſtition here condemned by our Saviour, in teaching for Doiiiins rurens
Precepts.
16. But
in Mat.
Mox ſubſecu.
1
1
1
A
/
.
!
f
.
1
ever, in
+
Matth. 15.9
The Fifth Sermon
87
16.But if the Church of Rome be caſt,how ſhall the Church of England be
quit? That ſymbolizeth ſo much with her in many of her Ceremonies,
and otherwiſe? What are all our croſſings, and kneelings
, and duckings?
What Surplice, and Ring, and all thoſe other Rites and Accoutrements
that are uſed in or about the Publick Worſhip; but ſo many Command-
ments of men ? For it cannot be made appear (nor truly do I think was
it ever endeavoured) that God hath any where commanded them. Indeed
theſe things have been objected heretofore, with clamour enough; and
the cry is of late revived again with more noiſe and malice than
a world of baſe and unworthy Pamphlets, that like the Frogs of Ægypt Exod. 8. 14.
croak in every corner of the Land :'And I pray God the ſuffering of
them to multiply into ſuch heaps do not cauſe the whole Land ſo to ſtink
in his Noſtrils, that he grow weary of it and forſake us. But I under-
took to juſtifie the Church of England and her regular and obedient
Children in this behalf: and it will be expected I ſhould do it. If
any
of the Children of this Church in their too much haft have over-run
their Mother, that is, have buſied themſelves and troubled others withi
putting forward new Rites and Ceremonies, with ſcandal, and without
Law; or by uſing her name without her leave for the ſerving of their
own purpoſes, have cauſleſsly brought an evil ſuſpicion upon her (as ſome
are blamed) let them anſwer it as well as they can: it is not my buſineſs
now to plead for them, but to vindicate the Church of England againſt
another fort of men, who have accuſed her of Superſtition unjuſtly.
17. Set both theſe aſide, and her deferice is made in a word, if we do
but remember what hath been already delivered in the Explication of the
Text: to wit, that it is not the commandments of men, either Materially
or Formally taken; but the Opinion that we have of them, and the teach-
ing of them for Doctrines, wherein Superſtition properly conſiſteth. Ma-
terially firſt. There is no Superſtition either in wearing, or in not wearing
a Surplice; in kneeling, or in not kneeling at the Communion; in croſſing,
or in not croſſing an Infant newly Baptized : even as there is no Superſtition
in waſhing or in not waſhing the hands before Meat. So long as neither
the one is done with an Opinion of neceſſity, nor the other forborn out of
the Opinion of nnlawfulneſs. For ſo long the Conſcience Itandeth free. 1 Cor. 8. 8:
The Apoſtle hath ſo reſolved in the very like caſe: that neither he that
eateth is the worſe for it, nor he that eateth not the better for it. A Man
may eat, and do it with a good Conſcience too. As in the preſent caſe,
at this time it is certain Chriſts Diſciples did eat and waſhed not: it cannot
be doubted but at ſome time or other they waſhed before they eat. Not
for Conſcience fake towards God either ; but even as they ſaw it fit, and
as the preſent occaſion required : and they might do both without fu-
perſtition. But if any man ſhall wear, or kneel, or croſs, with an Opini-
on of neceſſity and for Conſcience fake towards God, as if thoſe
Gods Service wherein thoſe Ceremonies are uſed in our Church could not
be rightly performed without them; yea, although the Church had not
appointed them, doubtleſs the uſe of thoſe Ceremonies by. reaſon of
ſuch his Opinion ſhould be Superſtition to him. Becauſe a man cannot be
of that Opinion, but he muſt believe it to be true Dottrine, that ſuch and
fuch Ceremonies are of themſelves neceſſary parts of Gods worſhip. Aš
on the contrary, if any body ſhould refuſe to wear, or kneel, or croſs,
out of an Opinion of their unlawfulneſs; as if thoſe Ceremonies did vi-
tiate the whole act of that Worſhip whereunto they are applied : I can-
not fee, but upon the ſame ground, and by reaſon of fuch his Opinion,
thie
7
parts of
1
!
88
Ad Clerum,
Matth. 15.9
.
y
Rom, 13. 5.
the refuſal of thoſe Ceremonies ſhould be to him alſo superſtition.
Be
cauſe a man cannot be of that Opinion, but he muſt believe this to be
true Doctrine, that ſuch and ſuch Ceremonies are of themſelves unlawful
to be uſed in the Worſhip of God. But, the obedient Children of the
Church of England, having no ſuch Opinion either of the neceſſity or un.
lawfulneſs of the ſaid Ceremonies; but holding them to be (as indeed
they are) things in their own nature indifferent, are even therefore free
from Superſtition in both the kinds aforeſaid. So then in the things com-
manded taken materially, that is to ſay, conſidered in themſelves without
refpe&t to the Churches command, there is no Superſtițion; becauſe there is
nothing concerning them Doctrinally taught either the one way,or the other.
18. Now if we can as well clear theſe things taken alſo formally, that
is to ſay, conſidered not in themſelves, but as they ſtand commanded by
publick authority of the Church : the whole buſineſs is done, as to this
poinr. Nor is there in truth any grcat difficulty in it, if we will but
ap-
prehend things aright. For although the very commanding them do ſeem
to bring with it a kind of neceſſity, and to lay a tie upon the Conſcience,
(as that of St. Paul implieth both, you muſt needs be ſubject, and that for
Conſcience fake :) yet is not that any tie brought upon the Conſcience de
novo by ſuch command of the Church, only that tie that lay upon
the
Conſcience before by virtue of that general Commandment of God of
• The Cere- obeying the higher Powers in all their lawful commands, is by that Com.
remain are re- mandment of the Church applied to that particular matter. Even as it is
tained for Dif- in all Civil Conſtitutions, and humane poſitive Laws whatfoever. And
Order, which the neceſſity alſo is but an obediential, not a doctrinal neceſſity. But the
Text requireth a doctrinal neceſity, to make the thing done a vain and
be
alccred and" fuperftitious Worſhip (Teaching for doctrines the commandments of men.)
changed, and Which the Church of England in preſcribing the aforeſaid Ceremonies
thercfore are hath not done; nor by her own grounds could do. For look as the caſe
ſteemed equal
ſtandeth with private men for doing, or refuſing; even ſo ſtandeth the
caſe with publick Governours for commanding or forbidding. As therefore
law, Pref: of
with private men, it is not the bare doing or refuſing of a thing, as in dif-
6 The Church cretion they ſhall ſee cauſe;but the doing of it with an Opinion of neceſſity or
jath power to the refuſing of it with the Opinion of unlawfulneſs, that makerh the action
and Ceremo- Superſtitious, as hath been already ſhewed; ſo with publiek Governoursit is
not the commanding or forbidding of a mutable Ceremony, as for the pre-
ought not be
ſent they ſhall deem it fit, for order, decency or uniformities ſake, or ſuch
Scripture to other like reſpects : but the commanding of it with an opinion as ifit were
enforce anýe of perpetual neceſſity, or the forbidding it with the like opinion, as if it were
lieved for ne- fimply unlawful, that maketh the Conſtitution ſuperſtitious.
ceflity of fal-
19. Now I appeal to any man, that hath not run on madly with the
20. Every cry for company, but endeavoured with the Spirit of Charity and Sobri-
particular or ety to ſatisfie his underſtanding hereih; if the Church of England, both in
the (a) Preface before the Book of *Common-Prayer, and in the
authority to (1) Articles of her Confeſſion, and in ſundry paſſages in the Homilies occafio-
change
, and nally (and theſe Books are acknowledged her moſt Authentick Writings
,
abolin Cere- the two former eſpecially, and the júſt ſtandard whereby to meaſure her
monics, &c. whole Doctrine:) if, I ſay, ſhe have not in them all, and that in as plain
and expreſs terms as can be deſired, diſclaimed all humane Traditions, that
mety pusste are impoſed upon the Conſciences of Gods People either in point of
Soro Guz neige Faith or Manners; and declared to the world, that ſhe challenged no
ως μάλιστα
power to her ſelf to order any thing by her own Authority but only in
Chryſoſt. things indifferent, and ſuch as are not repugnant to the word of God;
Judæos.
upon juſt
not to be e.
wich Gods
Cerem,
nies, but it
ſides the
vation, Art.
Nacional
Church hath
Art. 34:
• Tả
φαίνεται. .
Orat, 2. contr.
and
1
)
!
1
Matth. 15.9.
The Fifth Sermon
gi
and that her Conſtitutions are but for order, comelineſs and uniformity,
fake, and not for Conſcience fake towards God; and that therefore any
of thoſe her Orders and Conſtitutions may be retained, aboliſhed or altered
from time to time, and at all times, as the Governours for the time be-
ing ſhall judge to ſerve beſt unto Edification. What ſhould I ſay more?
If men liſt to be contentious, and will not be ſatisfied, who can help it ?
yet thus much I dare ſay more. Let any Papiſt or Preciſian in the world
give inſtance but in any one ſingle thing, doctrinally maintained by the
Church of England, which he can with any colour of truth except againſt
as a Commandment of men:if we do not either ſhew good warrant for
it from the written word of God; (which we doubt not but to be able to
do, and is moſt ad rem ;) or elſe-(which is enough ad hominem) for eve-
ry ſingle inſtance they ſhall bring, return them ten of their own teaching,
every whit as liable to the ſame exception as that : we will yield the Buck-
lers, and confeſs her guilty.
20. But now, what will you ſay, if after all this clamouring againſt
Engliſh-Popiſh Ceremonies, (as of late they have blazoned them) they that
keep all this ado, prove in the end the guilty perſons themſelves?' I am
much deceived if it do not clearly prove ſo, if we either compare her
Doctrine and theirs together, or take a view of ſome of theirs by them-
ſelves. Firſt, compare them a little, (c) which will alſo add ſome con- c Tà 38
firmation to the former point for the farther juſtifying of the Church of relor-
England in this behalf. And for example and perſpicuity fake, let the in- w pé nesa
daivetal.
ſtance be kneeling at the Communion; there being the like reaſon of all
the reſt. I pray you conſider well the evidence; weigh the grounds and Orar.2.conet
obſerve the courſe held on both ſides, and then give ſentence accordingly. Jndæos.
If, as God hath given thoſe our Church Governours power to determine
of indifferent mutable circumſtances, and they uſing the liberty of the
power given them, have appointed kneeling rather than ſitting, or ſtand-
ing, as judging it a geſture of greater reverence and well becoming our
unworthiness, but without any Opinion either of the neceſſity of that
geſture, or of the unlawfulneſs of the other two; ſo God had given the
like Power to theſe our Brethren, and they uſing the liberty of that
power had appointed ſitting or ſtanding, rather than kneeling, as judg-
ing either of them a more proper Table geſture than it, yet without any
Opinion of their neceſſity, or of the unlawfulneſs of kneeling ; the caſe
had then been alikę of both. Theſe had been as free as they ; neither of
them had been guilty of Superſtition, in teaching for Doctrines the Com-
mandments of men : becaule there was no doctrinal neceſſity, whereby to
bind the Conſciences of Gods People on either ſide. Again, if as theſe
ſay to their Proſelytes peremptorily in effect thus you are bound in Con-
ſcience not to kneel; it is an unlawful geſture, a ſuperſtitious relique of
Popery, and carrieth with it a ſhrewd appearance of their idolatrous
Bread worſhip; and therefore we charge you upon your Conſciences not to kneel:]
ſo our Church-Governours ſhould ſay to the People peremptorily in ef-
fect thus, you are bound in Conſcience to kneel, or elſe you prophane the
holy Sacrament, not diſcerning the Lords Body; and therefore we charge
you upon your Conſciences to kneel:] the caſe of both had here alſo been
alike. Both alike guilty of Superſtition, in teaching for doctrines the
commandments of men: becauſe by that doctrinal neceſſity, as well the one
ſort as the other had laid a perpetual obligation upon the Conſciences
of men, in a matter which God having not any where either commanded
or forbidden hath therefore left free and indifferent. But now taking the
N
care
I
)
2
92
1
Ad Clerum,
Matth. 15.9
.
more
1
caſe as de facto it is; without Ifs and Ands, ſet the one againſt the other,
and make the compariſon right : and here it is. Our Brethren having no
publick authority given them
to order what ſhall be done or pot done in
matters of external government, do yet bind the Conſciences of Gods
people, by teaching that which they thus forbid to be ſimply and in it ſelf
unlawful. Our Governors on the contrary, though having publick autho-
rity to preſcribe in fuch matters, do yet leave the Conſciences of men at
liberty, without teaching that which they appoint, to be of abſolute ne-
ceſſity in it felf. This being ſpecies facti, as the Civilians ſpeak, the even
true ſtate of the caſe: fay now I beſeech you in good footh, and be not
partial, Quid Juris ? at whoſe door lieth the Superſtition? The one ſide
teaching no ſuch doctrine, but having authority, do by virtue of that au.
thority appoint the People to kneel; The other ſide having no ſuch au-
thority, but teaching a doctrine, do by virtue of that doctrine charge the
people not to kneel: Whether of both ſides may rightlier be ſaid to teach for
doctrines the Commandments of men;
Tu quum fis quod ego, & fortaſſis nequior
21. Their guilt herein will yet farther appear, if leaving compariſons,
we take a view of ſome of their doctrines by themſelves. I ſay, but ſome
of them: for how many hours would ſerve to reckon them all? or whoin-
deed (even of themſelves) knoweth them all? There are ſo many Co-
vies of new doctrines ſprung up ever and anon, eſpecially in theſe late
times of connivance and licentiouſneſs; which by that they are well
hatcht, preſently fly abroad the Country, and are entertained by ſome
or other for as good Divinity, as if they were the undoubted Oracles of
the Holy Ghoſt. I dare not affirm it, becauſe I will not put my ſelf to
the trouble to prove it, and becauſe I heartily deſire and wilh I be decei.
ved in it : yet I cannot diſſemble my fear that it is but too true, (by the
proportion of what we almoſt dayly hear or fee) that within little more
than this one twelvemonth laſt paſt there have been more falſe and ſuperſti.
tious doctrines vented in the Pulpits and Preſſes in England, than have been
(in fo open and daring a manner) in the whole ſpace of almoft.fourſcore
jears before, I mean ſince the firſt of Queen Elizabeth of bleſſed memory.
And to make good the former charge, omitting ſundry other their un-
warrantable poſitions, partlyconcerning Church-Government, Orders, and
Ceremonies, eſtabliſhed by Law, partly concerning ſundry received cu-
ftoms in matters wholly or in part Ecclefiaftical
, partly concerning the
uſe of ſundry paſtimes' and recreations, partly concerning ſundry uſages
and cuſtoms in vita communi, in things meerly Civil, and not facred or
Ecclefiaftical: the particulars whereof would amount to many ſcores, if
not hundreds: I Mall preſent unto your view a dozen only, which I have
ſelected from the reſt of thoſe that I have obſerved to have been moſt
urged of late in Sermons and Pamphlets; by which you may in part judgé
of the reſt. And they are theſe.
22. 1. That the appointing of a ſet form of Prayer or Liturgy, to
be uſed in the Service of God, is unlawful or Antichriſtian ; or that it is
a ſtraitning or limiting of the Holy Spirit of God.
2. That it is not in the power of the Church to ordain any Rites or Cear
remonies in the Service of God, which the People are bound to obſerve,
other than ſuch as God hath commanded in his Word.
3. That Rites and Uſages, deviſed or abuſed either by Heathens or I-
fervation of dolaters, may not be lawfully uſed by Chriſtians in the Service of God.
4. That it is unlawful or ſuperſtitious to kneel at the Holy Communion,
ry of Chriſt in the act of receiving the Sacrament.
.
That the ob-
annual Feſti-
yals in merno-
5. That
1
Matth. 15. 9.
The Fifth Sermon.
93
and unlawful
1
many
5. That Inſtrumental Mufick may not be uſed in the Service of God, or his Apo-
as well as Vocal.
files, as Chri-
6. That Epiſcopacy is Antichriſtian, or repugnant to the word of God. fimas
, Eafter,
7. That the Presbyterian Diſcipline is the very Scepter of Christs King- chriſtian, fu-
dom, or the order appointed by Chriſt himſelf for the perpetual Govern- perſticious,
ment of his Church, which ought of all particular Congregations to be
inviolably obſerved unto the worlds end.
8. That it is ſimply unlawful for a Miniſter to be poſſeſſed of two Bene-
fices.
9. That Eccleſiastical perſons may not meddle in ſecular affairs, nor
can with a good Conſcience exerciſe any Civil office or Juriſdiction, al-
though by humane Authority, Law or cuſtom allowed them.
10. That it is not lawful in preaching Gods word, to recite feritences
out of the Fathers ; much leſs from the writings of Heathen Writers.
11. That the Election or conſent of the people is of neceſſity required,
either to the ordaining of the Miniſters, or to the appointing of them to
their particular charges
.
12. Laſtly, (which though I find not poſitively delivered in terminis,
nor is the danger thereof ſo generally obſerved, as of ſundry of the for-
mer ; yet for that I find it often touched upon in theſe late Treatiſes, and
conceive it to be an error of no leſs dangerous conſequence than of
the former, I thought meet not to omit it:) That the examples of Christ
and of his Apostles ought to be obſerved of all Chriſtians, as a perpetual
Rule binding them to Conformity, even as their Precepts do unto obedience.
23. Concerning which Poſitions, I do here in the face of this Congrega-
tion take God to witneſs, who ſhall judge us all at the laſt day, that I
do verily believe, and in my conſcience am perſwaded, That all and every
of them are the vain and ſuperstitious inventions of men, wholly deſtitute
of all ſound warrant from the written word of God, rightly underſtood
and applied: and (till they ſhall be better proved) ought to be ſo eſteem-
ed of every man that deſireth to make Gods Holy, Word the rule of his
opinions and actions. Many and great are the miſchiefs otherwiſe, that
come to the Church and People of God, by the teaching of theſe and
other like groundleſs Poſitions : As amongſt others
, theſe three following.
First, great ſcandal is hereby given to Atheists
, Papists, Separatists, and
other the enemies of our Religion; eſpecially to the Papists: who will
not only take occaſion thence to ſpeak evil of us and of the way of truth
and holineſs which we profeſs
, but will be themſelves alſo the more con-
firmed in their own wicked errors, by objecting to us, that ſince we left
them, we cannot tell where to ſtay. Secondly, many ſober and godly men,
both Miniſters and others, who chearfully ſubmit to the establiſhed Laws
and Government (as they take themſelves by the Law of God bound to
do, in things which they believe not to be repugnant to his word) are by
this means unworthily expoſed to contempt and miſ-cenſure, as if they
were time-ſervers, or inclined to Popery or Superstition at the leaſt. But
if they ſhall farther endeavour in their Sermons or otherwiſe, to ſhew
their juſt diſlike, and to hinder the growth of theſe unlawful impoſitions,
and to hold the people in their good belief by inſtructing them better;
they ſhall be ſure to be forthwith branded as oppoſers of the Gospel. As if
there were ſuch a ſpirit of infallibility annexed to ſome mens Pulpits,
as ſome have ſaid there is to the Pope's Chair, that whatſoever they İhall
deliver thence muſt needs be Gospel
. Thirdly, hereby many an honeſt-
hearted and well meaning Chriſtian is wonderfully abuſed; by being
N 2
mil
1
1
.
>
1
2
Matth. 15.9.
9
1
1
1
94
Ad Clerum,
mited into Error, Superstition, and diſobedience, by having his Conſci-
ence brought into bondage in thoſe things
, whereunto it was the good
pleaſure of God to leave him free; and by being diſpoſed to much un-
charitableneſs in judging evil of his Brother, that hath given him no juſt
cauſe ſo to do.
24. Beſides theſe and ſundry other miſchiefs of dangerous conſequence,
too long now to repeat : the thing that I am preſently to affirm, concern-
ing all and every of the poſitions aforeſaid, and other like them, perti-
nently to the Text and buſineſs in hand, is this
, That whoſoever ſhall do-
Etrinally and poſitively teach any of the ſame, doth ipfo fatto become
guilty of the Superstition here condemned by our Saviour, and ſo far
forth ſymbolizeth with the Phariſees in teaching for doctrines the command-
ments of men. And I doubt not, but there are in the Church of Eng
land ſundry learned, judicious, and Orthodox Divines, no way ſuſpected
of favouring Popery or Popiſh Innovations that by Gods help and the ad-
vantage of Truth will be ready to maintain what I now affirm, in a fair,
Chriſtian and Scholar-like trial, againſt whoſoever are otherwile minded,
whenſoever by Authority they ſhall be thereunto required.
25. I have now finiſhed what I had to ſay from this Scripture by way
of Application. From the whole premifles would ariſe ſundry Inférences
,
as Corollaries and by way of Viſe
. In the proſecution whereof
, had
we time for it, I ſhould have occaſion to fall upon ſome things that might
be of right good uſe for the ſetling of mens Judgments and Conſciences in
a way of Truth and Peace. And truly my aim lay chiefly here, when my
thoughts fixt upon this Text. But having enlarged my ſelf ſo far beyond
my firſt purpoſe already, I ſhall only give you a ſhort touch of each of
them: and it may be hereafter (as I ſhall ſee cauſe, and as God ſhall dif-
poſe) I may take ſome other occaſion, here or elſewhere to enlarge them
further.
26. The first ſhould be an earnest request to ſuch of my Brethren, as
through inconſideratiøn, zeal againſt Popery, or profaneneſs, or any other
cauſe, have been a little too forward and faulty this way. That they
would in the fear of God review their own dictates, and (all partiality
and ſelf-ſeeking laid aſide) beſtow a little pains to examine throughly the
ſoundneſs of thoſe principles from which they draw their Concluſions :
whether they be the very true word of God indeed, or but the fancies and
devices of the wit of man. I know how lothly men are induced to fuf-
pect themſelves to be in an Error:and that it is with our Brethren here.
in as with other men, may ſufficiently appear in this, that few of them
will ſo much as beſtow the reading of thoſe Books, that might give them
ſatisfaction. But (beloved) better try your own work your ſelves, and if
it prove but Hay or Stubble burn it your felves, by acknowledging your
error and retracting it; that you may build better : then let it lie on ſtill,
till a ſorer fire catch it. Better for any of us all, whether in reſpect of
1 Cor. 11.32. our erroursor fins, to prevent the Lords judging of us, by timely judg-
ing our ſelves, than to ſlack the time till his judgment overtake us.
27. The Second Uſe ſhould be an Admonition to all my Brethren of
the Miniſtry for the time to come, and that in the Apoſtles words,
1 Cor. 11. 23. I Cor.3. 10. Let every man take heed what he buildeth. St. Paul himſelf
was very careful this way, not to deliver any thing to the People, but
Quod accepiſti,
non quod eccogi- what he had received from the Lord. The Prophets of the Lord Kill
tafti. Vinc. Lir. delivered their Melliges with this Preface, Hæc dicit Dominus. Yes, that
cap.27.Numb.
wretched Balaam, though a falſe Prophet, and covetous enough, pro-
feſſed
1
!
& IS. 3
22.18.
1
Matth. 15.9.,
Tbe Fifth Sermon.
95
more.
1
*
+
felfed yet that if Balak would give him his houſe full of Silver and Gold,
he neither durſt nor would go beyond the word of the Lord to do leſs or
There is a great proneneſs in us all to Idolize our own inventions :
Beſides much Ignorance, Hypocriſie, and Partiality ; any of which may
byafs us awry. Our Educations may lay ſuch early anticipations upon
judgments; or our Teachers, or the Books we read, or the Society
we converſe withal, may leave ſuch impreſſions therein, as may fill them
with prejudice, not eaſily to be removed. The golden mean is a hard
thing to hit upon almoſt in any thing, without ſome warping toward one
of the extremes, either on the right hand or on the left : and without a
great
deal of wiſdom and care feldom ſhall we ſeek to ſhun one extreme,
and not run a little too far towards the other, if not quite into it. In all
which , and ſundry other reſpects, we may ſoon fall into groſs miſtakes
and errors, if we do not take the more heed ; whilſt we ſuſpect no ſuch
thing by our ſelves, but verily believe that all we do is out of pure zeal for
Gods Glory, and the love of his truth. We had need of all the piety,
and learning, and diſcretion, and pains, and prayers we have : and all lit-
tle enough without Gods bleſſing too, (yea, and our own greater care
too) to keep us from running into Errors, and from teaching for doctrines
the commandments of men.
28. The Third Üle-fhould be for Admonition alſo, to all the people of
God that they be not haity to believe every Spirit ; but to try the Spirits 1 Joh. 4. I,
(eſpecially when they ſee the ſpirits to diſagree and claſh one with ano-
ther, or find otherwiſe juſt cauſe of ſuſpicion ;) and that, as the Beraans
did, by the Scriptures. Uſing withal all good ſubſidiary helps for the Aas 17. 11.
better underſtanding thereof; eſpecially thoſe two as the principal; the
Rule of Right Reaſon, and the known conſtant judgment and practice of
the Univerſal Church. That ſo they may fan away the Chaff from the 1 Theſ. 5. 21.
Wheat: and letting go the refuſe, hold faſt that which is good. To this
end every man ſhould eſpecially beware, that he do not ſuffer himſelf to Ildegueirão
be carried away with names; nor to have any mans perſon either in ha- é quas mov-
tred or admiration : but embrace what is conſonant to truth and reaſon, épée mes
though Judas himſelf ſhould preach it; and reject what even an Angel Tual, sebvr sj Tas
from Heaven ſhould teach, if he have no other reaſon to induce him to
deive doxetin
wei 76TWY
believe it, than that he teacheth it.
29. The Fourth Vſe ſhould be for Exhortation to the learneder fort zeg.pãy Tuña
of my Brethren, to ſħew their faithfulneſs
, duty, and true hearty affe&ti- Tuszeived
on to God and his Truth and Church, by maintaining the ſimplicity of Chryf
. Hom.
the Chriſtian Faith, and aſſerting the Doctrine of Chriſtian Liberty, a- 13. in 2 Cor.
gainſt all corrupt mixtures of mens inventions, and againſt all unlawful.
impoſitions of mens Commandments, in any kind whatſoever. If other
men be zealous to ſet up their ow.2 errors, ſhall we be remiſs to hold up
Gods Truth? God having depoſited it with us, and committed it to our
ſpecial truſt: how ſhall we be able to anſwer it to God and the World,
if we ſuffer it to be ſtollen out of the hearts of our people by our ſilence
or neglect? Like enough you ſhall incurr blame and cenſure enough for
ſo doing; as if you ſought but your ſelves in it by ſeeking to pleaſe thoſe
that are in authority in hope to get preferment thereby. But let
none of theſe things diſcourage you, if you ſhall not be able by the
grace of God in ſome meaſure to deſpiſe the cenſures of rach and uncharita-
ble men, ſo long as you can approve your hearts and actions in the ſight of
God, and to break through (if need be) far greater tryals and diſcourage-
ments than theſe; you are not worthy to be called the ſervants of Chriſt.
To this Gal. 1. 8.
οδα των
30. The
96
Ad Clerum,
1
Matth. 15.9.
1
0
30. The laſt Vſe ſhould be an humble Supplication to thoſe that have
in their hands the ordering of the great affairs of Church and State: thac
they would in their goodneſs and wiſdoms make ſome ſpeedy and ef-
fectual proviſion, to repreſs the exorbitant licenciouſneſs of theſe times, in
Printing and Preaching every man what he liſt to the great diſhonour of
God, ſcandal of the Reformed Religion, fomenting of Superſtition and
Error, and diſturbance of the peace both of Church and Common-wealth.
Leſt if way be ſtill given thereụnto, thoſe evil Spirits that this late conni.
vence hath raiſed, grow ſo fierce within a while, that it will trouble all
the power and wiſdom of the Kingdom to conjure them handſomly
down again. But certainly, ſince we find by late experience, what
wildneſs in ſome of the Lay people, what petulancy in ſome of the infe-
rior Clergy, what inſolency in ſome both of the Laity
and Clergy, our
Land is grown into, ſince the reins of the Ecclefiaftical Government have
lain a little ſlack : we cannot but fee, what need we have to defire and
pray, that the Eccleſiaſtical Government and Power may be timely ſeiled
in ſome ſuch moderate and effe&tual way; as that it may not be either too
much abuſed by them that are to exerciſe it,nor too much deſpiſed by thoſe
that muſt live under it. In the mean time, ſo long as things hang thus
looſe and unſetled, I know not better how to repreſent unto you the pre-
ſent face of the times in ſome reſpects, than in the words of the Pro-
Jer. 5. 31. phet Jeremy, (The Prophets propheſie lies, and the Prieſts get power into their
hands by their means, and my people love to have it ſo: And what will you
do in the end thereof?
31. What the end of theſe inſolencies will be, God alone knoweth.
The increaſe of Profaneneſs, Riot, Oppreſſion, and all manner of wicked-
neſs on the one fide; and the growth of Error, Novelty, and Superſtiti-
on on the other ſide: are no good ſigns onward. The Lord of his great
mercy grant a better end thereunto, than either theſe beginnings or pro-
ceedings hitherto portend, or our ſins deſerve. And the ſame Lord of
his infinite goodneſs vouchſafe to diſpel from us by the light of his Holy
Spirit, all blindneſs and hardneſs of heart; to purge out of us by the fire
of his Holy Spirit all droſs of pride and Hypocriſie; to increaſe in us by
the grace of his Holy Spirit the love of Truth and Godlineſs; to ſup-
port us by the comforts of his Holy Spirit amidſt all our diſtreſſes and
fears; and to lead us by the guidance of his Holy Spirit along the paths
of holineſs unto the ports of happineſs
. And all this for the alone merits
ſake of his bleſſed Son and our alone Saviour Jeſus Christ. To which
bleſſed Father, Son and Holy Spirit, be aſcribed by us and the whole Chri-
ſtian Church, all the Kingdom, the Power, and the Glory, from this time
forth for evermore. Amen. Amen.
8
LONDON, Printed for Richard Chiſwell. 1686.
A D
1
97
1
}
mB ME
ARTEA
QUE
M
A D
1
MAGISTRATUM.
The Firſt Sermon,
1
1
At à Publick Seſſions at Grantham, Lincoln,
June the 11th. 1623.
}
JOB. XXIX, ver. 14, 15, 16, 17.
14. I put on righteouſneſs, and it cloathed me : my judgment
was a Robe and Diadem.
15. I was eyes to the blind, and feet was I to the lame.
16. I was a Father to the poor; and the cauſe which I knew not,
I ſearched out.
17. And I brake the jaws of the wicked, and plucked the ſpoil out
of his teeth.
1
1
MTWTI
Here ſilence againſt foul and falſe imputations may be in-
1.
a Si, cim mihi
terpreted a / a) Confeſſion; there the Proteſtation of a
furta, largitio-
mans own innocency is ever juſt, and ſometimes (b) nes--objiciun-
neceſſary. When others do us open wrong, it is not tur, ego refpon-
now Vanity, but Charity, to do our felves open right: --non tam ſum
and whatſoever appearance of folly or vain boaſting exiftimandus
there is in ſo doing ; they are chargeable with all that compel gloriari, quàm
us thereunto, and not me. (I am become a fool in glorying ; but ye de obječtis non
2 Cor. 12. 11.) It was neither pride nor paſſion confiteri. Cic.
in Job, but ſuch a compulſion as this, that made him ſo often in this b mihi de me-
Book proclaim his own righteouſneſs
. Amongſt whoſe many and griev- metipfo tam
ous afflictions, as it is hard to ſay which was the greateſt; ſo we are neceſſitas que
ſure this was not the leaſt, that he was to wreſtle with the unjuſt and dam impofita
bitter
have compelled me,
:
.
pro Syll.
1
96
Ad Magiſtratum, Job 29. 14, &c.
1
1
1
1
2.
d Etfiego
tumelia, at tu
e Pral. 55
12--14
bitter upbraidings okunreaſonable and incompaſſionate men. They came
to viſit him as friends ; and as friends they ſhould have comforted him. But
c Job 16. 2. ſorry friends they were,and (c) miferable comforters ; indeed not comforters,
but tormenters; and accuſers rather than friends.
Heavy upon him ; for want of better or other proof, they charge him
with Hypocriſie. And becauſe they would not ſeem to deal all in gene-
ralities (for againſt this general accuſation of hypocriſie
, it was ſufficient for
him as generally to plead the truth and uprightneſs of his heart;) they there-
fore go on more particularly, (but as fallly) and as it were by way of in-
Stance, to charge him with Oppreſſion. Thus Eliphaz by name taxeth him:
Chap. 22.6, &c. Thou haſt taken a pledge from thy Brother for naught; and
haft ſtripped the naked of their cloathing. Thou haſt 'not given water to the
weary to drink, and thou haſt witholden bread from the hungry. But as for
the mighty man, he had the Earth; and the honourable man dwelt in it.
Thou kašt ſent Widows away empty, and the Arms of the Fatherleſs haft
thou broken.
Being thus ſhamefully, indeed ſhameleſsly, upbraided to his face, without
any deſert of his, by thoſe men, (d) who if he had deſerved it) ſhould
dignus hac con-
leaſt of all have done it, his (e) neighbours and familiar friends; can you
indignus qui blame the good man, if to remove ſuch falle aſperſions, he do with more
fleres men, than ordinary freedom inſiſt upon his own integrity in this behalf ? And
that he doth in this Chapter ſomething largely ; wherein he declareth how
he demeaned himſelf in the time of his proſperity in the adminiſtration of
his Magiſtracy, far otherwiſe than was laid to his charge. [When the Ear
heard me, then it bleſſed mea and when the eye ſaw me, it gave witneſs to me.
Becauſe I delivered the poor that cryed, and the Fatherleſs, and him that
had none to help him. The bleſſing of bim that was ready to periſh came upon
me, and I cauſed the widows heart to ſing for joy.] in the next immediate
verſes before theſe. And then he goeth on in the words of my Text, I
put on righteouſneſs, &c.
It ſeemeth Job was a good man, as well as a great : and being good, he
was by ſo much the better, by how much he wasthe greater. Nor was he
i
ony Bonus vir, a good man; and yet it but ſo, his friends had done him
much wrong to make him an Hypocrite : but he was Bonus Civis too, a
good Common-wealths man; and therefore his friends did him yet more.
wrong to make him an Oppreſſor. Indeed he was neither the one, nor
the other. But it is not ſo uſeful for us to know what manner of man Job
was, as to learn from him what manner of men we ſhould be. The grieved
Spirit of Job indeed at firſt, uttered theſe words for his own Juſtification:
but the bleſſed Spirit of God hath ſince written them for our inſtruction.
Toteach us from Job's example how to uſe that meaſure of greatneſs and
power which he hath given us, be it more, be it leſs, to his glory, and the
common good. So that in theſe words we have to conſider, as laid down
unto us under the perſon, and from the example of Job, ſome of the main
and principal duties which concern all thoſe that live in any degree of E-
minency or Authority, either in Church or Common-wealth; and more eſpeci-
ally thoſe that are in the Magiſtracy, or in any office appertaining to
Juſtice.
And thoſe Duties are four. One, and the firſt, as a more tranſcendent
and fundamental duty : the other three, as acceſſary helps thereto, or ſub-
ordinate parts thereof. The firſt is, a Care and Love, and Zeal of Juſtice
.
A good Magiſtrate ſhould ſo make account of the adminiſtration of Juſtice,
as of his chiefeſt buſineſs; making it his greateſt glory and delight, Ver. 14;
3.
4.
1.
1
[1
1
.
1
t
+
Job 29. 14, &c.
1
2.
1
}
neſs, &c.
5.
The Firſt Sermon.
97
[I put on righteouſneſs, and it cloathed me: my judgment was a robe and u
diadem.] The ſecond is aforwardneſs unto the works of Mercy, and than
rity, and Compaſſion, A good Magiſtrate ſhould have compaſſion of thoſe
that ſtand in need of his help, and be helpful unto them, ver. 15. ánd
part of 16, [I was eyes to the blind, and feet was I to the lame, I was a fa-
ther to the poor.] The third is Diligence in Examination. A good. Magi-
3.
ſtrate ſhould not be haſty to credit the firſt tale, or be carried away with
light Informations : but he ſhould hear, and examine, and ſcan and life
matters as narrowly as may be for the finding out of the truth, in the re-
mainder of ver. 16. [And the cauſe which I knew not, I ſearched out.] The
Fourth is Courage and Reſolution in executing. A good Magiſtrate, when
4:
he goeth upon fure grounds, ſhould not fear the faces of men, be they
never ſo mighty or many; but without reſpect of perſons execute that
which is equal and right even upon the greateſt Offender, Ver. 17. [And I
brake the jaws of the wicked, and plucked the ſpoil out of his teeth:]Of theſe
four in their order: of the firſt firſt; in theſe words, I put on righteous
This Metaphor of cloathing is much uſed in the Scriptures in this notion
as it is applyed to the ſoul, and things appertaining to the ſoul. In Pſalm
109. David uſeth this imprecation againſt his enemies ; [(f) Let mine ad. fPfal. 109.29.
verſaries be cloathed with Mame, and let them cover themſelves with their
own confuſion as with a Cloak.] And the Prophet Eſay ſpeaking of Chriſt
and his Kingdom, and the righteouſneſs thereof, Chap. 11. thus defcri- .
beth it,[(8) Righteoufreſ ſhall be the girdle of his loins, and faithfulneſs the g Efay 11. 5.
girdle of his reins.] Likewiſe in the New Teſtament, Saint Paul in one
place biddeth us (5) put on the Lord Jeſus Chriſt : in another exhorteth wo. " Rom. 13.14.
mento (1) adorn themſelves, inſtead of broidered hair, and gold, and pearls, i 1 Tim.2.9,10.
and coſtly aray, with Jhamefac’dneſ and fobriety, and (as becoming women
profeſJing godlineſ ) with good works : in a third, furniſheth the ſpiritual
Souldier wich () 'Shapes, Girdle, Breaſtplate, Helmet, and all neceſſary ac- { Epli
. 6. 141
coutrements from top to toe. In all which, and other places where the &c.
like Metaphor is uſed; it is ever to be underſtood with alluſion to one of
the three ſpecial ends and uſes of Apparel. For we cloath our felves, either
firſt, for neceſſity, and common decency, to cover our nakedneſs; or ſecond-
ly, for ſecurity, and defence againſt enemies; or thirdly, for ſtate and ſolem-
nity, and for diſtinction of Offices and Degrees. Our Cloaks, and Coats,
and ordinary ſuits, we all wear to cover our nakedneſs: and theſe are Indu.
menta, known by no other, but by the general name of Cloathing or Ap-
parel. Souldiers in the wars wear Morions, and Cuiraces, and Targets, and o-
ther habiliments for defence : and theſe are called Arma, Arms or Armour.
Kings and Princes wear Crowns and Diadems; inferiour Nobles, and Judg-
es, and Magiſtrates, and Officers, their Robes, and Furrs, and Hoods, and o-
ther Ornaments fitting to their ſeveral Degrees and Offices, for folemnity of
ſtate, and as enſigns or marks of thoſe places and ſtations wherein God hath
ſet them; and theſe are Infulæ, Ornaments or Robes. It is true ; Juſtice,
and Judgment, and every other good vertue and grace is all this unto
the ſoul ; ſerving her both for covert, and for protection, and for ornament:
and ſo ſtand both for the garments, and for the Armour, and for the Robes
of the ſoul. But here I take it, Job alludeth eſpecially to the third uſe.
The propriety of the very words themſelves give it ſo : for he faith he
put righteouſneſs and judgment upon him as a Robe and a Diadem; and
ſuch things as there are worn, not for neceſſity, but ſtate. Job was certainly
a Magiſtrate, a Judge at the leaſt ; It is evident from the ſeventh Vesſe,
0
and
mà có
+
1
98
3.
>
dad.
9
nificus addit
hominibus an-
thoritatem.
tis More dabat
Ad Magiftratum, Job 29. 14, &c.
Non dubito" and to me it ſeemeth not improbable that he was a (?) King ; though not
quin Fob fuerit like ſuch as the Kings of the earth now are (whoſe dominions are wider,
Scan. in Job.2. and power more abſolute,) yet poffible ſuch as in thoſe ancient times, and
in thoſe Eaſtern parts of the World were called Kings, viz. a kind of
petty Monarch, and ſupreme Governour within his own Territories
though perhaps but of one ſingle City with the Suburbs, and ſome few
m Job 1.3.
neighbouring Villages. In the firſt Chapter it is ſaid that he was (m) the
greateſt man of all the Eaſt: and in this Chapter he faith of himſelf, that
n Joh 29. 9. (n) When he came in preſence, the Princes and the Nobles held their tongues:
o ſhid, ver.25, and that ) He ſate as chief, and dwelt as a King in the Army, and in this
Beatrixòv 'év- verſe he ſpeaketh as one that wore a Diadem, or Ornament (P) proper to
rype, Suid. in Kings. Now Kings, we know, and other Magiſtrates
, place much of their
Cultus mag-
outward glory and ſtate in their Diadems, and Robes, and peculiar Veſt-
ments : theſe things ſtrikinga kind of (9) reverence into the Subjects towards
their Superiour; and adding in the eſtimation of the people, both glory and
Quintil.8. Inft. honour, and Majeſty to the perſon, and withal pomp and ſtate, and ſolem.
'Ex seip Toà nity to the actions of the wearer. By this ſpeech then of putting on Juſtice
το πως φάτης
ανθρώπεςάνα-
and Judgment as a Robe and Diadem, fob ſheweth that the glory and pride,
Baive 'Eaganwhich Kings and Potentates are wont to take in their Crowns, and Scepters,
Hom, bodyl: and Royal Veſtments, is not more, than the glory and honour which he
geftamen erat
, placed in doing juſtice and judgment. He thought that was true honour,
cảm jara voca. not which reflected from theſe empty marks and enſigns of Dignity, but
populis. Virgil.
which ſprang from thoſe vertues, whereof theſe are but dumb remembran-
Æn. 7. See ces. If we deſire yet more light into the Metaphor, we may borrow
Franc Pollet
. ſome from David, (*) Pfal. 109. where ſpeaking of the wicked, he faith
,
ver. 17. that he cloathed himſelf with curſing like a garment : and by that
7 Plal. 109.16, he meaneth no other than what he had ſpoken in the next verſe before,
Çit is joy to plainly and without a Metaphor, His delight was in Curling. By the A
the juſt to'do nalogy of which place we may not unfitly underſtand theſe words of Job,
judgment,
as intimating the great love he had unto Justice, and the great pleaſure
Juris doé- and (S) delight he took therein. Joyn this tothe former; and they give us
quitatis que a full meaning. Never ambitious uſurper took more pride in his new gotten
virum princi-
pem ornant, ftu- Crown or Scepter, never proud Miniorrtook more pleaſure in her new and
diofiffimus . gorgeous Apparel, than Job did true (t) glory and delight in doing Juſtice
and Judgment. He put on Righteouſneſ, and it cloathed him; and Judgment
was to him what to others a Robe and a Diadem is: honourable and delight-
ful.
6. Here then the Magiſtrate and every Officer of Juſtice may learn his first.
principle , and (if I may ſo ſpeak) his Maſter-Duty, (and let that be
the firſt Obſervation ;) namely, to do Juſtice and Judgment with delight, and
zeal, and cheerfulneſs
. I call it his Master-duty; becauſe where this is once
rightly and foundly rooted in the Conſcience, the reſt will come on eaſily
and of themſelves. This muſt be his primum, and his ultimum; the forc-
most of his deſires, and the utmost of his endeavours, to do Juſtice and
Judgment. He muſt make it his chiefeſt buſineſs; and yet count it his
ſightſom Recreation : and make it the first and lowest ſtep of his care;
yet withal count it the last and highest riſe of his honour. The first thing we
do in the morning before we either eat or drink, or buckle about any
worldly buſineſs, is to put our clothes about us: we ſay, we are not ready
till we have done that. Even thus should every good Magistrate do : be-
fore his private, he ſhould think of the publick Affairs; and not count :
himſelf ready to go about his own profits, his ſhop, his ſhip, his l'ands,
bis reckonings, much leſs about his vain Pleaſures, his jades, his currs,
his
Rom.6.
Prov. 21. 15.
hic.
1
-
care; and
Job 29. 14, &c
.
99
The Firſt Sermon.
ver. II.
1
)
his kites, his anything elſe, till firſt with Job; he had put on righteouſneſs
as a garment, and clothed himſelf with judgment as with a Robe and a Dia-
dem,
Nor let
any
man think his affection to justice to have been ſingular in 7.
Job: much leſs impute it to ſimplicity in him. For behold another like
affectioned; and he a greater, and I may ſay too a wifer than fob, for God
himſelf hath witneiled of him, that for (t) wiſdom there was never his like
t3 Rings 3.12.
before him, nor ſhould come after him, Solomon the King. Who ſo much
manifeſted his love and affection to justice and judgment, that when God
put him to his choice to ask what he would, and he ſhould have it; he
asked (u) not long life, or riches, or victory, or any other thing, but u 3 Kings 3.
only Wiſdom; and that in this kind, Prudentiam regitivam, Wiſdom (*) . Thựd. ver.g.
to diſcern between good and bad, that he might go in and out before the to diſcern
people with skill
, and rule them prudently with all his might in righteoul
judgment,
neſs and equity : And the Text faith, (y) The speech pleaſed the Lord, that y Ibid ver. 16.
Solomon had asked this thing. Magiſtrates ſhould ſubſcribe to Solomon's
judgment, who is wiſer than the wiſeſt of them: and yet for farther
conviction, behold a wiſer than Solomon is here, even Jeſus Christ the righ-
teous
, the God of Solomon, and the Saviour of Solomon, (2) in whom are 2 Col. 2. 3.,
hidden all the treaſures of wiſdom and knowledge. Of whom David ha-
ving ſaid in Pfal. 45. that the Scepter of his kingdom is a righteous Scepter,
he proceedeth immediately to ſhew, wherein eſpecially conſiſted the
righteouſneſs of the Scepter of his Kingdom: Not ſo much in doing
righteoufneſs
, and puniſhing iniquity, (though that allo ,) as in loving
righteouſneſs, and hating iniquity. [(a) The Scepter of thy Kingdom is a a Pfal. 45,6,7%
righteous Scepter : thou haſt loved righteouſneſs, and hated iniquity; there-
fore God, &c.] and you heard already out of the Eleventh of Ejay, that
(b) righteoujmeſs was the girdle of his loyns, and faithfulneſs the girdle of his b Efay it.s.
reins. Magiſtrates from the examples of Fob, of Solomon, of Jeſus Christ
himſelf
, ſhould learn to make justice and judgment their greateſt both glory
and delight,
To bad things Examples will draw us on faſt enough;
without, yea, 8.
many times against Reafon : but in good things, it is well if Examples, and
Reaſons together, can any thing at all prevail with us. And here if Reason
may rule us ; ſurely good Reaſon there is we ſhould be thus affectioned to
justice, as hath been ſaid : whether we reſpect the thing it felf, or God,
or our ſelves or others. The thing it ſelf, Justice both in the common 1.
confideration of it, as it is a vertue, is, as every other vertue is, honourable cév öl Dexco-
and lovely, and to be deſired for its own fake; and in the ſpecial nature cúin munanga
of it, as it is Juſtice, is a vertue lo neceſſary and profitable to humane 7
ſociety, and withal fo (c) comprehenſive of all other vertues, as that thoſe Ariftot
. Etk.
men who labour to pervert it do yet honour it, and even thoſe men (d)
Theogn.
who themſelves will not uſe it,cannot yet but love it, at leaſtwiſe commend didelis ks
it in others. Judgment, Mercy and Faithfulneßour Saviour Chriſt reckoneth é murvei ta's
as the (e) weightiest matters of the Law, Matt. 23. And (f) every man (faith 70's Jinakos, rej
Solomon, Prov. 24.) will kiſs his lips that giveth a right anſwer : that is
, E- duroi år tal
very man will love and honour him that loveth and honoureth Juſtice. coupes
. Philop
:
Ought you to delight in any thing more than Vertue; or in any Vertue more in Prior.Arift.
than the beſt? and ſuch is Juſtice. Again, by due adminiſtration of Juſtice Mart
. 23:23:
and judgment God is much glorified. Glorified in the encouragement off provz24:26
.
his fervants; when for well-doing they are rewarded : glorified in the de-
ſtruction of the wicked, when for offending they are puniſhed: glorified
in the encreaſe, and in the Peace and Proſperity of his Kingdom,
O 2
which
{
Nicom. 3. ex
1
1
Too
Ad Magiftratum, Job. 29. 14, &c
to reſemble him, whoſe Miniſters and Deputies they are, in this very thing,
which hereby is both preſerved and enlarged: glorified in the expreſſion
and imitation of his infinite perfections, when they who are his Miniſters
and Deputies for this very thing, forthe execution of Juſtice, do labour
3. 2.
Aufon. in
åtna.
venatione,
um.
in bejog juſt, even as he is juft. Qught you not to count it your greateſt glo.
3.
ry to ſeek His And can you do that more readily and effectually, than
Suavius quam by doing juſtice and judgment? And as for our ſelves; What (g) comfort
bene rem gere- will it be to our Souls, when they can witneſs with usthat we have even ſet
re bono publico
Plauc. in Capt
our ſelves to do good, in thoſe Callings wherein God hath ſet us? Every
man that hath a Calling, muſt(h) wait thereon, and do the duties belonging
Rom. 1.2;?thereço, at his peril: and it will be much for his eaſe to be lightſom and
' at quod eft ne- cheerful therein. So ſhall he make of a (i) Neceſſity a Pertue; and do that
cejle. with pleaſure, which he muſt do howſoever, or anſwer for the neglect:
Sene. Ferland. Whereas otherwiſe
, his Calling will be a continual burden and wearineſsunto
him, and make his whole life no better nor other than a long and laſting af
fliction. And beſides, we much deceive ourſelves if we think our own pri-
vate.good to be ſevered from the publick; and ſo neglect the publick Employ-
ments to follow our own private affairs. For the private is not diſtinguiſh'd
k rüv gs qñ from the publịck; but(k)included in it; and no man knoweth what miſchiefs
To'ng shobole unawares he prepareth for his privateeſtate in the end; whilſt thinking to
more money you provide well enough for himſelf, he cheriſheth in the mean time, or ſuffereth
abuſes in the publick. Ought we not by making juſtice and judgment our
Xenoph. de
glory and delight, to reap the comfort of it in our
Conſciences, to (1) ſweeten
apud Stobæ- the miſeries and travails of our Lives and Callings and to ſecure our private
in the common ſafety: rather than by or not doing juſtice, or doing it hea-
e di energeten vily and heartletly, wound our own Conſciences, make the Afflictions of this
venit vitam. life yet more afflictive, and in the decay of the publick, inſenſibly promote
Cn. Marius in the ruine of our private ſtate and proſperity? And laſtly, if we reſpect
apud A. Gell. others; what can be more glorious for us, than by our zeal and forward.
neſs, firſt to ſhame, and then to quicken up the backwardneſs of others;
that with joynt-hearts and hands they and we together may aim at the
peace and proſperity, and good of the Commonwealth? It is not eaſie to ſay
what manifold benefits redound to the Commonwealth from the due execu-
tion of Juſtice : or from the ſlạcking thereof, what a world of miſchiefs!
How honourable are we and glorious, if by our zeal we haỹe been the hap-
py inſtruments of thoſe ſo many, ſo great benefits? How inglorious and vile
,
if by our negligence we have made our ſelves guilty of theſe ſo many, ſo
great miſchiefs ! if we negle&t juſtice, we countenance diſorders, which by
Juſtice are repreſſed; we diſarm innocency, which by Juſtice is protected';
we baniſh Peace, which by Juſtice is maintained; we are Traitors to the
en Prov.16.12. King and his Throne, which by Juſtice are (m) Eſtabliſhed; we pull upon
us Gods Plagues and Judgments, which by Juſtice are averted. Ought we
not much rather by our forwardneſs in doing Juſtice to repreſs diſorders
,
protect innocency,
maintain peace, ſecure the King and State, and turn away
Gods judgments from our ſelves and others ? See now if we have not rea-
ſon to love Juſtice and Judgment, and to make it our delight; to put
Righteouſneſs upon us, and to cloath us with judgment as with a Robe and a
Diadem : being a thing in it ſelf fo excellent ; and being from it there
redoundeth ſo much glory to God, to our felves ſo much comfort, and ſo
much benefit unto others. The Inferences of uſe from this firſt Duty, as alſo
from the reſt, I omit for the preſent: reſerving them all to the latter end:
partly, becauſe I would handle them all together; partly alſo, and eſpeci-
ally, for that I deſire to leave them freſh in your memory, when you
3
15. 25.
4.
1
depart
Job 29: 14, &c.
The Firſt Sermon
.
101
1
T
3
the way,
I
+
depart thự Congregation. And therefore without farther adoe, I proceed
forthwith to the next duty, contained in theſe words, [I was eyes to the blind,
and feet was I to the lame; I was a father to the poor.]
Wherein Fab declareth his own readineſs in his place and Calling to be
9.
helpful to thoſe that were any way diſtreſſed, or ſtood in need of him, by
affording them ſuch ſupply to his power, as their ſeveral neceſſities requi-
red. And like him ſhould every Magiſtrate be in this alſo; which I pro-
poſe as the ſecond Duty of the good Magiſtrate : he muſt be forward to
(n) ſuccour thoſe that are diſtreſſed and oppreſſed; and to help and re- néctar vs
lieve them to his power. Mens neceſſities are many, and of great variety: evopostes
but moſt of them ſpring from one of theſe two defects, ignorance, or want ady.
Sophocl.
of skill; and impotence, or want of power : here ſignified by Blindneſs
, and
Lameneſs
. The blind man perhaps hath his limbs and ſtrength to walk in
if he could ſee it:but becauſe he wanteth his Eyes, he can neither
find the right way, nor ſpy the rubs that are in it; and therefore he muſt
either ſit ſtill, or put himſelf upon the neceſſity of a double hazard, of
ſtumbling, and of going wrong. The lame man perhaps, hath his Eyes and
ſight perfect, and knoweth which way he ſhould go, and ſeeth it well
enough; but becauſe he wanteth his limbs, he is not able to ſtir a foot
forward; and therefore he muſt have patience perforce, and be content
to fit ſtill
, becauſe he cannot go withal. Both the one and the other may
periſh, unleſs ſome good body help them :and become a Guide to the blind,
a Staff to the lame; leading the one, and ſupporting the other. Abroad in
the World there are many; in every Society, Corporation, and Congre-
gation, there are ſome of both forts: fome Blind, fome Lame. Some that
ſtand in need of Counſel, and Advice, and Direction; as the Blind: others
that ſtand in need of Help, and aſſiſtance, and ſupport ; as the Lame. If
there be any other beſides theſe, whoſe caſe deſerveth pity, in what kind
ſoever it be; the word Poor comprehendeth him, and maketh him a fit
object for the care and compaſſion of the Magiſtrate. To each of theſe
the Magiſtrate muſt be a ſuccourer to his power. He muſt be, as here Job
was, an Eye to the blind, (o) ignorantem dirigendo ; by giving ſound and ° Lyran. hic.
honeſt counſel the beſt he can to them that are ſimple, or might without
his help be eaſily overſeen. And he muſt be, as here Fob was
, feet to the
lame, impotentem adjuuando ; by giving countenance and aſliſtance in juſt
and honeſt Cauſes the beſt he can to them that are of meaner ability or
might without his help be eaſily overborn. If there be either of theſe,
or any other defect, which ſtandeth in need of a ſupply in any other man ; 10.
he muſt be, as here Job was, a (P) Father to the poor, indigentem ſublevan-
do; by giving convenient ſafety and protection the beſt he can to them that a Non mihi fed
are deſtitute of help, and fly unto him as to a San&uary for ſhelter and for populo. Æ,
refuge in any miſery, grievance, or diſtreſs
. Upon theſe he muſt both have ---TW dexli
compaſſion inwardly
, and he muſt ſhew it too outwardly ; Affe&tu, and Ef vun eis überre
fectu ; pitying them in his heart, and helping them with his hund. It is not e- yediav reklari
nough for him to ſee the Blind, and the Lame, and the Poor, and tobe for- Seats
ry for them: but his compaſſion muſt be real. He muſt lend his Eyes to ad Alex:
Arift. in Epift.
the Blind to direct them; and he muſt lend his feet to the Lame to ſupport r Ita magna
them; and he muſt pity the Poor as a father doth his children, ſo pity them, Lecorique" funt,
that he do ſomething for them.
fiillis falutaris
Princes, and Judges, and Magiſtrates were not (q) ordained altogether, potentia eft.
nor yet lo much for their own fakes, that they might have over whom to bear vis eft, valere
rule and to (~) domineer at pleaſure ; as for the peoples fakes, that the people ad nocendum.
might have to whom to reſort, and upon whom to depend for help and fuc- clem.a.
cour,
p See Syrac. 4.
10.
1
Seneca I. de
Y
bulunan
cour,
Senec. in
Medea, 2.2.
Hoc teciim
communc Deis,
cibus vestris
орет.
,
102
Ad Magiftratum, Job 29. 14, &c
and relief in their neceſſities. And they ought to remember, that for
this end God hath endued them with that power which others want; that
they might by their power help them to right, who have not power to
right themſelves. (C) Hoc reges habent magnificum & ingens dc. Prodeſſe
miferis, fupplices fido lare protegere, &c.] This is the very thing wherein
the Prehemirence of Princes, and Magiſtrates, and great ones, above the
ordinary ſort fingularly confilteth, and wherein ſpecially they have the
+ Pfal. 82. 6. advantage, and whereby they hold the title of (t) Gods, that they are able
to do good, and to help the diſtreſſed, more than others are. For which
quod utrique ability how they have uſed it, they ſtand accountable to him from whom
rogati Supplici- they have received it: and woe unto them if the Accounts they bring
in be not in ſome reaſonable proportion anſwerable to the Receipts, [u] Po
ferre foletis
tentes potenter: into whoſe hand [x] much hath been given, from their
Ovid. 2: de. hands much will be required ; and the mighty ones, if they have not done
« Wild6 6. a mighty deal of good withal, ſhall be mightily tormented. And as they
x Luk. 12. 48. have received power from God; ſo they do receive honours, and ſervice,
and tributes from their people for the maintenance of that power : and
theſe as wages by Gods righteous Ordinance for their care and pains for the
peoples good. God hath imprinted in the natural Conſcience of
every
man notions of fear, and honour, and reverence, and obedience, and ſub-
jection, and contribution, and other Duties to be performed towards
Kings and Magiſtrate, and other Superiours, [y] not only for wrath, but al-
Rom. 13. 5.
So for conſcience ſake: and all this for the maintenance of that power in them,
by the right uſe whereof themſelves are again maintained. Now the same
Conſcience which bindeth us who are under Authority, to the performance;
bindeth you who are in Authority to the requital, of theſe Duties: I ſay,
the ſame Conſcience, though not the ſame Wrath: for here is the difference:
Both Wrath and Conſcience bind us to our duties ; ſo that if we withdraw
our ſubjection, we both wound our own Conſciences, and incur your juſt
Wrath : but only Conſcience bindeth you to yours, and not Wrath: ſo that
ifye withdraw your help,we may not uſe wrath,but muſt ſuffer it with pati-
ence, and permit all to the judgments of your own Conſciences, and of God
the Judg of all mens Conſciences. But yet ſtill in Conſcience the obligation
lyeth equally upon you and us: As we are bound to give you honour, ſo
are you to give us ſafety; as we to fear you, ſo you to help us ; as we to fight
for you, ſo you to care for us; as we to pay you tribute, ſo you to do us right
.
ť Rom. 193: For, [z] For this cauſe pay we tribute and other duties, unto you who are
* Gods Ministers; even becauſe you ought to be attending continually upon
a Roni: 13.4 this very thing, to approve your felves as [a] the Miniſters of God to us for
Luke 22. 25. good. Oh that we could all, ſuperiours and inferiours
, both one and o-
ther, remember what we owed to each other; and by mutual ſtriving to
b Rain. 13. &. pay it to the utmoſt, ſo endeavour our ſelves to [b] fulfil the Law of God?
But in the mean time, we are ſtill injurious, if either we withdraw our
fubje&tion, or you your help; if either we caſt off the duty of Children, or
26.1.& Play
. you the care of Fathers
. Time was, when Judges, and Nobles, and Prin-
34. in titulo, ces delighted to be called by the name of Fathers
. The Philiſtines called
- fed Roma their King by a peculiar appellative, (c) Abimelech ; as who ſay, The King
ma patrem pa- my Father.In[d]Rome the Senators were of old time called Patres, Fathers:
trie Ciceronem and it was afterwards accounted among the Romans the greateſt title of
hɔnour that could be beſtowed upon their Conſuls, Generals
, Emperors, or
Javen. Sarys.
g -- patrem whoſoever had deſerved beſt of the Commonwealth, to have this addi-
patrie appellation to the reſt of his ſtile, Pater Patriæ,a Father to his Country. Naaman's
rimus, ut fciret
dalam ſibi poteſtatem patriam ; que eſt, temperatilima, liberis confulens, ſuáque poft illos ponens. Senec, 1. de Clem. 14.
ſervants
1
1
cGen 20. 2. &
libera dixit,
1
1
t
1
1
$
1
a su
II.
1)
A
1
t
Job 29. 14, &c.
I be Firſt Sermon
103
ſervants in 4 King.5.13. call him Father, (e) My Father, if the Prophet had 4 King.5.13.
commanded thee, &c. And on the other ſide, David the King ſpeaketh unreas quafi
to his Subjects
, as a Father to his Children in Pfal. 34. (f) Come ye children, filios cernerer
&c. and Solomon in the Proverbs every where, My Son: even as Job here per amorem,
accounteth himſelf a Father to the poor. · Certainly to ſhew that ſome of præerat per pro-
theſe had, and that all good Kings and Governours ſhould have, a (8) teftionem.
fatherly care over, and bear a fatherly affection unto thoſe that are under hic rèv épzcv-
them.
τα έτω χξή
All which yet, ſeeing it is intended to be done in bonum univerſitatis, possay
muſt be founderſtood as that it may ſtand cum bono univerſitatis, with e- marleg. wala
quity and juſtice, and with the common good. For (b) Mercy and Justice Station
, ivæ, &c.
muſt go together, and help to temper the one the other. The Magiſtrate Principis
.
and Governour muit be a Father to the poor, to protext tim from injuries,
and to relieve his neceſſities; but not to maintain him in idleneſs. All h Prov. 3. 3.
that the Father oweth to the Child is not love and maintenance : he oweth March. 23. 23.
Non auferat e
him too Education; and he oweth him Correction. A Father may love his ritas miſericor-
Child too-fondly, and make him a Wanton; he may maintain him too diam,nec mile-
highly, and make him a Prodigal : but he muſt give him nurture too, as diat veritatem.
well as maintenance : leſt he be better fed than taught; and correct him Auguft. ſent.
too, as well as love him; leſt he bring him moſt grief when he ſhould reap Profperum.
moſt comfort from him. . Such a fatherly care ought the civil Magiſtrate to
have over the poor. He muſt carefully defend them from wrongs and op-
preſſions : he muſt providently take order for their convenient relief and
maintenance : But that is not all; he muſt as well make proviſion to ſet
them on work, and ſee that they follow it; and he muſt give them ſharp
Correction when they grow idle, ſtubborn, diffolute, or any way out of
order. This he ſhould do, and not leave the other undone. There is
not any ſpeech more frequent in the mouths of Beggars and Wanderers,
wherewith the Country now ſwarmeth, than that men would be good to
the poor : and yet ſcarce any thing ſo much miſtaken as that ſpeech in both
the terms of it: moſt men deither underſtanding aright who are the poor,
nor yet what it is to be good to them. Not he only is good to the poor that
delivereth him when he is oppreſſed: nor is he only good to the poor, that re-
lieveth him when he is diftrefled : but he alſo is good tothe poor, that
pu-
niſbeth him when he is idle. He is good to the poor, that helpeth him when he
wanteth : and he is no leſs good to.the poor, that whippeth him when he
deferveth. This is indeed to be good to the poor ; to give him that Alms
first which he wantech most; if he be hungry, it is Alms to feed him; but
if he be idle and untoward, it is (i) Alms to whip him. This is to be good i Non folum qui
to the poor : But who then are the poor we ſhould be good to, as they dat efurienti
cibum, ſitienti
interpret goodneſs ? Saint Paul would have (k) Widows honoured; but yet porum
thoſe that are Widows indeed: ſo it is meet the poor ſhould be relieved, but verùm etiam
do qui emendat
yet thoſe that are poor indeed. Not every one that begs is poor; not eve-
ryone that wanteth is poor, not every one that is poor is poor indeed. They poteftas datur,
are the poor, whom we private men in Charity, and you that are Magi- wel eserce
diſci-
ſtrates in Justice ſtand bound to relieve, who are old, or impotent,or unable plina in eo
to work;or in theſe hard and depopulating times are willing, but cannot be quod corripit,
ſet on work ; or have a greater charge upon them than can be maintained 6 aliqua e
pe-
by their work. Theſe, and ſuch as theſe, are the poor indeed : let us all be nå ple&tit, elee-
good to ſuch as theſe. Be we that are private men as brethren to theſe mofynam dat,
poor ones, and ſhew them mercy: be you that are Magistrates as Fathers diam preſtat
.
to theſe poor ones, and do them justice: But as for thoſe idle ſtubborn pro. Aug, in
feſſed wanderers, that can, and may, and will not work, and under the name
ki Tim. 5: 3.
and
verbere in
quem
Enchir. C. 72.
.
3
;
104
.
&
1
Care
12.
T
hic.
1
Ad Magiſtratum,
Job 29. 14, &c
and habit of poverty rob the poor indeed of our Alms and their Maintenance:
let us harden our hearts againſt them, and not give them; do you execute
the ſeverity of the Law upon them, and not pure them. It is Saint Paul's
Order ; nay, it is the Ordinance of the Holy Ghoſt, and we ſhould all
put
1.2 Thef.3.10. to our helping hands to ſee it kept, (l) He that will not labour, let him not
eat. Theſe Úlcers and Drones of the Commonwealth are ill worthy of
any honeſt man's Alms, of any good Magiſtrates protection. Hitherto of
the Magiſtrates ſecond Duty, with the reaſons and extent thereof, I was eyes
to the blind, and feet was I to the lame: I was a Father to the poor. Follow
eth next the third Duty, in theſe words, The cauſe which I knew not, 1
ſearched out.
Of which words ſome frame the Coherence with the former, as if Job had
meant to clear his Mercy to the poor from ſuſpicion of partiality and inju-
ſtice: and as if he had ſaid, I was a Father indeed to the poor ; pitiful and
merciful to him; and ready to ſhew him any lawful favour: but yet not
m Ne credere- ſo, as (m) in pity to him, to forget or pervert juſtice. I was ever carefulbe-
tur quod fawor fore I would either ſpeak or do for him, to be firſt aſſured his cauſe was right
præjudicium ju- and good : for that purpoſe, if it were doubtful, (n) T ſearched it out, and
Stitie; fubditur examined it, before I would countenance either him or it. Certainly, thus to
Żyran. hic. do is agreeable to the rule of Juſtice ; yea and of Mercy too : for it is one
n Ne forte mo- Rule in (hewing Mercy, that it be ever done ſalvis pietate & juſtitià, with-
diferente conde. out prejudice done to piety and juſtice
. And as to this particular, the com
Scenderem ei in mandment of God is expreſs for it in Exod.23.(0) Thou ſhalt not countenance
prejudicium ju- no'not a poor man in his cauſe. Now if we ſhould thús underſtand the cohe-
ftitia. Lyran.
rence of the words; the ſpecial duty which Magiſtrates ſhould hence learn,
o Exod. 23. 3. would be indifferency: in the adminiſtration of Juſtice not to make diffe-
rence of rich or poor, far or near, friend or foe, one or other; but to conſi-
der only and barely the equity and right of the cauſe, without any reſpect
of perſons, or partial inclination this way or that way.
13.
This is a very neceſſary duty indeed in a Magiſtrate of Juſtice; and I deny
not but it may be gathered without any violence from theſe very words of
my Text : though to my apprehenſion not ſo much by way of immediate
obſervation from the neceſſity of any ſuch coherence ; as by way of conſe-
quence from the words themſelves otherwiſe. For what need all that care,
and pains, and diligence in ſearching out the cauſe, if thecondition of the per-
ſon might over-rule the cauſe after all that ſearch ; and were not the judg.
ment to be given meerly according to the goodneſs or badneſs of the canje,
without reſpect had to the perſon. But the ſpecial duty, which theſe words
ſeem moſt naturally and imniediatcly to impoſe upon the Magiſtrate, (and
let that be the third obſervation) is diligence, and patience, and care to hear,
and examine, and enquire into the truth of things, and into the equity of
mens cauſes. Asthe Phyſician, before he preſcribe receipt or dict to his pati-
ent, will firſt feel the pulſe, and view the urine, and obſerve the temper
and
changes in the body, and be inquiſitive how the diſeaſe began, and when,
and what fits it hath, and where and in what manner it holdeth bim, and
inform himſelf every other way as fully as he can in the true ſtate of his bo-
dy, that ſo he may proportion the remedies accordingly without error: fo
p Oinnia judi- ought every Magiſtrate, in cauſes of Juſtice, before he pronounce ſentence,
eta aut dijtra: orgive his determination, whether in matters (P). judicial or criminal, to
i roverſiarum, hear both parties with equal patience, to examine witneſſes and other evi-
aut puniendı. dences adviſedly and throughly, to conſiderand wiſely lay together all Al
rum caufi re- legations and Circumſtances, to put in queries and doubts upon the by, and
perta ſunt. Cic. uſe all poſſible expedient means for the boulting out of the truth; that fo
he may do that which is equal and right without error.
A
1
.
1
3
J
pro Cecin.
Job 29. 14, &c.
105
The Firſt Sermon.
Deut. 13. 14.
πρίγματος
2. Ethic. 1.
and --28.
A duty not without both Precept and Preſident in holy Scripture
. Moſes 14.
preſcribeth it in Deut. 17. in the caſe of Idolatry, (9)Ifthere be found among Deut. 17. 23
&c. See allo
you one that hath done thus or thus,&c. And it be told thee,and thou haſt heard
of it,and inquired diligently, and behold it to be true, and the thing certain that
Juch abomination is wrought in Iſrael
, Then thou
ſhalt bring forth that man, &c.
The offender muſt be ſtoned to death , and no eye pity him: but it muſt be
done orderly, and in a legal courſe ; not upon a bare hear-ſay, but
upon
di-
ligent examination and inquiſition, and upon ſuch full evidence given in,
as may render the fact certain, ſo far as ſuch caſes ordinarily are capable of
(r) certainty. And the like is again ordered in Deut. 19. in the caſe of falſe rus’Em7005-
Τον τ' άκριβες
witneſs,(S)Both the men,between whom the controverſie is, ſhall ſtand before the
σπιζητών καθα
Judges, and the Judges shall make diligent inquiſition,&c. And in(t) Fudg:19. (resor rác
in the wronged Levites caſe, whoſe Concubine was abuſed to death at εφ, όσον ή τα
Gibeah; the Tribes of Iſrael ſtirred up one another to do juſtice upon cu cis Emde-
the inhabitants thereof; and the method they propoſed was this, firſt to metus. Arift.
conſider and conſult of it, and then to give their opinions. But the moſt fa-
Deut. 19.179
mous example in this kind is that of King Solomon in 3 Kings 3. in the diffi- &c.
cult caſe of the ( u) two Mothers: Either of them challenged the living Child " Judg. 19:39,
u3 3.16.
with a like eagerneſs; either of them accuſed other of the ſame borong
with the ſame allegations : neither was there witneſs or other evidence on
either part to give light unto the matter: yet Solomon by that wiſdom
which he had obtained from God found a means to ſearch out the truth in
this difficulty, by making as if he would cut the child into halfs, and give
either of them one half; at the mentioning whereof the compaſſion of
the
right mother betrayed the fulſhood of her clamorous competitor. And we
read in the Apocryphal Story of Suſanna, how Daniel by (x) examining u Dan. 13. 16.
the two Elders, ſeverally and apart, found them to differ in one circum-
ftance of their relation, and thereby diſcovered the whole accuſation to be
falſe. Judges for this reaſon were anciently called Cognitores, and in ap-
proved Authors (1) Cognoſcere is as much as to do the office of a Judge: y Sijudices,
to teach Judges, that one chief point of there care ſhould be to know the cognoſce. Sen.
Truth. For if of private men, and in things of ordinary diſcourſe, that of
Solomon be true, (z) Hethat anſwereth a matter before he heareth it,it is folly < Prov. 18.13.
and ſhame unto him; certainly much more is it true of publick Magiſtrates, See Syrac. 1 1.
and in matters of Juſtice and Judgment: by how much both the men are
of better note, and the things of greater' moment. But in difficult and in-
tricate buſineſſés, covered with darkneſs and obſcurity, and perplexed
with many windings and turnings and cunning and crafty conveyances, to
find a fair iſſue out, and to ſpy light at a narrow hole, and by wiſdom and
diligence to rip up a foul matter, and ſearch a cauſe to the bottom, and
make a diſcovery of all: is a thing worthy the labour,and a thing that will
add to the honour, I ſay not only of inferiour governours, but even of the
Supreme Magiſtrate, the King. (a) It is the glory of God to conceal a thing ; a Prov. 24. 2.
but the honour of Kings, is to ſearch out the matter.
15.
To underſtand the neceſſity of this duty; conſider, Firſt, that as ſome-
times Democritus faid, the truthlyeth (6) in profundo, and in abdito, daik b Cic. I.Acad.
and deep as in the bottom of a pit; and it will ask ſome time,yea and cun- quaft.in fine.
ning too,to find it out and to bring it to light. Secondly,that through favour, ta in alto la-
faction, envy,greedineſs,ambition, and otherwiſe, innocency it ſelf is often la' tet. en. 7. de
den with falſe accuſations : You may obſerve in the Scriptures how (c) Na-
both, (d) Jeremy, céjs. Paul,and others; and you may ſee by too much ex- c3 Kings 21.
perience in theſe wretched times, how many men of fair and honeſt con- 13:
verſation have been accuſed and troubled without cauſe: which if the Mi-a Jers 37. 13.
P
giſtrate & 2507
in Med, 2.
1
7, 8.
1.
benefic. 1.
2.
1
106
1
Ad Magiſtratum, Job 29. 14,&c.
fomegredo
σαι σαφως. .
' 'Autos Trom-
h Proy.18.19
I
;
gistrate by diligent inquiſition do not either prevent or help to the utmoſt
of his endeavour,he may ſoon unawares wrap himſelf in the guilt of inno-
3.1
cent blood. Thirdly
, that informations are for the moſt part partial, eve-
Tazavabo naon ry man making the best of his own tale : and he cannot but often (F) erre
ακε-
in judgment, that is eaſily carried away with the first tale, and doth not fir-
Spend till he have heard both parties alike. Hereins) David failed, when
gós 657 m«di- upon Ziba's falſe information he paſſed a haſty and injurious decree a-
Menand. apnd gainſt Mephiboſheth. Solomon faith, (h) He that is first in his own tale ſeem.
Stob. Ser. 44. eth righteous; but then his neighbour cometh and ſearcheth him out,Prov. 18.
gaSam.36.341
as we ſaycommonly, One tale is good, till another be told. Fourthly, that
4.
if in all other things hastineſs and precipitancy be hurtful, then eſpecially
iTake head matters of justice would not be huddled up hand over head, but handled
what you do, with mature (i) deliberation, and juſt diligent diſquiſition. (k) Cunetari
k Senec lib. 2. judicantem decet ; imo oportet, faith Seneca : he that is to judge, it is fit he
de ira, cap.23. ſhould, nay it is neceſſary he ſhould proceed with convenient leiſure. Who
judgeth otherwiſe, and without this due ſearch, he doth not judge, but
gueſs
. The good Magiſtrate had need of patience to hear, and of diligence
to ſearch, and of prudence to ſearch out, whatſoever may
make for the dif-
covery of the truth in an intricate and difficult cauſe. The cauſe which i
knew not, I ſearched out. That is the Magiſtrates third duty. There
yet
remaineth a fourth in theſe words, I brake the jaws of the wicked, and pluck.
ed the Spoilout of his teeth,
16. Wherein Job alludeth to ravenous and ſavage beaſts ; beaſts of prey, that
lie in wait for the ſmaller Cattel, and when they once catch them in their
paws, faſten their teeth upon them, and tear them in pieces and devour
1.Quipote plus them. Such Lyons, and Wolfs, and Bears, and Tygres, are the greedy (1)
ut ſape minu- great ones of this world, who are ever ravening after the eſtates and the
livelihoods of their meaner neighbours, ſnatching, and biting, and de-
,
enecat accipe vouring,and at length eating them up and conſuming them. Job here ſpeak-
ter. Varro in eth of Dentes and Molares Teeth and Jams : and he meáneth the ſame
Margopolis thing by both, Power abuſed to oppreſſion. But if any will be ſo curiouſly
majori minor. fubtil, as to diſtinguiſh them, thus he may do it. Dentes, they are the long
Sen in Hip- (m)ſharp teeth, the fore teeth; (n) Dentes eorum arma & ſagittæ , faith
David, Their teeth are ſpears and arrows. Molares à molendo ; ſo called
from grinding; they are the great double teeth, the jaw-teeth. Thoſe are the
n pfal37. 4. Biters, theſe the Grinders: theſe and thoſe together Oppreſſors of all ſorts, V-
Tès užy Šuh- Jurers, and prouling Officers and ſy Merchants and errant Informers, and ſuch
kind of Extortioners as ſell time,and truck for expedition and ſnatch and catch
δερμαίες at petty advantages; theſe uſe their teeth moſt,theſe are Biters. The firſt,I
know not whether or no the worſt fort of them,in the holy Hebrew tongue
Ariſt. 2. Phyſ.
hath his name from biting. Two Naſchack, that is to bite; and 703 Nef-
check, that is Uſury. Beſides theſe Biters they are Grinders too; men
whoſe teeth are Lapides Molares, as the over and neither mill-ſtone : depo-
pulators, and racking Landlords, and ſuch great ones, as by heavy preſſures
and burdens and fore bargains break the backs of thoſe they deal witbal.
o Efay 3. 15. Thoſe firſt by little and little (o) grind the faces of the poor as ſmall as duft and
Pfal. 14. 4. powder; and when they have done, at length (P) eat them up one after an-
other, as it were bread: as the Holy Ghoſt hath painted them out under
q Eripite nos
ex faucibus eo-
thoſe very phraſes. Now how the Magiſtrate ſhould deal with thoſe grinders
ruin, quorum and biters, Job here teacheth him : he ſhould break their jaws, and pluck the
Crai. apud Spoil out of their teeth : that is,quell and cruſh the mighty Oppreſſor
, and (9)
Cic. 1. deo. deliver the oppreſſed from his injuries
. For, to break the jaw, or the cheek bone
,
or the teeth, is in Scripture-phraſe as much as to abate the pride and ſuppreſs
the
)
tos magnus
pol. act. 2.
שנק of שן
acúcre.
TEGO 3165,
oes, TO'S
There is
tex. 76.
V
1
rarore.
V
!
T
1
1
.
>
1
whoſe duty it is to ſee the Laps executed, muſt proceed as generally, and tuzov. Ariſto so
Job 29. 14, &c.
The Firſt Sermon.
107
the power, and curb the inſolency of thoſe that uſe their might to overbear
right. So David faith in the third Pfalm, that God had ſaved him by
(miting his enemies upon the cheekbone, and breaking the teeth of the una , Pfal. 3. 7;
godly
. And in Pjalm 58. he deſireth God to breakthe teeth of the wick- (Pfal
, 58.6.
ed in their mouths, and to break out the great teeth of thoſe. young Lions
. In 30: 14. & Joel
which place it is obſervable, that, as Job here, he ſpeaketh both of Dentes 1.6.
and Molares, teeth and great teeth : and thoſe wicked great ones, accord-
ing as Job alſo here alludeth, he exprelly compareth unto young Lions;
luſty and ſtrong and greedy after the prey.
Now to the doing of this
, to the breaking of the jaws of the wicked, and 17.
plucking the ſpoil out of his teeth; there is required a ſtout heart , and an
undaunted (t) Courage, not fearing the faces of men, ſhould their faces be t See Syrac.
as the faces * of Lions and their viſages never ſo terrible. And this is the 4. 9.
good Magiſtrate's laſt Duty in my Text; without fear to execute juſtice
boldly. upon the ſtouteſt offender, and ſo to curb the power of great and
wicked men, that the poor may live in peace, and keep their own by them.
It was one part of Jethro's Character of a good Magiſtrate in Exod. 18.
that he ſhould be (u) a man of courage. And it was not for nothing that uExod. 18.21.
x3 King. 10.20.
every (x) ſtep up Solomon's Throne for judgment was ſupported with Li-
ons : to teach Kings and all Magiſtrates, that a Lion-like courage and re-
ſolution is neceſſary for all thoſe that fit upon the Throne or Bench for Ju-
ſtice and for Judgment. When(1) David kept his Fathers Theep,and there y 1 Sam. 17.
came a Lion and a Bear, and took a Lamb out of the flock; he went out 34, &c.
after the Lion and ſmote him, and took the Lamb out of his Mouth, and
when the Lion roſe againſt him, he took him by the beard, and ſmote him
again, and flew him; and ſo he did with the Bear alſo. Every Magiſtrate
is a kind of (2) ſhepherd: and the people they are his flock. He muſt do ? Efay, 44. 28.
that then in the behalf of his flock; that David did. Thoſe that begin to more recente
,
make a ſpoyl; though but of the pooreſt Lamb of the flock , be they as Sape apud Ho-
terrible as the Lion and the Bear, he muſt after them, and ſmite them, and
pluck the Spoilout of their teeth:and though they ſhew their Spleen,and turn
again at it, yet he muſt not ſhrink for that; but rather take freſh courage,
and to them again, and take them by the beard, and ſhake them, and never
leave them till he have brought them under, and broken their jaws, and in
ſpite of their teeth made them paſt biting or grinding again in haft. He is a
bare(a)hireling, and not worthy the name of a Shepherd, who when he ſeeth a Joln 10, ia.
the Wolf coming, thruſteth his head in abuſh,and leaveth the poor cattel to the
ſpoil. The good Magiſtrate muſt put on his reſolution, to go on in this
courſe, and without fear of one or other to dojuſtice upon whoſoever dar-
eth do injuſtice, and
to ſuppreſs oppreſſion even in the greateſt
.
A reſolution neceffary; whether we conſider the Law, the Magiſtrate
,
18.
or the offender. Neceſſary, First, in reſpect of the Laws: which, as all expe-
rience ſheweth, are far better unmade, than unkept. [b]Quid vane fine mo- bHorat.z. od.
ribus leges proficiunt? The life of the Law is the Execution ; without which.24.
the Law is but a dead letter: of leſs uſe and regard than ſcar-crows jare in
the corn-fields; whereof the birds are a little afraid at the firſt, but anon
after a little uſe they grow ſo bold with them, as to fit upon their heads and
defile them. We ſee the experience hereof but too much, in the too
much ſuffered inſolency of two ſorts of people, [than againſt whom nevér
were Laws either better made, or worſe executed] Rogues and Recuſants.
Now we know the Laws are general in their intents, and include as well the
great as the ſmall
. The Magistrate therefore who is[c] Lex loquens, and (dinarito
P2
puniſh
mer.
c;
1
!
)
...
1
1
mean
108
Ad Magiſtratum,
Job 29. 14, &c.
puniſh tranſgreffors of the Laws, the great as well as the ſmall. It is an old
d Anacharli, complaint, yet groweth out of date but flowly : that, Lamps are like (d)
apud Plutarch. Cobwebt, wherein the ſmaller flies are caught, but great ones break through.
nonn uli za- Surely, Laws ſhould not be ſuch; good Laws are:not ſuch of themſelves;
Einde Last ned they do or ſhould intend an(e) univerſal reformation: it is the abuſe of bad
ges, ne fortior men, together with the baſeneſs or cowardice of ſordid or Suggiſh Magi-
omnia posset., ftrates, that maketh them ſuch. And I verily perſwade my ſelf, there is
Ovid. 3. Faſt.
no one thing that maketh good Laws ſo much contemned, even by
ones too at the laſt, as the not executing them upon the great ones in the
mean time. 'Let a Magistrate byt take to himſelf that courage which he
ſhould do, and now and then make a great man an example of Juſtice;
he ſhall find that a few ſuch examples will breath more life into the Laws,
and ſtrike more awe into the people, than the puniſhment of an hundred
underlings and inferiour perfons.
,Again, in reſpect of the Magiſtrate himſelf, this courage and refolution
19.
is neceſſary; for the maintenance of that dignity and reſpect which is due
to him in his place and calling. Which he cannot more ſhamefully betray,
than by fearing the faces of men. Imagine you ſaw a goodly tall fellow,
trick'd
up with fepthers and ribbands, and a glittering ſword in his hand,
enter the liſts like'a Champion, and challenge all comers: by and by ſtep-
peth in another man perhaps much of his own fize, but without either
ſword or ſtaff, and doth but ſhew his teeth and ſtare upon him: whereat
my gay Champion firſt trembleth, and anon for very fearletteth his ſword
fall, and ſhrinketh himſelf into the croud. Think what a ridiculous ſight
this would be: and juſt ſuch another thing as this, is a fearful Magistrate.
f Conſidera He is adorned with (f) Robes, the marks and enſigns of his power. God hath
Praftesa, qui armed him with a (8) ſword; indeed as well to put courage into his heart
,
tantâ authori- as awe into the people. And thus adorned and armed, he ſtandeth in the
tate ſubvehe.
of the World; and as it were upon the ſtage; and raiſeth an expecta-
Epiſt. 15.
tion of himſelf, as if ſure this man would do ſomething : his very appear-
& Rom. 1 3. 4. ance threatneth deſtruction to whoſoever dareth come within his reach.
Now if after all this braving, he ſhould be out-dared with big looks and
bug words of thoſe that could do him no harm : how juſtly ſhould he draw
h Horat. de upon himſelf fcorn and contempt, (5) parturiunt montes! (i) Wherefore is
there a price, faith Sotomon of the ſluggard, in the hands of a fool to buy
i Prov. 17.16. Wiſdom, and he hath no heart? So, wherefore is there a Sword, may we
ſay of the fearful Magiſtrate, in the hands of a Coward to do juſtice, and
he hath no heart? You that are Magiſtrates, remember the promiſe God
hath made you, and the Title he hath given you. You have an honour-
& 2Chro.19.6. able promiſe ; [(k) GOD will be with you in the cauſe and in the judgment,
2 Chronicles 19.] If God be with you, what need you fear who ſhall be
l Pfal. 82.6. againſt you? You have an honourable Tittle too [(1) I have ſaid, ye are
Gods, Pſalm 82.] If you be Gods, why ſhould you fear the faces of men?
m 1 Pet. s. 5• This is Gods faſhion : he (m) giveth grace to the humble, but he reſiſteth the
n Luke 1. 52. proud; he (n) exalteth the meek and lowly, but he putteth the Mighty out of
If you will deal anſwerably to that high name he hath put
upon you, and be indeed as Gods; follow the example of God : lift up.
the poor oppreſſed out of the mire, and tumble down the confidence of
the mighty and proud oppreſſour; when you (6) receive the Congregation,
judge uprightly, and fear not to ſay to the wicked, be they never ſo great,
Lift not up your horn. So ſhall you vindicate your ſelves from contempt ;
fo Thall you preſerve your perſons and places from being baffled and blurted
by every lewd companion.
Courage
ris. Calliod.6.
eye
art Poet.
their ſeats.
o Pfal. 75. 2.4.
Job.29. 14, &c.
Tbe Firft Sermon.
10g
.
V
1
1
Courage in the Magiſtrate, againſt theſe great Ones eſpecially, is thirdly 20.
neceſſary in reſpect of the Offenders. Theſe wicked ones of whom Job
Speakech, the longer teeth they have, the deeper they bite ; and the ſtronger
jamo.they have, the forer they grind ; and the greater power they have, the
more miſchief they do. And therefore theſe great ones of all other
would be well hampered ; and have their teeth filed, their jatos broken,
their power curbed. I ſay not, the poor and the ſmall ſhould be ſpared
when they offend : good reaſon they ſhould be puniſhed with ſeverity.
But
you muſt remember I now ſpeak of Courage; and a little Courage will
ſerve to bring thoſe under that are under already. So that if mean men
ſcape unpunilhed when they tranſgreſs, it is oftner for want of care or
conſcience in the Magiſtrate, than of Courage. But here is the true trial of
your Courage, when you are to deal with theſe great Ones: men not
inferiour to your ſelves, perhaps your equals yea, and it
and it may be too,
your Magiſtracy ſet aſide, men much greater than your ſelves: men great
in place, great in wealth; in great favour, that have great friends ; but
withal that do great harm. Let it be your honour, that you dare be just,
when theſe dare be unjust ; and when they dare ſmite others (P) with the p Elay s8. d
fist of violence, that you dare ſmite them with (9) the Sword of Fuſtice ; q kom. 19.4.
and that you dare uſe your power, when they dare abuſe theirs. Al Tranſ-
greffpurs ſhould be looked unto ; but more, the greater, and the greateſt,
molt: as a Shepherd ſhould watch his Sheep
even from Flies and Mankes;
but much more from Foxes; moſt of all from Wolves, Sure, he is a
ſorry Shepherd, that is buſie to kill Flies and Maukes in his Sheep, but let-
teth the Wolf worry at pleaſure i Why, one Wolf will do more miſchief
in a night, than a thouſand of them in a twelve-month. And as ſure, he
is a ſorry Magiſtrate, that ſtocketh, and whippeth, and hangeth poor Sneaks
when they offend (though that is to be done too) but letteth the
great
Thieves do what they liſt, and dareth not meddle with them : like Šani,
who, when God commanded him to kill all the Amalekites both man and
beaſt, flew indeed the raſcality of both, but ſpared the (r) greatest of " Sam is.
the men, and the fattest of the Cattel, and flew them not. The good
Magiſtrate ſhould rather with Job here, break the jaws of the wicked,
and in the ſpight of his heart, pluck the ſpoil ont of his teeth.
Thus have you heard the four duties or properties of a good Magi-
ftrate contained in this Scripture, with the grounds and reaſons of
moſt of them,opened. They are, 1. A Love and Zeal to juſtice. 2.Compaſſion
to the poor and diſtreſſed. 3. Pains and Patience in examination of cauſes.4.
Stoutneſs and Courage in execution of juſtice. The Uſes and Inferences of all
theſe yet remain to be handled now in the laſt place, and altogether. All
which for order and brevities ſake, we will reduce untothree beads : accordo
ingly as from each of the four mentioned Duties, or Properties, or Rules
[call them which you will) there ariſe Inferences of three forts. First,
of Direction; for the choice and appointment of Magiſtrates according
to theſe four properties. Secondly, of Reproof, for a juſt rebuke of ſuch
Magiſtrates as fail in any of theſe four Duties. Thirdly, of Exhortation,
30
to thoſe that are, or ſhall be Magiſtrates, to carry themſelves therein acă
cording to theſe four Rules, Wherein what I ſhall ſpeak of Magiſtrates,
ought alſo to be extended and applied (the due proportion ever ob-
ſerved ) to all kinds of Offices whatſoever , apy way appertaising unto
Justice. And firft for directionso
3-99
21.
1.
S. Paul
1
1
IIO
Ad: Magiſtratum Job 29. 14, &c.
:
22. S.Pail faith, (S)The powers that arė, are ordained of God:and yet S. Peter,
SRom. 13. 1. callethi tho Magiſtrácy an (t) humáne ordinance. Certainly the holy Spirit
* 1 Pet.2. 13. of God, which ſpeakech in theſe two great Apoſtles, is not contrary to it
felf. The truth is, the ſubſtance of the power of every Magiſtrate is the Ora
dinance of God; and that is S. Paul's meaning: but the Specification of the
circumſtances thereto belonging; as in regard of places, perſons, titles
,
continuance, juriſdiction, ſubordination and the reſt, is ( as S. Peter
termeth it) an humane-ordinance, introduced by Cuſtom, or poſitive Lawo.
And therefore ſome kinds of Magiſtracy are higher, ſome lower, ſome
annual or for a ſet time, ſome during life ; ſome after one manner, ſome
after another, according to the ſeveral Laws or Cuſtoms whereon they are
grounded. As in other circumſtances, ſo in this concerning the deputa-
tion of the Magistrates perſon, there is great difference: fome having their
power by Succeſſion, others by Nomination, and other ſome by Ele&tion.
As amongſt us, the Supreme Magiſtrate, the King, hath his power by Suc-
cellion; ſome inferiour Magiſtrates theirs, by Nomination, or ſpecial ap-
pointment, either immediately, or mediately from the King; as moſt of
our Judges and Justices: ſome again by the elections and voices of the
multitude; as moft Officers and Governours in our Cities, Corporations, or
Colleges. The Directions which I wouldinfer from my Text, cannot reach
the first kind ; becauſe ſuch Magistrates are born to us, not choſen by us.
They do concern, in ſome ſort, the ſecond; but moſt nearly the third kind,
viz. Thoſe that are choſen by ſuffțages and voices: and therefore un-
to this third kind only I will apply them. We may not think, becauſe
our voices are our own, that therefore we may beſtow them as we liſt:
neither muſt we ſuffer our felves in a matter of this nature to be carried
by favour, faction , Spite, hope, fear, importunity, or any other corrupt
and partial reſpect, from thoſe rules which ought to level our choice.
But we muſt confer.our voices, and our beſt furtherance otherwiſe, upon
thoſe whom,all things duly conſidered, we conceive to be the fitteft:and the
greater the place is, and the more the power is we give unto them, and from
our lėlves; the greater ought our care in voycing to be. It is true indeed
when we have uſed all our beſt care,, and proceeded with the greateſt cau-
tion we can ;, we may be deceived, and make an unworthy choice. For
we cannot judge of mens fitneſs by any demonſtrative certainty: all we can
do is to go upon probabilities, which can yield at the moſt but a conjectu-
u--fere maxi- ral certainty, full of uncertainty. Men (u) ambitious and in appetite, till
Humo homines they have obtained their deſires, uſe to diſſemble thoſe vices which might
habent : quod make a ſtop in their preferments ; which, having once gotten what they
fiſhed for, they bevoray with greater freedom: and they uſe likewiſe to make
Dum id impe-
á Shew of that zeal and forwardneſs in them to do good, which afterwards
ſunt ; ſed id ubi comieth to juſt nothing: Abſalom to ſteal away the hearts of the people
habent, exe bo (though he were even then moſt unnaturally unjuſt in his purpoſes, againſt
nis peſimieg a farther
and ſuch a fárther; yet he) made hew of much compaſſion to the
fraudulentiffi- injured,and of a great deſire to do juſtice.(x)0,faith he that I were made #
Plaut. in Capt. Judge in the Land that every man that hath either
fuit or cauſe might come un
to me, and I would do kim. Juffice.. And yet I doubt' not, but if things had ſo
datos, bonos vi-
come to paſs, he would have been as bad as the 'worſt. When the Roman
ros dicimus. Soldiers had in a tumult proclaimed Galba Emperor
, they thought they
Senec. Epift. had done a good days work';
evėry'man promiled himſelf ſo much good of
* 2 Sam.15.4. the new Emperor : But
when he was in, he proved 'no better than thoſe that
y Tacit. lib. i. had been before him. One giveth this cenfure of him, (y) Omnium confenfu
capax imperii, nifi imperalet : he had been a man in every mans judgment
worthy
+
1
Abi volunt,
trant, boni
2. I.
Omnes candi-
Hiſtor.
1
5.
22.
I.
2.
Job 29. 14, &c. The Firſt Sermon.
III
worthy to have been Emperor, if he had not been Emperor, and ſo ſhew-
ed himſelf unworthy. (z) Magiſtratus indicat virum, is a common ſay-
z'Agnut Zya
des Et
ing, and a true. We may gueſs upon likelihoods what
they will be when diétum 'Biantis
we chooſe them : but the thing itſelf after they are choſen (a) ſheweth the apud Arift.
certainty what they are. But this uncertainty ſhould be ſo far from making a 7 dnézetae
us careleſs in our choice; that it ſhould rather add ſo much the more párosa te-
to our care, to put things ſo hazardous as near as we can out of "Hade vece
hazard.
και βασανίζειν,
Now thoſe very Rules, that muſt direct them to Govern, muſt direct Exora xjdo-
us alſo to chooſe. And namely an eye would be had to the four Proper-wurs ouy mej não
ties ſpecified in my Text. The firſt, a zeal of juſtice, and a delight therein. ory e ToneMÚT.
Seeff thou a man careleſs of the common good; one that palpably preferreth Plutarch.in
his own before the publick weal; one that loveth his (b) eaſe ſo well, that Cicerone.
he careth not which way things go, backward or forward, ſo he may fit
ſtill and not be troubled; one that would divide honorem ab onere, be
b--Nec vulgi
proud of the honour and Title, and yet loth to undergo the envy and burthen
cura tyranni,
that attendeth him ; ſet him afide. Never think that mans robes will do Dum fua fit
well upon him. A Juſticeſhip, or other Office would ſit upon ſuch a mans modo tuta ſa-
back as handſomly as (c)Saul's armour did upon David's : unweildly, and Flacc. 5. Ar-
fagging about his ſhoulders; fo as he could not tell how to ſtir and turn gonaut.
himſelf under it. Heis a fit man to make a Magiſtrate of, that will
ci Sam. 17:39
put on
righteouſneſs as a garment, and cloth himſelf with Judgment as with a Robe
and a Diadem. The ſecond property is, Compaſſion on the poor. Seeſt thou
a man diſtitute of counſel and underſtanding; a man of forlorn hopes or
eſtate, and in whom there is no help; or one that having either counſel or
help in him, is yet a Churl of either ; but eſpecially one that is fore in his
bargains,o cruel in his dealings, hard to his Tenants, or an Oppreſſor in any
kind? Take none of him. Sooner commit a flock of Sheep to a (d) Wolf , cuſtodem ori-
do preclarum
than a Magiſtracy or Office of juſtice to an e) Oppreſſor. Such a man is more um, ut ait,
likely to put out the eyes of him that ſeeth, than to be eyes to the blind; Lupum cuftory
and to break the bones of the ſtrong, than to be legs to the lame ; and to reptor & vesa-
turn the fatherleſs a begging, than to be a Father to the poor. The third tor effet Anto-
property is Diligence to ſearch out the truth. Seeſt thou a man haſty, and
Philip.3.
rahi, and heady in his own buſineſs; a man impatient of delay or pains ; e quoi ws Em•
σφαλές, μαι-
one that cannot (f) conceal what is meet till it be ſeaſonable to utter it, but
νομένω δέναι
poureth out all his heart at once, and before the time; one that is eaſily mézaseguez,
poffest with what is firſt told him, or being once poffeft, will not with any
vaju. Jam-
reaſon be perſwaded to the contrary; one that lendeth ear ſo much to blich. apud
ſome particular friend or follower, as to believe any information from him, Stob.Serm. 14.
not any but from him; one that, to be counted a man of diſpatch, loveth
3.
to make an end of a buſineſs before it be ripe ; ſuſpect him. He will ſcarce Prov. 29.1 T.
have the Conſcience: or if that, yet not the wit, or not the patience, to
ſearch out the cauſe which he knoweth not. The laſt Property is, Courage to
4
g Degeneres
execute. Seeſt thou a man firſt, of a (8) timorous nature, and cowardly animos timor
diſpoſition? or ſecondly, of a wavering and fickle mind : as we ſay of chil- arguit. Virgils
dren; won with an apple, and loſt with a nut? or thirdly, that is apt to be 3. Æneid.
wrought upon, or moulded into any form, with fair words, friendly in-
vitations, or complemental glozes? or fourthly, that dependeth upon
ſome great man, whoſe vaſſal or creature heis? or fifthly , a taker, and
one that may be dealt withal (for that is now the periphraſis of bribery?)
or fixthly, guilty of the ſame tranſgreſſions he ſhould puniſh, or of other
as foul ? Never a man of theſe is for the turn: not one of theſe will ven-
ture to break the jaws or tusks of an oppreſſing Tygre or Boar, and to pluck
the
!
nius? Cic.
μοχθερώ δύ-
>
112
Ad Magiſtratum, Job 29, 14, &c
$
tanquam in
Platonis Tona
the ſpoil ont of his teeth. The timorous man is afraid of every ſhadow, and
if he do but hear of teeth, he thinketh it is good ſleeping in a whole skin,
b James'1. 8. and ſo keepeth a loof-off, for fear of biting. (b) The double minded man,
as S. James ſaith, is unſtable in all his ways: he beginneth to do ſomething
in a ludden heat, when the fit taketh him ; but before one jaw can be half-
broken, he is not the man he was, he is ſorry for what is done; and in-
ſtead of breaking the reſt, falleth a binding up that which he hath broken
j
and ſo ſeeketh to ſalve up the matter as well as he can, and no hurt done.
The vain man, that will be flattered, ſo he get fair words himſelf, he careth
not who getteth foul bloms: and ſo the beaſt will but now and then give
him a lick with the tongue, he letteth him uſe his teeth upon others at his
pleaſure. The depending creature is charmed with a letter or meſſage from
ħis Lord, or his honourable friend; which to him is as good as a Superſedeas
or Prohibition. The taker hath his fingers ſo ogled, that his hand Nippeth
off, when he ſhould pluck away the ſpoil
, and ſo he leaveth it undone.
The guilty man by no means liketh this breaking of jams: he thinketh it
may be his own cafe another day.
24
You ſee, when you are to chooſe Magiſtrates, here is refuſe enough, to
be caſt by. But by that all theſe be diſcarded, and thrown out of the
bunch; poſſibly the whole lump will be near ſpent, and there will be little
or no choice left. Indeed if we ſhould look for abſolute perfection, there
i Pſal. 14. 3. would be abſolutely no choice at all:(i) There is none that doth good, no
not one. We muſt not be ſo dainty in our choice then, as to find one in e-
k--dicit enim very reſpect ſuch as hath been charactered. We live not (k) in Republica
Platonis, but in fæce ſeculi; and it is well, if we can find one in ſome good
Teia, non tan- mediocrity fo qualified. Amid the common corruptions of mankind, he
quam inRomuli is to be accounted a tolerably good man, that it not intolerably bad : and
face, ſententi-
am,de Catone,
among ſo many infirmities and defects, as I have now reckoned, we may
well voice him for a Magiſtrate , not that is free from them all, but that
hath the (1) feweſt and leaſt
. And we make a happy choice, if from among
fine nafcitur, thoſe we have to chooſe of, we take ſuch a one as is likely to prove in
optimus ille eſt, ſome reaſonable mediocrity zealous of Juſtice, ſenſible of the wrongs
of
urgetur. Hor. poor men, careful to ſearch out the truth of cauſes, and reſolute to execute
1 Serm. Sat. 3. what he knoweth is juſt.
25.
That for Direction. I am next to infer from the four duties in my Text, a
juſt reproof, and withala complaint of the common iniquity of theſe times ;
wherein men in the Magiſtracy and in Offices of Juſtice, are generally ſo
faulty and delinquent in ſome, or all of theſe duties
. And firſt, as for zeal
to juſtice : alas that there were not too much cauſe to complain. It is grief
to ſpeak it and yet we all ſee it and know it) there is grown among us of
this Land, within the ſpace of not many years, a general and ſenſible de-
clination in our zeal both to Religion and juſtice; the two main Pillars and
Supporters of Church and State. And it ſeemeth to be with us in theſe
regards, as with decaying Merchants almoſt become deſperate; who when
Creditors call faſt upon them,being hopeleſs of paying all
, grow careleſs of
all, and pay none :' ſo abuſes and diſorders encreaſe ſo faſt among us ;
that
hopeleſs to reform all, our Magiſtrates begin to negle&t all, and in a manner
reform nothing. How few are there of them that ſit in the ſeat of Juſtice,
whoſe Conſciences can prompt them a comfortable anſwer to that Queſti-
m Pfal. 58. 1. on of David, Pfal. 58. (m) Are your minds ſet on rightouſneſs, O ye congre-
gation? Rather are they not almoſt all of Gallio's temper, Acts 18. who,
though there were a foul outrage committed even under his noſe, and in
n Acts 18. 17. the night of the Bench,yet the Text ſaith, (n) he cared for none of thoſe things?
Cic 2. ad
Artic. 1.
1 Vitiis nemo
j
25
1
1
และเลระยอง
A
A
t
3
1
1
1
Job 29. 14, &c. · The Firſt Sermon.
13
as if they had their names given them by an Antiphrafis : likë Diogenés
his man; manes à manendo, becauſe he would be now and then running
away ; ſo thefe Juſtices à juſtitia, becauſe they neither do nor care to do
Juſtice. Peradventure here and there one or two in a whole Gide of a
Country to be found, that make a Conſcience of their duty more than the
reſt, and are forward to do the beſt good they can : Gods bleſſing reſt
upon their heads for it. But what cometh of it? The reſt, glad of their
förwardneſs
, make only this uſe of it to themſelves ; even to ſlip their
qwn necks out of the yoke, and leave all the burthen upon them: and ſoat
length even tire out them too, by making common pack horſes of them. A
little it may be is done by the reſt, for faſhion, but to little purpoſes fome-
times more to ſhew their Juſticeſhip, than to do Juſtice: and a little more
may
beis wrung from them by importunitygas the poor (o)widow in the parable "Luke 18.4956
her clamorouſneſs wrung a piece of Juſtice with much ado from the Judge
that neither feared God, nor regarded man. Alas, Beloved, if all were
right within if there were generally that zeal that ſhould be in Magiſtrates,
good Laws would not thus languiſh as they do for want of execution; there
would not be that inſolency of Popiſh reſcuants, that licence of Rogues and
Wanderers, that prouling of Officers, that inhancing of fees, that delay
of ſuits, that countenancing of abuſes, thoſe carcaſes of depopulated Towns,
infinite other miſchiefs; which are (the fins ſhall I ſay, or the Plagues? it is
hard to ſay whether more, they are indeed both) the ſins and the Plagues
of this Land. And as for Compaſſion tothe distreſſed; is there not now juſt
cauſe, if ever, to complain? If in theſe hard times, wherein nothing
aboundeth but poverty and fin; when the greater ones of the earth ſhould
moſt of all enlarge their bowels, and reach out the hand to relieve the ex-
treme neceſſity of thouſands that are ready to ſtarve : if (I ſay) in theſe
times
, great men, 'yea and men of Justice, are as throng as ever in pulling
down houſes, and ſetting up hedges; in unpeopleing Towns and creating
beggars ; in racking the backs, and grinding the faces of the poor ; how
dwelleth the love of God, how dwelleth the ſpirit of compaſſion in theſe
men? Are theſe eyes to the blind, feet to the lame, and fathers to the poor,
as Job was ? I know your hearts cannot but riſe in deteſtation of theſe
things, at the very mentioning of them. But what would you ſay, if
, as
it was ſaid to Ezekiel, fo I ſhould bid you(p)turn again, and behold yet great- p Ezek. 8. 6
er, and yet greater abominations; of the lamentable' oppreſſions of the 13, is ·
poor by them and their inſtruments, who ſtand.bound in all conſcience, and
in regard of their places, to protect them from the injuries and oppreſſions
of others ? But I forbear to do that; and chooſe rather out of one paſſage
in the Prophet Amos, to give you ſome ſhort intimation both of the faults,
and of the reaſon of my forbearance.' It is in Amos, 5. V. 12, 13. I know
your manifold tranſgreſſions, and your (q) mighty Sins : they afflict the q Amos g. 12,
juſt
, they take a bribe, and they turn aſide the poor in the gate from their 13.
right: Therefore the prudent ſhall keep ſilence in that time; for it is anevil fortia peccata
time. And as for ſearching out the truth in mens cauſes which is the third
3.
Duty : Firſt, thoſe Sycophants deſerve a rebuke, who by falſe accuſacions, Pindar
and cunningly deviſed tales, ((r) Achet denguévots túdios, Troevírois pou gouf) of Olymp. Ia
purpoſe involve the truth of things to ſet a fair colour upon a bad matter,
or to take away the righteouſneſs of the innocent from him. And yet
how many are there ſuch as theſe in moſt of our Courts of juſtice? informe-
ing, and promoting, and pettifogging make-bates. Now it were a. la-
mentable thing if theſe men ſhould be known, and yet ſuffered, but what
if
conntenanced, and encouraged, and under hand maintained by the Ma-
Q
giftrates
114
Ad Magiſtratum, Job 29. 14, &c
4
2
1
1
Orator contra
Numeriuin;
an. Marcell.
1.18.
J
1
1
4.
giſtrates of thoſe Courts, of purpoſe to bring Monlter to their own Mills?
Secondly, Gince Magiſtrates mult be content (for they are but men, and
cannot be every where at once) in many things to ſee with other mens
eyes, and to hear with other mens ears, and to proceed upon information :
thoſe men deſerve a rebuke, who being by their office to ripen cauſes for
judgment, and to facilitate the Magiſtrates care and pains for inquiſition;
do yet either for fear, or favour, or negligence, or a fee, keep back true
and neceſſary informations, or elſe for ſpight or gain, clog the Courts with
falſe or trifling ones. But moſt of all the Magišărates themſelves deſerve
a rebuke, if either they be hafty to acquit a man upon his own bare denial
Delphidius
or proteſtation (for, fi inficiari ſufficiet, ecquis erit nocens? as the c) Ora-
tor pleaded before Julian the Emperour ; if a denial may ſerve the turn,
apud Ammi-
none ſhall be guilty) orif haſty to condemn a man upon anothers bare ac-
cuſation (for, fi accufaffe fufficiet
, ecquis erit innocens? as the Emperour
excellently replied upon that Orator ; if an accuſation may ſerve the turn,
none ſhall be innocent;) or if they ſuffer themſelves to be poffcffed with
prejudice and not keepone ear open (as they write of Alexander the
great)
for the contrary party that they may ſtand indifferent till the truth be
throughly canvafled; or if to keep cauſes long in their hands, they either
delay to ſearch the truth out, that they may know it, or to decide the cauſe
according to the truth, when they have found it. And as for Courage to
execute Juſtice, which is the laſt Duty: what need we trouble our ſelves
to ſeek out the cauſes, when we ſee the effects fo daily and plainly before
our eyes? whether it be through his own cowardice or inconſtancy, that
he keepeth off, or that a fair word whiſtleth him off; or that a greater mans
letter ſtaveth him off; or that his own guilty conſcience doggeth him off;
or that his hands are manacled with a bribe, that he cannot faften; or
whatſoever other matter there is in it; ſure we are, the Magistrate too of.
ten letteth the wicked carry away the ſpoil
, without breaking a jar of
him, or ſo much as offering to pick his teeth. It was not well in David's
time, (and yet David a Godly King) when complaining he asked the Que-
+ Pfal. 94. 16. ſtion, [t] Who will stand up with me against the evil doers? It was not well in
* Eccleſ. 4. l. Solomon's time, and yet Solomon a peaceable King) whèn, [u] conſidering
the Oppreſſions that were done under the Sun, he ſaw that on the ſide of the
oppreſſors there was power ; but as for the oppreſſed, they had no comforter
.
We live under the happy government of a godly and peaceable King ; Gods
holy name be bleſſed for it: and yet God knoweth, and we all know, it
is not much better now; nay, God granit, it be not generally even much
worſe.
26. Receive now in the laſt place, and as the third and laſt inference, a word
of Exhortation; and it ſhall be but a word. You whom God hath called
to any honour, or office appertaining to juſtice; as you tender the glory
of God, and the good of the Commonwealth ; as you tender the honour
of the King, and the proſperity of the Kingdom ; asıyou tender the peace
and tranquillity of your ſelves and neighbours ; as you tender the comfort
of your own conſciences, and the ſalvation of your own ſouls : ſet your
felves throughly, and cheerfully and conſtantly, and conſcionably, to
diſcharge with faithfulneſs all thoſe duties which belong unto you in
your
ſeveral Stations and callings, and to advance to the utmoſt of your power
the due adminiſtration and exécution of justice. Do not declice thoſe
burdens which cleave to the honours you laſtain. Do not post off thoſe
buſineſſes from your ſelves to others, which you ſhould rather do than
they, or at leaſt may as well do as they. Stand up with the zeal
of
7
1.
1
1
Job 29. 14, &c.
The Firſt Sermon"
1
>
1
2.
3.
But yet
do not
poor. But
"μαμνησο απι-
sein.
.
. 115
of (x) Phinees, and by executing judgment, help to turn away thoſe heavy * Plal.106.30;
plagues
, which God hath already begun to bring upon us ; and to prevent
thoſe
yet
heavier ones, which having ſo rightly deſerved, we have all juſt
cauſe to fear. Breathe freſh life into the languiſhing laws by mature, and
ſevere, and diſcreet execution : Put on righteouſneſs as a Garment, and cloath
your felves with Judgment, as with a Robe and Diadem. Among ſo many Op-
preſſions, as in theſe evil days are done under the Sun; to whom ſhould the
fatherleſs, and the Widow and the wronged complain but to you?whence leek
for relief but from you?Be not you wanting to their neceſſities.Let your eyes
be open unto their miſeries, and your ears open unto their cries, and your
hands open unto their wants. Give friendly Counſel to thoſe that ſtand
need of your Direction: afford convenient help to thoſe that ſtand need
of your aſſiſtance: carry a Fatherly affe&tion to all thoſe that ſtand in need of
any comfort, protection, or relief from you. Be eyes to the Blind, and feet
to the lame : and be yon inſtead of Fathers to the
countenance, nonot (o) a poor man in his cauſe, farther than he hath equity Exod. 23.3.
on his ſide. Remember one point of (z)miſdom, not to be too credulous of
every ſuggeſtion and information. But do your beſt to ſpie out the chinks, Nervụs eft fà-
and ſtarting holes
, and ſecret conveyances and packings of cunning and pientia, non
crafty companions : and when you have found them out, bring them to dičtum Epi-
light, and do exemplary justice upon them. Sell not your ears to your Cicom, a par-
ſervants : nor tie your ſelves to the informations of ſome one, or a few, or cie. 16.
of him that cometh firſt; but let every party have a fair and an equal gápegro, ono
hearing. Examine proofs : Conſider circumſtances: be content to hear heren
fimple men (a) tell their taleş in ſuch language as they have:think no pains, XPNOTLUSÍTE CON
no patience too much to lift out the truth. Neither by inconſiderate hafte, eta in Hei
.
prejudice any mans right : nor weary him out of it by torturing delays
. The simple
The cauſe which you know not, uſe all diligence, and covenient both care
and ſpeed, to ſearch it out. But ever withal remember your ſtanding is
ſlippery;
and you ſhall have many and fore aſſaults, and very ſhrewd a Sixéje:
temptations : ſo that unleſs you arm your ſelves with invincible reſolution, on mening
you are gone. The wicked ones of this world will conjure you by your séyeva
old friendſhip and acquaintance, and by all the bonds of Neighhourhood Emage
.
and kindneſs; bribe your Wives, and Children, and Servants, to corrupt Elench. 10,
you; procure great mens Letters, or Favorites, as engines to move you ;
convey a bribe into your own boſoms, but under a handſomer name, and
in ſome other ſhape, lo cunningly and ſecretly ſometimes, that your felves
ſhall not know it to be a bribe when you receive it. Harden your faces,
and ſtrengthen your reſolution with a holy obſtinacy, againſt theſe and all
other like temptations. Count him an enemy, that will alledge friendſhip
to pervert juſtice. When you fit in the place of juſtice, think you are not
now (b) Husbands, or Parents, or Neighbours; but Judges. Contemn the " Qui induit
frowns, and the favours, and the Letters of great ones : in compariſon of perfonam judi
that truſt
, which greater ones than they, the King and State, and a yet cz
. Cicer.
Greater than they, the great God of heaven and earth, hath repoſed in
you, and expecteth from you. Chaſtiſe him with ſevere(c) indignation, if, Rejecit alto
he begin: and if he continue, ſpit defiance in his face, who ere he be, that
hall think you ſo baſe as to ſell your(d) freedom for a bribe. Gird
your
Horat. 4.Od.9.
Sword, upon your thigh; and (keeping your ſelves ever within the com arguendi amir-
paſs of your Commiſſions and Callings as the Sun in the Zodiack) go through tit, qui ab eo
ſtitch, right on in the courſe of Juſtice, as the Sun in the firmament, with accipit qui ideo
unreſiſted violence; and as a Giant that rejoyceth to run his race, and who iur. Ambr. in
can ſtop him? Bear not the (e)ſword in vain: but let your right hand teach : Cor. c. 19.
Qa
you
believe every
word. Prov.
:
14.15;
4
dona nocenti.
um vultu.
e Rom. 13.4.
1
7
116
Ad Magiftratum, &c. Job 29. 14; &c.
J
1
you terrible things. Defend the poor and fatherleſs; and deliver the op-
preſſed from them that are mightier than he: Smite through the loyns of
thoſe that riſe up to do wrong, that they riſe not again : Break the jaws of
the wicked, and pluck the ſpoil out of his teeth. Thus if you do, the wicked
ſhall fear you, the good ſhall bleſs you,
the
poor ſhall pray for you, posteri-
ty ſhall praiſe you, your own hearts ſhall chear you, and the great God of
Heaven ſhall reward you. This that you may do in ſome good meaſure,
the ſame God of Heaven enable you: and give you and every of us grace
in our ſeveral places and callings, to ſeek his glory, and to endeavour the
diſcharge of a good conſcience. To which God, bleſſed for ever, Father,
Son, and Holy Ghoſt, three Perſons, and one eternal, inviſible, and only
wiſé God, bé aſcribed all the Kingdom, Power, and Glory, for ever and
ever. Amen.
1
1
}
r
4.
t
t
1
}
Ad
"
1
i
1
1
117
+
4
ឱ្យខ្ញុំថវបទចំរឱ្យទីមួយទេ ឱ្យខ្ញុំទម្បីទទ
AD
}
TUM.
MAGISTRATUM.
!
i
The Second Sermon.
3
1
.
At the Afliſes at Lincoln, 7 March, 1624. at the
requeſt of William Liſter, Elq;, then high Sheriff
of the County
A
r
1
6
EXOD. XXIII. ver. 1, 2, 3:
A
1. Thou ſhalt not raiſe a falſe report : put not thine
hand with the wicked to be an unrighteous wit-
neſs.
2. I hou ſhalt not follow a multitude to do evil : nei-
ther ſhalt thou ſpeak in a cauſe, to decline after ma-
ny to wreſt judgment.
3. Neither ſhalt thou countenance a poor man in his
cauſe.
Here is no one thing, (Religion ever excepted) that
more ſecureth and adorneth the State, than Justice
doth. It is both Columna, and Corona Reipublicæ :
as a Prop to make it fubfiſt firm in it ſelf; and as a
th
Crown, to render it glorious in the eyes of others.
As the Cement in a building, that (a) holdeth all to- Jus & aqui.
gether, ſo is justice to the publick Body: as where- tas vincula ci
unto it oweth a great part both of its strength, (for by it the (b) Parad. 4.
throne is establiſhed, in the ſixteenth) and of its height too; for it (c)exalt. . Prov.i6.!!
eth a Nation, in the 14th of the Proverbs. As then in a Building, when Prov.14.34.
for
!
ME
A
S
}
1
1
0
3
1
your
ACE 2.
2.
1
f Rom, 13. 4.
upon
1
dundat in
118
Ad Magiſtratum,
Job 23. 1,&C.
* Ventroſi.pa-- for tant of good looking to, the Mortar getting wet diffolveth, and the
žetes, P. Bler.
wal. (d) belly out ; the houſe cannot but ſettle apace, and without ſpee-
Ep. 85
Seriesuppls. dy repairs fall to the ground: ſo there is not a more certain ſymptom of
Jav, dezvo's declining, and decaying, and tottering State, than is the general (e) diſſo.
Li, Terlu lution of munners for want of the due execution and adminiſtration of
νόμιζε την
Juſtice.
πολίγωχρόν
70TE, E épí- The more cauſe have
The more cauſe have we, that are Gods Miniſters, by frequent exhor-
av sequšoak, tations, admonitions; obfecrations, expoſtulations, even out of ſeafon
dis Bu Sev me- ſometimes, but eſpecially upon ſuch ſeaſonable opportunities as this, to be
Soph. in Ajac. inftant with all them that have any thing to do in matters of Justice, but
vbi non est pu- eſpecially with you, who are(f)Gods Ministers too (though in another kind)
juris,San&titas
, you who are in commiſſion to fit upon the Bench of Judicature, either for
Pietas, Fides, Sentence or Aſſistance, to do your God and King ſervice, to do
Inſtabile rega Country and Calling honour, to do your ſelves and others right, by ad-
Sen.in Thyeſt. vancing to the utmoſt of your powers the due courſe of Justice. Wherein
as I verily think none dare (8) but the guilty, ſoi am well aſſured none can
juſtly miſlike in us the choiſe either of our Argument that we beat
8 Iraſci mili
thele things; or of our Method, that we begin firſt with you. For, as we
nemo poterit, cannot be perſwaded on the one ſide, but that we are bound for the dil
Je voluerit con charge of our duties, to put you in mind of yours : ſo we cannot be
per-
fiteri. Cic. pro ſwaded on the other ſide, but that if there were generally in the greater
lege Manil.
ones that care and conſcience and zeal there ought to be of the common
Frequenter cul.
pa populi re-
good, a thouſand corruptions rife among inferiours, would be, if not wholly
reformed, acleaſtwiſe practiſed with leſs connivence from you, confidence in
fi de majorum them, grievance to others,
negligentia But right and reaſon will, that (h) every man bear his own burthen. And
obveriant er. therefore as we may not make you innocent, if you be faulty, by tranf
ferring your faults upon others : ſo far be it from us to impute their faults
to you, otherwiſe than as by not doing your beſt to (i) hinder them, you
3.
make them yours. For Juſtice we know is an Engine, that turneth upon
* Qui non ver many hinges
. And to the exerciſe of judicature, beſides the Sentence, which
tat peccare cum is properly yours, there are divers other things required; Informations,
poteft, jubet. and Teſtimonies
, and Arguings, and Inqueſts, and ſurdry Formalites, which i
ad. In cujus
am neither able to name, nor yet covetous to learn : wherein you are to
manu eſt ut reſt much upon the faithfulneſs of other men. Inany of whom if there be as
probibeat, jubet
agi, fi non pro-
ſometimes there will be, foul and unfaithful dealing, ſuch as you either can-
hibet admitri. not spie, or cannot help; wrong ſentence may proceed from out your lips,
Salvian. 7. de
(k) without your fanlt
. As in a curious Watch or Clock that moveth upon
provid.
š zaip ésiv many wheels, the
finger may point a wrong hour, though the wheel that next
67 Satépa moveth it be moſt exactly true : if but ſome little pinn, or notch or Spring
μόνω το,
Tele- be'out of order in or about any of the baſer and inferiour wheels. What
Sivcu Toko- he ſaid ofold,()Non fieri poteft,quin Principes etiam valde boni iniqua faciant;
yoy'épzev.
Ariſt: 8. Top
was then and ever ſince, and yet is,and ever will be, moſt true. For fay
Judge be never ſo honeſtly minded, never ſo zealous of the truth, never
eduíce nunc ſo careful to do right: yet if there be a ſpiteful Accuſer that will ſuggeſt any
sellele on pub thing,or an audacious witneſs that will ſwear any thing, or a crafty Pleader
juomet šte that will maintain any thing, or atame Jury that will ſwallow any thing, or
apzopras in a craving Clark or Officer that for a bribe will foift in any thing; the Judge
* me vu ezboi who is tied (as it is meet he ſhould) to proceed fecundum allegata & pro-
bata, cannot (m) with his beſt care and wiſdom prevent it, but that ſome-
apud Stob.
times juſtice ſhall be perverted, innocency oppreſſed, and guilty ones juſtified.
m Ipſos juſtiti-
arios, quos vulgariter Errantes, vel Itinerantes dicimus, dum errata hominum diligenter explorant, frequenter errare con-
tingit. Excesſus namque hominum abfconduntur, doc. Pet. Bleſ. Epift. 25.
Out
rata minorum
'Per. Bler.
Ep. 95.
h Gal. 6.
λώς επιτελό
III.
way.
Ser. 44.
2
&
1
1
1
5.
1
1.
2.
3.
Exod. 23. 1, &c. The Second Sermon.
119
Out of which conſideration, I the rather deſired for this Afiſe-Aſembly, 4:
ta chooſe a Text as near as I could of equal latitude with the Aſife
. Buſineſs
.
For which purpoſe I could not readilythink of any other portion of Scri-
pture,
fo proper and full to meet with all ſorts of perſons and all ſorts of
abuſes, as theſe three verſes are. Is there either Culumny in the Accuſer,
or Perjury in the Witneſs, Supinity in the Jurer, or Sophištry in the Plead-
er, or Purtiality in any Officer; or any cloſe corruption any where lurk-
ing amid thoſe many paſiages and conveyances that belong to a Judicial
proceeding? my Text ſearcheth it out, and indicterh the offender at the
tribunal of that impartial Judge that keepeth a privy Seſſions in each mans
breaſt.
The words are laid down ſo diſtinctly in five Rnles or Precepts, or'rather
(being all negative) in ſo many Prohibitions, that I may ſpare the labour
of making other diviſion of them. All that I ſhall need to do about them,
will be to ſet out the ſeveral portions in ſuch ſort as that every man, who
bath any part or fellowſhip in this buſineſs
, may have bis due ſhare in them.
Art thou first an Accuſer in any kind: either as a party in a Judicial con-
troverfie; or bound over to proſecute for the King in a criminal Canſe, or
ás a voluntary Informer upon ſome penal Statute? here is ſomething for
thee; Thou ſhalt not raiſe a falſe report. Art thou ſecondly a Witneſs: either
fetched in by Proceſs to give publick testimony upon oath; or come of good
or ill will privately to ſpeak a good word for, or to caſt out a ſhrewd word
againſt any perſon; here is ſomething for thee too; Put not thine hand
with the wicked to be an unrighteous witneſs. Art thou thirdly returned
to ſerve as a ſworn man, in a matter of grand or petty inqueſt ? here is
ſomething for thee too; Thou ſhalt not follow a multitude to do evil. Comeſt
thờu hither fourthly to advocate the cauſe of thy Client, who flyeth to thy
Ano
learning, experience, and authority for ſuccour againſt his adverſary, and
commendeth his state and fute to thy care and truſt ? here is ſomething
for thee too ; Neither ſhalt thou speak in a cauſe to decline after many to
wrest Judgment. Art thou laſtly in any Office of truſt, or place of ſervice 5.
in or about the Courts, ſo as it may ſometimes fall within thy power or
opportunity.to do a ſuiter a favour, or a ſpite: here is ſomething for thee
100 ; Thou ſhalt not countenance (no not) a poor man in his cauſe. The
two firſt in the first, the two next in the ſecond, this laſt in the third
verre.
In which diſtribution of the Offices of Juſtice in my Text, let noneima-
gine, becauſe I have ſhared out all among them that are below the Bench,
that therefore there is nothing left for thein that ſit upon it. Rather as in
dividing the land of Canaan, Levi, who had[n]no diſtinct plot by himſelf, n Num 18 269
having yet (by reaſon of the [o] univerſal uſe of his office) in every Tribe
fotnething, had in the whole, all things conſidered, a [P] far greater pro- o Deut. 33. 10.
portion, than any other Tribe had : So in this Scripture, the Judge hath by P See Numb.
ſo much a larger portion than any of the reſt, by how much it is more diffi- jól. 21. 1;&c.
fed. Not concluded within the narrow bounds of any one; but,as the blood
in the body, temperately ſpread throughout all the parts and members there-
of. Which cometh to paſs not ſo much from the immediate conſtruction
of the words (though there have not wanted[9]Expoſitors to fit the words 9 Lyran. hic.
to ſuch conſtruction:) as from that general inſpection, and (if I may ſo
ſpeak) Superintendency, which the Judge or Magiftrate ought to have over
the carriage of all thoſe other inferiour ones. A great part of whoſe duty
it is, toobſerve how the reſt do theirs :and to find them out, and check and
piniſh them as they deſerve, when they tranſgreſs. So that with your
patience
6.
21.
Deuc 18.1,&C.
1
1
1
+
you of
1
1
1
אשן r
SH. A. hic.
in Annor.
.
120
Ad Magiftratum, Exod. 23. 1, &c.
patience (Honourable, Worſhipful, and dearly Beloved) I have allowance
from my Text (if the time would as well allow it) to ſpeak unto
five things. Whereof the firſt concerneth the Accuſer; the ſecond, the
Witneſs; the third, the Jurer ; the fourth the Lawyer; the fifth, the Officer:
and every one of them the Magistrats, Judge,and Justicer
. But having no
purpoſe to exceed the hour, (as I mult needs do if I ſhould ſpeak to all
theſe to any purpoſe:) whilſt I ſpeak to the first only, I ſhall deſire the rest
to make application to themſelves
, ſo far as it may concern them, of
every
material paſſage : which they may eaſily do, and with very little change
for the moſt part ; only if they be willing.
7.
To our first Rule then, which concerneth the Accuſer and the Judge; in
the firſt words of the Text, Thou ſhalt not raiſe a falſe report. The Original
(r)verbſignifieth to take up; as if we ſhould read it Thou ſhalt not take up a
falſe report. And it is a word of larger comprehenſion, than moſt Tran-
+ Old Engliſh Nators have expreſſed. The full meaning is; (t)Thou ſhalt not have to do
tranſlation hic with any falſe report, neither by(u)raiſing it, as the Author; nor by ſpread-
vel loquendo, ing it, as the Reporter, nor by receiving it, as an Approver. But the firſt
Glof inter- fault is in the Raifer : and therefore our tranſlations have done well to re-
falli rumoris tain that rather in the Text; yet allowing the Receiver a place in the Mar.
author, vel ad- gent. Now falſe reports may be raiſed of our brethren by unjuſt ſlanders
, ,
jutor eſto. Jun
detractions, back-bitings
, whiſperings
, as well out of the courſe of judg-
ment, as in it. And the equity of this Rule reacheth even to thoſe ex-
trajudicial Calumnies alſo. But for that I am not now to ſpeak of extra-
judicial Calumny ſo much, as of that que verfatur in foro & in judiciis,
thoſe falſe ſuggeſtions and informations which are give into the Courts, as
more proper both to the ſcope of my Text,and the occaſion of this preſent
meeting : 'Conceive the words for the preſent as ſpoken eſpecially, or at
leaſtwiſe as not improperly appliable to the Accuſer. But the Accuſer ta-
* Accuſatorem ken (x) at large, for any perſon that inpleadeth another in jure publico vel
Lo petitore ap. privato, in cauſes either civil or criminal ; and theſe again either capital or
pello. Cic. in penal. No not the Accuſed or Defendant excepted: who although he can-
partic. orat.
not be called in ſtrict propriety of ſpecch ani Accuſer ; yet if when he is
juſtly accuſed, he ſeek to defend himlelf by falſe,unjuſt
, or impertinent al-
legations, he is in our preſent intendment to be taken as an Accuſer, oras
the Raiſer and Taker up of a falſe report.
8.
But when is a Report falle? or what is it to raiſe ſuch a report? and how
ym-ftruunt de is it done? As we may conceive of falſhood in a threefold notion; name-
proprio calum-
lý,as it is oppoſed, not only unto Truth firſt, but ſecondly alſo unto Ingenui.
tie. Bern. lib. ty, and thirdly unto Equity alſo : accordingly falſe reports may be raiſed
orde Confids, three ways. The firſt and groſſeſt way is, when we (1) feign and deviſe
Pfal
. 35. 11. ſomething of our own heads to lay againſt our brother, without any foun-
a Nehem. 6.8. dation at all, or ground of truth:creating (as it were) a tale ex nihilo. As
it is in the Pſalm,
(•)They laid to my charge things that I never did:and as Ne-
C3 Reg.21.10. hemiah ſent word to Sanballat, (a) There are no ſuch things as thou ſayeſt, but
da Sam 16:22 thou feigneft them of thine oron heart. (b) Crimen domeſticumz & vernacu-
accuſatoria lum; a meer device: ſuch as was that of Jezebels inſtruments againſt (c)
confuetudine, Naboth, which coſt him his life; and that of Zibah againſt (d) Mephi-
in Ver. lib.s. bofheth, which had almoſt coſt him all he had. This firſt kind of Report
f-quæ quoni- is falſe; as devoid of Truth.
am accufatorio
The ſecond way (which was ſo frequently uſed among the Roman Ac-
more do jure
Sunt fačta re-cuſers that (e) Cuſtom had made it not only excuſable, but (F Jallowablezand is
prehendere non at this day of too frequent uſe both in private and publick calumniations)
pro Flacco. is, when upon ſome ſmall ground of truth, wę rụn deſcant at pleaſure in our
9
+
nias innocen-
b Cic. act. 2. in
Ver. lib. 3.
own
}
)
1
Exod. 23. 1, &c. The Second Sermon,
1211
Plal. 56.5.
-
Tercnt, in
i. Sam. 10.2.
។
1
10.
Scob. Serm
naturali nor-
own informations, interweaving many untruths among; or preverting the
ſpeeches and actions of our adverſaries, to make their matters ill, when
they are not; or otherwiſe aggravating them to make them ſeem worſe
than they are. As tidings came to David, when Ammon only was flain,
gaSam.13 30
that (8) Abſalom had killed all the Kings fons. It is an eaſie and a common h. Tley daily
thing, by miſconſtruction to (b) deprave whatſoever is moſt innocently woreſt my words.
done or ſpoken. The Ammonitiſh Courtiers dealt ſo with David, when he
Nihil eſt
ſent (i) Ambaſadors to Hanun in kindneſs,they informed the King as if he Quin malé
had ſent ſpies to diſcover the ſtrength of the City and Land. And the (k) parrando poffit
depravarier.
Jemos enemies dealt ſo with thoſe that of devotion repaired the Temple and
the Wall of Jeruſalem, advertifing the State, as if their purpoſe had been l'horm.
to fortifie themſelves for a Rebellion. Yea and the malicious Jews dealt ſo
k Neh. 6.6,7
with Chriſt himſelfz taking hold of ſome words of his, about the deſtroy- & Ezra 4.12.
ing and building of the Temple, which he underſtood of the (1) Temple of Joh:2 10:21.
his body, and ſo (m) wreſting them to the fabrick of the Material Temple, 61.
as to make them ſerve to give colour to one of the ſtrongeſt accuſations they
had againſt him. This ſecond kind of Report is falſe, as devoid of inge-
nnity.
The third way is, when taking advantage of the Lam, we proſecute the
extremity thereof againſt our brother, who perhaps hath done ſomething
η Νόμοι αλή
contrary to the letter of the Law, but not violated the intent of the Law gi- meliorezom
.
ver, or offended either againſt.common Equity, which ought to be the (n) Epidet. apud
meaſure of juſt Laws, or againſt the common good, which is in ſome fort the
143. Nos legein
() meaſure of Equity. In that multitude of Laws, which for the repreſſing bonum à malà
null.z alia ni
of diſorders, and for the maintenance of peace and tranquillity among men
muſt needs be in every well-governed Common-wealth; it cannot be a- ma dividere
voided, but that honeſt men, eſpecially if they have much dealings in the poſſumus. Cic.
world, may have ſometimes juſt and neceſſary cauſe to do that, which in Quod fit inju
regard of the thing done may bring them within the compaſs of
ſome Sta-flè nec jure fie-
tute or branch of a ſtatute; yet ſuch as, circumſtances duly conGdered, no mang ada
wiſe and indifferent man but would well approve of. Now, if in ſuch caſes cenda funt, vel
always rigour ſhould be uſed, Laws intended for the benefit, ſhould by ſuch purunda, ini-
hard conſtruction become the bane of humane ſociety. 'As Solomon faith. [p] conftituta. Aug.
Qui torquet naſum, elicit Janguinem ; He that wringeth the noſe too hard 1.9.de Civ.21.
Atque ipfa
forceth blood. Guilty this way are not only thoſe contentious ſpirits,where-
utilitas juji
of are too many in the world; with whom there is no more ado, but a prope mater dom
Word and an Action, a Treſpaſs and a Proceſs : But moſt of our common In- aqui. Horat. 1.
formers withal, Sycophants you may call them (for that was their old name) equadobons jies
like Verres his(9) blood bounds in Tully, that lie in the wind for game, and confiat,quod ad
if they can but trip any man upon any breach of a penal ſtatute, there they utilitatem
faſten their teeth, and tugg him into the Courts without help; unleſs he will cominunem vi-
dare offim Cerbero, (for that is it they look for) give them a Sop, and then detur pertinere.
they are charmed for that time, Zacheus, beſides that he was a Publican, renn. lib. 2.
was it ſeemeth ſuch a kind of Informer; (~) . Tive fouropeéu tuou, is the word p Prov. 30.33.
Luke 19. If I have played the Sycophant with any man, If I have wronged tici. Cic. in
any man by forged cavilation, or wrung any thing from him by falſe ac- Verrinis.fæpe
cuſation. A report of this third kind is falſe, as devoid of equity.
Si quid cuiper
But it
may
be thought I injure theſe men, in making them raiſers of calumniam eri-
falſe reports; and am my ſelf a falſe accuſer of them, whildt I ſeek to make pui.Apud Tert.
them falſe accuſers of others:when as they dare appeal to the world, they rc-37.
port not any thing but what is moſt true and what they ſhall be well able to
prove ſo to be. Aronce to anſwer them,and clear my ſelf,know that in Gods
eſtimation, and to common intendment in the language of Scripture, it is all
R
r Luk. 19.8.
4. cont. Marc.
II.
ond
1
I
1
1
!
&c.
it
122
Ad Magiſtratum Exod. 23. 1, &c.
one to ſpeak an untruth, and to ſpeak a trüth, in undue time, and place,
si Sam. 2.1. 7• and manner, and with undue circumſtances
. One inſtance ſhall make ali
this moſt clear. Dog the Edomoite, one of the (s) ſervants of the houſe
of Saul, ſaw when David went into the houſe of Ahimelech the Prieſt, and
how Abimelechthere entertained him, and what kindneſs he did for him ;
+ 1 Sam.22. 9, of all which he (t) afterwards gave Saxl particular information, in every
point according to what he had ſeen. Wherein, though he ſpake no more
than what was true, and what he had ſeen with his own eyes : yet
becauſe
he did it with an intent to bring miſchief upon Ahimelech, who had done
nothing but what well became an honeſt man to do, David chargeth him
with telling of lyes, and telleth him he had a falſe tongue of his own for it,
u Pralo 52.2.4.
Pfal
. 52.[(u) Thy tongue imagineth wickedneſs,and with lies thor cutteft like
a ſharp raſor : Thou haſt loved unrighteouſneſs more than goodneſs, and to talk
of lies more than righteouſneſs : Thou haſt loved all words that may do hurt,
Öthon falſe tongue.] Conclude hence; he that telleth the truth where it
may
do hurt, but eſpecially if he tell it with that purpoſe, and to that end that
may do burt, he hatha falſe tongue, and he telleth a falſe lye, and he muſt
pardon us if we take him for no better than the railer of a falſereport.
12. We ſee what it is to raiſe a falſe report : let us now ſee what a fault it is:
The firſt Accuſer that ever was in the world, was a falſe Accuſer: and that
* Joh. 8. 44. was the Devil
. Who as he began betiincs, for he was a (x) lyer from the
beginning : ſo he began aloft ; for, the fiſt falſe report he raiſed, was of the
y Gen.3.194,5. mot High. Unjuſtly accuſing Cod himſelf unto our mother Éve in a (3)
few words, of no fewer than three great crimes at once, Falfhood, Tyranny,
and Envy. He was then a ſanderous accuſer of his Maker; and he hath con-
* Apoc. 19.6, tinued ever ſince a malicious accuſer of bis(z)Brethren: Satan, dreßoro, &c.
he hath his name from it in moſt languages. Slanderers, and Backbiters,
and falſe Accuſers may here hence learn to take knowledge of the rock
whence they were hewn: here they may behold the top of their Pedigree.
We may not deny them the ancienty of their deſcent; though they have
ſmall cauſe to boaſt of it; ſemen ſerpentis, the ſpawn of the old Serpent;
a John 8. 44. (a) children of their father the Devil
. And they do not ſhame the ſtore
they come of; for the works of their Father they readily do. That Helliſh
Aphoriſm tbey ſo faithfully practiſe, is one of his Principles: it was he firſt
b Jer. 18. 18. inſtilled it into them, Calumniare fortiter, aliquid adherebit, (b) Smite with
the tongue, and be ſure to ſmite home; and then be ſure either the grief, or
the blemish of the ſtroke will ſtick by it
.
! 13. A Deviliſh practice, hateful both to God and man. And that moſt juſt-
ly; whether we conſider the ſin, or the injury, or the miſchief of it: the Sin
in the Doer, the injury to the Sufferer, the miſchief to the Common-wealth.
Every falſé report raiſed in judgment, beſides that it is a lye; and every
cWild. 1. 11. lye is å ſin againſt the truth, (c) ſaying the ſoul of him that maketh it, and
dApoc.22,15; (d) excluding him from heaven, and binding him over unto (e) the ſecond
death: it is alſo a pernicious lye, and that is the worſt ſort of lies; and to a ſin
both againſt Charity and Juſtice. Which whoſo committeth, let him never
fPfal
. 15.193. look to (f) dwell in the Tabernacle of God, or to reſt upon his holy Moun-
tain: God having threatned, Pfal.50. to take ſpecial knowledge of this
fin; and though he ſeem for a time to diſſemble, yet at leaſt to reprove the
bold offender to his face, [(8) Thou Sateſt and ſpeakeſt againſt thy brother :
yea and haft Nandered thine own mrothers Son. Theſe things haft thou done,
and I held my tongue, and thou thoughteſt wickedly, that I was even ſuch an one
as thy ſelf; but I will reprove thee, and ſet before thee the things that thou haft
done.]
And
10.
.
g Pfal. so. 19.
- 21,
A
>
1
1
1
a-
Exod. 23. 1,&c. The Second Sermon.
123
And as for the Injury done hereby to the grieved party, it is incompara 14.
ble. If a man have his houſe broken, or his purſe taken from him by the
high way, or ſyſtain any wrong or loſs in his perſon, goods, or ſtate other-
wife, by fraud, or violence, or caſualty : he may poſſibly either by good for-
tune hear of his own again, and recover it, or he may have reſtitution
and ſatisfaction made him by thoſe that wronged him, or by his good in-
duſtry and providence he may live to ſee that lofs repaired, and be in as good
ſtate as before. But he that hath his Name, and
Credit, and Reputation
cauſeleſly called into queſtion, ſuſtaineth a loſs by ſo much
greater than a
ny
Theft, by how much (b) a good Name is better than great Riches. A b Prov. 21. 1;
man may out wear other Injuries, or out-live them: but a defamed perſon
no Acquittal from the Judg, no ſatisfaction from the Accuſer, no following
Endeavours in himſelf can ſo reſtore in integrum, but that when the
Wound is healed, he ſhall yet carry the marks and the ſcars of it to his dy.
ing day.
Great alſo are the miſchiefs that hence redound to the Commonwealth.
15.
When no innocency can protect an honeſt quiet man, but every buſie baſe
fellow that oweth him a ſpite, ſhall be able to fetch him into the Courts,
dram him from the neceſſary charge of his family and duties of his calling,
to an unneceſſary expence of money and time, torture him with endleſs de-
lays, and expoſe him to the pillage of every hungry Oficer. It is one of the
grievances God had againſt
Feruſalem, and, as he callçth them, Abominati-
ons, for which he threatneth to judge her, Viri detractores in te. (i) In thee i Ezek.22. 5.
are men that carry tales to shed blood.
Beware then all you whoſe buſineſs or lot it is at this Aflizes, or here 16.
after may be, to be Plaintiffs, Accuſers, Informers, or any way Parties in
any Court of Juſtice, this or other, Civil or Eccleſiaſtical : that you
ſuffer
not the guilt of this Prohibition to cleave unto your Conſciences. If
you ſhall hereafter be raiſers of falſe Reports, the words you have heard
this day (hall make you inexcuſable another : You are by what hath
been preſently ſpoken, diſabled everlaſtingly from pleading any Igno-
rance either Factior Juris ; as having been inſtructed both what it is, and
how
great a Fault it is to raiſe a falſe Report. Reſolve therefore, if
your
be free, never to enter into any A&tion or Suit, wherein you cannot pro-
ceed with Comfort, nor come off without Injuſtice: or, if already 'en-
gaged, to make as good and ſpeedy an end as you can of a bad matter, and
to deſiſt from farther proſecution. Let that Golden Rule, (commended
by the wiſeſt () Heathens as a fundamental Principle of Moral and Civil kiportes
Juſtice ; yea and propoſed by our bleſſed Saviour himſelf as a full abridg. jicoTeuta
ment of the (1) Lapo and Prophets,) be ever in your eye, and ever before coisanols punt
your thoughts, to meaſure out all your A&tions, and Accuſations, and Pro- Sob.Serm...
ceedings thereby : evento do ſo to other men, and no otherwiſe, the age you Idque per pre-
could be content, or in right reaſon ſhould be content, they ſhould do to you
and yours, if their caſe were yours. Could any of you take it well at your ret,dici jubebut,
Neighbours hand, ſhould he ſeek your life or livelihood by ſuggeſting a. Quod tibi fieri
gainſt you things which you never had ſo much as the thought to do? or mer feceris
.
bring you into à peck of Troubles, by wreſting your Words and Ations, Quam ſententi-
wherein you meant nothing but well, to a dangerous conſtruction ; or dilexit,ut &' in
follow the Law upon you, as if he would not leave you worth a groat, for palatio , & in
every petty Treſpaſs, ſcarce worth half the money? or fetch you over the publicis operib.
hip upon a branch of ſome blind, uncouth and pretermitted Statute? He ret.de Alex.Se-
that ſhould deal thus with you and yours, I know not what would be ſaid vero Lamprid:
and thought; Griper, Knave, Villáin, Devil incarnate; all this and much
I Matth.7.120
R 2
more
1
conem, cum ali-
quein emenda-
in Alex.
1
1
A
$
.
I
V
1
.
1
124
Ad Magiſtratum,
Exod. 23.1, &c.
more would be too little for him. · Well, I ſay no more but this, Quod tia
bi fieri non vis, &c. Do as you would be done to. There is your general rule:
17. But for more particular direction, if any man defire it; ſince in every evil
one good ſtep to ſoundneſs is to have diſcovered the right Cauſe thereofil
know not what better courſe to preſcribe for the preventing of this fin of
Sycophancy and falſe accuſation, than for every man carefully to avoid the
inducing Cauſes thereof, and the Occaſions of thoſe Cauſes. There are (God
knoweth) in this preſent wicked World, to every kind of evil, inducements
but too too many.To this of falſe Accufation therefore it is not unlikely, but
there may be more: yet we may obſerve that there are four things, which
are the moſt ordinary and frequent Cauſes thereof; viz. Malice, Obſequious
neſs, Coverture, and Covetouſneſs.
18. The firſt is Malice. Which in ſome men (if I may be allowed to call
them men, being indeed rather Monſters) is univerſal. They love no body:
glad when they can do any man any miſchief in any matter : never at ſo
good quiet, as when they are moſt unquiet. Iě ſeemed David met with ſome
m Pfal. 120.6, ſuch; men that were [m] Enemies to peace : when he ſpake to them of peace,
they made themſelves ready to battel. Take one of theſe men, it is meat and
drink to him, which to a well-minded Chriſtian is as Gall and Wormwood,
Virg. Eclog.3. to be in continual ſutes. [n] Et ſi non aliqua nocuiſſet, mortuus effet : he could
not have kept himſelf in breath but by keeping Terms; nor have lived to this
hour, if he had not keen in Law. Such cankered diſpoſitions as theſe, with-
out the more than ordinary mercy of God, there is little hope to reclaim:
unleſs very want, when they have ſpent and undone themſelves with wrang-
ling (for that is commonly their end, and the reward of all their toyl)make
them hold off, and give over. But there are beſides theſe, others alſo ; in
whom, although this malice reigneth not ſo univerſally,yet are they ſo far
carried with private ſpleen and hatred againſt ſome particular men for ſome
perſonal reſpect or other, as to ſeek their undcing by all means they can.
Out of which hatred and envy they raiſe falſe reports of them:that being in
their judgments (as it is indeed) the moſt ſpeedy, and the moſt ſpeeding way,
o Quare folent to [oj do miſchief with ſafety. This made the Prelidents and Princes of Pra
viru porentiam ſia to [P] ſeek an Accuſation againſt Daniel; whom they envied becauſe the
cujuſque minu- King had preferred him above them. And in all Ages of the World, wicked
ent, de quo men- and prophane men have been buſie to ſuggest the worſt they could, againſt
,
thoſe that have been faithful in their Čallings ; eſpecially in the callings of
p Dan. 6. 3, s. the Magiſtracy or Miniſtry; that very faithfulneſ of theirs being to the o-
ther a ſufficient ground of malice. To remedy this, take the Apoſtles rule,
9 Heb. 12. 15. Heb. 12.[9] Look diligently left any root of bitterneſ ſpringing up trouble yox,
and thereby many be defiled. Submit yourſelves to the Word and Will of God
in the Miniſtry ; ſubmit your ſelves to the Power and Ordinance of God in
the latagiſtracy; ſubmit your ſelves to the good pleaſure and Providence of
God in diſpoſing of yours and other mens Eftates : and you ſhall have no
cauſe by the grace of God, out of Malice or Envy to any of your brethren,
to raiſe falſe Reports of them.
19. The ſecond Inducement is Obſequiouſneſs. When either out of a baſe
fear of diſpleaſing fome that have power to do us a diſpleaſure, or out of a
baſer Ambition to ſcrue our felves into the ſervice or favour of thoſe that
may advance us; we are content, though we owe them no private grudge
otherwiſe, yet to become officious Accuſers of thoſe they hate, but would not
be ſeen ſo to do: ſo making our ſelves as it were bawds unto their lušt, and
1 3 Kings 21. open inſtruments of their ſecret malice. Out of that baſe fear, the [r]Elders
of Jezreel, upon the Queens Letter, whom they durft not diſpleaſe, cauſed
1
Pſal. 65.
an
1
1
Exod. 23. 1,&c.
The Second Sermon.
125
u Gal. 1. 10.
1
20.
1
an Accuſation to be framedagainſt innocent Naboth. And out of this baſe
Ambition, [1] Doeg to pick a thank with his Master, and to endear himſelf S2 Sam. 22.6.
farther into his good opinion, told tales of David and Abimelech. To re-
medy this, remember, the Service and Offices you owe to the greateſt Ma-
šters upon Earth, have their bounds ſet them which they may not paſs.[t]Vf t so verè culum
que ad aras : the Altar-słone that is the Meere-Stone zand Juſtice hath her Almerienas
tars too, as well as Religion hers. Go as far then as you can in Offices of love uéxee Bar pa so
and ſervice to your friends and betters, Jalvis pietate de justitia: but not a
Pericles apud
Agel. 1. Noct.
ſtep farther for a world. - If you ſeek to [ue] pleaſe men beyond this, you 3.
cannot be the ſervants of God.
Coverture is the third Inducement. And that is, when either to make our
own cauſe the better, we ſeek to bring envy and prejudice upon our adver-
ſaries, by making his ſeem worſe : or, when being our felves guilty, we think
to[x] cover our own crimes, and to prevent the Accuſations of others by x Scelere ve-
gerring the ſtart of them, and accuſing them firſt. As (3) Potiphar's Wife ac landum eft feca
cuſed Joſeph, and the (z) Elders Suſannah,of ſuch crimes as they were inno- pol. Aa. 2.
cent of, and themſelves guilty. An old trick,by which C.Verres,like a cunning ; Gen. 39. 17.
Colt,often holp himſelf at a pinch, when he was Prætor of Sicily ; as(a)Ci.. Cic.in Verr
.
cero declarech againſt him by many inſtances, and at large. For lithence the paſſin.
Laws in moſt caſes rather favour the Plaintiff, becauſe it is preſumed men
ſhould not complain without grievance: we may think perhaps to get this
advantage to our ſelves
, and ſo rather chooſe to be Plaintiffs than
Defen-
dants, becauſe (as Solomon ſaith) (b) He that is firſt in his own tale ſeemeth b Prov. 18. 9,
righteous. To remedy this ; Do nothing but what is juſt, and juſtifiable : be
ſure, your matters be good and right: they will then bear out themſelves
well enough, without ſtanding need to ſuch damned ſhifts for ſupport.
But the fourth thing is that, which cauſeth more miſchief in this
kind,than
all the reſt. That which the Atle calleth (c) the root of all evil; and which I Tim. 6.10.
were it not,there could not be the hundredth part of thoſe ſutes, and trou- trem. Claud.z.
bles,and wrongs, which now there are, done under the Sun: Even the giee- de laud.Stillic.
dy worm of Covetouſneſs
, and the thirſt after filthy lucre. For though men rum caufdem
be wicked enough, and prone to miſchief of themſelves but too much:yet Juv. Sac. 14.
are there even in corrupt nature ſuch impreilions of the cominon principles of Naximam
juſtice and equity, that men would not often do great wrongs (d) grutis, viam facien
and for nothing. If Zibahſlander his Maſter
falfly and treacheroully; it is in dam aggredi-
hope of getting the living from him. And it was Nubuth's Vineyard, not blaf- uadipifcantur
phemy, that made him guilty. Thoſe ſinners that conſpired againſt the inno. ea que concupi-
cent,Prov.in.[(e) Come let us lay wait for blood let ius lurk privily for the inno- veriunt : In quo
cent without a cauſe : Let us ſwallow them up,&c.] They had their end in it :patet avaritia.
and whit that was the next following words diſcover, We fball find all pre-fieslie video-
cious firbliance, we ſhall fill our houſes with ſpoil
. And moſt of our prouling minum ejt,ut ved
Infos neers,like hole Old Sycophants in Athens,or the Quadræplatores in Rome; maleficiumnemo
do they aim think you ſo much at theexecution of good Laws, the puniſh-apazemolumento
ment of Offenders, and the reformation of Abuſes, as at the prey, and the accedere. Cic.
booty, and to get a piece of money to themſelves? For let the Offence be pro Sex. Roſci-
Ö.Pars viliffiina
Wluat it will, deal but with them; and then no more ſpeech of Laws or A.
buſes, but all is huſht up in a calm ſilence, and no harm done. To remedy men noviffis :-
this; as John Baptiſt ſaid to the Soldiers in Luke 3. (f) Accuſe no man falſly 3.e un to Add-
(ouxopartioune, is the word there too) and be content with zour wages : ſo if you éxiv sir, göras
would be ſure not to accuſe your Neighbour fallly,content your felves with monešs iiv. Di-
your own Eſtates, and covet not (g) his Ox or his Aſ, his land or his mo- Stob. Serm. 8.
ney, or any thing that is his. Reckon nothing your own, that is not yours by c Pro 1.12, 13.
fair and juſt means: nor think that can proſper with you and yours, that was's Exod.20.17.
wrung from another by Cavil or Calumny.
I
21.
I
rerum Cerica
.
1
}
Exod. 23. 1,&c
22.
falſe report.
Chaldeus,
Vatabl.
κλωπες και
aurem crimini.
bono.
[ Pfal. 526
126
Ad Magiſtratum,
I have' now done with you that are Accuſers: whoſe care muſt be, ac-
cording to the Text reading, not to raije a falſe Report. But the Margent
remembers me, there are others whom this prohibition concerneth beſides
you, or rather above you; whoſe care it muſt be, not to receive a falſe re-
port. A thing ſo weighty, and withal fo pertinent to the general argument
hé meg.Ng" of this Scripture, that ſome (1) Tranſlations have paſſed it in the Text. And
Septuag. Non
ſuſcipięs vocem the Original word comprehendeth it
. For albeit the Raijerindeed be the
mendacii. Vulg: firſt taker up; yet the, Receiver taketh it up too, at the ſecond hand. As it is
not receive a commonly laid of ſtollen goods, There would be no Thieves
, if there were
no Receivers ; and therefore ſome Laws have made the Receiver (i) equal
Genev.-hunc Thief with the Stealer, xj o xaétas pièv xj ó aúbas: ſo certainly there would be
Senſuin fequitur
fewer falſe reports raiſéd in judgment, if they were more ſparingly received.
And therefore in this caſe alſo the Receiver muſt go pari paſue with the Raia
i'Αμφότεροι !
ſer: who, if he give way or countenance to a falſe Report when he
may re-
deed uug, fuſe or hinder it, by being an Acceſſary maketb himſelf a Party; and becom-
naétus. eth (k) guilty of the ſame ſins, the ſame wrongs, the ſame miſchiefs
, with
omvorgholh k Non folum il- the firſt offender, the falſe Accuſer. David as he envieth againſt Doeg in
de reus eft qu thel) Pſalm for telling, ſo he (m) elſewhere expoſtulateth with Saul for
quo profert ; fed hearing unjuſt Reports
of him. The Raifer and Receiver are both poffef-
& is qui cito led with the ſame evil ſpirit: they have the ſame(n) Devil, the fame Fa-
bus præbet.Ifid.
miliär ; only here is the difference,the Raiſer hath his Familiar in his Tongue,
1. 3. de fummo the Receiver in his Ear. Whoſoever then fitteth in the place of Magiftracy
and publick judicature in foro externo, or is by virtue of his Calling other-
m 1 Sam.24.9. wiſe inveſted with any juriſdiction or power to hear and examine the Ac-
cuſations of others: I know not how he ſhall be able to diſcharge himſelf
έτε γελάν
in foro interno from a kind of Champerty (if my ignorance make menot a-
προς άλλες,
S te infovias buſe the Word) or at leaſtwiſe from miſpriliar of Calumny and unjuſt Accu-
pro de'per bet, lations ; if he be not reaſonably careful of three things.
Thucyd. apud
Firſt, let him beware how he taketh private informations. Men are par-
23.
tial, and will not tell their own Tales but with favour, and unto advantage.
And it is ſo with moſt men; the (0) firſt Tale poſſeſſeth them fo, as they
hear the next with prejudice : than which there is not a (p) ſorer enemy to
right and indifferent judgment. A point ſo material, that ſome Expoſitors
make it a thing principally intended in this firſt branch of my Text, (q)
non andiatur una pars fine alia, ſaith Lyra. Suiterş will be impudent, to
foreſtal the publick hearing by private informations:even to the Judg him-
o Prov. 18.17. ſelf, if the acceſs be eaſie; or at leaſtwiſe (which indeed maketh leſs noiſe,
Eft vitium, cu- but is nothing leſs pernicious ) to his Servant or Favorite that hath his ear,
jus fi te immu- if he have any ſuch noted Servant or Favorite
. He therefore that would
nem fenti, in-
reſolve not to receive a falſe report, and be ſure to hold his Reſolution, let
novi,ex his qui him reſolve (ſo far as he can avoid it) to receive no Report in private; (for
Scendunt, fede- a thoufand to one that is a falſe one) or, where he cannot well avoid it, to
bis me judice be ready to receive the Information of the adverſe part withal ; either (r)
folitarius, Faci- both or neither, but indeed rather neither, to keep himſelf by all means
tis hæc eft : cu- equal and entire for a publick hearing. Thus much he
Gus callidiſime ſelf; there is no man offereth to poſſeſs him with a Cauſe before-hand, be .
vulpecula
it right, be it wrong; who doth not either think him unjuſt, or would
minem compori have him fo.
Satis caville
verfutias. Bern.
3.de confid. in fine. p_inde eis ipſis pro nihilo ira multa, inde innocentium frequens addi&tio, inde prejudicia in abſentes.
Bernard. Ibid. q Lyr. hic. r Tò duosãs appoir dispoãohan. Demoſth, de Cor.
η διμβολας
Srob. Ser. 40.
Ut
+
ter oinnes quos
Magnorum ne-
Secondly
por tanto
127
24.
nor to know
1
Exod. 23. 1, &c. The Second Sermon.
Secondly, let him have the conſcience firſt, and then the patience too (and
yet if he have the (S) conſcience,certainly he will have the patience) to make fThe righte-
ſearch into the truth of things: and not be dainty of his pains herein though reth the cauſe
matters be intricate, and the labour like to be long and irksom, to find out of the poor i
if it be poſſible the bottom of a buſineſs ; and where indeed the fault lieth but thefwick-
ed regardeth
firſt or moſt. It was a great overſight in a good King, for (t) David to give
away Mephiboſheth's living from him to his Accuſer,and that upon the bare it
. Prov.29.7.
credit of his accuſation. It had been more for his honour to have done (u) u Job 29. 16.
as Job did before him, to have ſearched out the cauſe he knew not ; and as * 3 King-3-23.
his ſon (x) Solomon did after him in the cauſe of the two mothers. Solomon, Proy 25.2.
well knew, what he hath alſo taught us, Prov. 25. that it was (1) the honour a Gen. 18.20,
of Kings to ſearch out a matter. God as he hath vouchſafed Princes and Ma- 25
giſtrates his own (%) name; ſo he hath vouchſafed them his own example in moniti, ne ad
this point. An example in the ſtory of the Law, Gen. 18. where he did not proferendam
preſently give judgment againſt (a) Sodom upon the cry of their fins, that aut temere in-
was come up before him: but he would go down firſt and ſee whether they had diligenterque
done altogether according to that cry; and if not, that he might know it. An
indiſcula
quicque quoquio
example alſo in the Goſpel ſtory, Luk. 16. under the Parable of the rich man: modo judice-
whoſe firſt work, when his Steward was accuſed to him for embezeling his musi: fed ex:
good, was not to turn him out of doors, but to (b), examine his accounts. deſcendamus,
What through Malice, Obſequiouſneſs, Coverture, and Covetouſneſs, counter- videamus, &
juſto examine
feit reports are daily raiſed : and there is much cunộing uſed by thoſe that
criminoſos dili-
raiſe them, much odd Shafling, and packing, and combining, to give them genter perfcru
the colour and face of perfect truth. As then a plain Country-man, that, Trid.c.22.
would not willingly be coſened in his pay, to take a flip for a currant piece, 6 Luk. 16.3.
or braſs for ſilver, leiſurely turneth over every piece he receiveth; and if 25.
he ſuſpect any one more than the reſt, vieweth it, and ringeth it, and ſmell. c Accuſatores
eth to it, and bendeth it, and rubbeth it, ſo making up of all his ſenſes as it civitate utile
were one natural touch-ſtone, whereby to try it: ſuch jealouſic Mould the eſt, ut metu
Magiſtrate uſe, and ſuch induſtry, eſpecially, where there appeareth cauſe
audacia : ve-
of ſuſpicion, by all means to lift and to bolt out the truth, if he would not runtamen hoc
be cheated with a falſe report inſtead of a true.
ita eft vtile, ut
110n plare {ulu-
Thirdly, let him take heed he do not give countenance or encourage damur ab accu-
ment, more than right and reaſon requreth, to contentious perſons , Satoribus. Ibid.
known Sycophants, and common informers
. If there ſhould be no Accuſers, est
, Canes ibi
to make complaints, Offenders would be no offenders, for want of due Cor- quamplurimos
rection ; and 'Laws would be no Laws, for want of due Execution. Inform- multicolo per
ers then are(C) neceſſary in a Common-wealth, as Dogs are about your vandi, multaqz
houſes and yards. If any wan miſlike the compariſon, let him know it it (d) fervanda ſunt.
Cicero's ſimile, and not mine. It is not amiſs, faith that great and wife Ora- Roſcio.
tor, there ſhould be ſome ſtore of Dogs about the houſe, where many goods Canes aluntur
are laid up to be kept ſafe, and many falſe knaves haunt to do miſchief; to fignificent fi
guard thoſe
, and to watch theſe the better. But if thoſe (e) Dogs ſhould make fures venerints
at the throat of every man that cometh near the houſe, at honeſt mens hours, Quod fi luce
and upon honeſt mens buſineſs : it is but needful they of the houſe hould frentcum Deos
ſometimes rate them off, and if that will not ſerve the turn, well favoured- Salutarım ali-
ly beat them off, yea,and if (after all that they ſtill continue mankeen knock opinor is crura
out their teeth, or break their legs, to prevent a worſe miſchief. Magiſtrates fuffringantur,
are petty Gods, God hath lent them his name.[f]Dixi Dii, I have ſaid ye are
fPfal. 82.6.
Gods, Þfa.82. and falſe Accuſers are petty Devils; the Devil hath borrowed & Apoc. 12:9;
their(8)name,Sathan,rabonos, the Accuſer of his brethren.For a Rulerthen or 10.
De ipſo eliam
Magiſtrate to countenance a Sycophant,what is it elſe,bụt
as it were to per- nomine Diaboli
vert the courſe of nature, and to make God take the Devils part? And delatorem,
then
de anima,c.29
contineatur
1
Ibid. &c.
1
1
l
de damno
non aliter--
non, &c. l. II-
gantium in-
citur. Ibidem.
DÉVTO -
128
Ad Magiſtratum,
Exod. 23. 1, &c.
then beſides, where ſuch things are done ; what is the common cry? People
b Job 29: 17. as they are ſuſpicious, will be talking parlouſly, and after their manner:
cer.P.Fam. E. Sure, ſay they, the Magiſtrates are ſharers with theſe fellows in the adven-
piſt.8.vide l.7. ture; theſe are but their ſetters, to bring them in gain, their Inſtruments
oculis damn i and Emiſſaries to toll griſt to their mills for the increaſing of their moul-
ter. He then that in the place of magiſtracy would
decline both ihe fault and
infect. Inom fufpicion of ſuch unworthy Colluſion ; it ſtandeth him upon, with all his beſt
five-fancimus endeavours
, by chaining and muzling theſe beaſts to prevent them from bit-
ing where they ſhould not; and, if they have faſtned already, then by de-
Nifi prius qui, livering the oppreſſed (with Job) () To pluck the prey from betrecn their
juramentum de teeth, and by exerciſing juſt ſeverity upon them to break their jaws for do-
calumnia pracing farther harm.
ftiterint, quod
I am not able to preſcribe(nor is it meet I ſhould to my Betters) by what
nic. Cod. de means all this might beſt be done. For I know not how far the ſubordinate
proptercalum. Mugiſtrates puwer, which muſt be bounded by his Commiſſion, and by the
26.
Laws, may extend this way. Yet ſome few things there are, which I cannot
k Nam ſacra- but propoſe, as likely good Helps in all reaſon and in themſelves, for the
menti timore, diſcountenancing of falſe accuſers, and the leflening both of their number
contentiofa liti
and inſolency. Let every good Magiſtrate take it into his proper conſidera-
Stantia compeſo tion; whether his Commiſion and the Laws give him power to uſe them
Öpas öl wegst- all, or no, and how far.
And first ; for the avoiding of Malicious ſutes, and that men ſhould not
μελεςέρα ψυ-
be brought into trouble upon ſlight informations, I find that among the (i)
. .
Sophocl. Romans, the Accuſer in moſt caſes might not be admitted to put in his libel
,
27. until he had firſt taken his corporal oath before the prætor, that we was free
I Solio audire from all malicious and Calumnious intent. Certain it is, as dayly experience
in poteftate eſſe
judicis mollire Theweth, that many men who make no conſcience of a lye, do yet take ſome
ſententiam, & (k)bog at an Oath. And it cannot but open a wide gap to the raiſing and
receiving of falſe reports, and to many other abuſes of very noilom con-
jubeant leges. ſequence in the common weal; if the Magiſtrate when he may help it, to
Aug. Ep. 158. enrich himſelfor his Officers, or for any other indirect end, ſhall ſuffer men
fumma injuria. to be impleaded and brought into trouble upon Bills and Preſentments
Ib. 5 odp-tendered without Oath.
χων, φύλαξ
το δικαίεδε
Secondly, ſince Laws cannot be ſo conceived, but that through the in-
78 Duals, rj finite variety of humane occurrences, they may ſometimes fall heavy upon
Tirx.Arift.s
, particular men: and yet for the preventing of more general inconveniences
28. it is neceſſary there ſhould be Laws (for better a miſchief ſometimes, than
n Exiſtunt eti- always an Inconvenience :) there hath been left, for any thing I find to the
am ſepe injurie contrary, in all well governed Policies, a kind of latitude more or leſs, and
dam, & nimis power in the Magiſtrates, even in thoſe Courts that were ſtrichiſſimi juris
,
salida ſed ma- upon fit occaſion to qualifie and to (l) mitigate ſomething the rigour of the
bitiofa interpre- Laws by the Rules of Equity
. For I know not any extremity of (m) wrong
1. 1. de offic
. beyond the extremity of Right: when Laws intended for fences, are made
Scriptum ſequi ſnares, and are calumnioully wreſted to oppreſs that innocency which they
esfe : boni jual ſhould protect. And this is moſt properly [n] Calumny in the prime notion
cis, voluntatem of the word for a man upon a meer trick or quillet from the [O] letters and
fcriptoris du-
ſyllables of the Law, or other writing, or evidence preſſed with advantage,
defendere. Id. to bring his Action, or lay his Accuſation againſt another
man; who yet
pro A. Cecin. bona fide,and in Equity and Conſcience,hath done nothing worthy to bring
borum, & lite him into ſuch trouble. Now if the Magiſtrate of Juſtice ſhall uſe his full
rarum tendicu- power, by interpreting the Lawin rigour where he ſhould not, to ſecond the
la.Cic. pro. A.
boldneſs of a calumnious Accuſer : or if he ſhall not uſe his full power, by
affording his lawful favour in due time and place, to ſuccour the innocency
1
mitius vindi.
care quam
thoritatemque
1
Cecin,
of
*
t
1
1
+
L
1
í
Exod. 23.1, &c.
The Second Sernion.
129
of the ſo accuſed; he ſhall thereby but give encouragement to the Raiſers,
and he muſt look to anſwer for it one day, as the Receiver of a falfe-report.
Thirdly,ſince that Juſtice which eſpecially ſupportéth the Common-weal
, 29.
confifteth in nothing more than in the right diſtribution of rewards and
puniſhments: many Law-givers have been careful, by propoſing rewards,
to encourage men to give in true and needful Informations, and on the
contrary, to ſuppreſs thoſe that are falſe or idle, by propoſing puniſhments
For, the Informers Office, though it be (as we heard) a neceſſary, yet it is in
truth a very thankleſs office; and men would be loth, without ſpecial grie-
vance, to undergo the hatred and envy, which commonly attendeth ſuch
as are officious that way ; unleſs there were ſome profit mixt withal'to ſwee-
ten that hatred, and to countervail that envy. For which cauſe,in moſt pe-
nal Statutes, a moiety, or a third, or (p) fourth (which was the uſual pro- (1) Quart am
portion in Rome, whence the name of (q)quadruplatores came)or ſome other accuſatoribus
greater or leſſer part of the fine, penalty
, or forfeiture expreſſed in the Lam, fitudinem legy
is by the faid Law allowed to the Informer, by way of recompence for the Tacit. lib. 4.
ſervice he hath done the State by his information. And if he be faithful and Annal
,
Corſcionable in his Office,good reaſon he ſhould have it. For he that hath platores, accu-
an office in any lawful Calling (and the Informers calling is ſuch, howſoever fatores
, ſeu de-
through the iniquity of thoſe that have uſually exerciſed it, it hath long num publicorum
laboured ofan () ill name :) but he that hath ſuch an office, as it is meet he ſub prna qua-
fhould attend it, ſo it is meet it ſhould maintain him; for, (1) Who goeth to
drupli, sive
quod ipfi ex
warfare at any time of his own coſt? But if ſuch an Informer ſhall indict one damnatorum
man foran offence, pretending it to be done to the grant hurt of the Com. bonis quos ac.
cufaverant,
mon-weal,yet for favour, fear,or fee, balk (t) another man, whom he know-
quartam par-
eth to have committed the ſame offence,or a greater; or, if having entred tem conſeque-
his complaint in the open Court, he ſhall afterwards let the ſuit fall, and take þantur
. Aſcon.
up the matter in a private Chamber, this is (u) Colluſion; and ſo far forth a See Feſt. in
falſe report, as every thing may be called falſe when it is partial, and ſhould Quadruplato.
be entire. And the Magiſtrate, if he have power to chaſtiſe ſuch an Infor- Adver.g. Lipi.
mer, fome ſemblance whereof there was in that (x) Judicium Prævaricati- in lib.4. Ann.
onis in Rome, he ſhall do the Common-weal good ſervice, and himſelf Taciti Biſciol.
14. ſubſeſ. 15.
much honour, now and then to uſe it.
(Quadru-
plator, ut bre-
viter defcribam, capitalis eft. Eft enim improbus do peftifer civis. Cic. lib. 2. ad Heren. ($) 1 Cor. 9.7. (1) Aquitas in
paribus caufis paria jura deſiderat. Cic. in Top. Quis hoc ftatuit, quod æquuin fit in Quintium, id iniquum ejje in Nevium? Id.
pro Quin. (u) Pravaricatio eft accuſatoris corruptela ab reo. Cic. in partit.orat.--Prævaricatorem eum effe oftendimus,qui collua
dit cum reo, G tranſlatitzè nunere accufandi defungitur. Mar. in lib. 1. ff. ad Senatuſc. Turpil. (a) V. Plin. 3. Epiſt. 9.lib:
1. ff. ad Senatuſc. Turpil. Rofin. 9. Antiq. Rom. 25.
Fourthly, ſince nothing is fo powerful to repreſs audacious Accuſers, as 30.
ſevere puniſhment is; it is obſervable, what care and caution was uſed a-
mong the Romans whilſt that ſtare flouriſhed, to deter men from unjuſt
Calumniations. In private and civilControverſies, for trial of right between
party and party, they had their (y) Sponfiones; which was a Sum of Mo- () v. Aſcons
ney in ſome proportionable rate to the value of the thing in Queſtion; in Vertin. 3.
which the Plaintiff entred Bond to pay to the Defendant in cafe he ſhould
not be able to prove his A&tion; the Defendant alſo making the like
Sponfion, and entring the like Bond, in cafe he ſhould be caſt. But in pub-
lick and criminal matters, whether Capitalor Penal, if, for want of due proof
on the Accuſers part, the party accuſed were quit in judgment; there went
a Trial
upon the Accuſer, at the ſuit of the accuſed, which they called Ju-
dicium Calumnia, wherein they examined the original ground and founda-
(«) v. libe to
tion of the accuſation ; (2) which if it appeared to have proceeded from set. 2. &c. ff
ſome juft error or miſtake bona fide, it excuſed him; but if it ſhould appear, ad Senatuſc.
the Accufation to have proceeded from ſome left handed reſpect, as
Turpil
. Rofin.
9. Antiq. Rom.
S
A
Malice, 250
$
S
f
annot. ibid.
Roſin. 8.
ad caput
Cic. pro
Sext.
8
Ror
1
Oulusly
dras
Ad Magiſtratum,
Exod. 23. I, &c.
130
Malice, Envy, Gain,&c. he was then condemned of Calumny. And his ordia
nary puniſhment then, was, whereunto he had virtually bound himſelf by
ſuſcribing his Libel; Pæna talionis, the ſame kind of puniſhment, what-
ſoever it was, which by the Laws had been due to the party accuſed, if the
libel had been proved againſthim. Yea,and for his farther ſhame it was pro-
(?) Lege Rom- vided by (a) one Law,that he ſhould be burnt in the forehead with the Leta
2.4. ad Sena: ter K, to proclaim him a Calumniator to the world; that, in old Ortho
cuſc. Turpil & graphy,being the firſt letter of the word Kalumnia. The ſame letter would
Gothified, in ſerve the turn very well with us alſo, though we uſe it to ſignifie another
thing; and yet not ſo much another thing, as a thing more general, but
Antiqu. Rom. comprehending this as one ſpecies of it. But as I ſaid, I may not preſcribe,
--Literam illam eſpecially beyond Law. The thing for which I mention all this, is this ; I
If
i ta vehementer all that care and ſeverity in them could not prevent it, but that ſtill injuft
actions would be brought, and falſe accuſations raiſed, what a world of un-
affigent, &c.
conſcionable Suits and wrongful Irformations may we think there would be
if contenticus Plantiffs, and calumnious Sycophants, when they have failed
their proof ſhould yer get off eaſily and eſcape out of the Courts without
Cenfure or Puniſhment,or at the moſt but with ſome light check;and the
poor
injured innocent the while be held in as in a priſon, till he have paid the ut-
moſt farihing? I ſay not of what is due, but of what shall be demanded by
every man that hath but a piece of an Office about the Courts. It is a ſtrong
(b) "Av En heartning to Accuſers and multiplieth falſe reports beyond belief, when they
piar ud.xls, that are wrong fully saccuſed, though the cauſe go with them, ſhall yer have
Paqueles vezú- the morft of the day. Aand ſhall have cauſe to anſwer the congratulations
μαθα πει τι-
of their friends,as (6) Pyrrhus did his, after he had gotten two famous vi-
aws. Plutarch. Etories over the Romans,that if they ſhould get a few more ſuch victories,
1. Pyrrho.
it would be to their utter undoing. If the Magiſtrate had power to make
(c) Luk.19 8.
31.
the wronged party full reſtitution, allowing him all coſts and damages to a
(d) Lucian in half penny;nay,if he had power to allow him double or treble out of his un-
juſt adverſarieseltate, it were all little enough and but too little. Zacheus
(e) Syrac. 10.
took himſelf bound to do more, when for this very ſin of falſe accuſation,
(f) els cipzWw he impoſed upon himſelf, as a kind of ſatisfa&ory penance, (c) a four-fold
su tu rutiers reſtitution, Luk. 19. Here was a right Quadruplator indeed, and in the beſt
XF
το ηρώ προς ſence; you ſhall not lightly read of ſuch another.
mui's hornýcelsi Laſtly,men have not (difeneſtrata pectora,that we can ſee them throughly
exer Gripcip.and within, yet there want not means of probable diſcovery. Of ordinary
qw, ool Te's private men we make conjeture by their geſtures,by their ſpeeches,by their
companions ; but Magiſtrates and great ones, who live more in the eye of the
Ilocr. apud world, and are ever, as it were, upon the ſtage, and ſo do perſonati incedere,
Stob. Ser. 44. walk under a continual diſguiſe ,in reſpect of their outward deportment,are
not ſo well diſcoverable by thoſe means. They are beſt known by their eyſer-
vants and retinac, by their Favorites and Officers, by thoſe they keep about
Solum nos abfti• them, or employ under them. If theſe be plain and down-right,if theſe be juſt
etiam noftros and upright,if theſe be free and conſcionable,Sycophants will pluck in their
comites pre- horns and be out of heart and hope to find the Maſters of ſuch ſervants facile
Stare debeinus.
to give way to their falſe Calumniations.But if theſe be inſolent and hungry
(3) Prov. 29. companions,if theſe be impudent and ſhameleſs exactors, it is preſently
(h)
Nemof}thought they are then but brokers for the Maſters;and there is no queſti-
on then
made,but that falſe reports will be received as faſt asthey canberaiſ
reus,tam nocens ed,and entertained with both arms. We have learned from g) Solomon, Prov.
ifta defenfione 29. that if a ruler hearken to lies, then all his ſervants are wicked. They durft
non poffit uri. not be ſo openly wicked, if they were not firſt ſure of him. It was but a
Cic
. 2. in Verr. (b) forry one, when it was at beſt, but is now withal grown aftale excuſe;
for
Hermot.
2.
ey
>
αιτίας ανα-
Digoor.
Si innocentes
exiftimari
volumus non
Cic.2.inVer. 2.
12.
unquam tam
2.
1
ܚܟܝܪܳܝܳܐ
1
· Exod. 23. 1. &c. The Second Sermon.
1
131
1
5
1
ul-
1
1
for great ones to impute their own wilful overſights to the faults or negli-
of their Servants. Caius Verres (whom I cannot but now and then
gence
mention, becauſe there is ſcarce to be found ſuch-another complete Exem.
plar of awicked Magiftrace ;) would uſually (7) complain,that he was un-
(i) Aiunt eum
juſtly oppreſſed, not with his own, but with the crimes of his followers, queri folere
But why then did he keep ſuch a kennel of Sharks about him ? why did nonnunquam, ſe
he nor either ſpeedily reform them, or utterly diſcard them? It were in-
miſerum, quod
non fuis, fed
deed an unrighteous thing to condemn the Maſter for the Servants fault, fuorum comitum-
and an uncharitable inference, becauſe the Servant is naught,to conclude peccatis & cri-
ftraight the Maſter is little better.For a juſt Maſter may have an unconſcion- tur. Cic. ibid.
able Servant ; and if he have a (k) numerous family, and keep many, it is a << In tanta
thing if he have not fome bad; as in a great herd there will be ſome felicitate nemo
raſcal Deer.But then it is but one or a few, and they play their priſes cloſely, magnâ familia,
without their Maſters privity; and they are not a little ſollicitous to carry
qui neminem
matters fo fairly outward, that their Maſter ſhall be the (1) laſt man fhair neque ferum,
hear of their falſe dealing ; and when he heareth of it, ſhall ſcarce believe improbum haw
it for the good opinion he hath of them. But when in the generality they Sex. Roſcio.
are ſuch, when they are openly and impudently ſuch; when every body (4)Dedecus ille
feeth, and faith, the Maſter cannor chuſe but know they are ſuch: it can- fimus. Guve-
not be thought, but the Maſter is well enough content they ſhould be nal. Satyr.10
ſuch. (m) Even their Servants bear rule over the people, faith good Nehe- (m) Neh. s.
miah of the Governours that were before him; but fo did not , becauſe of '5.
the fear of God, Neh. 5. What? did not Nehemiah bear rule over the
people? yes,that he did; there is nothing ſurer. His meaning then muſt
be, (ſo did not I) that is, I did not ſuffer my Servants ſo to do,as they did
theirs: implying, that when the Servants, of the former Governours op-
preſſed the people, it was their Maſters doing, at leaſtwiſe their Maſters
ſuffering : [ Even their Servants bare rule over the people; but fo did not I,
becauſe of the fear of God. ] The Magiſtrate therefore that would ſpeedily
ſmoke away theſe Gnats that ſwarm about the Courts of Juſtice, and will
be offering at his ear, to buz falſe reports thereinto: he ſhall do well to
begin his reformation at home; and if he have a Servant that heareth not
well deſervedly,to pack him away out of hand, and to get an honeſter in
his room. Say he be of never ſo ſerviceable qualities, and uſeful abilities
otherwiſe, ſo as the Maſter might almoſt as well ſpare his right eye,orhis
right band, as forgo his ſervice ; yet in this caſe he muſt not ſpare him.
Our Saviours ſpeech is peremptory (n) Erue,abſcinde, projice; if either
eye (n) Matth.29.
or hand cauſe or tempt thee to offend, pull out that eye, cut off that hand, 30.
caſt them both from thee with indignation, rather want both, than ſuffer
corruption in either. David's reſolution was excellent in Pfal. 101. and
worthy thy imitation :(0) Whoſo privily fandereth his Neighbour, him Pfal. 10
will I deſtroy: whoſo hath a proud look, and high ſtomach, I will not ſuffer him. si loco
Mine eyes look to ſuch as be faithful in the land, that they may dwell with me :
whoſo leadeth a godly life, he fall be my Servant. There ſhall no deceitful
perfon dwell in my houſe : he that telleth lies ſhall not tarry in my fight. He
that will thus reſolve and thus do it may be preſumed, he will not know-
ingly give either way to a falſe report, or countenance to the reporter. And
ſo much for our firſë Rule, T hou ſhalt not raiſe a falſe Report.
My firſt purpoſe, I confeſs,was to have ſpoken alſo to the Witneſs and to
22
the Juror, and to the Pleader and to the Officer, from the other four Rules
.
in my Text,as punctually and particularly as to the Accuſer from this firſt :
for I therefore made choice of a Text that taketh them all in, that I
might ſpeak to them all alike. But if I ſhould enlarge my ſelf upon
the
1
1
1
.
S2
14
좋
​Exod. 23.1. &c.
4
{
1
.
ľ
/
1
l
132
Ad Magiſtratum, &c.
the reſt, as I have done in this, my Meditations would ſwell to the
proportion rather of a Treatiſe than a Sermon; and what patience were
able to fit them out? therefore I muſt not do it. And indeed, if what I
have ſpoken to this firſt point were duly conſidered, and confcionably
practiſed, I ſhould the leſs need to do it. For it is the Accuſer that layeth
the firſt ſtone, the reſt do but build upon his Foundation. And if there
were no falſe reports raiſed or received, there would be the leſs uſe of, and
the leſs work for falſe and ſuborned Witneſſes, ignorant or pack'd Juries,
crafty and ſly Pleaders, cogging and extorting Officers : but unto theſe i
have no more to ſay at this time, but only to deſire each of them to lay
that portion of my Text to their hearts, which in the firſt diviſion was al-
lotted them as their proper ſhare; and withal, to make application (mu.
tatis mutandis) unto themſelves, of whatſoever hath been preſently {po-
ken to the Accuſer, and to the Magiſtrate, from this firſt Rule
. Whereof,
(for the better furtherance of their Application,and relief of our memories)
the ſumm in brief is thus. Firſt,concerning the Accuſer, (and that is every
party in a Cauſe or Trial) he muſt take heed he do not raiſe a falſe repori;
which is done, firſt, by forging a meer untruth; and ſecondly, by pervert-
ing or aggravating a truth; and thirdly, by taking advantage of ftri& Law
againſt Equity : any of which whoever doth, he firſt committeth a hei-
pous ſin himſelf, and. Secondly grievouſly wrongeth his neighbour, and
thirdly, bringeth a great deal of miſchief to the Commonwealth. All
which evils are beſt avoided, firſt, by conſidering how we would others
ſhould deal with us, and reſolving ſo to deal with them; and ſecondly,
by avoiding, asº all other inducements and occaſions, ſo eſpecially thoſe
four things, which ordinarily engage men in unjuſt quarrels, Malice, 06-
Sequiouſneſs,Coverture and Greedinėſs. Next concerning the Judge or Ma-
giſtrate; he muſt take heed he do not receive a falſe report : which he
Thall hardly avoid,unleſs he beware, firſt,of taking private informations;
ſecondly, of paſſing over Cauſes ſlightly without mature diſquiſition;
and thirdly, of countenancing accuſers more than is meet. For whole
diſcountenancing and deterring, he may conſider, whether or no theſe
five may not be good helps ; ſo far as it lyeth in his power,and the Laws
will permit; firſt, to reje& informations tendered without Oath ; fecond-
ly, to give ſuch Interpretations as may ſtand with Equity as well as Law;
thirdly, to chaſtiſe Informers that uſe partiality or colluſion; fourthly, to
allow the wronged party a liberal Satisfaction from his Adverſary ; fifth-
ly, to carry a ſharp Eye, and a ſtrait Hand over his own Servants, Fol-
lowers, and Officers. Now what remaineth, but that the ſeveral Premiſes
be earneſtly recommended to the godly conſideration, and confcionable pre-
Etice of every one of you whom they may concern; and all your perſons
and affairs both in the preſent weighty buſineſſes, and ever hereafter to
the good guidance and providence of Almighty God : we ſhould humbly.
beſeech him of his gracious goodneſs to give a Bleſſing to that which
hath been ſpoken agreeably to his Word, that it may bring forth in us
the fruits of Godlineſs, Charity, and Juſtice, to the Glory of his Grace, the
Good of our Brethren, and the Comfort of our own Souls; even for his
bleſſed Son's fake, our bleſſed Saviour Jeſus Chrift: To whom with,
&c.
;
1
AD
ta
133
1
1
MASARTESA
I
1
ti
:
+
A D
MAGISTRATUM.
The Third Sermon.
1
1
1
)
At the Alliſes at Lincoln, Auguſt 4th. 1625. at the
Requeſt of the High-Sheriff aforeſaid, William Li-
ſter, Eſquire.
+
1
1
Pſal. cvi. 30.
Then ſtood up Phinees, and executed Judgment: and
the Plague was ſtayed.
f
3
I.
Id
1
HE Abridgment is ſhort, which ſome have made
of the whole Book of Pfalms, but into two words,
(a) Hoſannah, and Hallelujah: moſt of the Pſalms (a) Cited ou.
The Argument
T
ſpending themſelves as, in their proper Argu- of Guevara.
ments, either in Supplication, praying unto God
for his Bleſſings, and that is Hoſannah ; or in
Thankſgiving, bleſſing God for his goodneſs, and
that is Hallelujah. This Pſalm is of the latter fort.
The word Hallelujah, both prefixed in the Title,
and repeated in the cloſe of it, fufficiently giveth
it to be a Pſalm of Thankſgiving, as are alſo the three next before it, and
the next after it. All which five Pſalms together, as they agree in the
fame general Argument, the magnifying of God's holy Name, lo they dif-
fer one from another in choice of thoſe ſpecial and topical Arguments,
whereby the Praiſes of God are ſet forth therein. In the reſt, the Pſale
miſt draweth his Argument from other Conſiderations; in this, from the
Conſideration of God's merciful removal of thoſe Judgments he had in his
juſt wrath brought upon his own People Iſrael for their Sins, upon their
Repentance:
For
1
1
.
1
Pſal. 106.
Ad Magiftratum,
1
134
30.
2.
1
0
I.
2.
For this purpoſe there are ſundry inſtances given in the Pſalm,taken out
and matter of of the Hiſtories of former times; out of which there is framed, as it were,
this Pfalm.
a Catalogue though not of all, yet of fundry the moſt famous rebellions of
that people againſt their God, and of Gods both Juſtice and Mercy abun-
dantly manifeſted in his proceedings with them thereupon. In all which
we may obſerve the paſſages betwixt God and them,in the ordinary courſe
of things, ever to have ſtood in this order. Firſt, be preventeth them
with undeſerved favours; they, unmindful of his benefits, provoke him by
their rebellions : he in his juſt wrath chaſtiſeth them with heavy Plagues;
they, humbled under the rod, ſeek to him for eaſe : he, upon their ſubmiſ-
fion, withdraweth his judgments from them. The Pſalmiſt hath wrapped
all theſe five together in Verf. 43,44. Many times did he deliver them, but
they provoked him with their Counſels, and were brought low for their iniqui.
ty: the three firſt. Nevertheleſs he regarded their affli&tion when he heard
their cry: the other two.
3. The particular rebellions of the people in this Pſalm inſtanced in, are
The Coherence
, many; ſome before, and ſome after the verſe of my Text.For brevity fake,
Scope,
thoſe that are in the following verſes I wholly omit, and but name the
reſt: which are their wretched Infidelity and Cowardice upon the firſt ap-
proach of danger at the Red Sea, verf. 7.
Their tempting of God in the de-
ſert, when, loathing Manna,they luſted for fleſh, verſ. 13. Their ſeditions
conſpiracy under Corah and his confederates againſt Mofes, verf. 16. Their
4
groſs Idolatry at Horeb,in making and worſhipping the golden Calf,ver.19.
5.
Their diſtrúſtful murmuring at their portion, in thinking ſcorn of the pro-
6.
miſed pleaſant land,ver.24. Their fornicating both bodily with the daugh-
ters, and ſpiritually with the Idols of Moab and of Midian, ver.28. To the
proſecution of which laſt mentioned ſtory, the words of
my
pertain. The original ſtory it ſelf, whereto this part of the Pfalm refer-
reth, is written at full by Moſes in Numb, 25. and here by David but
(6) Breviter (6)briefly touched, as the preſent purpoſe and occaſion led him : yet fo,
as that the moſt obſervable paſſages of the Hiſtory are here remembred, in
neſcientes do three verſes three ſpecial things, the Sin, the Plague, the Deliverance. The
morat Scientes. Sin, with the Agravation thereof,ver. 28.[They joyned themfelves alſo unto
Baal-peor, and ate the ſacrifices of the dead.] The Plague, with the efficient
cauſe thereof, both Impulſive and Principal, verf. 29. [Thus they provoked
him to anger with their inventions, andthe Plague brake in upon them. ] The
Deliverance, with the ſpecial means and Inſtrument thereof is this 30th.
verſe. [Then ſtood up Phinees and executed judgment, and the Plague was
ſtayed.]
In which words are three things eſpecially conſiderable. The Perfon;
and diviſion of the Action of that Perfon; and the Succeſs of that Action. The Perſon, Phi-
nees,: His a&tion two-fold; the one preparatory,he ſtood up; the other com-
pletory, he executed judgment: The Succeſs, and iſſue of both, the Plague
was ſtayed. The Perſon holy, the Action zealous, the Succeſs happy. Of each
of theſe I ſhall endeavour to ſpeak ſomething applyable to the preſent
condition of theſe heavy times, and the preſent occaſion of this frequent
Aſſembly. But becauſe the argument of the whole verſe is a Deliverance,
and that Deliverance ſuppoſeth a Plague, and every Plague fuppoſeth a
Sin, I muſt take leave before I enter upon the particulars now propoſed
from the Text, firſt a little to unfold the original ſtory, that ſo we may
have ſome more diſtinct knowledge both what Ifrael's ſin-was, and how
they were plagued, and upon what occaſion, and by what means Phinees
wrought their Deliverance.
When
Text do ap-
quia non hic
1
Aug. hic.
1
4.
the Text.
1
Pfal. 106.30.
The T bird Sermon.
t
135
.
5....7
.
(1) Nun. 23.
23
5
Nji ael;
II.
When Iſrael,travelling from the land of Bondage to the land of Promiſe 5.
;,
tlırough the wilderneſs, were now come as far as (c) the plains of Moab,and Balaks. Plot;
(C).Num. 2?.
there encamped: Balak the then King of Moab,not (d, daring to encounter
with that people, before whomie) two of his greateſt neighbour Princes (d) Ibid. 2. 5.
had lately fallen, of, conſulted with the Midianites,his neighbours and al. Ce bënomking
lies, and after ſome advice, reſolved upon this concluſion, to hire (8) Baries, and og
laam a famous Sorcerer in thoſe times and quarters; to lend them his aſſiſt - King of Bafan.
ance; plotting with all their might, and his art, by all poſſible means to (f) Ajcitos
withdraw God's protection from them; wherein they thought ( and they ſeniores Mudi-
thought right ) the ſtrength and ſafety of that people lay. But there is no regnovejus metus
Counſel againſt the Lord, nor (h)inchantment againſt his people. Where he rant, & amici,
will bleſsing (and he will bleſs where he is faithfully obeyed and depended conjuluit, quid
upon ;) neither power nor policy can prevail for a Curfe. Babasın the wicked Hilt
. Scholaſt.
wretch, though he (i) loved the ways of unrighteouſneſs with his heart ; in Num c.32,
(8) Num. 22.
Jet God not ſuffering him, he could not pronounce à Curſ with his lips
againſt Iſrael, but inſtead of curſing them,(k) blefled them altogether.
But angry at Iſrael,whom,when fain he would, he could not curſe; yea,
(2) 2 Pet. 2.
and angry at God himſelf, who, by reſtraining his tongue, had voided his
hopes, and (1) withheld him from pay and honour; the wretched covetous (*) Nam 23.
Hypocrite, as if he would at once be avenged both of him and them, ima- 11. & 24 106
gineth a miſchievous device againſt them,full of curſed villainy.He giveth and Balaams
the Moabites and the Midianites (m) counſel to ſmother their hatred with policy againſt
pretenſions of peace, and by ſending the faireſt of their daughters among
(1) Num. 14.
them to inveigle them with their beanty, and to entice them firſt to cor-
poral, and after,by that,to ſpiritual whoredom; that fo Ifrael ſhrinking from (mn) Num.13.
the Love, and Fear, and Obedience of their God, might forfeit the intereſt 16,
they had in his Protection, and by ſin bring themlélves under that wrath See aljo-jo-
and curſe of God, which neither thoſe great Princes by their power, nor ſeph. 4.Antiq.
their wiſeſt Counſellors by their Policy, nor Balaam himſelf by his Sorcery,
7.
could bring upon them.
This damned counſel was followed but too ſoon, and proſpered but too thereof, both in
well. The daughters of Moab come into the Tents of Iſrael, and by their their fin,
(n) Num. 250
blandiſhments put out the eyes, and ſteal away the hearts of God's people; *.
O Pſal. 106.
whom, beſotted once with luſt, it was then no hard matter to lead whither 28
they lifted,and by wanton inſinuations to draw them to ſit with them in ) Quem
the Temples, and to accompany them at the (n) feaſts,and to eat with them pum dixit Hiſt
.
of the Sacrifices, yea, and to bow the knees with them to the honour of their Scholaſt
. in
Idols : Inſomuch as Iſrael (0) joyned themſelves to Baal-peor, and ate the Sa- alii fecuti Hie-
crifices of that dead and abominable Idol at the leaſt for all Idols are ſuch ) ronym. in c. 9.
if not, as moſt have thought, a (p) beaſtly and obſcene Idol withal: That Ofee; g* 1.cont
.
Jo. 12. See
was their Sin.
And now may Balak ſave his Money,and Balaam ſpare his pains ; there is Num.25: 3.
no need of hiring, or being hired to curſe Whoremongers and Idolaters
. de DIS Sýr.c.5
:
Theſe are two plaguy fins ,and ſuch as will bring a curſe upon a people withLal Biſciol. 3.
out the help of a Conjurer. When that God, who is a (q) jealous God, and hor. Subceſ. 20.
jealous of nothing more than his(r)honour, ſhall ſee that people, whom he
and puniſhment.
had made's)choice of from among all the nations of the earth to be his own pe- (9) Exod. 20.
culiar people and betrothed to himſelf by an everlaſting(t)covenant,to( 14 )break s
r) Eſa.42. 8.
the Covenant of Wedlock with him, and to ſtrumpet it with the daughters
s) Deut. 7.6.
and Idols of Moab : what can be expected other, than that his jealouſie :) Ezek.16.80
ſhould be turned into fury, and that his fierce wrath ſhould( x ) break in upon
u) Ibid. 38.
(oc) Pſal. ico.
them as a deluge, and overwhelm them with a ſudden deſtruction? His
patience ſo far rempted, and with ſuch an unworthy provocation, can ſuffer
Revel 2, 14.
Jud. 5:
with the ſucceſs
1
Vatabl. in
8:
al
29.
no
C
$
1
Plal. 106.30.
49 5
(1 Cor. 1o.
hand,
$
Rulers.
Zimri's provo-
cation,
6.
rd) Compare
8.
1
JO.
tion.
Starteth up
7, 8.
.
136
Ad Magiftratum,
Cy) Num. 25. no longer ; but at his command (1) Moſes ſtriketh the Rulers ; and at Mo-
ſes his command,the under-rulers muſt ſtrike each in their ſeveral regiments
8,9. the other thoſe that had offended, and he himſelf alſo ſtriketh with his own
a ondame s.o.
) bý a Plague, deſtroying of them in one day (7) three and twenty thouſand
.
it ſeemeth,were
If that Plague had laſted many days, Iſrael had not laſted many days:
thoſe that were but the People, by their plague, made ſenſible of their ſin, húmbled them-
hanged up by felves ( as it ſhould ſeem the very firſt day of the Plague)in a ſolemn and.
ſain by the (a) general Aſſembly, weeping and mourning both for Sin and Plague, before
the door of the Tabernacle of the Congregation. And they were now in the
9. heat of their holy ſorrow and devotions; when lo, (6) Zimri, a prince of
a chief houſe in one of their Tribes, in the heat of his pride and luft, cometh
(a) Num. 25. openly in the () face of Moſes and all the Congregation and bringeth his Mi-
nion with him, Cosbi the daughter of one of the (d) five Kings of Midian,
(b) Ibid. 14.
re) Ibid. 6.** into his Tent, there to commit filthineſs with her.
Doubtleſs, Moſes the Captain, and Eleazar the Prieſt,and all Iſrael that
Num 2,5; 1,5; ſaw this ſhameleſs prank of that lewd couple, faw it with grief enough.
.
But Phinees enraged with a pious indignation to ſee ſuch a foul affront
given to God, and the Magiſtrate and the Congregatior,at ſuch a heavy time,
and bis execu• and in ſuch open manner and for that very ſin,for which they then lay under
Gods hand, thought there was ſomething more to be done than bare weep-
re) Num.25. ing; and therefore his blood warmed with an holy zeal, he
forthwith, maketh to the Tent where theſe two great Perſonages were,
and as they were in the act of their filthineſs, ſpeedeth them both at once,
and naileth them to the place with his Javelin. And the next thing we
(f) Ibid. 11. hear, is, God well-pleaſed with the (f) zeal of his Servant,and the Execu
tion of thoſe Malefactors, is appeaſed towards all his people, and withdraweth
his hand and his plague from them. And of that deliverance my Text
ſpeaketh, (.Then ſtood up Phinees and executed judgment, and ſo the
Plague'was ſtayed. )
The Perſon, the inſtrument to work this deliverance for Iſrael
, was Phi-
The perſon of
nees. He was the Son of Eleazar, who was then High-Prieſt in immediate
Plinees conſi- ſucceſſion to his father Aaron, not long before deceaſed; and did himſelf
afterward ſucceed in the High-prieſthood unto Eleazar his Father. A wiſe
,
a godly, and a zealous man, employed afterward by the State of Iſrael in
(8) Num. 31. the greateſt affairs, both of (8) War and (b) Embaſſy. But it was this He-
roical A&t of his, in doing execution upon thoſe two great audacious Offen-
(3) 1912.23. ders
, which got him the firſt, and the greateſt, and the laſtingeſt Renown
.
Of which. A& more anon, when we come to it. In his perfon, we will
conſider only what his Calling and Condition was; and what congruity
there might be between what he was and what he did. He was of the Tribe
(1) Num. I. of Levi'; and that whole Tribe was ſet apart for the (i) ſervice of the Ta
bernacle. And he was of the Sons of Aaron, and ſo ču péves espeecaminin of the
Family and Linage of the High-Prieſts: and the Priests Office was to
offer Sacrifices, and to burn Incenſe, and to pray, and make atonement for the
People. Neither Levite nor Prieſt had to intermeddle with matters of
Judicature, unleſs in ſome few cauſes, and thoſe for the moſt
cerning matters either meerly, or mixtly Eccleſiaſtical; but neither to give
ſentence, nor to do execution in matters and cauſes meerly Civil, as by any
right or virtue of his Levitical or Prieſtly Office.
The more unreaſonable is the High-Prieſt of Rome, to challenge to him
The Spiritual
ſelf any temporalor Civil Juriſdiction, as virtually annexed to his ſpiritual
power doth not power, or neceſſarily derived thence, Templum and Prætorium, the Chair
and the Throne, the Altar and the Bench, the Sheephook and the Scepter, the
Temporal.
Keys
II.
ܪ
dered,
+
+
6.
1
(
19, &c.
lo
part con-
}
12.
include the
$
1
!
1
1
1
1
Plal. 106.30.
The Third Sermon.
137
Keys and the Sword; though they may ſometimes concur upon the fame
perſon, yet the Powers remain perpetually diſtinct and independant, and
fuch as do not of neceſſity infer the one the other. Our Saviouts (k.) VoskLike 21.26.
autem non fic, hath fully decided the controverſie; and for ever cut off all
claim of temporal Juriſdiction, as by any virtue annexed to the Keys. If
the Biſhops of Rome could have contented themſelves to have enjoyed
thoſe Temporalities, wherewith the bounty of Chriſtian 'Emperours had
endowed that See (whether well or ill, whether too much or no, I now
inquire not,) but if they could have beeri content to have holden them
upon the ſame terms they firſt had them, without ſeeking to change
the old tenure; and to have acknowledged them, as many of their fellow-
Biſhops do, to have iſſued not at all by neceſſary derivations from their i Nec in quen-
fpiritual Power, but meerly and altogether from the (1) free and voluntary quame presby-
indult of temporal Princes :the Christian Church had not had fo juſt cauſe pum, ſive pa
of complaint againſt the unſufferable tyrannies and uſurpations of the pan convenit
Papacy; nor had the Chriſtian world been embroyled in ſo many unchri- coattivam in
ſtian and bloody quarrels, as theſe and former ages have brought forth. di&tionem ſibi
Yet the Canoniſts, and they of the Congregation of the Oratofy, likė down- habere, nifi ea-
right flatterers, give the Pope the Temporal Monarchy of the world, abſo- manum legifla-
lately and (m) directly, as adhereing inſeparably to his See, and as a branch torem conceſſa
of that Charter which Chriſt gave to Peter, when he made him Head of the fuerit, in cujus
Church, for himſelf and his ſucceſſors for ever. The Jeſuites more ſubtil hanc ab ipſis
than they, not daring to deny the Pope any part of that Power
, which femper revoca-
any other profeſſion of men have dared to give him, and yet unable to tav. 2. defenc.
allert ſuch a vast power from thoſe inconveniences which follow upon the Pacis
. 5:
Canonists opinion ; have found out a means to put into the Popes hands Zivimden tai
the exerciſe of as much temporal power as they bluntly and grofly give rečte dominus
him, and that to all effects and purpoſes as full, and in as ample mahner orbis, Peſant.
as they : yet by a more learned and refined flattery, as reſulting from his Eccleſ:p: 45.
fpiritual Power, not directly and perſe, but (n) obliquely and indirectly and idem defendunt
in ordine ad spiritualia. Í he man himſelf
, though he pretend to be fu- fii duo, Zec-
preme înfallible judge of all Controverſies, yet heareth both parties, and chus, Catéri-
taketh advantage of what either give him, as beſt forteth with his pres See Bellarm.
fent occaſions, and ſuffereth them to fall foul each upon other,, theſe 5. de Rom.
accounting them groſs flatterers, aud they again theſe(o) wicked Politicians, Pontif. 6.
but dareth not for
his life determine whether ſide is in the right; left, if pins Poliricos.
he ſhould be put to make good his determination by ſufficient proof, both Cater. de po-
fhould to be in the wrong, and he loſe all; which, whilſt they fibri
. .
quarrel, he ſtill holdeth. It is a certain thing ; The Spiritual Power con-
.
ferred in Holy Orders, doth not include the Power of Temporal juriſdi&ion, nor yet exclude
If Phinees here execute judgment upon a Prince of Iſarel; it is indeed a
pie. Regis qui-
good fruit of his zeal, but no proper act of his Priesthood.
Let it go for a non ſequitur then, as it is no better ; becauſe Phinees, a este juſit, pri-
Prieſt, or Prieſts ſon,executes judgment, that therefore the Priestly inclu- munt facro-
deth a Judicatory Power. Yet from ſuch an ałt, done by ſuch a Perſon, ciorum princi-
at leaſt thus much will follow, that the Priesthood doth not exclude the
exerciſe of Judicature; and that there is no ſuch repugnancy and incon-car. lib. 2.
fiſtency between the Temporal and Spiritual Powers,but that they may with See alſo Cic. 1.
out incongruity concur and reſide both together in the ſame Perſon. When är bebintas sy
I find anciently, that not only among the (p) Heathens, but even among iépéisörles, de
Gods own people the ſame man might be a King and a Priest, (q)(Rex idem ho-
Ægyptiis Plus
minum Phæbique Sacerdos,) as Melchiſedec was both a(r )Priest of the most iſ
. & Ofi.
high God, and King of Salem: When I ſee it conſented by all that ſo long q Virg: 3:
T
as y Gen. 14. 176
.
1
3
teſt.in titulo
appear to
1
9
it.
dem bec inunia
patum
haberete
Dionyſ, Hali-
tarch. lib. de.
}
1
138
Ad Magiſtratum,
Pfal. 106.30
1
1
i
vin. v. Drur.
1
29, 32.
b. In omni ner
ز
rab. 26.
as the Church was Patriarchal,the Priestly and the Judicátory Power were
S Sacerdotium both ſetled upon one and thei
fame Perſon, the Perſon of the (s) firſt born;
primogériting when I read of Eli the Prieſt of the ſons of Aaron(t)judging Iſrael 40 years
,
uſque ad le. and of Samyel, (a)certainly, a Levite(though not as ſome have thought,(x) a
Storsen. Lyra. Pries) both going circuit, as a(9)Judge itinerant in Iſrael, and doing execu-
in Gen.14.18. tion too with his own hands upon[z]Agagzand of [a]Chenaniah and
his ſons,
See alfo Lyr. Izkarites,and Haſhabiah and his brethren Hebronites, and others of the fa
&*8. 16.&c. milies of Levi, appointed by King David to be' Judges and Officers, nor
1 Sam. 4• 18: only in all the buſineſs of the Lord, but alſo for [6] outward buſineſs over If
civit. 4.& in rael
, and in things that concerned the ſervice of the King : when I obſerve
Pſal. 98. Sul- in the Church-ſtories of all ages, ever ſince the world had Chriſtian Prin.
B. Hift. facrz ces, how Ecclefiaftical perſons have been employed by their Sovereigns in
x Lèv. Samu- their weightieſt conſultations and affairs of State ; I cannot but wonder
el, non Sacer, at the inconſiderate raſhneſs of ſome forward ones in theſe days, who
fex fuit. Hier. yet think themſelves (and would be thought by others) to be of the wi-
lib. cont. Jo- feſt men; that ſuffer their tongues to run riot againſt the Prelacy of our
Church, and have ſtudied to approve themſelves 'eloquent in no other
nor. ad Sulpic.
Hift. p. 154. argument ſomůch, as in inveighing againſt the Courts, and the Power, and
y 1 Sam. 7.16. the Juriſdiction, and the Temporalities of Biſhops and other Eccleſiaſtical
à i Chro. 26. perlons. I ſpeak it not to juſtifie the abuſes of men, but to maintain the lap-
fulneſs of the thing. If therefore any Eccleſiaſtical perſon ſeek any Temporal
gotio divino de office or power by indirect, ambitious, and prepoſterous courſes:if he exer-
humano. Va ciſes it otherwiſe than well; inſolently, cruelly, corruptly, partially; if he
tab. in 1. Fa- claim it by any other than the right-title, the free bounty and grace of the
Supreme Magistrate; let hinı bear his own burden:I know not
апу
honeſt
Miniſter that will plead for him. But ſince there is no incapacity in a Eler.
gy man, by reaſon of his fpiritual Calling, but he may exerciſe temporal Powo-
er if he be called to it by his Prince, as well as he' may enjoy temporal land
if he be heir to it from his Father : I ſee not but it behoveth us all
, if we be
good Subjects, and ſober Christians, to pray that ſuch as have the power
of Judicature more or leſsin any kind or degree committed unto them,may
exerciſe that power wherewith they are entruſted, with zeal, and prudence
and equity, rather than out of envy at the preferment of a Church-man take
upon us little leſs than to quarrel the diſcretion of our Soveraign. Phinees
though he could not challenge to execute judgment by virtue of his Prieſt
hood; yet his Priesthood diſabled him not from executing judgment.
14.
That for the perſon. Followeth his Axion : and that twofold: He stood,
up, he executed judgment. Of the former firſt; which though I call it an
fast examined;
Action, yet is indeed a Gesture properly, and not an Action. But, being
no neceflity to bind me to ſtrict propriety of ſpeech, beit A&tion, or Ge.
Sture, or what elſe you will call it; the cicumstance and phraſe, it ſeemeth
to import ſome material thing, may not be paſſed over without ſome con-
fideration, [Then stood up Phinees.] Which clauſe may denote unto us
either that extraordinary ſpirit whereby Phinees was moved to do judg-
ment upon thoſe ſhameleſs offenders; or that forwardneſs of zeal
, in the
heat whereof he did it; or both. Phinees was indeed the High-Priests
fon, as we heard; but yet a private man and no ordinary Magistrate; and
what had any private man to do, to draw the ſword of juſtice, or but
to fentence a malefactor to die? Or, ſay he had been a Magistrate ; he
ought yet to have proceeded in a legal and judicial courſe, to have
convented the parties, and when they had been convicted in a fair tri-
al and by fufficient witneſs, then to have adjudged them according
to the Law; and not to have come ſuddenly upon thěm épautopógá,
(
Phinees his
29
5
I
1
1
1
Cler. Set.
30.
1
1
15.
12, 13
Pfal. 106.30.
The Third Sermon:
139
as they were acting their villainy, and thruſt them thorow uncondemned.
I have [c] elſewhere delivered it as a collection not altogether impro- c Serm. 2. ad
bable from the circumſtances of the original ſtory, that Phinees had mar-
rant for this execution from the expreſs.command of Moſes the ſupreme
Magiſtrate, and namely by virtue of that Proclamation, whereby he au-
thoriſed the [d] UnderRulers to ſay every one his man that were joyned unto d Num. 25. 58
Baal. Peor, Num. 25.5. And I ſince find that conjecture confirmed by the
Judgment of ſome learned men : inſomuch as an eminent Writer in our
Church faith, that[e]by virtue of that Commiſion every Iſraelite was made e Hall 7. Con-
a Magistrate for this execution. But looking more nearly into the Text,
templ 4.
and conſidering that the Commiſſion Moſes there gave, was firſt only to the
Rulers, and ſo could be no warrant for Phinees, unleſs he were ſuch a Ru-
ler, which appeareth not; and ſecondly, concerned only thoſe men that
were under their ſeveral governments, and ſo was too ſhore to reach Zim-
ri, who being himſelf a Prince, and that of another Tribe too,the Tribe of [f]f Num. 25. 5.
Simeon, could not be under the government of Phinees, who was of the
Tribe of Levi : how probable ſoever that other collection may be, yet I
hold it the ſafer reſolution which is comonly given by-Divines for the
juſtification of this fact of Phinees, that he had an extraordinary motion,
and a peculiar ſecret inſtinct of the Spirit of God, powerfully working in
him and prompting him to this Heroical A&t.
Certainly, God will not approve that work which himſelf hath not
wrought. But to this action of Phinees God hath given large approba- and juſtified ;
tion, both by ſtaying the plague thereupon, and by rewarding Phinees
with an [8] everlasting Priesthood therefore, and by giving expreſs teſti. 6 Num. 25.
mony of his zeal and righteouſneſs therein : as it is ſaid in the next verſe
after my Text, [[!] And it was accounted to him for righteouſne/s] Which h Pfal.106.31.
words in the judgment of learned Expoſitors, are not to be underſtood
barely of the righteonſneſs of Faith, as it is ſaid of Abraham, that [1] be be- i'Gen, 15.6.
lieved God, and it was imputed to him for righteouſneſs (as it the zeal of applied by St.
Phinees in this act had been a good evidence of that faith in Gods pro-
miſes, whereby he was juſtified, and his Perſon accepted with God; though
that alſo : but they do withal import the jnstification of the Action, at leaſt
thus far, that howſoever meaſured by the common rules of life it might
ſeem an unjuſt action; and a raſh attempt at the leaſt, if not an heinous
murder, as being done by a private man without the Warrant of authori-
ty; yet was it indeed not only in regard of the intent a zealous action, as
done for the honour of God, but alſo, for the ground and warrant of it,
as done by the ſpecial ſecret direction of Gods
holy Spirit, a juſt and a
righteous action. Poſſibly, this very word of ſtanding up, importeth that
extraordinary Spirit. For of thoſe Worthies, whom God at ſeveral times
endowed with Heroical Spirits, to attempt ſome ſpecial work for the deli-
very of his Church, the Scriptures uſe to ſpeak in words and phraſes
much like this. It is often ſaid in the book of Judges, that God[k]raiſed k Jud. 3.9,15.
up ſuch and ſuch to judge Ifrael, and that Deborah, and Jair, and others &c. & 2. 16,
[!]roſe up to defend Iſrael: that is, (m) The ſpirit of God came upon them,as is i Jud. 5.7.8
laid of Othoniel Judg. 3. and by a ſecret, but powerful instinct, put them 10,1,2,&c.
upon thoſe brave and noble attempts, they undertook and effected for the Neſcit tarda
good of his Church. Raifed by the impulſion of that powerful Spirit, which molimina Spi-
(nadmitteth no ſlow debatements, Phinees ſtandeth up, and feeling himſelfritus Sancti
called not to deliberate, but act ; without casting of ſcruples, or fore-casting 2. in. Luc. 3.
of dangers,or expecting Commiſſion from men when he had his warrant feal-
ed within, he taketh his weapon, diſpatching his errand, and leaveth the
event to the providence of God.
T2
Let
Paul Rom.4.3:
1
1
(
1
1
Pfal. 106.30.
1
er-
that free
1
A
!
140
Ad Magiftratum,
16.
Let no man now, unleſs he be able to demonſtrate Phinees ſpirit, pre-
yet not to be ſume to imitate his fact. Thoſe Opera liberi ſpiritus as Divines call them,
imitated,
as they proceed from an extraordinary ſpirit, ſo they were done for Special
purpoſes: but were never intended, either by God that inſpired them, or by
thoſe Worthies that did them, for ordinary or general examples. The
ror is dangerous, from the privileged examples of ſome few exempted
ones to take liberty to tranſgreſs the common rules of Life and of Laws
.
It is moſt true indeed, the Spirit of God is a free Spirit, and not tyed to
ſtrictneſs of rule, nor limited by any bounds of Laws. But
yet
Spirit hath aftriéted thee to a regular courſe of life, and bounded thee
with Laws : which if thou ſhalt trangreſs, no pretenſion of the Spirit can
either excuſe thee from fin, or eščempt thee from puniſhment. It is not now
every way, as it was before the coming of Chriſt, and the ſealing up of
the Scripture Canon: God having now leteled a perpetual form of govern-
ment in his Church, and given us a perfect and conſtant rule, whereby to
walk, even his holy word. And we are not therefore now vainly to ex-
pect, nor boaſtingly to pretend a private Spirit, to lead us againſt, or be-
yond, or but beſide the common rule: nay we are commanded to try ali
o Efay 8. 20. pretenſions of private ſpirits, by that common rule, (0) Ad legem & ad teſti-
pi Jóh. 4. 1. monium, To the Law and to the Teſtimony: at this Teſt, examine and D)
Try the ſpirits whether they are of God, or no.
are of God, or no. If any thing within us, if
any thing without us, exalt it ſelf againſt the obedience of this Rule;. it is
no ſweet impulſion of the holy Spirit of God, but a ſtrong deluſion of the
lying Spirit of Satan.
17. But is not all that is written, written for our Example? or why elſe is
but with limi- Phinees act recorded and commended, if it may not be followed? Firſt
indeed Saint Paul faith(9) All that is written, is written for our learning :
q Rom. 15.4. but Learning is one thing, and Example is another : and we may learn
ſomething from that which we may not follow. Beſides, there are exam.
v i Cor.10.11. ples for (r) Admonition, as well as for Imitation. Malefactors at the place
of execution, when they wiſh the by-ſtanders to take example by them,
bequeath them not the Imitation of their courſes, what to do; but Admo.
nition from their puniſhments, what to shun: yea thirdly, even the com-
mended actions of good men are not ever exemplary in the very ſubſtance
of the action it ſelf; but in ſome vertuous and gracious affections, that
give life and luſtre thereunto. And ſo this act of Phinees is imitable:
Not that either any private man ſhould dare by his example to uſurp the
Magiſtrates office, and to do juſtice upon Malefactors without a Calling:
or that any Magiſtrate ſhould dare by his Example
, to cut off graceleſs
offenders without a due judicial courſe : but that every man who is by
virtue of his Calling endued with lawful authority to execute juſtice upon
tranſgreſſors
, ſhould ſet himſelf to it with that ſtoutneſs and courage and
zeal, which was in Phinees.
18.
If you will needs then imitate Phinees, imitate him in that for which
unto his zeal. he is commended and rewarded by God, and for which he is renowned
amongſt men : and that is not barely the action, the thing done ; but
the affe&ion, the zeal wherewith it was done. For that zeal God
Num.25.11. commendeth bim, Numb.25.verf.11. (S) Phinees the ſon of Eleazer, the ſon
of Aaron the Prieſt, hath turned away my wrath from the children of Iſrael
,
whilft he was zealous for my fake among them. And for that zeal God
rewardeth him, Ibid.13. (t) He ſhall have, and his feed after him, the Cove-
nant of an everlaſting Pristhood, becauſe he was zealous for his God.' And
for that zeal did Poſterity praiſe him: the wiſe (94) Son of Syrac, Eccl.45. and
good
"
tation
1.
2.
1
3.
t Ibid. 13.
u Syrac. 45.
23.
1
1
1
1
tem ment is
do audacia
operis. Ludol-
heart,
Plal. 106.30.
The Third Sermon.
141
good old(x)Matthias upon his death bed, 1 Macc. 2. And may not this « iMacc.2.546
phraſe of ſpeech, he stood up, and executed judgment, very well imply
that forwardneſs and heat of zeal? To my ſeeming, it may. For where-
as Moſes and all the congregation ſate weeping (a (1) geſture often accom-
y As Neh.1.4.
panying forrow, or perhaps
, yet more to expreſs their ſorrow lay gro- Job
velling upon the earth, mourning and forrowing for their fin, and for the Pfal
. 137. 1.
Plague: it could not be but the bold lewdneſs of Zimri in bringing his Elay 47.1, 8.
ſtrumpet with ſuch impudence before their noſes, muſt needs add much to
the grief
, and»bring freſh vexation to the ſouls of all that were righteous
among them. But the reſt continued, though with double grief, yet in
the ſame courſe of humiliation, and in the ſame posture of body, as before.
Only Phinees, burning with an holy indignation, thought it was now no
time to fit still
, and weep : but rowzing up himſelf and his ſpirits with
zeal as hot as fire(z)he stood up from the place where he was, and made z Verbum ip-
haſte to execute judgment.
fum folidita-
Here is a rich example for all you to imitate, whom it doth concern: offendit
.
I ſpeak not only nor indeed ſo much, to you the Honourable and Reve. Caffiodorus
.
rend Judge of this Circuit; of whoſe zeal to do juſtice and judgment, I Lyranus. con-
am by ſo much the better perſwaded, by how much the eminency of your ftantiâ mentis
place, and the weight of your charge, and the expectation of the people doth
with greater importunity (a) exact it at your hands : But I ſpeak withal, fus hic. He
and moſt eſpecially to all you, that are in Commiſſion of the peace, and had zeal in the
whoſe daily and continual care it ſhould be to ſee the wholſome laws of the Lord, and
Realm duly and ſeaſonably executed. Yea, and to all you alſo that have ſtood up with
good courage of
any office appertaining to justice, orany buſineſs about theſe Courts, foasit
may lie in you to give any kind of furtherance to the ſpeeding either of Syrac. 45. 23.
Justice in Civil, or of judgment in Criminal cauſes. Look upon the zeal of
Phinees : obſerve what approbation it had from God; what a bleſſing it manifefted by
procured to his feed after him; what glorious renown it hath won him Fudgment ;
with all after-ages; what eaſe it did, and what good it wrought for the Majora popu-
preſent State: and think if it be not worthy your imitation. (b) It is good, ſummo exigit.
faith the Apoſtle, to be zealouſly affected always in a good thing. And is it not Senec. in
a good thing to do juſtice and to execute judgment ? nay,Religion excepted Gal...its.
(and then care of that is a branch of juſtice too) do you know any better
thing? any thing you can do, more acceptable to God, more ſerviceable
to the State, more comfortable to your own ſouls? If you be called to
the Magistracy; it is (c) your own buſineſs as the proper work of your Calling; € 3 King.g.
and men account him no wiſer than he ſhould be, that ſluggeth in his own
buſineſs, or goeth heartleſly about it. It is the Kings buſineſs, who hath en-
truſted
you with it: and he is ſcarce a good ſubject that ſlacketh the Kings
buſineſs,
or doth it to the halves. Nay, it is (d)the Lords buſineſs; for [Pe d 2Chro.19.6.
judge not for man, but for the Lord, who is with you in the cauſe and in the
judgment :] and @) Curſed is be that doth the Lords buſineſs negligently. e Jer. 48.10.
That you may therefore do (all under one) your own buſineſs, and the
Kings buſineſs, and the Lords buſineſs, with that zeal and forwardneſs
which becometh you in ſo weightý an affair; lay this pattern before your
eyes and hearts! See what Phinees did : and thereby both examine what
hitherto you have done, and learn what henceforth you ſhould do.
Firſt, Phinees doth not poſt off the matter to others : the fervency of
20.
his zeal made him willing to be himſelf the Actor. He harboured no
1. Perſonally,
ſuch cool thoughts as too
many Magistrates do. [Here is a ſhameful crime
committed, by a ſhameleſs perſon, and in a shameleſs manner : pity ſuch
än andacious offender ſhould go unpuniſhed. My heart riſeth againlt him;
and
19.
1
142
Ad Magiſtratum,
Pſal 106. 30
1
}
A
1
and much ado I have to refrain from being my ſelf his executioner, rather
than he ſhould carry it away thus. But why ſhould I derive the envy of
the fact upon my ſelf, and but gain the imputation of a buſie officious fel-
low,in being more forward than others? A thouſand more ſaw it as well
as I; whom it concerneth ás nearly as it doth me: and if none of them
will ſtir in it, why ſhould I?. Doubtleſs my Uncle Mofes, and my father
Eleazer, and they that are in place of Authority, will not let it paſs ſo; but
will call him to an account for it; and give him condign puniſhment. If I
ſhould do it, it would be thought but the attempt of a rathe young fellow.
It will be better diſcretion therefore to forbear, and to give my betters.
leave to go before me.] Such pretenſions as theſe would have kept off
Phinees ºfrom this noble Exploit, if he had been of the temper of
ſome of ours : who owe it to nothing ſo much as their lukewarmneſs
,
that they have at leaſt ſome reputation of being moderate and diſcreet men:
But true zeal is more forward than mannerly : and will not loſe the oppor.
tunity of doing what it ought, for waiting till others begin. Alas, if every
man ſhould be ſo Squeamiſh as many are; nothing at all would be done.
And therefore the
good Magiſtrate muſt conſider, not what others do, but
what both he and they are in conſcience bound to do: and though there
ſhould be many more joyned with him in the ſame common care, and with
equal power, yet he muſt reſolve to take that common affair no otherwiſe
into his special care, than if he were left alone therein, and the whole bur-
den lay upon his ſhoulders. As when ſundry perſons are ſo bound in one
common bond for the payment of one entire ſum conjunctim & divifim, eve-
ry one per fe in toto & in folidum, that every particular perſon by himſelf is
as well liable to the payment of the whole, as they all together are. Ad-
mit looſe or idle people (for who can hold their tongues?) ſhall for thy
diligence ſay, thou art an hard and auſtere man, or buſieſt thy ſelf more than
thou haſt thank for thy labour. Firſt, that man never cared to do well,
fEccleſ. 11.4. that is afraid to hear ill,(f) He that obſerveth the wind, faith Solomon ſhall
not ſom; and the words (eſpecially of idle people) are no better. Second-
ly, Hemaketh an ill purchace, that fore-goeth the leaſt part
of his duty, to
gain a little popularity : the breath of the people being but a ſorry plaſter
3.
for a wounded conſcience. Thirdly, what a man by ſtrict and ſevere exe-
cution of Juſtice loſeth in the breadth, he commonly gaineth it all and more
in the weight and in the length of his Credit. A kind quiet man; that car-
rieth it for the preſent, and in the voice of the multitude : but it is more fo-
lid, and the more laſting praiſe, to be reputed, in the opinion of the better
and the wiſer ſort, a Juſt man, and a good Patriot, or Commonwealths-
man. Fourthly, if all ſhould condemn thee for that wherein thou haſt done
4.
but(s)well, thy comfort is, thine own conſcience ſhall beſtead thee more
& Regium eft,
cim re&tè fece- than a thouſand witneſſes, and ſtand for thee againſt ten thouſand
tongues,
ris audire ma- at that laſt day,when(h)the hearts of all men ſhall be made manifeſt, and every
bi Cor. 4. 5. man that hath deſerved well, shall have praiſe of God, and not of man.
Secondly, Phinees as he did not poſt off this execution to other men, fo
2 Speedily; he did not put it off to another day. Phinees might have thought thus,
[We are now in a religious work, humbling our ſelves in a publick, folemn,
and frequent aſſembly, before the face of God, to appeaſe his juſt wrath a-
i Virgil. Ec- gainſt us for our ſins:(i)Et quod nunc instat agamus. It would be unſeaſon-
legen tardé able leaving this work now; another time may ſerve as well to inflict de-
fecit, diu nolu- ſerved puniſhment upon that wicked miſcreant. But zeal will admit no
it. Senec.i. de (k)put offs ; it is all upon the Spur, till it be doing what it conceiveth fit to
be done. There are no paſſions of the mind ſo impetuous, and ſo impatient
I.
2.
21.
benef. 1.
of
1
A
.
Pfal. 106.30.
The Third Sermon.
3
143
t
tè. Horat, I.
Ep. 2.
1
Med, act. 4.
5
runt, quod line
of delay as[{]Love and [m] Anger, and [n] theſe two are the prime ingredi-lodit verus as
ents of true zeal. If any man ſhould have interpoſed for Zimri
, and taken mor, nec pati-
upon
him to have mediated with Phinées' for his reprival: I verily think; nec. in Herc
in that heat he might ſooner have provoked his owon, than' have prorögüed fur, A&. 2.
Ziinri's execution. Delays in any thing that is good, are'ill": and in the beſt odio per vim
things worſt. As Wax when it is chafed, and Iron when it is hot, will take festinat inul-
impreſſions : but if the Seal or Stamp be not fpeedily put to, the heat aba-
teth, and they return to their fòrmer hardneſs : ſo the beſt affections of the n Nunc ira a-
beſt men, if they be not taken in the heat, abate,and leſſen; and die. In the mnórque cauſam
junxere ; quid
adminiſtration then of Juſtice,and the 'exécution of ifidgment, where there fequetur?
is Zeal, there will be Expedition : and the beſt way to préſerve Zeal where Senec. in
it is, is to uſe Expedition. I am not able to ſay where the want is, or wheré
ſpecially : but certainly a great want there is generally in this Kingdom of
Žeal to Juſtice, in ſome that ſhould have it, if that complaint be as juſt, as
it is common among men that have had ſutes in the Courts, that they have
been [O] wronged with far leſs damage than they have been righted": there o Sapè cauſas
tantum differ
have been ſo many [P] frustratoriæ and venatoria dilationés (às St.Bernard
in his time called them) ſo many lingring and coſtly delays uſed. And'rigantibus plus
for Executing Judgment upon Malefactors, if Phinees had ſuffered Zimri quam totum
auferunt ; quia
to have lived but a day longer, for any thing we know the plague might major est ezi-
have laſted alſo 1 day longer : and why might not to morrow have been as
penfarum
ſumptus quam
yeſterday with them, and leſſened the peoples number twenty three thou- sententia fru-
fand more? eſpecially their former crying fins having received a new ac Etus. Innocent.
ceffion of a double guilt, the guilt of Zimri's fact, and the guilt of their le concilib. s.
connivance. No rack ſhould make me confeſs that man to be truly zealous of
- judgment, who when he hath power to cut him ſhort, ſhall but ſo much
as reprieve a foul and notorious Malefactor ; or grant him any reſpite or li-
berty to make his friends, and to ſue a pardon. Solomon hath told us, and
we find it but too true, [9] Becauſe ſentence againſt an evil.work is not exe- q Eccl. 8. II.
cuted ſpeedily, therefore the heart of the fons of men is fully ſet in them to do
evil.
Third; Phinees was nothing retarded in his reſolution by fore-caſt-
ing what ill will he might purchaſe, or into what dangers he might calt 3 Reſolutely
himſelf
, by executing judgment upon two fuch great Perſonages
. The
times were ſuch, as wherein ſin had gotten head, and was countenanced
both with might and multitude: Zimri was a mighty man, a [1] Prince of á r-Num.25.14.
chief houſe; and he that ſhould dare to touch him, ſhould be like to pull
upon himſelf the enmity of the whole Tribe of Simeon. It ſeemeth he was
confident that his might and popularity in his own Tribe, would privilege
him from the enquiry of the Magiſtrate; how durſt he elſe have ſo braved
Moſes, and the whole Congregations And the woman alſo was the daugh-
ter of one of the[S]Five Kings of Midian: And could Phinees think that SNum. 25. 15.
the death of two ſuch great perſons could go unrevenged? All this either compared with
Phinees either fore-casteth not, or regardeth not. His eye was ſo fixed up-t Amor" timere
on the glory of God, that it did not ſo much as reflect upon his owon ſafety : neminem verus
and his thoughts ſtrongly poſſeſſed with zeal of the common good, had not n Med. 14. 3.
any leiſure to think of private dangers. Zealis[t]ever cowragious and there ?TITUIR.
fore Jethro thought none worthy to be Magiſtrates,but ſuch as were[u]Men Exod.8.21.
of courage : And he hath neither Courage nor Zeal in him befitting a Magi- Juftum esse
ſtrate, that is afraid to do juſtice upon a great offender. [x] The pluggard facile eft qui
Jaith, there is a Lyon in the way: and then
he ſteppeth backward and keep- metu. Senec.
eth aloof off. But the worthy Magistrate would meet with ſuch a Lyon to in PA. AG. 2
chooſe; that he might win awe to Gods ordinances; and make the way & 26, 23.
paſſable
22.
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.
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* Ibid. 13.
144
Ad Magiftratum,
Pfal. 106. 20
paffable for others, by tearing fuch a beaſt in pieces : and would no mate
fear to make a: Worſhipful thief, or a Right Worſhipful murderer (if ſuch a
one ſhould come in his Circuit ) an example of Juſtice, than to twitch up
a poor sheepoftealer. Great ones will ſoon preſume of impunity, and mean
ones too by their example in time learn to kick at authority
, if Magistrates
be not forward to maintain the dignity of their places by executing good
Laws without favour or fear. Hitherto of the ſpirit and zeal of Phinees;
by occaſion of this his former Action or geſture of ſtanding up: There yet
remain to be conſidered the other A&tion, and the ſucceſs of it; He exéch-
ted judgment, and the plague was ſtayed. Both which, becauſe I would not
be long, I will joyn together in the handling; when I ſhall have firſt a
Tittle cleared the tranſlation.
23•
“ The Hebrew 50 here uſed, is a word that hath three different fig.
Executing of “nifications : to Judge, to Pray, to Appeale. And Interpreters have tå
Judgment
“ ken liberty to make choice of any of the three in tranſlating this place.
« The Greek rendrech it [igreoare] and the valgar Latine, which for the
“moſt part followeth the Septuagint, [Placavit :] as if we ſhould read it
“ thus, Then ſtood up Phinees and made an atonement, or appeaſed God.
« And the thing is true, God himſelf teſtifying of Phinees, Num. 25.
7 Num. 25.11." that(y)By being zealous for God he had turned away his prath,and(2) Made
« atonement for the Children of Iſrael. The Chaldee interpreteth it by Vet-
“ Salle; and the ordinary Engliſh tranſlation of the Plálms uſually read
' in our Churches, accordingly [Then ſtood up Phinees, and prayed.] But
“ Hierom, and Vatablus, and the beſt tranſlators render it, according to
“the moſt proper ſignification of the word, and moſt fully to the ſtory it
ſelf, (Dijudicavit, he executed judgment.) Verily, prayer is a ſpecial
“ means to appeaſe Gods wrath, and to remove his Plagues; and prayer is
the ſalt of the Sacrifice, fan&tifying and ſeaſoning every action we un-
dertake : and I doubt not but Phinees; when he lift up his hand
“ to execute judgment upon Zimri and Cosbi, did withal lift up his heart
er to God,to bleſs that action, and to turn it to good. In which reſpects, (e-
ſpecially if the word withal will bear it, as it ſeemeth it will) ſome men
« ſhould have done well not to have ſhewn ſo much willingneſs to quarrci
6 at the Church tranſlations in our Service-Book, by being clamorous a- .
gainſt this very place as a groſs corruption, and ſufficient to juſtifie their
refuſal of ſubſcription to the book.
But I will not now trouble either you or my ſelf, with farther curioſity
in examining Tranſlations : becauſe howſoever other Tranſlations, that
render it, praying, or appealing, may be allowed either as tolerably good
or at leaſt, excuſably ill; yet this that rendreth it by Executing Judgment
is certainly the beſt, whether we conſider the courſe of the Story it ſelf,
or the propriety of the word in the Original, or the intent of the Holy Ghoſt
in this Scripture. And this Action of Phinees in doing judgment upon ſuch
a pair of great and bold offenders was ſo well pleaſing unto God, that
his wrath was turned away from Iſrael, and the plague which had broken
in
upon
them in a ſudden and fearful manner, was immediately stayed
thereupon.
Oh how acceptablea facrifice to God, above the blood of Bulls and of
appeaſed the Goats, is the death of a Malefactor laughtered by the hand of Justice! When
wrath of God; the Magistrate, who is a ne'm897 @ Jeps the Minister and Priest of God for
this very thing, putteth his knife to the throat of the beaſt, and with the
fire of an holy zeal for GOD, and againſt fin, offereth bim up in Holocau-
štum for a Whole burnt Offering, and for a peace-Offering, unto the Lord,
Samuel
C
as
1
24.
are Rom. 13. 4.
.
1
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1
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Pfal. 106. 30.
The Third Sermon..
145 :
Samuel faith, that (b) to obey is bettér than Sacrifice : and Solomon, that fc) b 1 Sam. 15.
to do juſtice ando judgment is more acceptable to the Lord than ſacrifice. Obe-22,
dience, that is the prime, and the beſt ſacrifice: and the ſecond beſt is the
pu-
nilhment of Diſobedience. There is no readier way to appeaſe Gods wrath
againſt fin, tban is the rooting out of finners: nor can his deputies by any
other courſe turn away his juſt judgments ſo effectually, as by faithful exe-
cuting of Juſtice and Judgment themſelves.
When Phinees did this act, the publick body of Iſrael was in a weak ſtate, 25.
and Atayed the
and ſtood in need of a preſent and ſharp remedy. In ſome former diſtèmpers
Plague.
of the State, it may be they had found ſome eaſe by diet, in (d) humbling d Plal. 35. 13.
their ſouls by fafting; or by an iſſue at the Tongue or Eye, in an humble con-
fefſion of their fins, and in weeping and mourning for them with tears of re-
pentance. And they did well now to make tryal of thoſe Remedies again,
wherein they had found ſo much help in former times: eſpecially the Re-
medies being proper for the Malady, and ſuch as often may do good, but
never can do harm. But alas, faſting, and weeping, and mourning, before
the door of the Tabernacle of the Congregation, had not ſtrength enough
againſt thoſe more prevalent Corruptions, wherewith the State of Iſrael was
· then peſtered. This Phinces faw; who well perceived, that (as in a
dangerous Pleuriſie the party cannot live unleſs he bleed; ſo) if there
were any good to be done upon Iſrael in this their little leſs than deſperate
eſtate, a Vein muſt be opened, and ſome of the rank Blood let out for
the preſervation of the reſt of the Body. This courſe therefore he tries:
and languiſhing Iſrael findeth preſent eaſe in it. As ſoon as the Blood
ran, inſtantly the Grief ceaſed: he executed Judgment, and the Plague
was ſtayed.
As God brought upon that people for their fins a fearful destruction ; ſo 26.
he hath in his juſt wrath ſent his deſtroying Angel againſt us for ours. The England's
fins that brought that Plague upon them were, Whoredom and Idolatry. I plague
cannot ſay the very fame fins have cauſed ours. For although the execu-
tion of good Laws againſt both Incontinent and Idolatrous perſons, hath
been of late years, and yet is (we all know) to ſay no more, llack e-
nough: yet, (God's holy. Name be bleſſed for it) neither Idolatry nor
Whoredom are at that height of ſhameleſs impudency and impunity a-
mong us, that they dare brave our Moseſes, and out-face whole Con-
gregations, as it was in Ifrael
. But ſtill this is ſure no Plague but for
fin : nor National Plagues but for National ſins. So that albeit none of
us may dare to take upon us to be ſo far of God's Counſel, as to ſay for
what very ſins moſt this plague is ſent amongſt us: yet none of us can be
ignorant, but that, beſides thoſe ſecret perſonal Corruptions which are
in every one of us, and whereunto every man's own heart is privy,
there are many publick and National ſins, whereof the people of this
Land are generally guilty, abundantly ſufficient to juſtifie" GOD in
his dealings towards us, and to (e) clear him when he is judged. Our e Plal. 51. 4.
wretched unthankfulneſs unto GOD for the long continuance of his
Gospel, and our Peace : our Carnal Confidence and ſecurity in the
ſtrength of our wooden and watry Walls : our Riot and Exceſs (the
noted proper fin of this Nation) and much intemperate Abuſe of the
good Creatures of GOD in our Meats, and Drinks, and Diſports, and
other proviſions and comforts of this life: our incompaſſion to our bre-
thren miſerably waſted with War and Famine in other parts of the
World: our heavy Oppreſſion of our Brethren at home, in racking the
rents, and cracking the backs, and (1) Grinding the faces of the poor: our f Efay 3. 18:
V
cheap
1
146
Ad Magiftratum,
Pfal. 106. 30.
i
1
1
27.
cheap and irreverent regard unto Gods holy Ordinances of his Word, and
Sacraments, and Sabbaths, and Miniſters: our Wantonneſs, and' Toyiſh-
neſs of underſtanding, in corrupting the fimplicity of our Chriſtian Faith,
and troubling the peace of the Church with a thouſand niceties, and novel
ties, and unneceſſary wranglings in matters of Religion: and (to reckon
no more) that univerſal Corruption which is in thoſe which (becauſe they
ſhould be ſuch) we call the Courts of Juſtice, by ſale of Offices, en-
hauncing of Fees, deviſing new fubtilties both for Delay and Evaſion,
trucking for Expedition, making Traps of petty pænal Statutes, and but
Cobwebs of the moſt weighty and material Laws. I doubt not but by
the mercy of God, many of his ſervants in this Land are free from
fome, and ſome from all of theſe common Crimes in ſome good meaſure:
but, Í fear me, not the beſt of us all, not a man of us all, but are guilty
of all, or ſome of them, at leaſt thus far, that we have not mourned for
the Corruptions of the Times ſo feelingly, nor endeavoured the reforma-
tion of them to our power fo faithfully, as we might and ought to have
done.
By theſe and other fins we have provoked God's heavy judgment a.
to be stayed by
adding to our
gainſt us, and the Plague is grievouſly broken in upon us: and now it
humiliations. would be good for us to know, by what means we might beſt appeaje his
wrath, and stay this Plagne. Publick Humiliations have ever been
thought, and ſo they are, Proper Remedies againſt Publick Judgments:
Joel 2 1.23 (fj To turn unto the Lord our God with all our heart, and with Fasting,
Num. 25. 6. and with Weeping, and with Mourning, to fan&tifie a Fast, and call a jo
lemn Aſembly, and gather the People and Elders together; and weep before
the door of the Tabernacle of the Congregation ; and to let the Priests the
Ministers of the Lord 'weep between the Porch and the Altar, and
to pray the Lord to ſpare his people
, and not be angry with them for ever.
Never did people thus humble themſelves with true, lowly and obe-
dient hearts, who found not Comfort by it in the mean time,
and in the end benefit. And bleffed be God who hath put it into
the heart of our Mofès, with the conſent of the Elders of our If
ly faſt, with a rael, bý his Royal Example firſt, and then by his (8) Royal Command,
form of divine to lay upon us a double neceſſity of this ſo religious and profitable a
other directi- courſe.
ons;publiſhed But as our Saviour told the young man in the Goſpel, who ſaid, he had
28.
kept the whole Lam, (h) Vnum tibi deest, One thing is wanting: ſo when
h Mark 10.23. We have done our beſt and utmoſt, fasted, and wept, and prayed as conſtant-
ly, and frequently,and fervently, as we can; unleſs you the Magistrates and
Officers of Juſtice be good unto us, one thing will be wanting ſtill; One main
Ingredient of fingular Virtue, without which the whole Receipt beſides
,
as precious and ſovereign as it is,, may be taken, and yet fail the Cure. And
that is, the ſevere and fearleſs, and impartial Execution of Judgment.
Till we ſee a care in the Gods on Earth faithfully to Execute theirs; our
i 2 Sam.21.1, hopes can be but faint, that the God of Heaven will in mercy remove his
kibid
. vcr. 14. judgments
. If God ſend a (i) Famine into the Land ; let holy David do
1 Joſh. 7. 25, what he can otherwiſe, it will continue year after year : folong as judg-
m I will not be ment is not done upon the bloody houſe of Saul, for his cruelty inflay-
with you any ing the Gibeonikes, God will not be (k) intreafed for the land. One known
more fexcepe Achan that hath got a wedge of gold by facrilege or injuſtice, if ſuffered,
the accurſed is able to (1) trouble a whole Iſrael : and the Lord will (m) not turn from the
from anong fierceneſ of his Anger,till he have deſerved judgment done upon him.If(n)IF
n Num: 25.*' raeli käve joyned himſelf unto Baal-Peor, ſo as the Anger of the Lord be kindled
g Proclamati.
on for a week-
1625.
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1
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. 106. 30.
The Third Sermon.
147
ſhed it.
1
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Serm. 44.
1
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againſt them; he will not be appeaſed by any means, until Moſes take the
heads of the people, and hang them up before the Lord againſt the Sun. If the
Land be defiled with blood, it is in vain to think of any other courſe, when
God himſelf hath pronounced it impoſſible that the Land ſhould be Jo Num. 35:33.
purged from the blood that is ſhed in it, otherwiſe than by the blood of him that
Up then with the zeal of Phinees, up for the love of God and of his
29.
people, all you that are in place of authority. Gird your Swords upon your
thigh, and with your Javelins in your hand, purſue the ldolater, and the A-
dulterer, and the Murtherer, and the Oppreſſor, and every known Offender
into his Tent, and nail him to the Earth, that he never riſe again to do
more miſchief. Let it appear what (p) love you bearto the State, by your p os pest sorá-
hatred to them: and ſhew your pityto us, by Thewing none to them. The Sovies Tes xa
deſtroying Angel of God attendeth upon you for his diſpatch: if you would á dreias is's
bút ſet in ſtoutly, he would ſoon, be gone. Why ſhould either Noth or cº20.06s. Lypſias
apud Scob.
fear, or any partial or corrupt reſpect whatſoever, make you cruel to the
good in Sparing the bad? or why ſhould you ſuffer your ſelves, for want
of courage and zeal to execute Judgment, to loſe either the Opportunity, or
the Glory, of being the inſtruments to appeaſe Gods wrath, and to ſtay his
plugues
But, for that matters appertaining to Juſtice and Judgment, muſt paſs
30.
with particular
through many bands before they come to yours, and there may be ſo
applications to
much juggling uſed in conveying them from hand to hand, that they may
be repreſented unto jou many times in much different forms from what
they were in truth and at the firſt : That your care and zeal to execute
Juſtice and Judgment faithfully according to your knowledge, may not
through the fault and miſcarriage of other men, fail of the bleſſed end and
ſucceſs that Phinees found; I deſire that every of them alſo, as well as
you would receive the word of Exhortation, each in his place and office
to ſet himſelf uprightly and unpartially, as in the ſight of God, to advance
to the utmoſt of his power the due courſe and adminiſtration of Juſtice,
And for this purpoſe, by occaſion of this Scripture, which pointeth us to
the End of theſe Aſſemblies; I ſhall crave leave to reflect upon
another
which giveth us ſundry particular directions conducing to that End. And
it is that Scripture whereinto we made ſome entrance the laſt Alfīzes, and
would have now proceeded farther, had not the heavy hand of God upon
us in this his grievous Viſitation led me rather to make choice of this Text,
as the more feaſonable. That other is written in Exodus 23. the Three firſt
Verſes
. [Thou ſhalt not raiſe a falſe report : put not thine hand with the wick-
ed to be an unrighteous witneſs. Thou ſhalt not follow a multitude to do evil;
neither ſhalt thou ſpeak in a cauſe to decline after many to wreſt judgment. Nei.
ther ſhalt thou countenance a poor man in his cauſe.] Wherein were noted
five ſpecial Rules, ſhared out among five forts of perſons; the Accuſer, the
Witneſs, the Jurer, the Pleader, the Officer. I will but give each of them ſome
brief intimation of their duty, from their ſeveral proper rules ; and conclude.
If thou comeſt hither then as a Plaintiff, or other Party in a civil cau
auſe,
31.
or to give voluntary Information upon a Statute, or to proſecute againſt a the Accuſer;
Malefactor, or any way in the nature of an Accuſer : Lét neither the hope
of Gain, or of any other advantage to thy ſelf: not ſecret malice or envy a-
gainſt thine adverſary, nor thy deſire to give ſatisfaction to any third party,
ſway thee beyond the bounds of Truth and Equity, no not a little either to de-
viſe an untruth againſt thy neighbour of thine own head, or by an hard con-
Struction to deprave the harmleſs actions or ſpeeches of others, or to make
them
}
3
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Grecorum,
86 9.
148
Ad Magiſtratum,
Pfal. 106.30.
them worſe than they are by unjuſt aggravations; or to take advantage of
letters and ſyllables to entrapinnocency without a fault. When thou art to
open thy mouth againſt thy brother, ſet the firſt Rule of that Text as a watch
before the door of thy lips, Thou ſhalt not raiſe a falſe report.
32.
If thou comeſt hither, ſecondly, to be uſed as a Witneſs ; perhaps (9) Gre-
the Witness oro cà fide, like a down-right Knight of the Poſt, that maketh of an (r)Oath
Flac. although jeft,anda paſtime of a Depoſition;or dealt withal by a bribe,or ſuborned by
Turneb:13, ad thy Landlord, or great Neighbour, or egged on with thine own ſpleen or
the Proverb o- malice, to ſwear and forſwear as they ſhall prompt thee; or tą (S) enter-
therwiſe;Grecâ change depoſition with thy friend, as they uſe to do in Greece, Hodie mihi,
fide, id est opti-
cras tibi, (Swear thou for me to day, I'll ſwear for thee to morrow;) or
--quibus juſ tempted with any corrupt reſpect whatſoever, by thy Word or Oath to
jurandum jocus ſtrengthen a falſe and unrighteous report. When thou comeſt to lay thy
ludus ; laus hand upon the book, lay the ſecond Rule in that Text to thy heart, Put not
merces, gratia thy hand with the wicked to be an unrighteous witneſ. Though hand joyn in
pofita ej--Cic. (1) hand, The falſe witneſs ſhall not be unpuniſhed.
If thou comeſt hither, thirdly, to ſerve for the King upon the Grand In.
het voerova di queft, or between party and party, in any cauſe whatſoever (like thoſe (u) le-
Etam Solenne lečt i judices among the Romans, whom the Prætor for the year being, was
to nominate, and that upon Oath, out of the moſt able and ſerviceable
del gov. 19.5. men in his judgment, both for Eſtate, Underſtanding and Integrity;) or to
33. ſerve upon the Tales, perhaps at thine own ſuit to get ſomething toward
the Jurer, bearing charges for thy journey; or yoked with a crafty or a wilful fores
Pretores urba- man that is made before-hand, and a meſs of tame after men withal that
ni qui jurati dare not think of being wiſer than their Leaders or unwilling to ſticklea-
debent optimum gainſt a Major part, whether they go right or wrong; or reſolved already
lettos judices upon the Verdiet, no matter what the Evidence be: ConGder what is the
referre. Cic.,, weight and religion ofan Oath. Remember that he ſinneth not leſs that ſin-
num ex selectis neth with company. Whatſoever the reſt do, reſolve thou to do no other-
· judicibus objici- wife than as God ſhall putinto thy heart, and as the Evidence ſhall lead thee.
at. Horat. 1. The third Rule in that Text muſt be thy rule, Thou ſhalt not follow a multi-
Serm. fat. 4.
tude to do evil. They are ſilly, that in point either of Religion or Juſtice,
would teach us to meaſure either Truth, or Right by multitudes.
If thou comeſt hither, fourthly, as to thine Harveſt
, to reap ſome fruit
the pleader; of thy long and expenceful ſtudy in the Laws, to aſſiſt thy Client and his
Cauſe with thy Counſel, Learning and Eloquence : think not, becauſe thou
ſpeakeſt for thy Fee, that therefore thy tongue is not thine own, but thou
muſt ſpeak what thy Client will have thee ſpeak, be it true or falſe; nei-
ther think, becauſe thou haſt the liberty of the Court, and perhaps the favour
of the Judg, that therefore thy tongue is thine own, and thou mayeſt ſpeak
thy pleaſure to the prejudice of the Adverſaries, perſon or cauſe : Seek not
prepoſterouſly to win the name of a Good Lavoyer, by wreſting and per-
verting good Laws : or the opinion of the beſt Counſellor, by giving the
worſt and the ſhrewdeſt Counſel
. Count'it not as Protagoras did, the glo-
I Tòv ürtą, ry of thy profeſſion, by ſubtilty of wit, and volubility of tongue to (x)
mely Goch make the worſe cauſe the better : but likea (y) Good Man, as well as Good O-
5. No&.Act.g. rator, uſe the power of thy tongue and wit to ſhame impudence, and protect
Ý Vir bonus di- innocency, tocrulh oppreſſors, and ſuccour the afflicted, to advance Ju-
cendi peritus
ſtice and Equity, and to help them to right that ſuffer wrong. Let it be
as a Ruled
cafe to thee in all thy pleadings, not to ſpeak in any cauſe to wreſt
judgment.
35. If laftly,thou art in any place or office of ſervice, or truſt, or command,
or attendance about the Courts : rejoyce not as if it were now in thy
he
34
S
Cicero.
1
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power
}
+
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1
Pfal. 106. 30.
The Tbird Sermon.
149
power to do a friend a courtefie, or a foe a spite. Do not lhew a caſt of thy
Office
, for the promiſe or hope of a reward, in helping a great Offenderout
of the Briars. Compel not men that have been long weather-beaten in the
Main, and are now arrived at the Haven of their buſineſs, to weather for
their Paſſports, until they have offered ſome facrifice to that great Diana,
Expedition. Let no fear, or hope, or bribe, or letter, or envy or favour, no
not charity it ſelf and compaſſion to the poverty or diſtreſſedneſs of
any,
make you partial for the perſon, to diſregard the Cauſe
. If you would be cha-
ritable to the poor, give them from your own; but do not carve them from
another's Trencher. To relieve a poor man in his wants, is the proper Office
of Charity; but Juſtice muſt have no eyes to ſee, nor bowels to yern at the
wants of any man. Be he rich or poor that bringeth his cauſe hither ; Currat
Lex, Let him find ſuch as he bringeth; Let him have as his cauſe deſerveth.
The laſt of thoſe Rules muſt be thine. Thou ſhalt not countenance, no not a
poor man in his cause.
If any of theſe to whom I have now ſpoken, Accuſers, Witneſſes, Jurers, 36.
Pleaders, Officers, ſhall tranſgreſs thefe Rules, to the perverting of Justice: and the Judge:
our refuge muſt be next under God to you that are the Magiſtrates of Ju-
ſtice, and fit upon the Bench of Judicature. At your gravity and authority
we muſt take ſanctuary, againſt them that purſue us wrongfully, as at the
horns of the Altar. It is your Duty, (or if it be, as to moſt men it is
, a more
pleaſing thing, to be remembred of their Power than of their Duty) it is in
your power, if not to reform all the abuſes and corruptions of theſe perſons
yet to curb their open inſolencies, and to contain them at leaſt within mo-
deſt bounds.Nayzlince I have begun to magnifie your power ; let me ſpeak it
with all the due reverence to God and the King, there is no power ſo great,
over which in a qualified fence) you have not a greater power. It is in
your power to (2) bear up the pillars of the State when the land is even z Plal. 95.2,5.
diſſolved, and the pillars thereof grown weak: for that is done by judging
the Congregation according to right, Pfal. 75. In yours; to make this yet
flouriſhing Country and Kingdom glorious or deſpicable : for (a) Righte- a Prov. 14.34.
oufneßexalteth a Nation, but ſin is a reproach to any people, Prov. 14. In yours;
to ſettle the Throne upon the King, and to entail it by a kind of perpetuity
unto the right heir for many ſucceeding generations : for(6) The Throne is 6 Prov. 16.12.
eſtabliſhed by juſtice, Prov. 16. In yours ; to diſcharge Gods puniſhing Angel
,
who now deſtroyeth us with a grievous deſtruction, and by unſheathing
your Sword to make him ſheath his : as here in my Text, Phinees ſtood up,
and executed judgment, and the plague ceaſed. In yours; though you be but
Gods on Earth, and in theſe Courts, mortal, and petty Gods, yet to ſend pro-
hibitions into the Court of Heaven, and there to ſtop the judgments of the
great and Eternal God before they come forth; yea, and when the Decree
is gone forth, to ſtay Execution. In a word, as it was ſaid to Jeremy, but
in another fence, you are (c) Set over Nations, and over Kingdoms, to root c Jer. 1.10.
out, and to deſtroy, to build and to plant. Only then be intreated to uſe that
power God hath given you, unto edification, and not unto deſtruction. And
now I have done my meſſage. God grant unto all of us, that by our
hearty ſorrow arid repentance for our fins paſt, by our ſtedfaſt reſolutions
of future amendment, and by ſetting our ſelves faithfully and uprightly in
our ſeveral places and callings to do God and the King, and our Country
ſervice, in beating down fin, and rooting out finners; we may by his good
grace and mercy obtain pardon of our ſins, and deliverance from his wrath,
and be preſerved by his power through faith unto ſalvation. Now to God
the Father, the Son, Quco
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ខ្ញុំនៅនឱ្យទាន 93
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POPULUM
}
1
The Firſt Sermon.
:
At Grantham Linc. O&tob. 3: 1620.
3
KINGS 21. 29.
a
Seeft thou how Ahab bumbleth himſelf before me?
becauſe be bumbleth bimſelf before me, I will not
bring the evil in bis days : but in his ſons days will
I bring the evil upon his houſe.
I.
The Coherence
}
HE Hiſtory of this whole Chapter affordeth matter of
much Variety and Uſe: but no paſſage in it ſo much
either of Wonder or Comfort, as this in the cloſe of the
whole both Story and Chapter : That there ſhould be
Mighty ones fick, with longing after their meaner
Neighbours Vineyards ; That there ſhould be crafty
heads to contrive for Greedy Great Ones what they un-
juſtly deſire; That there ſhould be officious inftru-
ments to do'a piece of legal injuſtice, upon a great mans letter; That there
Mhould be Knights of the Poſt to depofe any thing though never fofalſe,in
any cauſe though never fo bad, againſt any man though never ſo innocent ; a Sic yeius ille
That an honeſt man cannot be fecure of his life
, fo long as he hath ariy thing ferè eft, de quo
elſe [a] worth the loſing: There is inſtance in the fore-part of the Chapter, victoria lucro
of all this
, in [b] Ahab ſickning, and [c] Jezebel plotting, and the [d] Elders ovid.de nuce
.
obeying, and the [e]Witneſſes áccufing, and poor[] Naboth ſuffering. But b Ver
.
what is there in all this lingalarly either Strange or Comfortable ? All is def'ver
: 13
but
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.
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Argument,
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152
Ad Populum, 3 King. 21. 29.
but Oppreſſion: A&ive in the reſt; Paſſive in Naboth. And what wonder in
& Juven,Satyr. either of theſe? [8] --ſtupet hæc, qui jam poſt terga reliquit Sexaginta annos
himſelf may paſs for a wonder, if he be of any ſtanding, or experience in
the world, that taketh either of theſe for a wonder. And as for matter of
Comfort: there is matter indeed, but of Deteſtation in the one, of Pity in
the other, in neither of Comfort.
To paſs by the other Occurrents alſo in the latter part of the Chapter, as
That a great Oppreſſor ſhould hug himſelf in the clearly carriage and
fortu-
nate ſucceſs of hisgdamned Plotsand witty Villainies; That a weak Prophet
ſhould have heart and face enough to proclaim judgment againſt an Oppres
ſing King in the prime of his Jollity; That a bloody Tyrant ſhould tremble
at the voice of a poor Prophet ; and the reſt (ſome of which we ſhall bave
occaſion to take in incidentally in our paſſage along:) mark we well but
this cloſe of the Chapter in the words of my Text; And it will be hard
to ſay, whether it can contain matter more Strange , or more Comfort-
able.
Comfortable : in that Gods mercy is ſo exceedingly magnified, and ſuch
ſtrong aſſurance given to the truly penitent, of finding gracious Acceptance
at the hands of their God, when they find him ſo apprehenſive of but an
outward enforced ſemblance of Contrition from the hands of an Hypocrite.
Strange : in that Gods mercy is here magnified, even to the bazard of other
his divine perfections; his Holineſs, his Truth, his Juſtice. For each of theſe
is made in ſome ſort questionable that ſo his Mercy might ſtand clear and un-
queſtioned. A rotte hearted Hypocrite humbleth himſelf outwardly, but
repenteth not truly; and God accepteth him, and rewardeth him. Here is
Gods mercy; in giving reſpect to one that ill deſerved it: but where is his
Holineſs the while, (being (b) a God of pure Eyes, that requireth (i) Truth
i Pfal. 31.3. in the inward parts, and will not behold iniquity :) thus to grace lín, and
countenance Hypocriſie? A fearful judgment is denounced againſt Ahab's
houſe for his oppreſſion ; but upon his humiliation, the ſentence, (at leaſt, part
of it) is reverſed. Here is Mercy ſtill, in revoking a ſentence of deſtruction:
and if ſomewhat may be ſaid for his Holineſs too, becauſe it was but a tem-
Ke Tit. 1.2.
poral and temporary favour ; yet where is his Truth the while, (being a[k]
James 1.17. God that cannot lye, and [!] With whom is no variableneſs, neither ſo much as
the bare ſhadow of turning) thus to ſay and unſay, and to alter the thing that:
is gone out of his lips ? A Judgment is deſerved by the Father: upon his hu-,
miliation, the execution is ſuſpended during his life, and lightech upon the
Son. Here is yet more mercy ; in not ſtriking the Guilty: and if fome what
may
be ſaid for Gods Truth too, becauſe what was threatned (though not
m 4 Kin.10.10. preſently) is yet [m] at laſt performed; yet, Where is his fustice the while,
n 1 Pet. 1. 17. being a [n] God that without reſpect of perſons rendreth to every man accor-
o Exod. 34• 7. ding to his own works, and will [0] Not acquit the guilty, neither condemn the
innocent ;) thus to ſever the Guilt and the Puniſhment, and to lay the Judg-
ment which he ſpareth from the Father upon the Son, from the more wic-
ked Father upon the leſs wicked Son.
Thus God," to magnifie the riches of his Mercy, is content to put hiş
3. Holineſs and his Truth, and his Juſtice to a kind of venture. That ſo his
and Diviſion of afflicted ones might know, on what Object eſpecially to faſten the Eyes of
their fouls, not on his Holineſs, not on his Truth, not on his Justice : not
only, nor chiefly on theſe, but on his Mercy. He ſeeketh more general
glory in, and would have us take more ſpecial knowledge of, and affordeth
us more fingular comfort from his Mercy, than any of the reſt : as if he
deſired we ſhould eſteem him unholy, or untrue, or unjust, or any thing,
rather
1 Hab. 1. 13.
2.
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3.
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the Text,
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3
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Labrador
1
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2.
3
4:
2
3 King. 21. 29. The Firſt Sermon
.3
153
father than unmerciful. Yet is hie neither unboly, nor untrue, norkmjuft,
in any of his proceedings with the fons of men; but (pj righteous in all (p) Pfal. 149.
his ways, and holy in all his works, and true in all his words. And in this par-. 17.
ticular of his proceedings with King Ahub at this tiine, I hope by his,
bleſſed aſſiſtance, ſo to acquit his Holineſs, and Truth, and Juſtice, from
all ſiniſter imputations, as that he may be, not only mag nified in his mercy,
but juſtified alſo in the reſt, and 9) clear when he is judged; as we ſhall be
() Pali51.4..
thereunto occaſioned now,and hereafter in the handling of this Scripture,
wherein are three main things conſiderable. Firſt, the Grond, or father
the Occaſion of God's dealing ſo favourably with Ahab, namely, Ahab's hus-
miliation ; [ Seeſt thou how Ahab humbleth himſelf before me? becauſe he
humbleth him. It before me, I will not, &c.] Secondly, the great Favour
Thewed to Ahab thereupon, namely, the ſuſpenſion of a judgment de
nounced; [ I will not bring the evil in his days.] Thirdly, the Limita-
tion of thác Favour, it is but a Suſpenſion for a time, no utter removal of
the Judgment; [ But in his Son's days will I bring the evil upon his houſe.]
Wherein we ſhall be occaſioned to enquire how the firſt of theſe may
ftand with God's Holineſs; the ſecond, with his Trasth; the third, with his
Juſtice. And firſt, of Ahab's Humiliation : Seeft thou hoi Ahab humbleth
himſelf before me
í his Ahab was King of Iſrael, that is, King over thoſe ten Tribes which
revolted from Rehoboam the Son of Salomon, and clave to Jeroboam the Ahab's perfon
conſidered,
Son of Nehat. Search the whole ſacred ſtory in the books of Kings and
Chronicles; and (unleſs we will be ſo very charitable,as notwithſtanding
many ſtrong preſumptions of his (r) Hypocriſie, to exempt Jenu the Son of (r)See 4 King
Nimſhi, and that is but one of twenty) we ſhall not find in the whole 10. 31.
Lift and Catalogue of the Kings of Iſrael one good one, that clave unto
the Lord with an upright heart? Tiventy Kings of Iſrael, and not one, or
but one ) good: and yet than this Abab, of the t venty, ſcarce one worſe.
It is faid in the ſixteenth Chapter of this Book, that (s) Ahab the ſon of Omm 6 3 King16:
ri did evil in the fight of the Lord, above all that were before him; at verſe
30. and atverſe 33. that (t) he did more to provoke the Lord God of Iſrael to () Ibid. 33.
anger, than all the Kings of Iſrael that were before him : and at verſe 25.
of this Chapter,(1) That there was none like unto Ahab, which did ſell himſelf (1) Ver. 250
to work wickedneſs in the fight of the Lord. An Oppreſſorr he was, and a lic.
Murderer, and an Idolater, and a Perfecutor of that holy Truth, which God
had plentifully revealed by his Prophets, and powerfully confirmed by Mi-
racles, and mercifully declared by many gracious deliverances (even to
him ) in ſuch manner, as that lie could not but know it to be the Truth;
and therefore an Hypocrite, and in all likelihood, an obſtinate Sinner againſt
the Holy Ghoſt, and a Caſt-away.
This is Abab: this the man: but what is his carriage ? what doth he ?
5.
he humbleth himſelf before the Lord. [Seeft thon hom Ahab humbleth himſelf and his carri-
before me?] The manner and occaſion of his humbling, is ſet down a lit- age : with the
Offervations
tle before, at verſe' 27. And it came to paſs when Ahab heard thoſe words, (the elence
.
words of (x) Elijah'the Prophet, dealing plainly and roundly with him (x y Ver
. 2016;
for his hateful Oppreſſion and Murther ) that he rent bys?clathes, and put
Sackcloth upon his fleſh, and fafted, and lay in Sackcloth, and went ſoftly.
And that is the humbling here ſpoken and allowed of; and for which
God here promiſeth, that he will not bring, the evil in his days. Lay'all
this together; the man andhis ill conditions, and his preſent carriage, with
the occaſion and ſucceſs of it : and it offereth thrée notable things to our cona
fideration. See first, how far an Hypocrite, a Caft-away, may go in the th
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1.
2.
*
154
Ad Fopulum, 3 King. 21. 29.
outward performance of holy duties, and particularly in the Practice of
Repentance': here is Abab humbled: ſuch a man, and yet ſo penitent. See
again, fecondly, how deep God's Word, though in the mouth but of
we.sk Inſtruments, when he is pleaſed to give ſtrength unto it, pierceth into
the Conſciences of obſtinate finners, and bringeth the proudeſt of them
on their knees in deſpite of their hearts; here is Abab quelled by Elijah;
3. ſuch a great one, by ſuch a weak one. See yet again, thirdly, how
God is to mercy, and how ready to apprehend any advantage (as it were)
and occaſion to thew compaſſion: here is Ahab humbled, and his Judg-
ment adjourned; ſuch a real fubftantial favour, and yet upon ſuch an
empty ſhadow of Repentance. Of theſe three at this time in their order;
and of the firſt, firſt.
6.
An Hypocrite may go very far in the outward performances of holy d'ities
.
How far an
For the right conceiving of which aſſertion; Note, firſt, that I ſpeak not
Hypocrite may now of the common Graces of Illumination and Edification, and good dex-
so in the perfor. terity for the practiſing of ſome particular. Calling; which Gifts, with
mance of holyi fundry other like, are oftentimes found even in ſuch apparently wicked
and profane men, as have not ſo much as (1) the form (much leſs the power)
(y)2 Tim. 3.5. of Godlineſs : but I ſpeak even of thoſe Graces, which de tota specie (if
they be true and ſincere) are the undoubted bleſſed fruits of God's holy re-
newing Spirit of Sanctification ; ſuch as are, Repentance, Farth, Hope, Jov,
Humility, Patience, Temperance, Meekneſs, Zeal, Reformation, &c. in ſuch
as theſe Hypocrites may govery far, as to the outward ſemblance and per-
formance. Note, ſecondly, that I ſpeak not of the inward power and reality
of theſe Graces; for Caft-aways and Hypocrites, not having union with
God by a lively Faith in his Son, nor communion with him by the effectual
working of his Spirit, have no part nor fellowſhip in theſe things, which
are proper to the choſen and called of God, and peculiar to thoſe that are his
(3) Tit. 2.14. (z.) peculiar people ; but I ſpeak only of the outward performances, and ex-
erciſes of ſuch actions, as may ſeemtofow from ſuch ſpiritual Graces ha-
bitually rooted in the heart; when as yet they may ſpring alſo (and
when they are found in unregenerate men, do ſo ſpring) from Nature, per-
haps moralized, or otherwiſe reſtrained, but yet unrenewed by ſaving and
. fan&tifying Grace. Note, thirdly, that when I ſay an Hypocrite may go
very far in ſuch outward performances; by the Hypocrite is meant not on-
ly the groſs or formal Hypocrite, but every natural and unregenerate man,
(including alſo the Elct of God before their effectual calling and convera
fion) as alſo Reprobates and Caft-aways, for the whole time of their lives :
all of which may have ſuch fair ſemblances of the fore.named Graces, and
of other like them, as not only others (who are to judge the beſt by the
Law of Charity) but themſelves alſo, through the wretched deceitfulneſs
of their own wicked and corrupt hearts, may miſtake for thoſe
ces they reſemble.
7. The Parable of the feed fown in the ſtony ground, may ſerve for a full
with the Appli- both declaration and proof hereof, which ſeed is ſaid to have ſprouted forth
(a) Matth. 13. immediately, (a) (pringing up forthwith after it was ſown, but yet never
came to good, but ſpeedily withered away;becauſe for want of deepneſs of eartı
(6) Luk. 8. 6. it had not (b) moiſture enough to feed it to any perfection of growth and
ripeneſs. And that branch of the Parable our bleſſed Saviour himſelf in
() Matth. 13. his Expoſition applieth to fuch hearers; as () when they hear the Word, im-
Mark 4. 16.1 mediately receive it with gladneſs;, and who fo forward as they , to
(1) Matth. 13. repent, and believe, and reform their lives? but yet all that forward-
nefs cometh to nothing, they endure but for a ſhort time, () becauſe
they
1
1
Very Gra.
5.
A
21.
& Mark 4. 17.
1
3 King. 21. 29. The Firſt Sermon.
155
i
they have no root in themſelves; but want the fap and moiſture of Grace to
give life and laſting to thoſe beginnings and imperfect offers and eſſays of
goodneſs they made ſhew of. Here are good affections ( to ſee to) urito
the good word of God, they receive it with joy ; it worketh not only up-
on their judgments, but it ſeemeth alſo to rejoice, yea, after a ſort, to raviſh
their hearts, ſo as they feel a kind of tickling Pleaſure and Delight in
it; which the Apoſtle calleth (e) taſting of the heavenly gift; and the good () Heb. 6
Word of God, and the powers of the World to come, Heb. 6. And as they 49 5.
receive the ſeed joyfully, ſo it appeareth quickly, it ſpringeih upanon in the
likeneſs of Repentance, and Faith and Obedience and newneſs of life. They
may
be touched with a deep feeling of their fins, and with heavy hearts,
and many tears, confefs and bewail them; and not only promije; but alſo pur-
poſe amendment. They may be ſuperficially affected with, and find ſome
overly comfort and refreſhing from the contemplation of thoſe gracious pro-
miſes of mercy, and reconciliation, and falvation, which are contained in
the glorious Goſpel of our Lord Jeſus Chriſt; and have fonie degrees of per-
Sivaſion that thoſe promiſes are true, and ſome flaſhes of confidence withal
,
of their own perſonal intereſt therein. They may reform themſelves in the
general courſe of their lives in ſundry particulars, refraining from ſome
groſs diſorders, and avoiding the occaſions of them, wherein they have.
formerly lived and delighted, aud practiſing many oựtward Duties of
Piery and Charity, conformable to the letter of the Laws of both Tables
and miliking and oppoſing againſt the common errors or corruptions of
the times and places wherein they live; and all this to their own and
others thinking, with as gſeat zeal unto godlineſs, and as thorough indig-
bution againſt ſin, as any others. All this they may do, and yer all the
while be retten at the Heart; wholly carnal and unrenewed ; quite
empry of found Faith, and Repentance, and Obedience, and every
good Grace, full of damnable Pride, and Hypocriſie; and in the
pre-
fént ftate of Damnation, and in the purpoſe of God; Reprobates and
Cajt aways.
8.
Examples hereof we have in (Saul's care for the deſtroying ôf Witch-
es, in () Fehu's zeal in killing Baal's Prieſts, in (h) Herod's hearing of thereof.
John Baptiſt gladly, and doing many things thereafter ; and, to omit (F) 1 Sam. 8.
others, in this wicked King Ahab's preſent fit of Repentance and Humi-
(8) 4 Kin. 10.
liation. At all which, and lundry other like effects, we ſhall the leſs 16, 28.
need to marvel
, if we ſhall ſeriouſly conſider the Cauſes and Reaſons (H)Mar.6. 108
thereof. I will name but a few of many, and but namie themi nei-
ther. Firſt, “Great is the force of Natural Conſcience, even in the
moſt wicked men ;, eſpecially when it is awakened by the hard God
in any heavy Affliction, or by the voice of God threatning it with vens
geance.
“It purſueth the guilty ſoul with continual and reſtleſs clamours, and
"he ſeeth that ſomething he müft needs do, if he knew what, to ſtop the
" mouth of Conſcience , and ſo he falleth a repenting and reforming
"and reſolving of a new Courſe, which though it be riot ſincere, and
" Lo cannot work a perfect Cure upon a wounded Conſcience, but that
"ſtill it rankiech inward; yet it giveth ſome preſent eaſe, and allayeth the
anguiſh of it for the time. Secondly, God will have the Power of his ai
own Ordinance, ſometime manifeſted, even upon thoſe that hate
it; as he got himſelf (i) honour upon Pharaoh and the Egyptians, that (i)Exod. 14. .
to his own faithful ones may fee and admire the Poper of
that holy Seed, 4
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to where-
and proof
9.
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Ad Populum, 1
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3 King. 21. 29.
“whereby they are begotten again from the dead, not doubting but that
(1) Rom. 1. " the Gospel will prove
(k) the power of God unlo Salvation to all that believe,
" whe: they behold in it the power of conviction upon many that believe
"not. Thirdly, God in his moſt wiſe and unſearchable providence foor
3
dereth and diſpoſeth not only outward things, but even the Hearts, and
“Wills, and Thoughts, and A&tions of Men, permitting his children to
“ to fall backwards into fins and bringing on his Enemies towards goodneſs
"? ſo far as he thinketh good: as for other purpoſes, ſo for this end alſo
(1) See Eccl. Yamong the reſt, that man might not be able, (l) from thoſe things he
“ ſeeth happen unto other men, or done by them, to judge infallibly of the
"ſtate of his brothers ſoul. God reſerving this Royalty unto himſelf, to
(m) Jer. 11. “be the only (m) Searcher of the hearts and reins of others. For theſe
20. & 17. 10. “ and fundry other Reaſons, it cometh to paſs that Hypocrites, and Caff-
aways do oftentimes go ſo far as they do in the outward performances of
holy duties.
Now if men may go thus far, and yet be in the ſtate of Damnation,
Inferences what hope then (firſt) of Heaven, for ſuch profane ungodly wretch
thence, 1. Of
Terror againjt es, as are ſo far from having (n) the power, as that they have not ſo much
Prophaneneſs
. as the leaſt ſhew. of godlineſs? what will become of thoſe that ) fit them.
(n) 2 Tim. 3. down in the chair of Scorners, and deſpiſe the good Word of God, and
6) Pfal. 1. 1. make a Scoff of thoſe men that deſire to ſquare their lives by that rule
Mar.6.20. when ſome of them that (p) bear-it gladly, and (9) receive it with joy, and
(9) Marth. 13.
ment againſt thefe men, and condemn them; and they ſhall have (r) their
portion with Hypocrites, ſhall I ſay? Alas, woful is their caſe, if their por-
tion fall bui there! let them take heed left their portion be not ſo good
as the Hypocrites, and that it be not ten times eaſier for Ahab and Herod,
and the whole crew of ſuch Hypocrites, at the day of Judgment, than
for them.
Secondly, what a ſtark ſhame would it be for us, who have received the
2. Of Exhorta- [s] fiift fruits of the ſpirit
, not to bring forth the [i] fruits of the Jpirit, in
in the fruits of ſome good abundance, in the frequent, and comfortable, and actual exer-
godlineſs, ciſes of thoſe habitual graces that are in us, of Faith, Repentance
, Love,
[s] Rom. 8. Reformation; Zeal, and the reſt : ſeeing the countexfeits of theſe Graces are
[i]Gal..5.22.
oftentimes fo eminent, even in Hypocrites and Caft-aways ? Shall a piece of
rotten wood, or, a Glow-worm ſhine ſo bright in the dark, and our holy
[x] Matth. 5. Lamps, fed with Oy) from Heaven, burn lo dim? Nay, [«] let our lights
allo; as well as theirs, ſkine before men; yea, and out-ſhine theirs too,
that men may ſee our truly good works, as well as their ſeeming ones
,
and a lorifie oir Father which is in Heaven. Although all be not Gold that
glifbereth, yet pity it is that true Gold ſhould gather ruft, and loſe the la
ſtre for want of uſing; when Braſs and Copper, and baſer metals are kept
bright with ſcowring. Let not blear-eyed Leah have cauſe to rejoyce againſt
beaistifil Rachel, ar to inſult over her barrenneſs"; neither let us who pro-
[x]Matth:1 1. feſs our ſelves to be [x] Wiſdom's Children, ſuffer our ſelves to be out-ſtript
by Nature's Brats, in juſtifying our Mother; racher let their Splendida
peccata provoke us to a godly, jealouſie and emulation, and fpur us up to
the quickning of thoſe Gracęs. God hath given us; that the power of god-
lineſs in us, may be at leaſt as fruitful :in all, outward, performances; as
Fighe few of it is in them.
3. Of Adınani- . Thirdly, This ſhould teach us caution in our judging of other mens E-
to
to for bear ftates. We are apt to offend both ways: If we lee a man overtaken with
fome
51.
10.
13.
16.
19.
II.
I
judging.
1
1
;
I
3 king. 21.29 The Firſt Sermon
1
157
1
fona
A
forme groſs ſcandalous fin, as Drunkenneſs
, Adultery, Oppreffion, or Perjury;
but eſpecially if he live long therein, by and by he is a Reprobare with us;
or at leaſt he is not yet in i he ſtate of Grace. Thus we ſpeak, thus we
judge, but we conſider not the whilſt, how far, and how long, God, in his
holy wiſdom, may fuffer foul temptations to prevail againſt his choſen ones.
On the other ſide, if we ſee a man forward in the Duties of Religion,
charitably affected to the Poor, juſt and upright in his dealings with men,
ſtoutly oppoſing againſt common corruptions, Suffering for the Profeſſion
of the Truth; by and by he is a Saint with us; and we ſtick not ſome-
times in our Folly,to wilh that our Souls might ſpeed as that mans Soul,at
a venture. But we conſider not the whilft, how far the force of natural
Conſcience, and common moral Grace ( if you will allow me to ſpeak fo
improperly ) may lead a man on-ward unto all outward performances, who
was yet never effectually called, nor truly ſanctified i And yet, buſie
Fools that we are, we cannot keep our ſelves in our own bounds, but we
muſt be medling with God's Prerogative, and thruſting our felves in his
Chair, and be judging of our Brethren, whoſe hearts we are ſo far from
knowing, as that we are ſcarce well acquainted with our own. But what
have we to do either with one or other? what lawful Commiſſion have we
at all to judge? or what certain Evidence have 'we whereby to judgie ?
Infallible Signs we cannot have from any ontward things, either of the
want, or of the having of Grace, in other men ; yet of the two, far more
pregnant probabilities of the want, than of the having of Grace, becauſe
there may be ſuch an open courſe held in evil things, as we may Juftly
doubt whether ſuch a courſe can ſtand with Grace, orno: whereas there
cannot be any courſe held in good things, outwardly, but ſuch as mayktand
with Hypocriſie. What are we then to do? even this to uſe the Judg.
menit of Probability, hoping with chearfulneſs, that there is Graces where
we ſee comfortable ſigns of it; and to uſe the Judgment of Charity, ſtill
[y] hoping the beſt (though not without ſome [z] fear) that there may (171 Cor. 13:
be Grace, where we fee fearful ſigns of the want of it
: : But for the Eu Jude 23.
Judgment of Infallibility either pro or connwhat finful man dareth chal-
lenge that unto himſelf, unleſs it be that [a]] man of ſin, whb Hath neſt- [4] 2 Thel
. 2.
led himſelf higher than into Peter's Chair, into the Throne of God, fitting 3.
in the Temple of God, and there determining as God, and with his breath
Damning and Sainting whom he liſtech,? But let himigo, and let this be
our direction in this point : Think we comfortably, where we ſee no reaſon
to the contrary; hope we charitably, even where we do fee fome reafon
to the contrary: but judge we neither way peremptòrily and definitive-
lyx whatſoever Probabilities we ſee either way, fich we krowinóc’how
far; a fanctified believer may fall into the ſnares of fin, 'nór how far a
grzoeleſs Hypocrite may go in the ſhew of Godlineſ. That isäthe ihirdi
The lafi-and main Inference is for Self-trial. For if a man may go' thus
far, and yet be an Hypocrite, be a cajt-away; it will concèrn every one 4. Of Direction
of us, as weidebre to have comfortable, both aluranee- preſent forceber trial of
Grace, that we are not Hypocrites, and Hope of future fiky,that we are not
Caff-aways.; foro be diſtriæ in making Trial, whether thole: Gràcès Chat
ſeem to be in us, bėtrue, or but counterfeit ; and wliether the Aęt's thereof
bė fruits of fincerity, or but of Hypocriſie. Let us not thereforefatter
our ſelves or be too jolly upatriit;if we find in our Yeldes foinie Thewes Gbdoes
linefs, but let us rather labour:to find out whether there be in us the pow-
erand life afgodlineſs, or noi: "For there is a kind of righteoufiefjlTuch as
1
.
Ufesa
iirür.
I 2.
is
!
3
20.
-
1
1
158
Ad Populum, 3 King. 21. 29.
it is, outward formal righteouſneſs in Scribes, and 'Phariſees, and Hypo-
ro) Match. socrités; but that will not ſerve the turn, (b) unleſs our Righteouſneſs exceed
theirs, we ſhall in no caſe enter into the Kingdom of Heaven. Beloved, Hy.
pocriſie is ſpun of a fine thread, and is not eaſily diſcernable, without very
diligent'examination. And things are not to be meaſured by the outward
Shew, or by the lump and bulk, but by an exacter rule, whether they be
true, or no. Doſt thou hear the Word of God with Joy ? doft thou
bewail thy ſins with tears? doſt thou avoid groſs ſins with care? doft thou
oppoſe againſt common corruptions with zeal? Theſe are indeed comfort-
able ſigns, but no infallible Evidences of Grace ; for what is there in all
this, which Ahab, and Saul, and Herod, and Judas, and other Hypocrites;
either have not, or might not have done? But, if not by theſe fruits, by
what other means then may a man come to know the fanétification of his
heart, and the fincerity of theſe affections ? Divines in their Treatiſes and
Writings have ſet down ſundry notes and marks whereby to make this tri-
al; but I would eſpecially commend to your obſervation two only out of
all that variety, which two are indeed as good as a thouſand, namely, 14-
tegrity and Conſtancy; for theſe two are never in the Hypocrite.
13. Firſt, for Integrity. The Hypocrite ( we heard) might go far in hear. .
by the Marks ing, in believing in forrowing, in reforming, in fuffering ; but his affections
$. of integrity. herein, ( for ſo much as they ſpring not from true Faith, and the Conſci-
ence of that Obedience he oweth to God, but from other reſpects ) are par-
tial in all thoſe Duties, and carry him ſo far only as thoſe falſe grounds,
which firſt gave motion to thoſe affections, lead him, and no farther. He re-
ceiveth the Word with joy, ſo far as it tickleth the car with choiceneſs of
Phraſe, and variety of Elocution; ſo far as it fitteth with his bimour, and
keepeth fair and far off from medling with his bofum fin; but he is not
equally delighted with every part, and with every point of God's Word
and truth. If the right ſtring be touched, if his ſweet darling Sin be ſtira
red, that is harſh to him, he findeth no mufick in that; rub him where he
c) Mark 6. is galled, and he kicketh at it; (c) Herod heard John Baptiſt gladly, and did
many things willingly, but when his inceſtuous marriage was meddled with-
(A) Luke zh
al, then the (d) Fox was uncaſed, and the Hyppocrite appeared in his own
colours, and the Baptiſt loſt firſt his liberty, and then after his head for his
labour. And the young man, when Chriſt told him what he muſt do to
inherit eternal life in the general, [(e) Keep the Commandments,&c.] was
(e) Matth.19.
no doubt, a jolly jocund man[ All theſe have I kept from my youth up : ] but
when Chriſt hitteth him home, and preſſech upon his particular Cor.
(f) Ibid. ver. ruption, [. (f) one thing is wanting, &c. ) this nipped him in the head, and
ſtruck cold to his heart ; and ( the Text faith) (g) he went away ſorrowful.
(8) Ibid. 22. And ever mark it, in ſome thing or other the Hypocrite bewrayeth himſelf
what he is ; if not to the obſervation of others yet at leaſt ſufficiently for
the conviction of his own heart, if he would not be wanting to himſelf in
the due ſearch and trial of his heart. A man's blood riſeth when he hear-
eth a ſtranger ſwear an Oath, but if the fame man can hear his. Prentice
lye, equivocate and cozen, and never move at it, let him not be too
brag of his zeal; his coldneſs here diſcovereth the other to have been but
a falle fire, and a fruit not of true zeal, but of Hypocriſe. A Jeſuit maketh
ſcruple of diſcloſing an intended treaſon, 'revealed to him in Confeſſion;
but he maketh no bones of laying a Powder.plot,or contriving the Murther
(h) Matth.23. of an anointed King. A Phariſee is very preciſe in (h) tything Mint, and
Cummin, but balketh Juſtice and Mercy. One ſtraineth at a (i) Gnat, and
(i) Ibid. 24. ſwalloweth a Camel; making conſcience of ſome petty fons; neglecting
greater j
20. 17.27
32.
17, 20.
21.
23.
Conxona
1
}
3
1
Match. horits
45.
1
/
6.
1
1
!
و
}
3 King, 21.29. The Firſt Sermon.
159
greater : Another caſteth out a beam, but feeleth not a wide; maketh con-
ſcience of ſome greater fins, neglecteih ſmaller. Shame of the world, and
the cry of people makech him forbear ſome fins; an eye had to his own
private and ſecret ends, other ſome; fear of tenporal puniſhment, or (it
may be) eternal
, other ſome ; hope of ſome advantage another way, as
in his credit, profit, &c. other ſome; the terrors of an affrighted Conſci-
ence, other ſome: but if in the mean time there be no care, nor ſcruple,
nor forbearance of other fins, where there appeareth no hindrance from
theſe;or the like reſpects, all is naught, all is but counterfeit and damnable
Hypocriſie. The rule never faileth, (a) Quicquid propter Dern fit, &:qualiter ck Jop. im-
fit, True ubcdience, as it diſputeth not the command, but obeyeth chces fill- perfect. in
ly's fo neither doth it divide the command, but obeyeth equally. David
had wanted one main aſſurance of the 19prightneys of his heart, if he had
not had an equal and univerſal (1) reſpect to all God's Conemandments. That (1) Pfal 119.
is the firſt note of Sincerity, Integrity.
The other is Conſtancy, continuance, or laſting. The ſeeming Graces of
14.
Hypocrites may be as forward, and impetuous for the time, as the true 2. Of Conſtancy:
Graces of the ſincere Believer, nay, more forward oftentimes; as in the
(1) ſtony ground, the feed ſprang up ſo much the ſuoner, by how much it liad (m) Matt. 13.
the leſs depth of earth. But the very fame cauſe that made it put up ſo foon, 59 6.
made it wither again asſoon, even becauſe it wanted deepneſs of earth. So
the Hypocrite, when the fit takech him, he is all on the ſpor ; there is no way
with him, but a new man he will become out of hand, yea that be will;
(1) Perſius.
(n) Momento turbinis. But he fetteth on too violently to hold out long:
this reforination ripeneth too faſt to be right ſpiritual fruit. As an Horſe
that is good at hand, but naught at length, ſo is the Hypocrite; free and
fiery for a ſpurt, but he jadeth and tireth in a journey : but true Grace all
to the contrary; as it ripeneth for the moſt part by leiſure, ſo it ever ) laft-) Qualitatis
eth longer : as Philoſophers ſay of Habits, that as they are gotten hardly,
manet, falfa
ſo they are not loft eaſily. We heard but now, that the Faith, Repentance, non durant.
Reformation, Obedience, Joy Sorrow, Zeal, and ocher the graces and affe- Senec
. Epiſts
ions of Hypocrites, had their firſt motion and iſſue from falſe and erro-
neous grounds; as Shame, Fear, Hope, and ſuch reſpects. And it thence
cometh to paſs, that where theſe reſpects ccaſe, which gave them motion,
the themſelves can no more ſtand, than a Honfe can ſtand, when the
foundation is taken from under it. The Boy that goeth to his Book, no lon-
ger
than his Maſter holdeth the rod over him;the Maſters back once turn-
ed, away goeth the Book, and he to play : and right fo is it with the Hypo.
crite. Take away the rod from Pharaoh, and he will be old Pharaoh ſtill.
And Ahab, here in this Chapter,thus humbled before God at the voice of his
Prophet; this fit once paſt, we ſee in the next Chapter regardeth neither
God nor Prophet, but through unbelief, Cp) diſobeyeth God, and impriſoneth (P) 3 King 22.
the Prophet. Now then, here is a wide difference between the Hypocrite
and the godly man: The one doth all by fits, and by ſtarts, and by ſud-
den motions and flaſhes ; whereas the other goeth on fairly and ſoberly in
a ſetled conſtant regular courſe of humiliation and obedience. () Ariſto- (9) In Catoge
tle hath excellently taught us to diſtinguiſh between Colours that ariſe c. de qualit.
from paffion and complexion: The one, he faith, is ſcarce worth the name
of a Quality or Colour, becauſe it ſcarce giveth denomination to the ſubject
wherein it is. If Socrates be of a pale, or of an high-coloured complexion,
to the queſtion, [Qualis eſt Socrates? What a like man is Socrates?] it may
be fitly anſwered ( Iaith Ariſtotle ) that he is a pale man, or that he is a
hich-coloured man. But when a man of another Complexion is yet pale
for
VCiit tenor per
I 20.
graces
1
27.
1
.
1
!
met het
3
ap..
15.
Trial.
more.
160
Ad Popului,
3 King, 21. 29.
for f'an, or anger, or red with bluſhing ; we do not uſe to ſay, neither can
we ſay properly, that he is a pale man, or a bigh-colored man. Accord:
ingly we are to pronounce of thoſe good things that ſometimes
pear in Hypocrites. We call them indeed Graces, and we do well,
( becauſe they ſeem to be luch, and becauſe we, in Charity, are to hope
that they be ſuch as they ſeem :) but they are in true Judgment nothing
leſs than true Graces ; neither ſhould they indeed ( if we were able to di
ſcern the falſeneſs of them give denomination to thoſe Hypocrites in whom
they are found. For why ſhould a man from a ſudden and ſhort fit of
Repentance, or Zeal, or Charity, or Rcligion, be called a Penitent, or a
Zealous, or a Charitable, or a Religions Man, more than a man for once
or twice bliſhing , an high-color:red mar? Then are Graces true, when they
are habitual and conſtant, and equal to themſelves. That is the ſecond
Note; Confiancy.
I wil not trouble you with other Notes, belides theſe. Do but lay
Both joyned to theſe two t'ogether, and they will make a perfect good Rule for us to judge
gether for
our own hearts by, and to make trial of the ſincerity of thoſe good things
that ſeem to be in us. Meaſure them not by the preſent heat, (for that
may
be as much, perhaps more,in an Hypocrite than in a true Believer; ) but by
their Integrity and Conſtancy. A man of a cold Complı xion hath as much
heat in a Tharp fit of an Ague, as he that is of a hot Conſtitution, and in
health, and more too; his Blood is more enflamed, and he burneth
But whether do you think is the more kindly heat, that which
cometh from the violence of a Fever, or that which ariſerh from the con-
dition of a man's Temper ? Noman maketh doubtof it,but this is the more
kindly, though that may be more ſenſibie and intenk. Well then, a
man findeth himſelf hot in his Body, and fain he would know, whether it
be calor preter naturam, or no; whether a kindly and natural heat, or
elſe the Forerunner or Symptoms of ſome Diſeaſe. There is no better way
to come to that knowledge, than by theſe two Notes ; Vniverſality,
and Conflancy. Firſt for Univerſality; Phyſicians ſay of Heat and Sweat,
and ſuch like things, Univerſalia ſalutaria, partialia ex morbo. If a man
be hot in one part, and cold in another, as if the Palms of his Hands
burn, and the Soles of his Feet be cold, then all is not right; but if he be
of an indifferent equal heat all over, that is held a good ſign of Health.
Then for Comftcacy and Lafting ; if the Heat come by fits and ſtarts,
and Paroxyſms', Icaping eſtſoons and ſuddenly out of one extreme into
another, ſo as the party one while gloweth as hot as fire, another while
is chill and cold as Ice, and keepeth not at any certain ſtay,that is an ill
ſign too ; and it is to be feared there is an Ague either bred, or in breed-
ing ; but if he continue at ſome reaſonable certainty, and within a good
mediocrity of Heat and Cold, it is thought a good ſign of Health. As men
judge of the ſtate of their Bodies, by the like rule judge thou of the ſtate
of thy Soul. Firſt, 'for Integrity and Univerfality; Is thy Repentance, thy
Obedience, thy Zeal, thy Hatred of ſin, other Graces in thee Univerſal?
equally beni upon all good, equally ſet againſt all evil things ? it is a good
lign of Grace and San&tification in the heart: But if thou repenteſt of
one ſin, and perſiſteſt in another; if thou obegeſt one Commandment, and
breakeſt another; if thou art Zealous in one Point, and cool in another ;
if thou hateft dne Vice, and loveſt another ; flatter not thy ſelf too
much; thou haſt reaſon to ſuſpe& all is not found within. Then for
Continuance and Laſting: I deny not, but in caſe of prevailing Tempta-
tions, the Godly may have ſometimes uncomfortable and fearful Ina
termillions
1
1
1
1
1
-
)
!
/
-
}
3. King 21.29. The Firſt Sermon.
161
termiſſions in the practice of godlineſs ; which yet make him not altoge-
ther Graceleſs : as a man may have ſometimes little diſtempers in his bo-
dy, through mil-dyet or otherwiſe, and yet not be heart-fick; or greater
dištempers too ſometimes to make him fick, and yet be heart whole
. But yet,
if for the most part, and in the ordinary conſtant courſe of thy life, thou haſt
the practice of repentance and obedience
, other fruits of grace in ſome good
and comfortable meaſure; it is a good ſign of grace and fanctification in
the heart. But if thou haſt theſe things only by fits and ſtarts, and ſudden
mooils : and art ſometimes violently hot upon them, and other
ſometimes
gain, and oftner key cold; preſume not too much upon ſhews,but ſuſpect thy
felf ſtill of hypocriſie and inſincerity ; and never ceaſe by repentance and
prayer, and the conſtant exerciſes of other good graces, to phyfick and dyet
thy ſoul, till thou haſt by Gods goodneſs put thy ſelf into ſome reaſonable
affurance that thou art the true child of God; a ſincere believer, and not an
hypocritez as Ahab here,notwithſtanding all this his folemn humiliation,was.
Here is Abab an Hypocrite ; andyet humbled before the Lord.
But yet now this humiliation, ſuch as it was, what ſhould work it in 16
him? That we find declared at verf. 27. [And it came to paſs, that when the opening of
Ahab heard theſe words, evc.] There came to him a meſſage from God, by
the ſecond 06-
ſervation,
the hand of Eliah ; and that was it that humbled him. Alas, what was Eliah
to Ahab? a Silly plain Prophet to a mighty King? that he durſt thus preſume
to ruſh boldly and unfent-for into the preſence of ſuch a potent Monarch,
who had no leſs power, and withal more colour, to take away his life, than
Naboth's ? and that when he was in the top of his jollity, ſolacing himſelf
in the new-taken poſſeſſion of his new-gotten Vine-yard; and there to his face
charge him plainly with, and ſhake him up roundly for,and denounce Gods
judgments powerfully againſt his bloody abominable oppreſſions ? We
would think,a Monarch nuſled upin Idolatry, and accuſtomed to blood, and
hardened in Sin andObſtinacy,ſhould not have brooked that infolency from
ſuch a one as Eliah was, but have made his life a ranſom for his
fawcineſs
. And
yet behold, the words of this underling in compariſon, how they fall like
thunder upon the great guiltyOffender, and ſtrike palfie into his knees, and
trembling into his joints, and tumble him from the height of his jollity, and
roll him in fackcloth and aſhes, and caſt him into a ſtrong fit of legal humi-
liation. Seeft thou hom Ahab is humbled before me?
And here now cometh in our ſecond Obſervation: even,the power of Gods 17.
Word over the Conſciences of obſtinate finners ; powerful to (o) Caſt down Obfervar. Jf.
ſtrong holds, and every high thought that exalteth it ſelf againt God. That Gods word.
which in Heb. 4. (if I miſtake not the true underſtanding of that place) is * 2 Cor. 10.45
ſpoken of the Eſential word of God, the ſecond perſon in the ever bleſſed S*
Trinity zis alſo in an analogy true of the revealedord of God, the Scriptures
of the Prophets and Apoſtleszthat it is (s) Quick and powerful, and [t] more SHeb., 4. 12.
cutting than any two-edged ſword, piercing even to the dividing aſunder of the
tτομώτερ.
u Jer. 23. 296
ſoul and ſpirit, and of the
joints and marrow. (u) Is not my word like as a fire,
faith the Lord? and like a hammer, that breaketh the rock in pieces? Jer. 23.
Like a ſoft fire ; to diffolve and melt the hearts of relenting finners, and
true Converts: but like a ſtrong hammer ; to batter and break in pieces
the rocky and Ainty conſciences of obſtinate and hardened offenders. Ex-
amples hereof if you require, behold, in the ſtories of the Kings [x] Saul
ac 1 Sam. Igo
whining when Samuel reproveth him; in the books of the Prophets [y]Ni- 24.
nevites drooping,when Jonas threatneth themzin the Acts of the z Apoſtles, los 3, 5;
z Acts 24. 29.
Felix trembling, when
Paul diſcourſeth before him ; in the Martyrologies
of the Church Tyrants and bloody Perſecutors maskered at the bold confef-
Gons
+
!
Y
1
162
Ad Populum,
3 King. 21. 29.
with the cau-
ment ;
not reſt
:
fions of the poor ſuffering Chriſtians ; in this Chapter, proud Ahab mourii.
ing when Eliah telleth him his ſin, and foretelleth him his puniſhment.
18.
Effects,
which might juſtly ſeem ſtrange to us ; if the Cauſes were not
ſes thereof, 1.- apparent. One cauſe, and the Principal is in the inſtrument, the Word: not
in the Inſivu- from any ſuch ſtrength in it ſelf, for ſo it is but a dead letter; but becauſe of
Gods Ordinance in it. For in his hand are the hearts and the tongues and
the ears both of Kings and Prophets : and he can eaſily, when he ſeeth it
good, put the ſpirit of Zeal and of Power into the heart of the pooreſt Pro-
phet, and as eaſily the ſpirit of fear and of terrour into the heart of the
greatest King. He chooſeth weak Inſtruments (as here Eliah) and yet fur-
niſheth them with power, to effect great matters : that ſo the glory might
upon
the inſtrument, but redound wholly to him, as to the chief a.
y 2 Cor. 4.7. gent that imployeth it, (1) We have this treaſure in earthen Veſels, faith St,
Paul, that the excellency of the power may be of God, and not of us, 2 Cor. 4.
We ſay, words are but wind; and indeed the words of the beſt Miniſter are
no better, as they are breathed out and uttered by finful mortal man,
whoſe breath is in his noſtrils : but yet this wind, as it is breathed in, and
inſpired by the powerful eternal Spirit of God, is ſtrong enough (by his
effectual working with it) not only to ſhake the top branches, but to rend
* Pſal. 29.495. up the very bottom-root of the talleſt Cedar in Lebanon. (2) Vox Domini
confringens Cedros, Pſal. 29. [The voice of the Lord is mighty in operation;
the voice of the Lord is a glorious voice : The voice of the Lord breaketh the
Cedars į yeathe Lord breaketh the Cedars of Lebanon.]
Another Cauſe is in the Object; and that is the force of Natural Conſcience
:
19.
2. in the 06 which the moſt preſumptuous finner can never ſo ſtifle, though he endea-
jeft; vour all he can to do it, but that it will be ſometimes ſnubbing, and ſting-
ing, and lahing, and vexing him with ugly repreſentations of his paſt fins,
and terrible ſuggeſtions of future vengeance. And then of all other times
is the force of it moſt lively, when the voice of God in his Word awakeneth
it after a long dead ſleep. Then it riſeth, and Sampſon-like rouſeth up
it ſelf, and beſtirreth it ſelf luſtily, as a Giant refreſhed with Wine : and it
putteth the diſquieted patient to ſuch unſufferable pain, that he runneth
up and down like a diſtracted man, and doth he knoweth not what, and
ſeeketh for eaſe he knoweth not where. Then he would give all Dives
a Luke 16.24. his wealth for(a) A drop of Water to cool the heat he feeleth; and with (6)E-
bGen. 25. 36, ſau part with his birth-right for any thing, though it were never ſo little
mean that would give him but the leaſt preſent refreſhing, and preſerve
him from fainting. Then ſack-cloth and aſhes, and faſting, and weeping, and
mourning, and renting the garments, and tearing the hair, and knocking
the breaſt, and out-cries to heaven, and all thoſe other things, which he
could not abide to hear of in the time of his former ſecurity, whileſt
his conſcience lay faſt aſleep, and at reſt, are now in all haſte greedi-
ly entertained, and all too little : if by any means they can poſſibly
give any eaſe or afſwagement to the preſent torment he feeleth in his
ſoul.
A third Cauſe is oftentimes in the Application of the Inſtrument to the Ob.
in the fit - ject. For although Gods Wordin the general be Powerful, and the Conſci-
one to the other. ence of it ſelf be of a ſtirring Nature : yet then ordinarily doth the word of
God work moſt powerfully upon the Conſciences of 'obſtinate ſinners ,
when it is throughly and cloſely applied to ſome ſpecial corruption,
whereunto the party cannot plead Not guilty ; when the fin and the
judgment are both ſo driven home, that the guilty offender can neither a-
void the evidence of the one, nor the fear of the other. A plain inſtance
1
.
here
31.
20.
3.
1
where
1
3 King. 21.29. The Firſt Sermon.
163
whereof we have in this preſent hiſtory of King Ahab. When Eliah firſt
came to him in the Vineyard, he was pert enough, [[c] Hast thou fond me c Ver. 20. hic
O mine Enemy? ] But by that the Prophet had done with him ; told him
of the fin, which was notorious, [ [d] Haft thou killed and taken poſſeſion?] d Verl
. 19.
foretold him of the judgment which was heavy, [[e] I will bring evil
upon
e Verf.21,6
thee, and will take away thy Posterity, &c.] the man was not the man: E-
liah left him in far other tune than he found him in. The Prophets
words wrought fore upon him,and his Conſcience wrought ſore within him ;
both together, wrought him to the bumiliation we now ſpeak of:[It came
to paſs when he heard theſe words, that he rent his cloaths &c.] If you deſire
another Inſtance, turn to Acts 24. 25. where there is a right good one, and
full to this purpoſe. There we read that Felix the Roman Deputy in Jury
(f) trembled, when Paul reaſoned of justice and of temperance, and of the judg- faas 24. 25!
ment to come. What was that thing may we think in St. Paul's reaſoning
which eſpecially made Felix to tremble? It is commonly taken to be the
Doctrine of the laſt judgment : which is indeed a terrible doctrine, and able
(if it be throughly apprehended) to make the ſtouteſt of the ſons of men
to tremble. But I take it, that is not all. The very thing that made Felix
tremble, ſeemeth rather to be, that Paul's diſcourſe fell upon those speci-
al vices; wherein he was notably faulty, and then clapt in cloſe with judg.
ment upon them. For Felix was noted of much cruelty and injustice in the
adminiſtration of the affairs of Jury (howſoever Tertullus, like a ſmooth
Orator, to curry favour with him, and to do Paul a diſpleaſure, did Aat-
teringly (8) commend his governtment :) and he was noted alſo of incon- g Ads 24. 2,
tinency, both otherwiſe, and eſpecially in marrying Druſilla, who was ano doc.
ther mans wife. Tacitus ſpeaking of him in the fifth of his Hiſtory painteth
him out thus. (h) Per omnem & libidinem, jus regium ſervili ingenio exer- h Taeit.bift.lib.
cuit. And for ſuch a man as governed with cruelty and rapine, and lived in
unchast, wedlock, to hear one reaſon powerfully of Justice, and of Chastity,
(for ſo much the word éſreg.tea there uſed, properly importøth) and of
Judgment : it is no wonder if it make him tremble.
Do thou conſider this, and tremble, whoſoever thou art, that in thy
thoughts deſpiſest the holy word of God; accounting of it but as of ſome
An inference as
bumane invention to keep fools in awe withal : and thou alſo, whoſoever gainſt thoſethat
thou art that undervalueſt this precious treaſure, for the meanneſs or other deſpiſe the word
infirmities of thei earthen veſſel wherein it is conveyed. Tell me, doſt thou
not herein ſtruggle againſt the teſtimony and evidence of thine own heart i z.Cor. 4. 7.
Doth not thine own Conſcience and Experience tell thee,that thisk Sword of
the Spirit hath a keen edge, and biteth and pierceth where it goeth? Hath it
k Ephef.6.17.
not ſometimes galled and rubbed, and lanced, end cut thee to the very
.bone ; and entred even to the dividing aſunder of the joynts, and of the
marrow ? Hath it not ſometimes (as it were) by ſubtle and ſerpentine in-
“finuations ſtrangly wound it ſelf through thoſe many crooked and Laby-
“ rinthian turnings that are in thine heart, into the very inmost corner and
centre thereof; and there ripped up thy bowels and thy reins, and raked
“out the filth and corruption that lurked within thee, and ſet thy ſecreteſt
thoughts in order before thy face, in ſuch ſort as that thou haſt been ſtruc-
ken with aſtoniſhment and horror at the diſcovery? Though perhaps
it have not yet ſoftned and melted thy ſtony and obdurate heart; yet didſt
thou never perceive it hammering about it with fore ſtrokes and knocks,
as if it would break and ſhiver it into a thouſand pieces? Doubtleſs thou
haſt; and if thou wouldeſt deny it, thy conſcience is able to give thy tongue
the lye, and to convince thee to thy face. And if thou haſt, why then doft
Y2
thou
1
1
21
66
C
l
1
1
164
Ad Populum ;
3 King 21. 29.
22.
ation,
o Efa.58.5.
thou not readily acknowledge the voice of God in it; having felt in it that
lively power and efficacy, which it is not poſſible any device of the wit of
man ſhould have? Take heed then how thou doſt traduce, or deſpiſe, or
but undervalue that, upon any ſeeming pretence whatſoever, for which
thou haſt ſuch a ſtrong witneſs in thine own heart, from the experience of
the unreſiſted power of it, that it is indeed the word of God, and not the
breatho f ſinful man. Felix trembled at it, Ahab was humbled by it; the
one an Atheiſt, the other an Hypocrite: thou art worſe than either Átheilt
or Hypocrite, if it work not at leaſt as much upon thee. Seeſt thou how
Ahab humbleth himſelf at the voice of the Prophet ?
From Ahab's Humiliation, and the Occaſion thereof; paſs we now to con-
The ſucceſs of ſider, in the laſt place, the Succeſs of it. Ahab is humbled at the Prophets
Ahab's bumili- denouncing of judgment againſt him ; and God hence taketh occaſion to
be ſo gracious to Ahab, as (though not wholly to remove, yet) to fuſpend
and adjourn the judgment for a time. (Seeft thou how Ahah is humbled
before me ? becauſe he humbleth himſelf before me, I will not bring the evil
in his days, &c.) And here muſt Gods Holineſs be brought unto a trial be-
fore the Bar of carnal reaſon, if by any means it can juſtifie it ſelf. God
10fee 6.6. hateth the works of Hypocrites; he loatheth even (1) Sacrifices without
m Efa. 19.16, mercy; his (m) ſoul cannot away with the Oblations and new Moons, and
ſolemn Feaſts of men that have their hands full of blood; no not though
they make many Prayers, and tender them with behaviour of greateſt de-
votion, ſtretching out their hands towards heaven, and (n) afflicting their
* Pfal. 35. 13. Souls with faſting, and hanging down their (6) heads as Bulruſhes, with
penſiveneſs: but even their beſt ſacrifices, and confeſions, and Prayers,
p Prov. is. 8. and humiliations are an (P) abomination unto him; ſo far from appealing
his wrath againſt other ſins, as that they provoke his yet farther diſplea-
ſure againſt themſelves. Such is the Holineſs of our God; and ſuch
the purity of his nature ; with which holineſs and purity how can it
ſtand to accept and reward ( as here he ſeemeth to do ) the coun-
terfeit humiliation of ſuch a wretched Hypocrite as now we ſuppoſe Ahab to
be.
For the clearing of this difficulty; Firſt, let it be granted (which I take
23.
to be a certain truth , and for any thing I know never gain-laid by any)
conſist with the that Ahab, not only before, and after, but even in the act and at the inſtant
holineſs of God. of this humiliation, was an hypocrite. Let it be granted fecondly, (which
is the thing urged in the doubt) that this humiliation of his, being per-
formed but in hypocriſie, was not acceptable to God, as a good work, but
abominable before him as a foul ſin. But yet withal it muſt be granted
thirdly, that, although Ahab did not well in not being humbled with an
upright heart : yet he had done much worſe, if he had not been bumbled
at all
. And that therefore there was, though no true ſpiritual goodneſs,
yet
ſome outward moral goodneſs in Ahab's humiliation; at leaſt ſo far
forth, as a thing leſs evil may in compariſon of a worſe thing be termed
good. And then are we to know fourthly, that it may ſtand with Gods ho-
lineſs, as it doth with his goodneſs and juſtice, to reward outward good
things with outward good things; and moral and temporary graces with
worldly and temporal bleſſings : as here he rewardeth Ahab's temporary and
external humiliation, with an outward temporal favour, viz. the adjourn-
24.
Obſervat
. Inr: ing of an outward temporal judgment.
Concerning the
That which hence we would obſerve, is, That God rewardeth fome-
reward of com-
times common graces with common favours , temporary obedience with
temporal beneficence. This is proved unto us firſt, from the general courſe
of
1
and how it may
1.
2.
3.
4
.
mon graces;
1.
1
3 King 21. 29. The Firſt Sermont
1
165
1
frat Deus dato
2.
j Mat. 6. 24 52
10.
3.
etiain Ethnicos,
29. God
of Gods justice; and his promiſe grounded upon that juſtice, to reward e-
very, man according to his works. To which juſtice of his, and to which
promiſe of his it is agreeable, as to recompenſe Spiritual good things, with
4 Quibus non
Eternal, ſo to recompenſe [9] Moral good things with Temporal re-
wards. 2. From ſpecial expreſs warrant of Scripture. In Matth. 6. Chriſt turus vilam
faith of Hypocrites more than once, that [m] they have their reward. As in æternam, ſi ne-
the doing of their ſeeming good works, they aim eſpecially at the vain kerrenam glo-
praiſe and commendation of men : ſo they have the full reward of thoſe riam concede-
works in the vain praiſe and commendation of men. Though they have returion redee-
no right unto, nor reaſon to look for a reward hereafter in heaven : yet they bonis artibus
have their reward (ſuch as it is, and all they are like to have) here
upon
eorum, id eſt,
virtutibus,
earth. 3. From particular examples of ſuch as have been temporally re- quibus Aug.
warded for temporal graces. To omit[s] Heathens, as Ariſtides, Cyrus, &c. 5.de Civ. 15.
for Justice ; Bias, Diogenes, &c for contempt of the world; Codrus, Regu-
lus, &c. for love of their Country, and zeal to the common good; and
fundry others, for other good things: whoſe moral vertues are herein am-
ply rewarded, (if there were nothing elſe but this) that their names and ( Intelligimus
memories have been preſerved in Hiſtories, and renowned throughout the
Si quid boni
world in all ſucceeding generations. I ſay, to omit theſe Heathens, we have fecerint, non
examples in Scripture;of Ahab here, [t] Jehu of the [1] Ninevites, of others «que mercede
elſewhere: who for their temporary obedience, zeal, repentance, and the like, praterin
were rewarded: partly by temporal bleſſings upon themſelves and their Hieron. in E-
poſterity, partly by the removal or adjournal of temporal puniſhments , even among
which otherwiſe had ſpeedily overtaken them. Fourthly, from the greater the Heathens,
to the leſs. God ſometimes temporally rewardeth the ſervices of ſuch men, warded more
as are but bruta instrumenta, brute inſtruments of his will and providence: honeſty with
ſuch as are employed by him for the bringing about of his moſt holy and outward happi-
ſecret purpoſes
, Citra rationem finis, aut eorum quæ ad finem, in the doing hist. of the
of ſuch things as they do without the leaſt mixture (in their own purpoſe world, lib. 2.
and intent) of any reſpect at all to God or his ends, but meerly for the C. 8. fe&. 3.
ſatisfying of their own corrupt lusts, and the atchieving of their own pri- 30.
vate ends. A notable example whereof we have, in Gods dealing with Quid ei profuit,
Nebuchadnezzar in Ezek. 29, where the word of the Lord cometh to Ezequod pro non-
kiel
, ſaying, [x] Son of man, Nebuchadnezzar King of Babylon cauſed his Ar- tia, quam de
my to ſerve a great ſervice againſt Tyrus: every head was made bald, and every.omnino
cedera
shoulder was peeled : yet had
he no wages, nor his Army for
Tyrus, for the ſer- da cupiditate
vice that he had ſerved againſt it; Therefore thus faith the Lord God; behold, fue dominati-
onis exhibuit,
I will give the land of Egypt to Nebuchadnezzar King of Babylon : and he
aliquantam
ſhall take her multitude, and it ſhall be wages for his Army. I have given him mercedem
the land of Egypt, for
his labour wherewith he ſerved againſt Tyrus ; beccauſe regni tempora
they wrought for me, ſaith the Lord God. In which place we ſee Egypt is lis accepit?
given to Nebuchadnezzar, as a reward for the ſervice he did againſt Tyrus; Aug.contrà
becauſe therein (though he neither intended any ſuch thing, nor ſo much
11 Jon. 3.10.
as knew it) yet he was the instrument to work Gods purpoſe upon, and a-
gainſt Tyrus. And then how much more will God reward temporally the xEzek. 29.18,
ſervice and obedience of ſuch, as purpoſely and knowingly endeavour an out- 19, 20.
ward conformity unto the holy will and pleaſure of God, though with
ſtrong and predominant mixture of their own corrupt appetites and ends
therewith
Now the Reaſons, why God ſhould thus outwardly reward the outward
works of Hypocrites, are : First, the manifeſtation of his own Goodneſ, that 25.
we might know how willing he is to cheriſh the leaſt ſpark of any good-With fundry
reaſons thereof;
ineſs in any man; beit natural or moral, or whatever other goodneſs it be:
that
+ 4 Kings 10,
mend. c. 2.
4.
1
I.
>
1
166
Ad Populum, 3 King. 21.-29.
2.
re-
5
3
.
.
thence,
I.
that he might thereby encourage us, ſo to labour the improvement of thoſe
good things in us, as to make our ſelves capable of greater rewards. Secondly
,
his Juſtice and equity, in meaſuring unto finners and hypocrites exactly
according to the meaſure they mete unto him. They ſerve him with
graces, which are not true graces indeed; he rewardeth them with bleſſings
,
which are not indeed true bleſſings. Somewhat they muſt do to God; and
therefore they afford him a little temporary "obedience, and there is all
the ſervice he ſhall have from them : Somewhat God will do for them, and
in requital alloweth them a little temporary favour, and there is all the
ward they muſt look for from him. Here is Quid pro Quo. They give God
the outward work, but without any hearty affection to him. God giveth
them the outward benefit, but without any hearty affection to them. For want
of which hearty affection on both ſides, it cometh to paſs
, that neither is
the outward work truly acceptable to him, nor the outward benefit truly profi
table to them. A third reaſon of Gods thus graciouſly dealing even with
Hypocrites, may be aſſigned, with reference to his own dear Children and
chofen ; for whoſe good eſpecially (next under his own glory) all the paffages
of his divine providence both upon them and others are diſpoſed in ſuch
ſort as they are: as for whoſe comfort this manner of proceeding maketh
very much and ſundry ways; as l ſhall by and by touch in the Inferences
from this Obſervation; whereunto I now come, becauſe it is time I ſhould
draw towards a Concluſion.
26. And firſt; by what hath been already faid, a way is opened for the
and inferences clearing of Godsholineſs in theſe his proceedings. If ſometimes he temporal
.
ly reward Hypocrites ; is it not either for their own, or for their works fake
as if he either accepted their Perſons, or approved their Obedience. No, it
is but Lex talionis : he dealeth with them, as they deal with him. They
do him but eye ſervice, and he giveth them but eye wages. Indeed, God
can neither be deceived nor deceive : yet as they would deceive God in
their ſervice with ſuch obedience as falleth ſhort of true obedience : ſo they
are deceived in their pay from him, with ſuch bleſſings as fall ſhort of
true bleſſings. And all this may well ſtand with Gods both Juflice and Ho-
olineſs. Secondly,it appeareth from the premiſes, that Gods thus dealing with
wicked and unſanctified men, in thusrewarding their outward good things,
giveth no warrant nor ſtrength at all
, either to that Popiſh corrupt do
&trine of Meritum congrui, in deſerving the firſt grace by the right uſe of
Naturals; or to that rotten principle and foundation of the whole frame
of Pelagianiſm, Facienti quod in fe eft,Deus non poteſt, non debet, denegare
gratiam.]. We know, God rewards his own true and ſpiritual graces, in
with
us, which increaſe of thoſe graces here, and with glory hereafter : we ſee
God rewardeth even falſe,and outward, and ſeeming graces, natural and mo-
ral good things, with outward and temporal favours. And all this is moſt a-
greeable to his infinite both Juſtice and Mercy; and may ſtand with the
infinite Purity and Holineſs of his nature. But this were rather to make
God an unjuſt and unboly God; to bind him to reward the outward and
ſinful works of Hypocrites
, (for the beſt natural or moral works without
grace , are but ſuch) with true ſaving Grace, and inward ſanctification.
Other Inferences and uſes more might be added : as viz. Thirdly, for
our Imitation; by Godsexample to take knowledge of; and to commend,
and to cheriſh, even in wicked men, thoſe natural or moral parts that are
eminent in them, and whatſoever good things they do in outward actual
4.
conformity to the revealed will andlaw of God. "And Fourthly, for Ex-
hortation to fuch, as do not yet find any comfortable aſſurance that their
obedienc
1
2
.
1
1
3.
3
1
1
167
)
}
wicked;
1
3 King. 21. 29. The Firſt Sermon
obedience and good works are true ſincere ; and yet to go on and not to
grow weary of well-doing : knowing that their labour is not altogether in
vain ; in as much as their works (though perhaps done in Hypocriſie,) ſhall
procure them temporal bleſſings here ; and ſome abatement withal (I add
that by the way) of ſtripes and everlaſting puniſhment hereafter.
But I paſs by all theſe and the like Vſes; and commend but one more
27.
unto you: and that is it which I'named before as one Reaſon of the point eſpecially for
obſerved, viz. the Comfort of Gods dear Children and Servants; and that comfort to the
ſundry ways. Firſt, here is comfort for them, againſt a Temptation which gainst the pro-
often aſſaulteth them; and that with much violence and danger : ariſing Sperity of the
from the ſenſe and obſervation of the prosperity and flouriſhing eſtate of the
wicked in this world. We may ſee in the Pſalms, and elſewhere; how fre-
quently and ſtrongly (1) David, (z) Job, and (a) Jeremy,and other Godly y.Pfal
. 37. and
ones were aſſailed with this temptation. For thy inſtruction ther, and to arm & job 21.7, ,
thee againſt this ſo common and univerſal a temptation : if thou ſhalt ſee &c.
fools on horſeback; ungodly ones laden with wealth, with honour, with eaſe; 2 Jer. 12. I,
Hypocrites bleſſed with the fat of the earth, and the dew of heaven, and
abundance of all the comforts of this life : yet be not thou diſcomforted at
it,or diſquieted with it,(6) Do not fret thy ſelf becauſe of the ungodly,neither be b Pſal. 37. .
thou envious at evil doers. Thou expecteſt for thine inward obedience in
unproportionable reward in the life to come: do not thereforegrudge their
outward obedience a proportionable reward in this life. Some good things
or other thou mayeſt think there are in them, for which God beſtowech
thoſe outward bleſſings upon them. But conſider withal that as they have
their reward here, ſo they have all their reward here; and whatſoever their
preſent proſperity be, yet the time will come, and that ere long be, when
cThe hope of the hypocrite ſhall wither, d I he end of the Wicked ſhall be cut off
. c Job 8. 12.
Again, here is a ſecond Comfort for the godly against temporal affli&i- dval. 37. 38.
ons : and it ariſeth thus. As Gods love and favour goeth not always with
28.
thoſe temporal benefits he beſtoweth : fo on the other ſide, God's wrath 2. Againft
temporal af-
and diſpleaſure goeth not always with thoſe temporal afflictions he inflict-'flictions ;
eth. For as he rewardeth thoſe few good things that are in evil men, with
theſe temporul benefits, for whom yet (in his Juſtice) he réſerveth eternal
damnation, as the due wages (by that Justice) of their graceleſs impeni-
tency : ſo he puniſheth thoſe remnants of ſin that are in Godly men, with
theſe temporal afflictions; for whom yet (in his mercy) he reſerveth Eter-
nal ſalvation, as the due wages (yet by that mercy only) of their Faith, and
Repentance, and holy Obedience. As Abraham faid to the rich glutton
in the Parable, Luke 19. (e) Son remember that thou in thy life-time recci- c Luk. 16. 25.
vedst thy good things, and likewiſe Lazarus evil things: but now he is com-
forted and thou art tormented. As if he had ſaid ; It thou hadſt any thing
good in thee, remember thou haſt had thy reward in earth already ; and
now there remaineth for thee nothing, but the full puniſhment of thine un-
godlineſs there in Hell : But as for Lazarus he bath had the chaſtiſement of
his infirmities on earth already; and now remaineth for him nothing, but
the full reward of his godlineſs here in Heaven. Thus the meditation of
this Doctrine yieldeth good Comfort againſt temporal afflictions.
Here is yet a third Comfort, and that of the three the greateſt, unto
29.
the godly in the firm aſſurance of their Eternal reward. It is one of the Rea-
ſons why God temporally rewardeth the unſound obedience of natural, car- doubtings of
nal
, and unregenerate men, even to give his faithful ſervants undoubted
aſſurance, that he will in no wiſe forget their true and ſound, and ſincere
obedience. Doth God reward Ahab's temporary Humiliation? and will he not
much
t
1
1
3. Againſt
their eternal
reward.
2
om
.
1
tem. Aug. 22
de Civit. 24.
6.
31.
168
Ad Populum,
3 King. 21. 29.
much more reward thy hearty and unfeigned repentance ? Have the Hy.
f Quid dabit
til gode piade.pocrites (f their remard? and canſt thou doubt of thine ? This was the ve
ftinavit ad vi- ry ground of all that comfort, wherewith the Prodigal fon fuſtained his
tam, qui hec heart.and hope; when he thus diſcourſed to his own ſoul:(8) If all the hired
quos predeftin" ſervantswhich are in my Fathers houſe bave bread enough and to ſpare ; fure.
navit ad mor- ly,my Father will never be ſo unmindful of me,who am his Son though too
too unworthy of that name, as to let me periſh for hunger. Every tem.
g Luk. 15. 17. poral bleſſing beſtowed upon the wicked, ought to be of the child of God
entertained as a freſh aſſurance given him of his everlasting reward here-
h Gen. 25. 5, after, (5) Abraham gave gifts to the Sons of his Concubines; and ſent them
away : but his only fon Iſaac he kept with him , and gave him all that he
had. Right ſo, God giveth temporal gifts to Hypocrites and Caſt-aways,
i Gal. 4. 28, who are baſtards,and not fons;(and not Tons ofthe (i) freewoman,not fons of
promiſe, not born after the ſpirit: Yand that is their portion ; when they
have gotten that, they have gotten all they are like to have : there
is no more to be looked for at his hands. But as for the Inheritance ;
he reſerveth that for his dear Children, the godly, who are (k) Born after
the Spirit, and (I) Heirs according to promiſe : on theſe he beſtoweth all
mn 1 Cor.3.21. that ever he hath, (m) all things are theirs;) for on them he beſtoweth
(n) his Son the heir of all things in whom are hid all the treaſures of all good
o Rom. 8. 32. things, and together(o) with whom all other things are conveyed and made
over unto them, as acceſſories and appurtenances of him ; and on them he
PIÇor.15:28.
beſtoweth Himſelf, which is (P) All in all, (q) in whoſe preſence is fulneſs of
qPfal. 16. 11. joy, and at whoſe right hand there are pleaſures for evermore. To which joy
unspeakable and glorious, O thou the Father of mercies, who haft promiſed
it unto us, bring us in the end, for thy dear Son's fake Jeſus Chriſt, who
hath purchaſed it for us, and given into our hearts the earnest of his and
thy holy Spirit to ſeal it unto us. To which bleſſed Son, and holy Spirit
,
together with thee, O Father, three perſons and one only wiſe, gracious,
Almighty, and eternal Lord God, be aſcribed by us and all thy faithful
people throughout the world, the whole kingdom, power and glory, for
ever and ever. Amen, Amen.
1
k Gal. 4. 29.
i Gal. 3. 29.
i Heb. I. 2.
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និង:
န့် ရှိပြီရဲ့။
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POPULUM
1
The Second Sermon.
1
1
1
1
At Grantham Linc. Feb. 27. 1620.
}
1
1
1
}
3
KINGS 21. 29.
----becauſe be bumbleth himſelf before me, I will not
bring the evil in his days:--
1
1
I.
Will not ſo far either diſtruſt your Memories, or ſtrai .
ten my ſelf of Time for the delivery of what I am
now, purpoſed to ſpeak ;, as to make any large Repe-
tition of the Particulars which were obſery'd the laſt
time from the conſideration of Ahab's Perſon and Cono
dition, (who was but an Hypocrite) taken joyntly
with his preſent Carriage, together with the Occaſi-
on and Succeſ thereof. He was humbled : It was the Poice of God by
his Prophet that humbled him. Upon his humbling God adjourn-
eth his Puniſhment. From all which was noted, firſt, That there
might be even in Hypocrites an Outward formal Humiliation ; ſe-
condly, the Power and Efficacy of the Word of God able to hum-
ble an Oppreſſing Ahab; thirdly, the boundleſs Mercy of God, in not
ſuffering the Outward formal Humiliation of an ungodly Hypocrite to
paſs altogether unrewarded. All this the laſt time; by occaſion of
thoſe firſt Clauſes in the Verſe, [Seeft thou horo Ahab humbleth himſelf be-
fore me becauſe he humbleth himſelf before me, I will not--] We are now
next to conſider of the Great Favour, which it pleaſed God to ſhew to
Z
Abab
!
170
Ad Populum 3 King. 21. 29.
1
2.
hic.
1
31.
Ahab upon his humiliation; what it was, and wherein it conſiſted. It way
the Removal
, (at leaſt for a time; that is, the ſuſpenſion) of an heavy judg.
ment denounced againſt Ahab and his houſe moſt deſervedly for his bloody
and execrable oppreiſion; [Becamſe he humbleth himſelf beforæme, I will not
bring the evil in his days.]
The Evil which God now promileth he will not bring [I will not bring
the evil in his days,] is that which in verf. 21. he had threatned he would
# Verf. 21,660.
bring upon Ahab and upon his houſe, [(a) Behold, I will bring evil upon thee,
and will take away thy poſterity, and will cut off from Ahab him that piſſeth
againſt the wall
, and him that is Shut up and left in Iſrael ; and will make thy
houſe like the houſe of Jeroboam the Son of Nebat, and like the houſe of Baaſha
the Son of Abijah, for the provocation wherewith thou haft provoked me to an-
ger, and made Iſrael to ſin.] A great Judgment and an heavy: But the
greater the Judgment is, when it is deſerved and threatned; the greater the
mercy is, if it be afterwards forborn; as ſome of this was. But whatſoever
becometis of the Judgment, here we ſee is Mercy good ſtore. God who is
6 Eph2:(b) rich in mercy, and delighteth to be ſtiled (c) the God of mercies, and the
tionum.Nch. 9. (d) Father of mercies, abundantly manifeſteth his mercy, in dealing thusgra-
ciouſly with one that deſerved it ſo little. Here is mercy, in but threatning
d 2 Cor. I. 3. the puniſhment, when he might have inflicted it; and more mercy in not in-
flicting the puniſhment when he had threatned it. Here is mercy firſt in
Jufpending the puniſhment, [I will not bring the evil:] and mercy again, in
ſuſpending it for ſo long a time : [I will not bring the evil in his days.] Of
theſe two points we ſhall entreat at this time: and firſt and principally, of
the former
[I will not bring the evil.] It is no new thing to them, that have read
the ſacred Stories with Obſervation, to ſee God, when men are humbled
e Chryfoft. in at his threatnings, to revoke them, (e) {IG avtõ del corštoy, faith Chryfoftom
Galibi Sepe? more than once: this is ever Gods manner
, when men change their deeds,
to change his doom; when they renounce their fins, to recał his ſentence :
f Jon. 3. 10. when they repent of the evil they have done againſt him, to (f) Repent of
the evil he had ſaid he would do against them. Search the Scriptures, and
ſay if things run not thus, as in the moſt ordinary courſe: God command-
eth, and Man diſobeyeth : Man diſobeyeth, and God threatneth: God
threatneth, and man repenteth : Man repenteth, and God forbear-
& Gen. 20. 3. eth. (g) Abimelech, thou art but a dead man, becauſe of the woman which
thou hast taken ! but Abimelech reſtoreth the Prophet his Wife untouch-
ed, and God (pareth him, and he dieth not
. Hezekiah, make thy Will
,
- h Efa.38.16-5. and (h) Put thine houſe in order, for thou ſhalt die and not live! but He-
zekiah turneth to the Wall, and prayeth, and weepeth, and God addeth
to his days fifteen years. Nineveh, prepare for deſolation ; for now but
i Jono 304,10. (i) forty days and Nineveh ſhall be deſtroyed: but Nineveh faſted, and pray-
ed, and repented ; and Nineveh ſtood after more than forty years twice
told. Generally, God never yet threatned any puniſhment upon per-
ſon or place: but if they repented, he either withheld it, or deferred it,
or abated it, or ſweetned it to them: for the moſt part proportionably
to the truth and meaſure of their repentance, but howſoever always ſo far
forth as in his infinite wiſdom he hath thought good: ſome way or other,
he ever remitted ſomewhat of that ſeverity and rigour, wherein he threat-
ned it.
A courſe which God hath in fome ſort bound himſelf unto, and which
he often and openly profefſeth he will hold. Two remarkable teſtimonies
(among
3.
t
1
1
1
1
more
I
6
3 King. 21. 29.
The Second Sermon.
171
(among ſundry other) ſhall fuffice us to have propoſed at this time, for the
clear and full evidencing hereof. The one in Jer. 18.7, 8:[ At what inſtant
I ſhall ſpeak concerning a Nation, and concerning a Kingdom, to pluck up,
and pull down, and to deſtroy; If that Nation againſt whom I have pro-
nounced, turn from their evil, I will repent of the evil that I thought to
de unto them.] The other in Ezek. 33. 13, 14. [When I ſay to the wicked,
Thou shalt furely die, if he turn from his fin, and do that which is lawful
and right ; If the wicked reſtore the pledge, give again that he hath robbed,
walk in the ſtatutes of life without committing iniquity; be shall ſurely live,
he shall not die,] And every where in the Prophets, after Denunciations
of Judgment follow Exhortations to repentance: which were bootleſs,
if Repentance ſhould not either prevent them or adjourn them, or leſſen
them.
You ſee God both practiſith and profeffeth this courſe; neither of 5.
which can ſeem ſtrange to us, if we duly conſider, either his readineſs to
ſhew mercy, or the true End of his. Threatnings. We have partly alrea-
dy touched at the greatneſs of his mercy. To ſhew. compaffion, and to
forgive, that is the thing wherein he moſt of all delighteth; and therefore
he doth arripere anſam, take all advantage as it were, and lay hold on e-
very occaſion to do that: but to puniſh, and take vengeance, isk)opus alie-
& Eſay 28.21.
num, as ſome expound that in Eſay 28. his ſtrange work, bis ſtrange act,
a thing he taketh no pleaſure in. (1) Vivo nolo
(i) Vivo nolo in Ezek. 33. As I 1 Ezek 33.ì i.
live, Jarib the Lord God, I have no pleaſure in the death of the wicked, &c.
As the Bee laboureth buſily all the day long, and ſeekech to every flower,
and to every weed for Honey; but ſtingeth not once, unleſs the bé
ill provoked i ſo God beſtirreth himſelf,' and his bowels yern within hiin,
to ſhew compaſſion, (m) [Ok Ephraim what ſhall I do unto thee ? O Judab, m Hof. 6. 4.
homo Shall I intreat thee? (n) Why will ge die, 0 ye houſe of Iſrael? (0) Run n Ezek.18.31.
to and fro through the ſtreets of Jeruſalem, and ſeek if you can find a man,jé?.5.1.
but a man, that I maj pardon it.] But vengeance cometh on heavily and
unwillingly, and draweth a ſigh from him; [(p) Hen conſolabor! Ah I muſt, p Efay 1. 24.
I ſee there is no remedy, I muſt eaſe me of mine adverſaries, and be avenged
of mine enemies ; (9) Oh Jeruſalem, Jeruſalem, that killest the Prophets
how oft would I, &c. (1) Homo ſhall I givethee up, Ephraim . my heart is Ofee 11. 6.
turned within me; my repentings are kindled together.] So is our God (DJ Pfal. 103. 8.
flow to anger and loth
to ſtrike[itQuique dolet quoties cogitur eſſe ferox:]but Ovid. 1. de
plenteous in mercy, as David deſcribeth him in Pfal. 103. Never was a
man truly and inwardly humbled, but God in the riches of his ſpecial mer-
cy, truly pardoned him: never was man ſo much as but outwardly humbled,
as Ahab here, but God in his common and general mercy, more or leſs forbare
him.
Secondly, the end of Gods Threatnings alſo confirmeth this point. For, u Chryf. in
doth he threaten evil, think ye, becauſe he is reſolved to infli&t it? No-Didi māsuzsa
thing leſs; rather, to the contrary, he therefore threatreth it, that we añsy to jest tea
by our repentance may prevent it, and ſo he may not inflict it? (u) werdéye dev te pas da
ας μέλλει επίγειν ιμωείας, μια τέτο μόνον ίνα μή επίγη, faith S. Chryfostom : he fore- ματεύετο. a-
telleth what he will bring upon us, for this very purpoſe, that he may
not bring it upon us; and warneth before he striketh, to make us careful
Sed ne veniat.
to avoid the ſtroke. In the ancient Roman State and Diſcipline, the manner Hieron. in
was, before they made war upon any people, firſt to ſend (x) Heralds to
proclaim it, (Bellum indicere ne inferrent) to the end, that if they would Halicarn.lib.2..
make their peace by ſubmiſſion, they might prevent the war, nor ſo only, Antiq. Liv
. I.
but be written alſo in albo amicorum, enrolled as their friends and Confede- de offic.
rates,
9 Matt. 23.27
Pont. 3.
1
zianz. Non pre-
dixit,ut veniat,
Ezek. 33
X See Dionyr.
.
Z 2
i
>
172
Ad Populum,
3 King. 21.29.
1
1
And yet the
rates. So God ſendeth his Heralds the Prophets, to threaten vengeance
againſt Ginners: not thereby to drive them from hope of Mercy, but to
draw them to repentance and humiliation; whereby they may not only
turn away the vengeance threatned, but alſo (if they perform them uri-
feignedly, and with upright hearts) intereſt themſelves farther in his favour
and love. Nor is it to be accounted among the leaſt of Gods. Mercies,
when he might in his juſt diſpleaſure overwhelm us in the very A# of our
y Num. 25. 8: fins, as (3] Zimriand Cosbi were run thorow in thevery, Act of filthinels;
22 Sam. 6.7. and as [z] Uzzah, and [a] Ananias and Sapphira, and ſome few others
whom God picked out to Thew exemplary judgment upon, were ſtrucken
dead upon the ſudden for their tranſgreſſions : When God might in juſtice
deal with the ſame rigour againſt us all ; I ſay, it is not the leaſt of his
Mercies, that he forbeareth and forewarneth, and foretelleth and threat-
b flegaeyes, iva neth us before he puniſh; that[b] if we will take any warning, he'may do
rusis ue só va better to us than he hath Said, and not bring upon us what he hath threat-
τες, και το φόβω
ned.
σωφρονισθέντες,
μεταβάλλαμβά A Point very uſeful and comfortable : if it be not derogatory to God's
aurš tù - Truth. Let us therefore firſt clear that, and then proceed to the Uſes. 'If
Teis e hopeloris God thus revoke his Threatnings , it ſeemeth he either before meant not
aiut6 elnupes, what he ſpake, when he threatned; or elſe after when he revoketh, repenteth
Chryfoft. in of what he meant; either of which to imagine, far be it from every Chris
Gen. hom. 25. ſtian heart; ſince the one maketh God a diſembler, the other a changling;
7. the one chargeth him with falſhood, the other with lightneſs
. And
Gen. 6. 5. Scriptures ſometimes ſpeak of God, as if he [c] grieved for what he did,
Pſal. 95:10: or [d] repented of what he ſpake, or altered what he had purpoſed: and
Sam. 15. 11. for the moſt part, ſuch like affections are given him in ſuch places, as en-
Jer. 18.8.
deavour to ſet forth to the moſt life his great mercy and kindneſs to ſinful
Amos 7. 3, 6.
Jon, 3. 10.
mankind. We all know, we cannot indeed give God any greater glory
than the glory of his Mercy: yet muſt know withal, that God is not ſo
needy of means to work out his own glory, as that he ſhould be forced to
redeem the glory of his Mercy, with the forfeiture either of his Truth or
Steadfaſtneſs. We are therefore to lay this as a firm ground and infallible
,
e Num.23.19. that our God is both truly Unchangeable, and unchangeably True, [e] Thę
1 Sam. 15.29. strength of Iſrael is not as man, that he should lye ; nor as the ſon man,
f. 2. Cor. 1.19) that he ſhould repent: his words are not [f] Téa and Nay, neither doth he
g Heb. 13.8. uſe lightneſs. But his words are, Tea and Amen; and himſelf [8] yester-
Mat. 24. 35. day, and to day, and the ſame for ever : [5] Heaven and Earth may paſs
i
away, yea, ſhall paſs away ; but not the leaſt [z] tittle of God's Words
£ Pfal. 102. ſhall paſs away unfulfilled. [k] They may wax old as a Garment, and as
a Vešture he ſhall change them, and they shall be changed; but he is the
fame, and his years fail not : neither do his purpoſes fail, nor his Pro-
miſes fail
, nor his Threatnings fail, nor any of his Words fail. Let Heaven,
and Earth, and Hell, and Angel, and Man, and Devil, and all change : ftill
{Mal. 3. 6. (1) Ego Deus, & non mutor ; God he is the Lord of all, and he changeth
8. 4. As for thoſe Phraſes then of Repenting, Grieving, &c. which are ſpoken
m Asd Todt, of God in the Scriptures ; that (m) ouyrerüßeois, whereof St. Chryſoſtom ſo of-
λές της υμετέ-
διανοίας
ten ſpeaketh, ſalveth them. God ſpeaketh to us; and therefore ſpeaketh
TuútnéXPńcu- as we uſe to ſpeak, and frameth his language to our (n) dulneſ, and teach-
To touyre. eth us by (o Jour own phraſes what he would have us learn: as Nurſes talk
της
διηγήσεως η ท์
Iela y papun, ouyrunicou Tŷ do Jeveių ir droñis rustiegs. Chryf. in Gen. hom.3. So allo Ibid. hom. 13, & 26,&
60. and in Pſalm 6. and paſſim. n Pro captu noſtro, non pro fuo státu. Bernard. l. s.de Confid. ad Eugen. 6 Tois ousa.
τρόις ημίν ονόμασι τε υπερημάς διδάσκων. Chryfoft, in Palm 8.
half
Mat. 5. 18.
26,270
not.
1
pas
i
1
1
.
3 King. 21.29. The Second Sermón.
173
half Gyllables, and (p) lipſe out broken language to young children. But what p Kelv apos
;
is to ſpoken ¿v Spavza mestãs, of God, after the manner of mens muſt yet be un- mediev çasy-
Verſtood Seongezws, ſo as befitteth the Majeſty and perfection of his Divine. Tous nos cuentos
Nature
. When he repenteth, then we are not ſo to conceive it, as if God uvelairus i els
g) changed his mind, or altered any thing of his everlaſting purpoſe and wood
, copos Tour
counſel, either in ſubſtance or circumſtances: it only (r) importeth, that fabuzivouso I can
he now doth not that ; which, ſo far as we could reaſonably conjecture by Fevótila.
his words, or works, or our deſerts, or otherwiſe, ſeemed to us to have been 9 Nunquam,
primi conſilii
his purpoſe to have done.
Deos peniter.
nef.23. r Quod
dicit (Poenitentiam agam) intelligitur metaphoricè di&tum ; nam homines, quando non implent quid comminati ſunt, perñtcre
videntur. Aquin. 1. quæit. 19.7. ad 2.
Senec.6.de bea
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1
1
This for the Phraſes: but yet the main doubt for the Thing it
*9
felt ſtandeth uncleared. Abimelech and Hezekiah ſhall die, and yet :
Abimelech and Hezekiah ſhall not die; Nineveh ſhall be deſtroyed,
and yet Nineveh ſhall not be deſtroyed ; I will bring evil upon Ahab's
houſe, and yet I will not bring it : is not this Tea and Nay ? is not
this a plain Contradiction? How is there not here a plain change of Gods
will? If not for ſubſtance; becauſe the things were at length perform-
ed, yet at leaſt in circumſtance; becauſe they were not performed at
thoſe times, and in that manner, as they were threatned and foretold.
That wretched Miſcreant Vorſtius, inſtead of untying this knot, cut-
teth it: who, to maintain Pelagian Concluſions from blaſphemous Prin-
ciples, trembleth not to affirm, (S) In parte aliqua divini decreti fieri ali- ſvorit de Deo:
quam mutationem; that there may be ſome change made in ſome part of
Gods decree. An aſſertion unbeſeeming an ingenuous Pagan; and to be
for ever abhorred and held accurſed by every ſoul that profeſſeth it ſelf
Chriſtian. Admit this once: and let Man, yea and the Devil too, be true,
and only God a lyar. Leave we him therefore to the judgment of that
great God, whom he hath blaſphemed; and ſeek we better ſatisfaction.
That of Aquinas and the Schoolmen, is true, but ſubtil: that God doth
ſometinies (t) Velle mutationem, though he doth never Mutare voluntatem ; + Aquin. I.
that though he never changeth his will
, yet he ſometimes willeth a change. qu. 19. 19.
That of (a) Gregory is plainer, and no leſs true, Mutat Deus ſententiam, u Cum exteri-
non conſilium; God ſometimes changech the ſentence which he hath de- us mutari vi-
nounced, but never the Counſel which he hath decreed. Others, otherwiſe : confilium non
divers men conceiving the ſame anſwer for ſubſtance, in divers and different mutatur ; qıta
de unaquaque
That which is plaineſt, and giveth fulleſt ſatisfaction, and wherein- ter intus confti-
to the anſwers of Gregory and Aquinas, and the reſt, (as many as have
tuitur, quicquid
foris mutabili-
ſpoken with any truth and pertinency to the point) in the laſt reſolution ter agitur.Gre-
fall ; is briefly this. In the whole courſe of Scripture, Gods Threatnings got in Morals
(and ſo his Promiſes too,) have ever a Condition annexed unto them in
Gods Purpoſe: which though it be not ever, (indeed but ſeldom)
expreſſed ; yer is it ever included, and ſo to be underſtood. All Gods
Promiſes
, how abſolutely foever expreſſed, are made fub conditione O-
bedientiæ : and all his Threatnings (how abſolutely foever expreſſed)
fub conditione Impænitentiæ. And theſe Conditions, viz. of continuing in
Obedience in all Promiſes; and of continuing in Impenitency, in all Threat-
nings, are to be underſtood of courſe; whether they be expreſſed, or not.
This is plain from thoſe two famous places before cited, Jer. 18.& Ezek.33.
(x) Where
و
terms.
re immutabilt
IO.
&
1
0
174
3 King. 21. 29.
Ad Populum,
from
1
z Jer. 18. 7,8. (x) When I ſay to the wicked, Thou shalt ſurely die ; if the wicked turn
See Chryfort. bis ſin, &c. be shall ſurely live, ke shall not die
. Where Almighty God
pop. Antioch. plainly teachęth us, that we ought ſo to conceive of all his Threatnings, be
fusè do pulchre. they never fo peremptorily ſet down, (as what more peremptory than
this
, Thou ſhalt Jurely dies) as that he may reſerve to himſelf
a power
of Revocation in caſe the Parties .threatned repent. The Examples
inake it plain. Abimelech. fhall die for taking Sarah : underſtand it;
unleſs he reſtore her. Farty days, and Nineveh ſhall be deſtroyed :
underſtand it with this Reſervation; unleſs they repent. And ſo of all the
reft.
11.
But why is not that Clauſe expreſſed then? may ſome demand. I år-
ſwer: firſt, it needeth not; ſecondly, it booteth not. First, it needeth not
.
For God having in Jerem. 18. and Ézeki 33. and elſewhere, inſtructed usin
the general, that all his Threatnings are to be underſtood with ſuch clauſes
and conditions, and reſervations; it is needleſs to repeat them in every
particular: As amongſt Chriſtian men, who acknowledge God's Provi.
dence to rule in all things, and to diſpoſe of all Actions and Events; it
is needleſs in every ſpeech de futuro contingenti to expreſs this clauſe
[if God will;] we will go to ſuch or ſuch a place, or do fich or ſuch a
thing, if God will: becauſe we readily conceive it, as a clauſe, which
either is
, or ſhould be understood in every ſuch ſpeech,as Saint(y) James re-
y Jam. 4. 15.
quireth. And ſo in many Promiſes amongſt men, this claufe though not
expreſſed, is yet allowed of courſe, and to common intendment under-
ſtood, [Rebus fic stantibus ; things ſtanding and continuing as now they
are:] ſo as if a man make a Promiſe abſolutely, without expreſling that or
any other like clauſe of Limitation or Exception, if in the interim ſome
ſuch unexpected Accident befal, as niaketh that either he cannot or
may
not do what he had promiſed; we may not in right reaſon charge fuch
a man with breach of Promiſe, if he perform not all he promiſed : becauſe
the foreſaid Clauſe, though not expreſſed, is yet preſumed to have been
intended by the promiſer. And that God's Threatnings, as de jure they
ought to be by us when we hear them, fo de facto they were underſtood
by him when he made them, with a ſecret clauſe of reſervation and excep.
tion in caſe of Repentance ; appeareth by the uſual practice of many up-
on ſuch threatnings, and the uſe they made of them. The Ninevites when
Jonah preached deſtruction within forty days, without any expreſs clauſe of
Repentance; yet underſtood it ſo: elle had it been in vain for them to
have repented at all, out of an hope of preventing the judgment by their
a Jonah 3. 9. repentance; as their ſpeeches Shew they did. (2) For who can tell
, lay they
,
if God will turn and repent, and turn away from his fierce anger, that we periſh
not! The like may be faid of Abimelech, Hezekiah, and others: and of A-
bab in this place.
Again as it is ſometimes needleſs, ſo it is always bootleſs
, to expreſs this
Clauſe of Repentance in the Threatnings of God. The expreſſing of it
can do little good; ſecure ones will repent never the ſooner for it: But
it may do much harm; ſecure ones may thereby put themſelves in fairer
hope of forbearance, and ſo linger their repentance till it be too late. Be-
loved, it is admirable to obſerve tu osnov opusculis iš aš, God's gracious courſes,
6 Deus perseowhich he uſeth for the calling of men to repentance. In this particularity
veravit in pro- whereof we now ſpeak, ſee how his (a) Mercy and Truth are met together and
poſito ſuo, miſe-
do moſt lovingly embrace each other. Where he ſpareth in the end, it
initio. Hieron. is moſt certain he ever meant to ſpare [b] from the beginning : but
that
1
)
12.
a .
reri polens ab
in Jon. 3.
में
3 King. 21. 29. The Second Sermon.
175
1
1
.
that his everlaſting purpoſe is part of his ſecret counſel, and unrevealed
will; which as we cannot learn ; ſo we may not ſeek to know, till the
event declare it. Now to bring this his ſecret purpoſe about, he muſt
work thoſe men to repentance, whom he hath thus everlaſtingly pur-
poſed to ſpare : elſe his Juſtice ſhould become queſtionable, in finally
ſparing the impenitent. Amongſt other means to work men to Repen-
tance, this is one, to (c) threaten them with ſuch Judgments, as their c ?Ei ves mega
lins have deſerved: which threatning the more terrible it is, the more like on con
likely it is to be effe&ual ; and the more peremptory it is, the more insouveni-
terrible it is. So then God, to bring thoſe men to Repentance whom he wapannoles, ei
meaneth to ſpare, in his Word and by his Meſſengers denounceth an el puerto
gainſt them ſuch Judgments as their fins have deſerved, and as his Ju- nogu, e de un
ſtice, without their Repentance, would bring upon them; denounceth wueleyónotey, åx
them I ſay abſolutely and in a peremptory form, without any ex- 70 tlw suwi-
preſs Clauſe of Reſervation or Exception, the more to terriſie and af. cv.Chryf.hom
fright them, and to caſt them down to the deeper acknowledgment tioch.
5. ad pop. An-
of his Juſtice and their own unworthineſs : which are yet to be under-
ftood conditionally; and interpreted with reſervation and exception of
Repentance.
You have heard Evidence enough to acquit God's
. Truth; and do by 13.
this time, I doubt not, perceive how, as in all other things, ſo in the re-
voking of his Threatnings, God's Mercy and his Truth go hand in hand
together. Let us now ſee what profitable inferences may be raiſed hence
for our uſe. The ſum of all we have ſaid, is but this. God's
Threatnings are terrible, but yet conditional : and if he fpare to execute
them, when we are humbled by them ; it is a glorious illuſtration of
his Mercy, but without the leaſt impeachment of his Truth. Here is ſome-
thing for the Diſtreſſed, ſomething for the Secure, ſomething for All to
learn.
Firſt, for the Diſtreſſed, Conſider this, and take comfort; all you that 14.
(d) mourn in Sion, and groan under the weight of God's heavy diſplea-
fure
, and the fearful expectation of thoſe bitter Curſes and Judgments,
which he hath threatned againſt fin. Why do you ſpend your ſtrength
and ſpirit
, in gazing with broad eyes altogether on Gods Juſtice or Truth?
take them off a little, and refreſh them, by faſtening them another while
upon his Mercy. Conçider not only what he threatneth : but con-
fider withal why he threatneth; it is, that you may repent: and withal
how he threatneth ; it is, unleſs you repent. He threatneth to caſt down
indeed: but into Humiliation, not into Despair. He ſhooteth out his
Arrows, even bitter words : but as (e) Jonathan's Arrows, for warning , e 1 Sam.20.21.
not for deſtruction. Think not he aimeth ſo much at thy puniſhment
when he threatneth: alas, if that were the thing he ſought, he could lay
onload enough (f) without words: No, it is thy amendment he aimeth f*Edge étage-
at, and ſeeketh therein: and therefore holdeth not his tongue, that if thou
zeivébéactos
wilt take it for a warning, he may hold his hand. If the Father do but Chryfoft, in
threaten the Child, when the Rod lyeth by him; it is very likely he mea-
neth not to correč him for that time, but only to make him the more care- defiderans
,
ful to obey, and the more fearful to offend, for the time to come. Canft quod fa&turus
thou gather hope
hope from the chiding of thy Earthly Father
, and wilt thou Hier.in Jon.3.
find no comfort in the chidings and threatnings of thy Heavenly Fan
ther: whoſe bowels of tender compaſſion to usward are ſo much larger,
than
d Efa. 61.3.
1
Šx üvenev.
Gen. hom.25.
Nemo punire
5
i
1
1
1
1
1
19.
176
Ad Populums. 3 King. 21. 29
& Heb. 12.9. than any Earthly Parents can be; by how much himſelf the (s) Father of
ſpirits is greater than thoſe fathers of our fleſh. Yea, but who am I, will
fome diſconfolate foul ſay, that I ſhould make Gods Threatnings void? or
what my Repentance, that it ſhould cancel the Oracles of Truth, or reverse
the Sentence of the eterffäl Judge? Poor diſtreſſed foul, that thus diſputeſt
againſt thine own peace, but ſeeft not the while the unfathomed depth of
Gods Mercy, and the wonderful diſpenſations of his Truth. Know that his
Threatnings are not made void, or of none effect, when thou by thy Re-
pentance ſtayeſt the execution of them; yea rather then are they of all other
times most effectual: for then do they moſt of all accompliſh their proper
End, and the thing for which they were intended, in thy Amendment. Nei-
ther let his Truth make thee deſpair ; but remember that the tenor of all /
his moſt peremptory threatnings, runneth with an implicit reſervation and
Conditional Exception of Repentance: which condition if thou on thy part
faithfully perform, the Judgment ſhall be turned away, and yet God's Truth
no whit impaired. This for the Diſtreſſed.
15.
Now for the Secure. Moſes in Deut.29. ſpeaketh of a certain (h) Root
h Deut. 29.18, that beareth Gall and Wormwood ; that blefleth it ſelf when God curſeth;
and ſtandeth unmoved when God threatneth. Here is an Axe for that
i March. 7. 19. Root; to hew it in pieces:and unleſs (i) it bring forth better fruit, to cleave
it out for the fire. If there be any ſprigs or ſpurns of that Root here; let
them alſo conſider what hath been ſaid, and tremble. Conſider this I
ſay and tremble, all you that make a mock at God, and at his Word, and
imagine that all his Threatnings are but Bruta fulmina, empty cracks, and
Powder without ſhot; becauſe ſundry of them have fallen to the ground,
and not done the hurt they made ſhew of. But know whoſoever thou
art that thus abuſeſt the Mercy, and deſpiſeſt the Truth of God; that as
his Mercy never did, fo his Truth ſhall never fail. Thouſayelt ſome of
his Threatnings have done no hårm: Iſay as much too; and his mercy be
bleſſed for it: but what is that to ſecure thee? If any where God's Threat-
nings did no harm, and wrought no deſtruction; it was there only
where they did good, and wrought Repentance. If they have turned
thee from thy fins, as they have done ſome others; there is hope thou
mayeſt turn them away from thee, as ſome others have done. “But if
they have done no good upon thee in working thy Repentance; certain-
ly they hang over thee to do thee harm, and to work thy deſtruction.
Gods Threatnings are in this reſpect as all his other words are, ſure and
& Eſa, são 11. ſtedfaſts and ſuch as (k), Shall never return void , but accompliſh that for
which they were ſent : if not the one way, then without all doubt the o-
ther. If they do not humble thee, they muſt overwhelmthee; if they work
not thy Converſion, they will thy Ruine. As ſome ſtrong Phyſick, that ei-
ther mendeth or endeth the Patient; ſo are theſe. And therefore when judg.
ments are denounced ; reſolve quickly, off or on : Here is all the choice
that is left thee ; either Repent, or Suffer. There is a generation of men,
that (as Mofes complaineth)(1) When they hear the words of Gods curſē
, bleſſ
themſelves in their hearts, and ſay they Mall bave peace, though they walk in
the imagination of their own hearts; that (as Saint Paul complaineth)
m Rom. zid. (m) Deſpiſe the riches of his goodneſs, and forbearance, and long-ſuffering,
not taking knowledge that the goodneſs of God would lead them to repentance ;
n 2 Pet. 3. 334. that (as Saint Peter complaineth) (n) Walk after their own lufts, and ſcoffing-
ly jeſt at Gods judgments, ſaying; Where is the promiſe of his coming? But let
ſuch ſecure and carnal ſcoffers be aſſured, that howſoever others ſpeed,
they
>
1
1
1
I Deuć. 29.16.
}
}
1
3 King. 11.29.
The Second Sernion,
177,
3
+
t
20.
6
i
1
1
they ſhall never go unpuniſhed : Whatſoever becometh of God's Threat-
ning s againſt others, certainly they ſhall fall heavy upon them. They
that have taught us their conditions, Moſes, and Paul, and Peter, lave
taught us alſo
their puniſhments. Moſes telleth ſuch a one, howeve ro-
thers are dealt with, that yet (?) the Lord will not ſpare him; but the anger (1) Deut. 29.
of the Lord and his jealouſie ſhall ſmoke aj ainſt that man, and all the Curſes
that are written in God's Book, ſhall light upon him, and the Lord ſhall blot
ont his Name from under heaven. St. Paul telleth ſuch men, That by de-
piling the riches of his goodneſs and forbearance, they do but (o) treafure (0) Rom. z.s.
up unto themſelves wrath againſt the great day of wrath, and of the revelation
of the righteous judgment of God. Saint Peter telleth them, howſoever
they not only ſeep, but ſnort in deep ſecurity, That yet (P) their judg-roja Pet.2.3.
ment of long time ſleepeth not, and their damnation s' rusálſst, not ſo much as
flumbreth. Do thou then take heed, whoever thou art, and whatſo-
ever thou doſt, that thou abuſe not the Mercy of God; and to divorce it
from his Truth, is to abuſe it. If when God threat neth, thou layeſt aſide
his Truth, and preſumeſt on his bare Mercy; when he puniſbeth, take heed
he do not cry quittance with thee, by laying aſide his Mercy,and manifeſt-
ing his bare Truth. God is (9) patient and merciful. Patience will bear much, (9) Pfal
. 1458
Mercy forbear much; but being ícorned, provoked, and dared, (-) Pad.
tience it ſelf turneth
furious, and Mercy it
' ſelf cruel. It is Mercy that (*Furor fit
Leſa Sæpius pas
threat neth, it is Juſtice that puniſheth. Mercy hath the firſt turn, and if tientia.
by Faith and Repentance we lay timely hold of it, we may keep it for
ever, and (revenging) Juſtice lḥaļl have nothing to do with us. But
if, careleſs and ſecure, we flip the opportunity, and neglect the time of
Mercy; the next turn belongeth to Fuſtice, which will render Fudgment
without Mercy, to them that
forg'at God, and deſpiſed his Mercy. That, for
the Secure.
Now, thirdly, and generally, for All. What God hath joyned together, '16.
let no man put afunder. God hath purpoſely in his threats joyned and
tempered Mercy and Truth together, that we might take them together,
and profit by them together. (s) Dividat hæc fi quis, faciunt diſcreta vene- (0) Auſon.
Epig.'10:
num; Antidotum fumet, qui fociata bibet: as he ſpake of the two poi.
ſons. Either of theſe ſingle, though not through any malignant qaali-
ty in themſelves, (God forbid we ſhould think lo ) yet through the cor-
rupt temperature of our Souls, becometh rank and deadly Poiſon to us.
Take Mercy without Truth, as a cold Poiſon it benummeth us, and
maketh us ftupid with careleſs ſecurity. Take Truth without Mercy, as
a hot Poiſon it ſcaldeth us, and ſcorcheth us in the flames of reſtleſs De-
Spair. · Take both together, angmix them well, as hot and cold Poiſons,
fitly tempered by the skill of the Apothecary, become medicinable
ſo are God's Mercy and Truth reſtorative to the Soul. The conſideration
of his Truth humbleth us; without it, we would be fearleſs : the con-
fideration of his Mercy ſupportech us ; without it, we would be hope-
leſs. Truth begetteth Fear and Repentance ; Mercy, Faith and Hope :
and theſe two, Faith and Repentance, keep the ſoul even, and upright, and
ſteddy, as the ballaſt and fail do the ſhip, that for all the rough waves
and weather that encountereth her in the troubleſom ſea of this World,
ſhe miſcarrieth not, but arriveth ſafe and joyful in the Haven where ſhe
would be. Faith without Repentance, is not Faith, but Preſumption;
like a Ship all Sail, and no ballaſt, that tippeth over with every blaſt;
änd Repentance without Faith, is not Repentance, büt Deſpair, like a
Ship
f
+
Aa
1
1
1
1
Y
1
'
r
178
Ad Popidum 3 King. 21. 29.
Ship all ballast, and no Sail, which fonketh with her own weight. What
is it then we are to do, to turn' away God's Wrath from us, and to é
ſcape the Fudgments he threatneth againſt us? even this . As in his Com
minations he joyneth Mercy and Truth together, ſo are we in our Humi.
liations to joyn Faith and Repentance together. His threa:nings are true, les
us not preſume of forbearance; but ſear, ſince he hath threatned, that
unleſs we repent, he will ſtrike us. Yet his threatnings are but conditional
,
let us riot deſpair of forbearance; but hope, although he hath threatened,
that
yet
if
we répent he will ſpare us. That is the courſe which the godly
,
guided by the direction of his holy Spirit, have ever truly and ſincerely
held, and found it ever comfortable to aſſure them of ſound peace, and re.
conciliation with God. That is the courſe which the very Hypocrites
,
from the ſuggeſtion of natural Conſcience, have ſometimes offered at, as far
as Nature (enlightened, but unrenewed ) could lead them; and found it ef-
fe&tual to procure them, at the leaſt
, ſome forbearance of threatned Judg.
ments, or abatement of temporal evils, from God.
17. Thús have you heard three Vles made of God's mercy in revoking,
joyned with his truth in performing what he threat neth. One, to chear
ир the diſtreſſed, that he deſpair not when God threatneth : another, to
ſhake
up
the ſecure, that he diſpiſe not, when God threatneth: a third, to
quicken up all, that they believe and repent, when God threatneth. There
is yet another general Vſe to be made hereof; which, though it be not
directly proper to the preſent Argument, yet I cannot willingly paſs
without a little touching at it; and that is, to inſtruct us for the under-
ſtanding of God's Promiſes. For contraries (as Promiſes and Threatning's
• are ) being of the like kind and reaſon either with other, do mutually
give and take light either to and from other. God's Threatnings are true,
(1) Titā r. 2. and ſtedfaft, his Promiſes are fo too, [(*) promifit qui non mentitur Deus;
which God that cannot lye, hath promiſed, faith the Apoſtle in one place;
(u) 2 Cor. 1. and in another, (u) All the Promiſes of God are Yea and Amen: ] and where
2 ) Heb. 16. in a third place he ſpeaketh of (x) two immutable things, in which it was
impoſſible for God to lye ; his Promiſe is one of thoſe two. The Promiſes
then of God are true, as his Threatnings are. Now look on thoſe I hreat-
nings again, which we have already found to be true, but withal; con-
ditional, and ſuch as muſt be ever underſtood with a clauſe of reſervation
or exception. It is ſo alſo in the Promiſes of God; they are true, but yet
conditional, and ſo they muſt ever be underſtood with a conditional clauſe
.
The exception there to be underſtood, is Repentance; and the Condition
here, Obedience. What God threatneth to do unto us, abſolutely in words,
the meaning is, he will do it, unleſs we* repent and amend: and what he
promiſeth to do for us, abſolutely in words, the meaning is, he will do
it, if we believe and obey. And for ſo much as this Clauſe is to be un-
derſtood of courſe in all God's Promiſes, we may not charge him
with breach of Promiſe, though after he do not really perform that to
us, which the letter of his Promiſe did import, if we break the condition,
and obey not.
18.
Wouldſt thou know then, how thou art to entertain God's Promiſes,
and with what aſſurance to expect them? I anſwer, With a confident and
obedient heart. Confident, becauſe he is true, that hath promiſed ; Obe-
dient, becauſe that is the condition under which he hath promiſed. Here is a
curb then for thoſe mens Preſumption, who living in ſin, and conti-
nuing in diſobedience, dare yet lay claim to the good Promiſes of God. If
ſuch
18.
}
n
.
1
1
1
179
3 King. 21. 29.
The Second Sernion
1
11
22.
ſuch men ever had any ſeeming intereſt in Gods Promiſes ; the intereſt
they had, they had but by Contract and Covenant ; and that Covenant,
whether either of the two it was, Law or Goſpel, it was conditional. The
Covenant of the Law wholly, and à priori, conditional ; (y) Hoc fac & vi-) Luk. 1o.
ves, Do this and live : -and the Covenant of the Goſpel too, after a ſort,
and å poſteriori, Conditional ; Crede da vives, believe and live. If then
they have broken the Conditions of both Covenants, and do neither Believe,
nor Do what is required; they have, by their Unbelief and Diſobedience,
forfeited all that ſeeming intereſt they had in thoſe Promiſes. God's Pro-
miles then though they be the very main ſupporters of our Chriſtian Faith
and Hope to as many of us, as whoſe Conſciences can witneſs unto us a lin-
cere deſire and endeavour of performing that Obedience we have covenant-
ed ; yet are they to be embraced even by ſuch of us, with a reverend fear
and trembling at our own unworthineſs. But as for the unclean, and filthy,
and polluted; thoſe (2) Swine and Dogs,that delight in ſin and diſobedience,
(<)Macch.6.6.
and every abomination; they may ſet their hearts at reſt for theſe mat-
ters, they have neither part nor fellowſhip in any of the
ſweet Promiſes of
God. Let dirty (a) Swine wallow in their own filth, theſe rich (6) Pearls (@) 2 Pet. 2.
are not for them, they are too precious: let hungry (c) Dogs glut them- 22.
felves with their own vomit, the (d) Childrens bread is not for them, it is (Matth.6.6.
(c) 2 Pet. 2.
too delicious. Let him that will be filthy (e) be filthy ſtill: the Promiſes of
God are holy things, and belong to none but thoſe that are holy, and deſire (d)Matth. I 5.
to be holy ſtill. For our ſelves, in a word; let us hope that a Promiſe being e) Rev. 220
left
us, if with Faith, and Obedience, and Patience, we wait for it, we ſhall 11.
in due time receive it: but withal, (f) let us fear, (as the 'Apoſtle exhort- (f) Heb.4. I.
eth, Heb. 4.) left a Promiſe being left us, through diſobedience or unbelief,
any of us (bould ſeem to come short of it.
Thus much of the former thing propoſed; the magnifying of God's 19.
Mercy, and the clearing of his Truth in the revocation and ſuſpenſion of
threat ned Judgments, by occaſion of theſe words [I will not bring the evil. ]
There is yet a Circumſtance remaining of this general part of my Text,
which would not be forgotten; it is the extent of time, for the ſuſpending
of the Judgment [ I will not bring the evil in his days
. ]. Something I would
ſpeak of it too, by your patience; it ſhall not be much, becauſe the fea-
ſon is ſharp, and I have not much ſand to ſpend; I will not bring the evil in
The Judgment denounced againſt Ahab's houſe, was in the end
executed upon it, as appeareth in the ſequel of the ſtory, and eſpecially
from thoſe words of fehu (who was himſelf the Inſtrument raiſed up by
the Lord, and uſed for that Execution) in 4 King. 10.[(8) Knov that there (8)4 King.10.
shall fall to the earth nothing of the word of the Lord, which the Lord ſpake 10.
concerning the houſe of Ahab; for the Lord bath done that which he ſpake bý
his frvant Elijah; ] which were enough, (if there were nothing elſe to be
ſaid) to juſtifie God's.træth in this one particular. That which Ahab gained
by his humiliation,was only the deferring of it for this time; I will not bring
the evil in his days. As if God had ſaid, This wretched King hath provok-
ed me, and pulled down a Curſe from me upon his houſe, which it were
but juſt to bring upon him and it without farther delay; yet becauſe he
made not a ſcoff at my Prophet, but took my words ſomething to heart and
was humbled by them, he ſhall not ſay, but I will deal mercifully with him,
and beyond his merit; as ill as he deſerveth it, I will do him this favour,
I will not bring the Evil that is determined againſt his houſe, in his days.
his days.
1
î
1
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Aa 2
The
1
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.
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180
Ad Populum, 3 King. 21. 29.
20,
{
Valer. Max.
9.13
41.
21.
The thing I would obſerve hence, is, That when God hath determined
a Fudgment upon any People, Family, or Place, it is his great mercy to us, if
he do not let us live to ſee it. 'It cannot but be a great grief (I ſay not now
to a religious, but even to any ſoul) that hath not quite caſt off all na-
tural affection, to fore-think, and fore-know the future Calamities of his
(5) Herodot. Country and Kindred (h) Xerxes could not forbear weeping, beholding
in Polyth. his huge Army that followed him, only to think, that within ſome few
ſcores of years ſo many thouſands of proper men would be all dead and
rotten; and yet that a thing that muſt needs have happened by the ne-
ceſſity of Nature, if no ſad Accident, or common Calamity ſhould haften
the Accompliſhment of it. The Declination of a Common-wealth, and
the Funeral of a Kingdom, foreſeen in the general corruption of manners
,
and Decay of Diſcipline, (the moſt certain Symptoms of a tottering
State ) have fetched Tears from the Eyes, and Blood from the Hearts of
heathen Men zealouſly affected to their Country : How much more grief
then muſt it needs be to them that acknowledge the true God, not only
to foreknow the extraordinary Plagues, and Miſeries, and Calamities
which ſhall befal their Poſterity? but alſo to fore-read in them God's fierce
wrath, and heavy diſpleaſure, and bitter vengeance, againſt their own
ſins, and the ſins of their Pofterity ? Our bleſſed Saviour, though himſelf
withont Sin, and ſo no way acceſſary to the procuring of the evils that
(1) Luke 19. ſhould enſue, could not yet but (2) weep over the Cityof Jeruſalem, when
he beheld the preſent ſecurity, and the future ruine thereof.
A Grief it is then to know theſe things ſhall happen; but ſome Happi-
neſs withal, and to be acknowledged as a great Favour from God, to be
aſſured that we ſhall never ſee them. It is no ſmall Mercy in him, it is no
ſmall Comfort to us, if either he take us away before his Judgments
come, or keep his Judgments away till we be gone. When God had
(6) Gen. 15.
told Abraham, in Gen. 15. that his (á) Seed ſhould
be a Stranger in a Land
that was not theirs, meaning Egypt, where they ſhould be kept under,
and afflicted 400 years, left the good Patriarch ſhould have been ſwallow-
ed
up with grief at it, he comforteth him, as with a Promiſe of a glori-
ous deliverance at the laſt, ſo with a Promiſe alſo of Prosperity to his own
perſon, and for his own time, [ But thou shalt go to thy Fathers in peace,
and ſhalt be buried in a good old age, verf. 15.] In Ejay. 39. when Heze-
kiab heard from the mouth of the Prophet iſaiah, that all the (1) treaſures
(Elay. 39. in the Lord's houſe ſhould be càrried into Babylon, and that his Sons, whom
he ſhould beget, ſhould be taken away, and made Eunuchs in the Palace
of the King of Babylon; he ſubmitted himſelf ( as it became him to do) to
the ſentence of God, and comforted himſelf with this, that yet there ſhould
be Peace and Truth in his days, verſ. 8. In 4 Kings 22. when Huldah had
(m) 4 Kings propheſied of the (m) evil that God would bring upon the City of Jeru.
22., 16, 20. ſalein, and the whole Land of Judah; in the Name of the Lord ſhe pro-
nouncech this as a Courteſse from the Lord unto good King Foſiah, [ Be-
cauſe thy Heart was tender, and thou haft humbled thy ſelf---- Behold therefore
I will gather thee unto thy Fathers, and thou ſhalt be gathered unto thy Grave
in Peace, and thine eyes ſhall not ſee all the evil, which I will bring upon
place,] verfe laft.
Indeed every man ſhould have, and every good man hath an honeſt care
of Pofterity, would rejoice to ſee things ſetled well for them, would grieve
to ſee things likely to go ill with them. That common ſpeech which was
fo
13, 15.
6,8.
this
1
22.
$
3:King. 21. 29.
The Second Sermon.
)
181
)
t
Sueton, in Ne-
Ethic. II.
des divas
lo frequent with (n) Tiberius, was monſtrous, and not (o) favouring of (a)Dio.lib.572
common humanity, (P) 'Eus devóvaG paíce u X 3* nuo noved
, When I am gone, let ſcelerata atquo
Heaven and Earth be jumbled again into their old Chaos; but he that inhumana.
mended it, with (9) éuk pekavrG, yea, ( faith he) whilft I live; ſeemeth Cic.3. de finib.
to have renounced all that was man in him. Ariſtotle hath taught us bet- deteſtabilis.Se-
ter what reaſon taught him, that (») res pofterorum pertinent ad defunctos, nec. 2. de Cle-
the good or evil of thoſe that come after us, doth more than nothing con- 6) Everso ju.
cern us, when we are dead and gone. This is true: but yet (-) proximus vat orbe mori
Dictum Ruffini
egomet mi, though it were the ſpeech of a Shark in the Comedy, will bear
apud Clau-
a good Conſtruction. Every man is (t )neareſt to himſelf, and that Charity dian.
which looketh abroad, and ſeeketh not only her own, yet beginneth at () Nero apud
home, and ſeeketh firſt her own. Whence it is, that a godly man, as he hath
rone, cap. 386
juſt cauſe to grieve for Poſterities fake,if they muſt feel God's Judgments, (9) Arift. 1.
ſo he hath good cauſe to rejoice for his own ſake, if he ſhall eſcape them;
? (s) Terent.
and he is no leſs to take knowledge of God's Mercy in ſparing him, than Ăndr. 4. 1.
of his Juſtice in ſtriking them.
(t) sinad
εαν πλείον
This Point is uſeful many ways: I will touch but ſome of them, and
23
that very briefly. Firt, here is one Comfort, among many other, a-
gainſt the bitterneſs of temporal Death. If God cut thee off in the midſt of
thy days, and beſt of thy ftrength; if Death turn thee pale, before Age
have turned thee gray ; if the flower be plucked off, before it begin to wi-
ther; grudge not at thy Lot therein, but meet God's Meſſenger chearfully,
and imbrace him thankfully; it may be, God hath ſome great work in
hand, from which he meaneth to ſave thee. It may be, he ſendeth death
to thee, as he ſent his (u) Angel to Lot, to pluck thee out of the midſt of a (u) Gens 19.
froward and crooked generation, and ſo to ſnatch thee away, left a worſe
thing than death ſhould happen unto thee. Caft not therefore a lodning longing
eye back upon Sodom, neither deſire to linger in the plain, (it is but a val-
ley of tears, and miſery,) but upto the mountain from whence cometh thy
falvation, left fome evil overtake thee. Poſſibly, that which thou thinkeſt
an untimely death, may be to thee a double advantage ; a great advantage
in uſhering thee ſo early into God's glorious preſence, and ſome advantage
too, in plucking thee ſo ſeaſonably from God's imminent Judgments. It is
ra) Non mea
a favour to be (x) taken away betimes, when evil is determined upon thoſe
that are left.
anno ereptum,
qui mihi non
Diss immortalibus ereptus ex bis miferiis, ex iniquifſimâ conditione vita videretur. Cic. 5. Epift. 16. Fuit hoc lu&tuo-
ſum ſuis, acerbum patrid, grave bonis omnibus ; fed ii tamen Rempubl. caſus ſecuti ſunt, ut mihi non erepta L. Craffo 'd Diis
immortalibus, vita, ſed donata mors eſſe videretur. Non vidit flagrantem, &c. Id. 3. de Orat. Fortunatus illius (Hor-
tenfi ] exitus, qui ea non vidit cum fierent, que
previdit futura_fed illum videtur felicitas ipſius quâ ſemper eft ufus, ab '
iis miferiis que conſecuta funt, morte vindicaffe, id. in Bruto.
16, 17
1
hercule
quan-
quam audio hoc
Secondly, here is a Warning for us, to take Conſideration of the 24.
loſs of good or uſeful Men; and to fear, when they are going from
us, that ſome evil is coming towards us. The, Psophet complaineth
of the too great and general neglect hereof in his time ; , [(y) The righ- (JEfay.59.fi
teous periſheth, and no man layeth it to heart; and merciful men are taken
away, none conſidering that the righteous is taken away from the evil to come,
Efa.57.] When God ſendeth his (z) Angel to pluck out his righteous Lots, (2) Gen. 19.
What may Sodom expect but fire and brimſtone to be rained down upon
them? When he plucketh up the faireſt and choiceſt flowers in his garden,
and
16.
(
1
.
C. 3.
A
1
1
1
21.
182
Ad Populum,
3 King. 21.29.
and croppeth off the tops of the goodlieſt Poppies; who can think other, ,
thàn'that he meaneth to lay his Garden waſte, and to turn it into a wild
(a) Periture Wilderneſs? when he undermineth the main Pillars of the Houſe, taketh
ərbis
, aut ma- away the very Props and Buttereſſes of Church and Common.weal;
nentium, vet ſweepeth away religious Princes, wiſe Senators,
zealous Magiſtrates, pain
future labis, ful Miniſters, men of eminent Ranks, Gifts, or Example: Who can be ſe-
die wennen, in cure, that either Church or Common-weal ſhall (a) ſtand up long, and not
decidant veri toiter at leaſt, if not fall ? God in Mercy taketh ſuch away from the evil
conſultores to come: we in wiſdom ſhould look for evil to come, when God taketh
Cain & Abel, fuch away.
25. Thirdly, here is Inſtruction for Worldlings, to make much of thoſe
few godly ones that live among them; for they are the very Pawns of
their Peace, and the Pledges of their ſecurity. Think not, ye filthy Sodo-
mites, it is for your own fakes, that ye have been ſpared ſo long ;
(b)Gen. 1919: know to whom you are beholden: This Fellow (6) that came in to ſojourn
among you, this Stranger, this Lot, whom you ſo hate, and malign, and
diſquiet, he it is that hath bailed you hitherto, and given you Protecti-
on." Deſpiſe not God's Patience and Long. ſuffering, ye prophare ones;
neither bleſs your felves in your ungodly ways, neither lay, We pro-
Sper, though we walk in the Luſts of our Hearts: This and thus we have
done, and nothing have been done to us, God holdeth his hand, and hold-
() Pfal. so. eth his Tongue at us; furely (c) he is ſuch a one as our ſelves. Learn,
Oye Deſpiſers, that if God thus forbear you, it is not at all for your
own fakes, or becauſe he careth not to puniſh evil doers; no, he hath
(d) Luke 12. a little remnant, a little (d ) flock, a little handful of his own among you ;
a (e) few names that have given themſelves unto him, and call upon him
( J JEzek:9.4. daily.for mercy upon the Land, and that (f) weep and mourn in ſecret, and
upon their beds, for your Abominations, whom you hate, and deſpiſe ,
and perſecute, and defame, and account as the very Scum of the People,
and the refuſe and off-ſcouring of all things, to whom yet you owe your
Preſervation. Surely if it were not for ſome godly Jeholhaphat or other,
894 King. 3. whoſe (8) Preſence God regardeth among you; if it were not for ſome zea
lous Moſes or other, that (h) ftandeth in the gap for you, God's wrath had
(b) Pfal.106.
entred in upon you long ere this, as a mighty breach of water, and as
an overflowing deluge overwhelmed you; and you had been ſwept away
(1) Elay, 14. as with the (ij Befom of Deſtruction, and devoured as ſtubble before the
(1) Job 22.
fire. It is (k) the innocent that delivereth the Land, and reprieveth it from
Deſtruction, when the Sentence of Deſolation is pronounced againſt it;
and it is delivered by the pureneſs of his hands. Othe goodneſs of our
God! that would have ſpared the five Cities of the Salt-Sea, if
among ſo many thouſands of beaſtly and filthy Perſons there had
Gen. 18. been found but (1) Ten righteous ones, and that was for each City,
but two Perſons ; nay, that would have pardoned Jeruſalem, if in
(m) Jer. sil• all the (m) Streets and broad places thereof, repleniſhed with a World of
Idolaters , and Swearers, and Adulterers, and Oppreſſors, there had
been found but one ſingle man, that executed Judgment and fought the truth
from his heart. But, Oh the madneſs of the men of this fooliſh World
withal !. who ſeek to do them moft Miſchief of all others, who of
all others ſeek to do them moſt good; thirſting moſt after their Deſtru.
Etion, who are the chiefeſt Inſtruments of their preſervation. O fooliſ and
mad World ! if thou haſt but wit enough, yet, yet, to hug and to make much
of that little flock, the hoſtages of thy Peace, and the earneſt of thy tran-
quillity
13
© Rev. 3:
4:
14.
23
23.
30.
32.
1
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1
z; King. 21.29. The Second Sermon.
183
guillity ! if thou wouldeſt but (n) know, even thou; at leaſt in this thy day,thè in) Luké ig.
42.
things that belong upto thy peace ! Thou art yet happy, that God hath a rem-
nant in thee; and if thou kneweſt how to make uſe of this happineſs, at*
leaſt in this thy day, by honouring their perſons, by procuring their ſafety
and welfare, by following their examples, by praying for their continuance;
thou mighteſt be ſtill, and more, and ever happy. But if theſe things that
belong unto thy peace, be no:p hidden from thine eyes ; if theſe men, that
prolong thy peace, and prorogue thy deſtru&ion, be now deſpiſed in thy
heart, in this day of thy peace, God is juſt, thou knoweft not how ſoon
they may be taken from thee; and though he do not bring the evil upon
thee in their days, when they are gone, thou knoweſt not how foon Ven
geance may overtake thee, and (o) then ſhall be tear thee in pieces, and there
(Pfal. ġo.za
Mall be none left to deliver thee.
I have now done. Beſeech we God the Father of mercies, for his dear 26.
Son Jeſus Chriſt his fake, to ſhed his Holy Spirit into our hearts, that by.
his good Bleſſing upon us, that which hath been preſently delivered
agreeably to his holy Truth and Word, may take root downwards in our
hearts, and bring forth fruit uprards in our lives and converſations; and
fo to aſſiſt us ever with his Grace, that we may with humble confidence lay
hold on his Mercięs, with chearful reverence tremble at his Judgments, by
unfeigned Repentance turn from us what he hath threatned, and by unwea-
ried Obedience, aſſure unto us what he hath promiſed. To which Holy Fd-
ther, Sox, and Spirit, three Perſons, and, &c.
1
A
1
1
3
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185
}
2
::ទំនង
SET E o
389 333388
GES
o
A D
!
POPULUM
1
The Third Sermon,
At Grantham Linc. Jun. 19. 1621.
3 KINGS 21. 29.
---I will not bring the evil in bis days : but in his fons
days will I bring the evil upon his houſe.
!
I.
1
va
Come now this third time to entreat of this Scripture,
16
and (by God's help) to finiſh it. Of the Three parts
whereof, heretofore propounded, viſ, 1. Ahab's Hu-
miliation; 2. The ſuſpenſion of his judgment for his
time; 3. And the Devolution of it upon Jehoram the
two former having been alteady handled; the lafti only
now remainetk to be confidered of. In, the profecuti-
on whereof; as heretofore we have cleared GOD's Holineſs and Truth:
ſo we ſhall be now occaſioned to clear his Faftice from ſuch imputations, as
might ſeem to lie upon it from this Act. And that in three refpects; ac-
cordingly as Jėkoran, who ftandeth here punifhable for Akab's fin, may be
conſidered in a threefold reference to Ahab: that is to ſayeither relate, as
the ſon of Abab; or disparatè; as another man from Ahab; or comparatè,
fa) as a man not altogether fo bad as Ahab. Now whát (by Juſtice.firit to 4 kifov in
puniſh the Son for the Father? or indeed ſecondly, any one man for ano hominum, qui
ther? but'moſt of all thirdly, thiế leff Offender for the greater
(Jovem ) Ded
un credat, tam
injuſtum, tam impium, nec mortalium 'faltem conftitura - Sépirantem ; apud quos fief as haberetur mágnum, alterum pro altera
plecti, & aliena deli&ta aliorum cervicibus vindicari ? Arnob.contr. Gent. libidin
Bb
fuiſſe illum
1
written
che
!
+
7
186
Ad Populum 3 King. 21, 29.
1
2.
1
✓
3
.
}
the Divine Nature. David hath taught us in the Pſalm, that [e] The
It is not a matter of ſo much difficulty, as at the firſt appearance it ſeem-
eth, to clear theſe doubts ; if all things thereto appertaining be duly and
diſtinctly conſidered. The greateſt trouble will be, (the things being of
more variety than hardneſs) to ſort them in ſuch manner as that wo may
therein proceed orderly and without confuſion. Evermore, we know, Cer.
tainties muſt rule Uncertainties; and clear truths doubtful; it will be there-
fore expedient for us, for the better guiding of our Judgments, firſt, to lay
down ſome Certainties, and then afterwards by them to meaſure out fit Re.
ſolutions to the Doubts ; and then laſtly from the premiſes to raiſe fome few
inſtructions for our uſe.
3.
The firſt Certainty then ; and a main one, is this. Howſoever things
appear to us, yet God neither is, nor can be unjuſt ; as not in any other
€ Rom. 3.3, 6. thing, fo neither in his puniſhments. (c) Is God unrighteous, that takerho
d Gen. 18.25. vengeance : God forbid : for then hom shall God judge the world? (d)ſhall
not the Judge of all the earth do right? Indeed the Reaſons of his Fuſtice of
tentimes may be, oftentimes are unknown to us : but they never are, they ne.
ver can be unrighteous in him. If in a deep point of Law, a learned diſcreet
Judge ſhould upon ſufficient grounds give ſentence, fat contrary to what
an ordinary by.ſtander would think reaſon (as many times it falleth out;) it
is not for the grieved party to complain of injuſtice done him: he ſhould
rather impute what is done, to want of skil in himſelf, than of Conſci.
ence in the Judge. Right ſo, if in many things Gods Proceedings hold not
proportion with thoſe characters of Juſtice and Equity, which our weak,
and carnalreaſon would expreſs; we muſt thence infer our own ignorance
,
not his injuſtice. “And that ſo much the rather; becauſe thoſe matters of
Law are ſuch as fall within the comprehenſion of ordinary Reaſon ; where
ways
of God are far removed out of our ſight, and advanced a.
“bove our reach; and beſides, 'an Earthly Fudge is ſubject to miſpriſion,
“ mil-information, partiality, corruption, and ſundry infirmities that may
“ vitiate his Proceedings; whereas no ſuch thing can poſſibly fall
e Pſal. 36.6.
righteouſneſs of God is as the great Mountains, and his judgments as the
great Deep. A great Mountain is eaſie to be ſeen; a man that will bur
open his Eyes cannot overlook it : but who can ſee into the bottom of
“the Sea, or find out what is done in the depths thereof? Whatſoever we
FEfay 55.8,9. do then; let us beware we meaſure not [f] his wayş by our ways; nor
his works by our works : howſoever they ſeem to ſwerve from the Rules
Pfal. 14. 5. of our ways and works , yet ſtill [8] The Lord is righteous in all his way!
and holy in all his works. Though we cannot fathom the deeps of his
b Joh. 4. 11. judgments
, ( for ch] The Well is deep, and we have not wherewithal to
draw ;) yet let the aſſurance of the righteouſneſs, of all his proceedings
cftand firm and manifeſt as the mountains, which can neither be removed
nor hid, but ſtand faſt 'rooted for evermore. This we muſt reſt uponas
a certain Truth; howſoever, whomſoever, whenſoever
, God puniſbeth; heis
never unjuſt
.
4. The ſecond Certainty. To ſpeak of Puniſhments properly. No temporal
Evil is ſimply, ana de toto genere a puniſhmeņt. By temporal Evils,. I. un-
derſtand all the pênal Evils
of this life, that do or may befal us from our
bodily'Conception, to our bodily Deaths incluſivè à hunger, cold, naked-
neſs, ſicknelles, infirmities, diſcontents, reproaches, poverty, impriſonments,
iEccleſ. 1. 13. loffes
, croſſes, diſtreſſes, death, and the reſt; in a word, all that: (i) Sore
travel, which Goch
, bath given to the fons of man, to be exerciſed therèwith
,
as the
.
upon
1
66
CG
6
S
.
and
T
3 King. 21.29.
The Third Sermon.
187
>
3.
2
1
.
1
$
!
and that (e) Heavy Toke which is upon the Sonso
.
they go out of their Mothers Womb, till the day that they return to the Mother
of all things. I ſay none of all theſe are properly and de toto genere to be ac.
counted puniſhments. For to make a thing fimply and properly, and for-
mally, a puniſhment, there are required theſe Three Conditions: 1. That it
be painful, and grievous to ſuffer. 2. That it be inflicted for ſome fault.
That it be involuntary, and againſt the ſufferers will. That which hath
But the firſt of theſe three conditions, may be called after a fort (and truly
.
vil only is a puniſhment, wherein the whole three conditions concur. Now
theſe Temporal Evils, though they have the two firſt conditions : all of them
being grievous to ſuffer ; all of them being inflicted for ſin:yet in thethird
condition they fail, becauſe they are not involuntary ſimply, and perpetual-
ly, and de fuo genere involuntary ; (to omit alſo a kind of failing in the ſe-
cond condition; not but that they are ever inflicted for ſome ſin deſerving
them; but for that, there are withal other Ends, and Reaſons, for which
they are inflicted, and whereunto they are intended, beſides and above the
puniſhment of the Offence.) It may not be gainſaid indeed, but theſe
things are involuntary ſometimes in the particular, and eſpecially to lome
men, even the least of them: but ſimply and univerſally ſuch they are not ;
fince by other ſome men, the greatest of them are willingly and chearfully,
not only ſuffered, but deſired. Not but that they are grievous to the beſt.
(It mult needs be ſome grief, as to the Merchant to ſee his rich lading caſt
over-board, and to the Patient to have an old feltered Core ſearched and
finged; ſo to the Chriſtian, to have Gods correcting hand lie heavy upon him
in fome Temporal Affliction: The Apoſtle telleth us plainly, (a) No Afflicti, á Heb. 12. 11:
on for the preſent is jozous, but grievous.) But involuntary it is no more in
him, than thoſe other things are in them. As therefore the Merchant,
though it pity his heart to ſee ſo much wealth irrecoverably loſt, yet get-
teth the beſt help, and uſeth the beſt ſpeed he can to empty the Veſſel of
them, for the ſaving of his life; and as the Patient, though [b] "he ſmart b Èst planè
when the wound is dreſſed, yet thanketh and feetb the Surgeon for his pains, quafi levitia
in hope of future eaſe:ſo the Chriſtian, though theſe temporal evils ſomewhat ſcalpelli. Non
trouble him, yet he is willing to them, and he is chearful under them,and he tamen ſecari
acknowledgeth Gods goodneſs in them, and returneth him thanks for them;
quia dolores 14-
becauſe he knoweth they are ſent for his future good, and that they will at tiles affert
the laſt [C] yield him the peaceable fruit of Righteouſneſs
, when he ſhall have ululans ile, &
been ſufficiently exerciſed thereby. See [d] Peter and John rejoycing, when giens inter ma-
they ſuffered for the Name of Jeſus, and S. Paul ſo far from fearing, that he nus medici poft-
[e]longed after his diſſolution; and the
bleſſed Martyrs running to a faggot mercede cumu-
as to a feaſt. Verily Gods children ſee great good in theſe things, which labit
. Tert. ita
others account evils: and therefore they takethem not as bare puniſhments Scorp.cap. s:
ſent to affli&t them ; but as glorious trials to exerciſe them, as gracious cor- d AAs 5.41.
rections to humble them, as precious receipts to purge and recover, and re- e Phil. 1. 233
ſtore, and ſtrengthen them.
So that it is not any of the temporal evils of this life; but much rather
5.
the everlaſting pains of Hell, wherein the juſt reward and puniſhment of
ſin properly and eſpecially conſiſteth. (f) The wages of ſin is death: the F Roń: 6. 23.
proper wages of fin, eternal death. For ſo the Antitheſis in that place gi-
veth it to be underſtood, viz. of ſuch a Death as is oppoſed to Eternal
Life, and that is Eternal Death; [The wages of ſin is death : but the gift of
God is Eternal Life,] Rom. 6. By the diſtribution of thoſe Eternal
Puniſhments then, we are rather to judge of Gods Righteouſneſs, in
B b 2
recompenſing
1
idcirco malum,
1
Hallo,
?
1
1
1
104.
188
Ad Populum,
3 King. 21.29
.
recompenſing finners; thari by the diſpenſation of theſe temporal evils. id
g Oe8 s över was a ſtumbling block to the [g] Heathen, to ſee good men oppreſſed, and
so Vice proſper : it made them doubt ; ſome, whether there were a God, or
váv. Marmoreo no ? others nothing better, whether a Providence or no ? But what mar-
· tumulo Licinus vel if they ſtumbled, who had no right knowledge either of God, or
parvo: Pom- of his Providence; when Job, and David, and other the dear Chil.
peius nullo.Cre- dren of God have been much puzled with it? David confefſeth in Pſal
.
os ? Varro.See 73. that [h] His feet had well nigh Nipped, when he ſaw the proſperity of
Plat. de leg. the wicked: and certainly down he had been, had he not happily ſtepped
decršenec
. de [1] into the Sanctuary of God, and there underſtood the end of theſe men.
· provid. Aug.3. Temporal evils, though they be ſometimes puniſhments of ſin; yet they are
de lib. arb. 2; not ever ſent as puniſhments, (becauſe ſometimes they have other Ends
Stob. Serin." and Uſes, and are ordinabilia in melius ;) and ſecondly, they are never the
only puniſhments of fins ; becauſe there are greater and more laſting pula
b pfal
. 73. 23. nishments reſerved for finners after this life, of which there is no other uſe
or end but to paniſh, ſince they are not ordinabilia in melius. If we will
make theſe temporal evils the meaſure, whereby to judge of the juſtice of
God, we cannot ſecure our ſelves from erring dangeroully: Gods purpoſes in
the diſpenſation of theſe unto particular men being unſearchable. But thoſe
everlaſting puniſhments are they, wherein Gods Juſtice ſhall be manifeſted
to every eye, in due time, at that laſt day, which is therefore called by
#Rom. 2. 5.. Saint Paul. Rom. 2. [a]The day of wrath, and of the revelation of the righte-
ous judgment of God. Implying, that howſoever God is juſt in all his Judg.
ments and acts of providence, even upon earth ; yet the Counſels and Purpo.
ſes of God in theſe things, are often ſecret, and paſt finding out': but at the
laſt great day, when (6) He shall render to every man'according to his works
hiseverlaſting recompence; then his vengeance ſhall manifeſt his wrath,and
the righteouſneſs of his judgment ſhall be revealed to every eye in the con-
dign puniſhment of unreconciled ſinners. This is the Second Certainty;
Temporal evils are not always, nor ſimply, nor properly the puniſhments for
1
i Ibid17
t
6 Ibid.6.
fin.
6.
..
+
i
If any man ſhall be yet unſatisfied, and deſire to have Gods juſtice ſome-
what farther cleared, even in the diſpoſing of theſe temporal things : al-
though it be neither ſafe, nor poiſible for us, to ſearch far into particulars
,
yet ſome general ſatisfaction we may have from a third Certainty ; and
that is this. Every evil of pain, whatſoever it be, or howſoever conſider-
ed, which is brought upon any man, is brought upon him evermore for
fin; yea, and that alſo for his own perſonal fin. Every branch of this af-
fertion would be well marked. I ſay, firſt, [Every evil of pain, whatſoever
it be,] whether natural defects and infirmities in ſoul or body, or outward
afflictions in goods, friends, or good name; whether inward diſtreſſes of
an afflicted, or terrors of an affrighted Conſcience; whether temporal
or eternal Death ; whether evils of this life, or after it:or whatſoever O-
ther evil it be, that is any way grievous to any man ; every ſuch evil is for
fin.
I fay, ſecondly, every evilof pain, howſoever conſidered: whether formally
,
and fub ratione pæna, as the proper effect of Gods vengeance and wrath a.
gainſt ſin; or as a fatherly correction & chaſtiſement,to nurture us from ſome
paſt finzor as a medicinal preſervative to ſtrengthen us againſt ſome future fin;
or as a clogging chain to keep under & dilable us from ſome outward work
of fin; or as a fit matter and object whereon to exerciſeour Chriſtian
of faith,charity,patience, humility, and the reſt ; or as an occaſion given and
taken by Almighty God, for the greater manifeſtation of the glory of his
Wiſdom,
1
7.
I.
28
Na mano
3
4.
5
6.
graces
1
.
+
i
e Gal. 6. Se
t
1
8.
!
A
1
+
+
}
3 King. 21. 29.
The I bird Sermon.
180
Wiſdom, and Power, and Goodneſs in the removal of it: or as an act of Ex-
emplary Juſtice, for the Admonition and Terror of others; or for whatſoe-
ver other end, purpoſe, or reſpect it be inflicted.
I ſay thirdly, Every ſuch evil of pain, is brought upon us för fin. There
may be other Ends, there may be other Occaſions, there may be other V-
les of ſuch Evils : but ſtill the Original Cauſe of them all, is ſin, [(a) When a Pfal. 39. IÍ
thou with rebukes doſt chaſten man for ſin.] It was not for any (1) extraor. 6 jokin 9.2; 3;
dinary notorious ſins, either of the blind man himſelf
, or of his Parents, a-
bove other men, that he was born blind. Our Saviour Chriſt acquitterh
them of that, John 9. in anſwer to his Diſciples, who were but too for-
ward (as God knoweth moſt men are) to judge the worſt. Our-Savi-
our's Anſwer there, never intended other, but that ſtill the true Cauſe de-
ſerving that blindneſs was his, and his parents fin: but his purpoſe was to
inſtruct his Diſciples, that that infirmity was not laid upon him rather
than upon another man, meerly for that reaſon, becauſe he (or his Pa-
rents) had deſerved it more than other men; but for ſome farther Ends,
which God had in it in his ſecret and everlaſting purpoſez and namely this
among the reſt, That the works of God might be manifeſt in him, and the
Godhead of the Son made glorious in his miraculous Cure. As in Na-
ture, the intention of the (c) End doth not overthrow, but rather ſuppoſe c See Ariſt
. 2.
the Neceſſity of the Matter : fo is it in the works of God, and the diſpen-
phyf.c.8,& 9.
ſations of his wonderful Providence. It is from Gods Mercy, ordering
them to thoſe Ends he hath purpoſed; that his puniſhments are good:
but it is withal from our fins, deſerving them as the Cauſē
, that they are
juſt
. Even as the Rain that falleth upon the Earth, whether it moiſten it
kindly, and make it fruitful, or whether it choak and Nocken and drown
it, yet ſtill had its beginning from the V'apours, which the Earth it ſelf ſent
up.
All thoſe Evils, which fall ſo daily and thick upon us from Heaven
(whether to warn us, or to plague us) are but Arrows which our ſelves firſt
shot up againſt Heaven, and now drop down again with doubled force up-
on our heads. Omnis pæna propter culpam: all evils of pain, are for the es
vils of fin.
I ſay fourthly, All ſuch evils are for our own ſins. The Scriptures are
plain. (d) God judgeth every man according to his own works, (e) Every man d i Pet. 1.17.
ſtrates, ( wherein they have alſo his Example to lead them ; that not (f) f Deut. 24.161
the fathers for the children , nor the children for the fathers, but every
man ſhould be put to death for his own ſin, Deut. 24. If Iſrael take
up a Proverb of their own heads, [(g) The fathers have eaten ſowre g Ezek. 18.2,
grapes, and the childrens teeth are ſet on edge ; ] they do it without
cauſe, and they are checked for it. The ſoul that ſinneth, it hall Jer. 31. 29.
die : and if any man eat forre grapes, his own teeth (and not ano-
thers for him) ſhall be ſet on edge thereby. Forindeed, how can it be o-
therwiſe ? or who can reaſonably think, that our moſt gracious God, who
is ſo ready to take from us the guilt of our own, ſhould yet lay upon us the
guilt of other mens fins ? The only exception to be made in this kind, is that
alone Satisfactory Puniſhment of our bleſſed Lord and Saviour Jeſus
Chriſt : not at all for his own ſins, ( far be the impiety from us. ſo to i-
magine; for[a] He did no fin, neither was there any guilt found in his month:) 2 1 Pet. 2. 22.
but for ours." [6] He payed that which he never took; it was for our trans Non vapui Lot
greſſions that he was wounded, and the chaſtiſement of our Peace was laid exfolvebam :
upon him. Yet even thoſe meritorious ſufferings of his may be ſaid non peccavido
(in
1
9.
as
!
&c.
1
pends dabam.
Aug. Ibid.
sa
1
A
190
Ad Populun,
.
any
ſins,
ret.Aug.exp.2.
in Pralın 21.
82 Cor. 5.
1
1
10.
(in a qualified fence) to have been for his own fins : (although in my judga
ment, it be far better to abſtain from ſuch like ſpeeches, as are of ill and
ſuſpicious found, though they may be in ſome fort defended.) But how
for his own fins? his own by Commiſſion! by no means: (God forbid
man ſhould teach: any man ſhould conceive ſo ; the leaſt thought of this
Elay: 53. 5. were
Blaſphemy :) but his own by () Imputation. Not that he had finned,
d Deli&torum and ſo deſerved puniſhment : but that he had (d) taken upon him our
ſuſceptor, non
commiſſor. Aug.
which deſerved ihat puniſhment. As he that undertaketh for another mans
in Pſalm 68. debt, maketh it his own, and ſtandeth Chargeable with it, as if it were his
e Deli&ta noſtra
own perſonal debt : fo Chriſt, becoming ſurety for our ſins, made theme
cit,ut juſtitiam his own, and ſo was puniſhable for them, as if they had been his own per-
fuam noftram fonal fins ; (f) Who his own ſelf bare our ſins in his own body upon the tree
,
juſtitiain face-
1 Pet. 2. That he was puniſhed for us, who himſelf deferved no puniſh-
ment; it was, becauſe (g) He was made fin for us, who himſelf knem
no fin.
filet: 2. 34: So that I ſay, in ſome fence the aſſertion may be defended univerſally, and
without exception, but yet I deſire rather it might be thus ; Chriſts only
excepted, all the Pains and Evils of men are brought upon them for their
own fins.
Theſe three Points then are certain : and it is needful they ſhould be
well underſtood and remembred; becauſe nothing can be objected a-
gainſt Gods Juſtice, in the puniſhing of fin, which may not eaſily be re-
moved, if we have recourſe to ſome one or other of theſe Three Certainties,
and rightly apply them. All the Three Doubts propoſed in the beginning,
have one and the ſame Reſolution: anſwer one; and anſwer all. Abab
here ſinneth by Oppreſſion : and yet the evil muſt- light, though not all
of it (for ſome part of it fell, and was performed upon Ahab himſelf,)
yet the main of it upon his Son Jehoram. [I willnot bring the evil in his
days. But in his Sons days will I bring the evil upon his houſe.] It is not
Jehoram's caſealone: it is a thing that often hath, and daily doth befal ma-
others. In Gen. 9. when Noah's ungracious Son Ham had diſcovered
his Fathers nakedneſs: the old man (no doubt, by Gods ſpecial inſpira-
a Gen. 9. 25. tion) layeth the Curſe, not upon Ham himſelf, but upon his ſon Canaan. (a)
[Curſed be Canaan, &c.] And God ratified the Curſe, by rooting out
the poſterity of Canaan, firſt out of the pleaſant Land, wherein
they
were ſeated; and then afterwards from the face of the whole Earth. Jen
B 3 Kings 136
roboam's (b) Idolatry cut off his Poſterity from the Kingdom; and the (0)
wickedneſs of Eli his Sons, theirs, from the Prieſthood of Iſrael. Gehazi
C1 Sam. 2. 33" with the bribe he took, purchaſed a (d) Leproſie in Fee ſimple to him and his
al 4 Kings s. heirs for ever. The Jews, for ſtoning the Prophets of God, but moſt of all
for Crucifying the Son of God, brought blood-guiltineſs, not only upon
e Matth.27.25. themſelves, but upon their Children allo, [(e) His Blood be upon us, and upon
f 1 Thef.2.16. our Children.] The wrath of God therefore coming upon them (f) to the
utmoſt, and the curſe of God abiding upon their Poſterityeven unto this day:
wherein they ſtill remain, (and God knoweth how long they ſhall) a baſe
and deſpiſed people, ſcattered almoſt every where, and every where hated.
Inſtances might be endleſs, both in private Perſons and Families, and in
whole Kingdoms and Countries. But it is a needleſs labour to multiply in-
ſtunces in ſo confeſſed a point : eſpecially God Almighty having thus far
declared himſelf and his pleaſure herein in the Second Commandment of
the Law; that he will not ſpare in his (g) Jealouſie ſometimes to viſit
& Exod. 20. 5.
the fins of the Fathers upon the Children, unto the third and fourth Ge-
neration,
There is no queſtion then de facto, but ſo it is ; the ſins of the Fathers
ny
29, 30.
27.
1
II.
are
1
3 King. 21. 29.
The Third Sermon.
19!
are viſited
Gen. hom.28.
1, 2. qu. 87.8.
1
12.
o Num. 16.275
33
upon the Children: but de jure, with what right and equity it is
ſo, it is (as Saint Chryſostom ſpeaketh) (h) Súrupere muxu Spúan Tov xj zaviažë nderpeoga h Chryfoft. in
pevop
, a queſtion famous, and much debated. The Conſiderations, which I
find given in for the reſolution of this queſtion, by thoſe that have pur-
poſely handled it, are very many.' But multitude breedeth confuſion : and
and therefore I (i) propoſe no more but two only, unto which ſo many of į Auguft. qu.
the reſt as are material may be reduced; and thoſe two grounded upon 42. in Deucr.
the certainties already declared. The former concerneth the Nature of in Joh. Fee
thoſe Puniſhments which are inflicted upon the Children for the Fathers rer.14.in Gen.
ſins ; the latter, the Condition of thoſe Children upon whom ſuch puniſh- Diff.4. Aquin.
ments are inflicted.
Sasb.quodlib.za
As to the firſt, The puniſhmerits which God bringeth uſually upon the
Children for the Fathers fins, are only temporal and outward puniſhments
.
Some have been plagued with infectious diſeaſes
, as (k) Gebazi s poſteri- k 4 Kin. 5.27.
ty; and (1) Joab's alſo, if that curſe which David pronounced againſt him i 2 Sam. 3.29.
took effect, as it is like it did. Some have come to untimely and uncom-
fortable ends : as David's children, (m) Ammon,and (n) Abſalom; and the m 2 Sam. 13.
6) little ones of David, and Abiram, and others. Some have had loffes, n 2 Sam. 18.
and reproaches, and manifold other diſtreſſes and afflictions in ſundry kinds, 15;
too long to rehearſe. And all theſe temporal judgments, their fathers ſins
might bring upon them : even as the Faith, and Vertues, and other graces
of the Fathers, do ſometimes convey temporal bleſſings to their poſterity.
So Feruſalem was ſaved in the Siege by Senacherib, for (D) David's fake, ø Efa. 37.35.
many years after his death, Eſay 37.35. And the ſucceſſion of the Crown
of Iſrael continued in the line of (9) Jehu for four deſcents; for the zeal 2 4 Kin. 10.38
that he ſhewed againſt the worſhippers of Baal, and the houſe of - Abab.
So ihen men may fare the better, and ſo they may fare the worſe too; for
the Vertues, or Vices of their Anceſtors. Outwardly, and Temporally
they may: but Spiritually and Eternally they cannot. For as never yet any
man went to Heaven for his Fathers goodneſs ; ſo neither to Hell for his
Fathers wickedneſs.
If it be objected; that for any people or perſon to ſuffer a (-) famine 13.
of the Word of God, to be deprived of the uſe and benefit of the ſacred and
ſaving Ordinances of God, to be left in' utrer darkneſs without the leaſt
glimpſe of the glorious light of the Goſpel of God, without which Cordi-
narily, there can be no knowledg of Chriſt, nor means of Faith, nor polli-
bility of Salvation; to be thus viſited, is more than a temporal puniſhment:
and
yet this kind of Spiritual judgment doth ſometimes light upon a Na-
tion or People, for the Unbelief
, and Unthankfulneſs, and Impenitency,
and Concempt of their Progenitors, whileft they had the light, and that
therefore the Children for their Parents, and Poſterity for their Ance-
ftry are puniſhed not only with Temporal, but even with Spiritual' jüdg-
ments alſo. If any ſhall thus object, one of theſe I 700-Anſwers may-fátisfie
them, Firſt, if it ſhould be granted, the want of the Goſpelto be properly a
Spiritual Judgînent; yet it would not follow that one man were punimed
ſpiritually for the fault of another. For betwixt private perſons, and publick
focieties there is this difference: that in private per fons, every ſucceffion ma-
keth a change; ſo that when the Father dieth, and the Son cometh-after
him, there is not now the ſame perſon that was before, but another: 'but in
Cities
, and Countries, and Kingdoms, and all publick ſocieties, ſucceſſion ma.
keth no change ; ſo that when (D) One generation paſſeth, and another comet his Ecclef. 1.4
after it, there is not another City, or Nation, or People than there iras-be-onem Alteni
fore, but the same. If then the people of the ſame land ſhould in this gene- 1. C. 1.76.
ration
de Judiciis.
)
r Amos 8.16
.
1
192
<
3 King. 21. 29.
Ad Populum,
.
}
1
1
)
ration, be viſited with any ſuch ſpiritual judgment, as is the removal of their
Candleſtick, and the want of the Gospel
, for the fins and impieties of their
Anceſtors in ſome former generations : yet this ought no more to be account-
ed the puniſhment of one for another ; than it ought to be accounted the
puniſhing of one for another, to puniſh a man in his Old Age, for the fins of
his Youth. For as the body of a man, though the primitive moiſture be con-
tinually ſpending and waſting therein, and that decay be ſtill
repaired by a
daily ſupply of new and alimental moiſture, is yet truly the ſame body;
and
as a River fed with a living Spring, though the water that is in the channel
be continually running out, and other water freſhly ſucceeding in the place
and room-thereof, is truly the ſame River: loa Nation or People, though
one generation is ever paſſing away, and another coming on, is yet truly the
Same Nation or People, after an hundred, or a thouſand years, which it was
before.
Again ſecondly; The want of the Goſpel, is not properly a ſpiritual but
14.
rather a temporal puniſhment. We call it indeed ſometimes a ſpiritual Judg-
ment, as we do the free uſe of it a ſpiritual bleſſing : becauſe the Goſpel was
written for, and revealed unto the Church, by the Spirit of God; and alſo
becauſe it is the Holy Ordinance of God, and the properinſtrument where-
by (ordinarily) the ſpiritual life of Faith and of Grace is conveyed into our
* Epheſ. 1. 3. ſouls. But yet properly and primarily, thoſe only are [t] Spiritual Bleſ-
fings, which are immediately wrought in the foul by the Spirit of God, and
by the ſame Spirit cheriſhed and preſerved in the heart of the receiver for
his good, and are proper and peculiar to thoſe that are born again of the
Spirit: and all įhoſe, on the contrary, which may be ſubject to decay, or
are common to the reprobate with the Elect, or may turn to the hurt of
the receiver, are to be eſteeped temporal bleſſings, and not ſpiritual. And
ſuch a bleſſing is the outwardpartaking of the Word and Ordinances of God:
the want thereof therefore conſequently is to be eſteemed a temporal judg.
ment, rather than ſpiritual. , So that, notwithſtanding this inſtance, ſtill the
former conſideration holdeth good : that God ſometimes viſitech the fins
of the fathers upon the children with outward and temporal, but never with
ito. Spiritual and eternal puniſhments.
15.
Now, if there could no more be ſaid to this doubt, but only this. ; it
were ſufficient to clear God's Juſtice : ſince we have been already inſtruct-
ed, that theſe temporal judgments are not always property and formally the
puniſhments of fin. For as outward bleſſings are indeed. no true bleſſings
properly; becauſe wicked men have their portion in them as well as the
godly, and they may turn (and often do) to the greater hurt of the foul,
and to become rather Puniſhments than Bleſſings : fo to the contrary, out-
Ward puniſhments are no true puniſhments properly ; becauſe the Godly have
their ſhare in them as deep as the Wicked, and they may turn (and often
do) to the greater good of the ſoul, and ſo become rather Bleſſings than Ph.
nipiments.
16. If it be yet faid; But why then doth God threaten them as Puniſhments;
if they be not ſo? I anſwer, Firſt; becauſe they ſeem to be puniſhments;
and are by moſt men ſo accounted for their grievouſneſs
, though they be
not properly ſuch in themſelves. Secondly, for the common event ; be
cauſe ut plurimum, and for the moſt part they prove puniſhments to the
. ſufferer, in caſe he be not bettered, as well as grieved by them. Third-
lys, becauſe they are indeed a kind of puniſhment, though not
, then de:
ſerved, but formerly. Fourthly, and moſt to the preſent purpoſe's becauſe
i
s
1
I.
2:
is
not
+
}
1
1
1
gone,
caula.
ros) 2 Sam.
3 King. 21. 29.
The Third Sermon.
193
not ſeldom the (n) Father himſelf is puniſhed in them, who through ten- Cu)Bagusiende
derneſs of affection taketh very much to heart, the Evils that happen Kondotus
i els
to his Child, ſometimes more than if they had happened to himſelf. See zovy rè tou
David (w) weeping and pulling for his traiterous Son Abſolom,when he was mides çeği
more (w) affectionately than we find he did for the hazards of his devoted unde
own perſon, and of the whole State of Iſrael, whilft he lived. For if it buwas rezová-
be a puniſhment to a man to ſuſtain loſſes in his Cattle, or Goods, or Lands, Thiryt
. in
or Friends, or any other thing he hath; how much more,then in his chil. Gen. hom.20:
dren, of whom he maketh more account than of all the reſt, (as being Pilii bona va-
not only an Image, but even a (2) part8f himſelf; and for whoſe fakes e- tas, parrings
ſpecially it is, that he maketh ſo much account of the reſt?) The Egyp. nium, pertinene
tians were plagued, not only in the blaſting of their Corn, the murrain of felicior future
their Cattel, the unwholeſomneſs of their Waters, the annoyance of Ver-rus, fi ſalvum
mine, and ſuch like; but alſo and much more in the death of their (a) firſt- habueråt, filium
born, that was their laſt and greateſt Plague. The news of his children amiſerit. Sen.
flain with the fall of an houſe, did put fob (though not quite Oilt of Pa- 5.de Benef.19.
tience, yet) more (b) to the trial of his patience, than the loſs of all his fub- in fe que verit
Atance beſides; though of many thouſands of Oxen, and Aſſes, and Sheep, tus fuerit, an
and Camels. Now if no man charge God with Injuſtice, if when a man in liberis, cùm
finneth, he puniſhe him in his body, or goods, or good name, or in other rentes magis in
things; why ſhould it be ſuſpected of Injuſtice, when he finneth, to pu- liberis terrean-
niſh him in his children? at leaſt there, where the evil of the children ſeen hec due.edu
.
or fore-ſeen redoundeth to the grief and affliction of the Father? And ſo 2.Quod metus
was David's Murther and Adultery juftly puniſhed in the loſs of his inceſt
ous Son Amnon, and of his murtherous Son Abſalom. Upon which ground, 18. 33.
ſome think that clauſe [CC) unto the third and fourth generation ] to have (9)2 Sam.19.
been added in the Second Commandment, reſpectively to the ordinary ::
(Natura
ages of Men, who oftentimes live to ſee their Children to the third, and pater & filius
ſometimes to the fourth Generation, but very ſeldom farther; implying, eadem ese per.
as they think, that God uſually puniſheth the ſins of the Fathers upon the ligitur. lib. ulc.
Children within ſuch a compaſs of time, as they may in likelihood ſee it, Cod. 626. de
Impub.
and grieve at it; and then whatever evil it be, it is rather inflicted as a
Pars quodam
puniſhment to them, than to their Children. This in part ſatisfieth the modo corporis
doubt, That the Puniſhments which God layeth upon the Children for the ejus, l. 22.
Fathers ſins, are only temporal puniſhments, and conſequently by our ſecond de Agaricu" &
ground, not properly puniſhments.
for ſo much as theſe temporal evils ( be it properly, be it impro. (a) Exod.11.
perly ) are ſtill a kind of Puniſhment ; and we have been already taught (b) Then Job
from the third ground, that all evils of puniſhment, whether proper, or im- aroſe, &c.
proper, are brought upon men evermore, and only for their own perſonal () Exod. 20:
Sins : thedoubt is not yet wholly removed, unleſs we admit of a ſecond s.
Conſideration ; and that concerneth the Condition of thoſe Children, upon 17.
whom ſuch puniſhments are inflicted for their fathers Sins.
18.
And firſt ; It is conſiderable, that Children moſt times tread in their Fa-
thers ſteps, and continue in their fins, and ſo draw upon themſelves their
puniſhments. And this they do eſpecially by a three-fold Conveyance
of (in from their Parents; viz. Nature, Example, and Education. Firſt,
Nature ; and this is ſeen eſpecially in thoſe lins that are more ſenſual than
other, and do, after a fort, Symbolize with the predominant humour in
the body. It is plain from experience, that ſome fons (eſpecially the
Proneneſs and Inclination unto them) do follow fome Complexions
and Conſtitutions of body, more than others; and ariſe from them.
Aş Ambition, Rage, Raſhneſs, and turbulent intermedling in other
Сс
1
Cenf.
But yet
:
mens
3
194
Ad Populum
3 King. 21. 29;
for ñ
παλαιός Πάνος
XOL
úi
X8
7
1
apuso's en
5
Satyr. 14.
ibid.
mens affairs from Choler ; Wantonneſs, and licentious mirth, from Blood;
Drunkenneſs, and Lazineſs, from Flegin; Envy, Sullennefs, and impla-
cable thirſt of Revenge, from Melancholy. And theſe kind of fins (to note
that by the way ) do oftentimes prove our maſter fins, fuch as Divines 12-
ſually call our bofom, and darling, and beloved lins (peccatum in deliciis )
(?) Zyperñ becauſe (d) naturally we have a ſtronger proneneſs and inclination to theſe
appassiques. The than to other ſins. And therefore we ought to pray againſt, and to ſtrive
Charact. 19., againſt theſe ſins, and to avoid the occaſions of them, eſpecially and above
(e) ded, oed, all other ſins. And if it ſhall pleaſe God fo to ſtrengthen us with his
frace,
ως καλώς έχε; and enable us by his Spirit, as to have in ſome good meaſure fubdued theſe
on äv pávoito" fins in us, and denied our ſelves in them: it is to be comfortably hoped,
that we have wrought the main and the Maſter-piece of our Mortification.
κακά πατρός.
Eurip. apud But to return where I was; as Colour, and Favour, and Proportion of hair
,
Stob. Ser. 88. and face,and lineament, and as diſeaſes and infirmities of the Body, fo com
vinjet rexor, ons become hereditary, and ( as we ſay) (e) run in a blood. Natur& fequi.
avis ette épás vns tur ſemina quiſque fuo. An evil bird hatcheth an evil egg; andone if) Vi
.
πάλιν έχιδνα
γίγνε). per will breed a generation of Vipers.
Égdor. ibid.
19. Secondly, we are (God knoweth) but too apiſh, apt to be led much by
(3) Juvenal.
examples, more by the worſt, moſt by the neareſt. ---(8) Velocius & citins
nos corrumpunt vitiorum exempla domeſtica. Toung ones will do, as they ſee
the old ones do before them; and they will on, non quà eundum, ſed qui
(b) Juven.
itur ; not as their father biddeth them, but as he leadeth them. (b) Si nodi.
(1)-probum va fenem juvat alea.-- If (i) the father be given to ſwearing, or gaming,
patrem ele
or coffing, or whoring, or riot, or contention, or exceſs in drink, or any thing
opportet, qui
gnatum fuum elle that
naught is, let him counſel and adviſe his son as often and as earn-
probiorem,quam eftly as he can, he ſhall find one curſed example ( without the ſingular
ftulat. Plaue. mercy and grace of God) to do more hurt upon him, than a thouſand
wholeſom admonitions will do good. (k) Fugienda patrum veſtigia ducunt,
re)
Juvenal. Et monſtrata diu veteris trahit orbita culpe.
ubi
A third means of conveying vices from parents to children,is Education:
when Parents train and bring up their Children in thoſe ſinful Courſes
wherein themſelves have lived and delighted: So covetous worldlings are
ever deſtilling into the ears of their Children precepts of parſimony and
good Husbandry, reading them lectures of thrift, and inculcating principles
(1) Juvenal. of getting and ſaving. (1) 'Sunt quædam vitiorum elementa; his protinus
illos imbuet, & coget ininimas ediſcere fordes. Idle wandring Beggars train
(m) Epl1.6.4. up their Children in a Trade of begging, and lying, and curling, and filching,
and all idleneſs and abominable filthineſs. And idolatrous Parents, how
(n.)--reddit ad careful they are to puzzle up their Poſterity in Superſtition and Idolatry;
authores genus I would our profeſt Popelings, and half-baked Proteſtants
, did not let us ſee
mam degener but too often. Wretched and accurſed is our ſupine careleſneſs, if theſe
ſanguis refert. mens wicked diligence, ( whoſe firſt care for the fruit of their bodies, is to
pol. Art. 3. poiſon their ſouls, by ſacrificing their ſons and daughters to Idols) ſhall
Co) os mé- riſe up in judgment againſt us, and condemn our foul neglect ,in not ſeaſoning
oves narissthe tender years of our Children with ſuch religious, godly, and vertuous
matejs åpetss. (m) Informations, as they are capable of.
Hom. Odyſ.2. However it be whether by Nature,Example, or Education, one or more,
nia dering or all of theſe ; certain it is, that moſt times fins (n)paſs along from the fa-
tua per veſtigia ther to the ſon and ſo downward by a kind of lineal deſcent from predecef-
pecet
. Juven
. Lors to pofterity; and that for the moſt part with (Ó) advantage and co-
Satyr. 14
crcafe:
in Preud.
20.
Sat. 14.
21.
3 King. 21. 29.
The Tbird Sernion,
195
.
"creaſe: whole families being tainted with the ſpecial vices of their ſtock.
-John Baptiſt ſpeaketh of fpj a generation of vipers ; and if we ſhould but (P)Matth.3.7.
obſerve the conditions of ſome families in a long line of ſucceſſion, might
we not eſpie here and there, even whole generations of Drunkards, and
generations of Swearers, and generations of Idolaters, and generations of
Worldlings, and generations of ſeditious, and of envious, and of riotous,
and of haughty, and of unclean Perſons, and of Sinners in other kinds ?
This ungodly King Ahab; ſee how all that come of him, taſte of him,and
have ſome ſpice and reliſh of his evil manners. Of his ſon Abaziah, that
next ſucceeded him in the Kingdom of Iſrael, the Text faith in the next
Chapter, that (9) He walked in the way of his father, and in the vay of his (9) 3King.22.
mother. And another Ahaziah King of Jidah, the Grand child of Jehofa- 250.
phat
, by the fathers lide, and of Ahab by the mothers, drew infection from
the mother, and ſo trod in the ſteps rather of this his wicked Grand-fither
Ahab, than of his good Grandfather Jehoſaphat; and of him therefore the
Scripture faith remarkably in 4 Kings 8. () He walked in the way of the (») 4 King. &
houſe of Ahab, and did evil in the ſight of the Lord, as did the houſe of Ahab, 27.
for he was the Son-in-law of the houſe of Ahab. Little doth any man think,
what hurt he may do unto, and what plague he may bring upon his Pofte-
rity, by joyning himſelf or chemn in too ſtrict a bond of nearneſs, with an
ill, or an Idolatrous Houſe or Stock. Here, we ſee, is Ahab's Ilouſe taxed,
and not his perſon only; even the whole Family, and Brood, and Kin of
them, branch and rout. And that Jehoram alſo, who is the ſon here ſpoken
of, and meant in my Text, did (patriſfare too as well as the reſt of the
rs) 4 King. 3.
kindred, and take after the father, (though not in that height of impiety, 2.
and Idolatry, as his father) is plain from the fequel of the Story. And ſo do-
ing, and partaking of the evils of Sin with his father; why might not he
allo in juſtice partake of the Evils of Puniſhment with his father?
Secondly, the ſins of the fathers are viſited upon the children ſometimes,
as posſeſſors of ſomething which their Fathers left them, with God's curſe
cleaving unto it. As in the Law, not only he that had an (t) iſſue of nine (t) See Levit.
cleanneſi, made them unclean that touched him, but even the Saddle or is. 2-11.
Stool he ſate upon, the Clothes he wore, the Bed whereon he lay, any Veſſel
of earth or wood that he did but touch, was enough to bring legal pollution
and uncleanneſs upon any other perſon that ſhould but touch them: So
not only our Fathers Sins, if we touch them by imitation, but even
their(u) Lands, and Goods, and Housſes, and other things that were theirs, (u)'Asir.ws
are ſufficient to derive God's Curſe upon us, if we do but hold them in de un stā
poſſeſſion. What is gotten by any evil, and unjuſt, and unwarrantable xshquar du
means, is in God's light and eſtimation no better than ſtollen. Now xpóvor qend-
ſtollen Goods, we know, though they have paſſed through never ſo Begesêupeéygu•
many hands before, (s) that man is anſwerable, in whoſe Hands To BD xanās
they are found, and in whoſe Cuſtody and Poſſeſſion they are. God Sopron éxt
hateth not Sin only, but the very Monuments of Sin too: and his omneiev.
Curſe faſteneth, not only upon the Agent, but upon the brute and dead (xKai oi no
Materials too. And where theft, or oppreſſion, or Perjury, or Sacrilege, have a sey voucoi',
laid the foundation, and reared the houſe, there the (y) Curſe of God creep-
Ty's die douy-
τας αφέντες,
eth in between the walls and ceilings, and lurketh cloſe within the éxelys's sexsus
ftones and the timber, and as a fretting moth or canker, inſenſibly gnaw εσιν απαιτεί
v
eth alunder the pins and the joynts of the building, till it have unframedueci ms
it and reſolved it into a ruinous heap: for which miſchief there is no reme- curé xeluguero
dy, no preſervation from it, but one ; and that is, free and ſpeedy reftituti-
Chryſ in
iCor.hom. Is.
on: For any thing we know, what Ahab the Father got without juſtice, (y) Zach.5.4.
CC 2
Jehcram
22.
1
{
Tad
!
196
3 King. 21. 29.
Ad Populum,
@gl x26TIES,
ÿ
25, 26.
Fehoram the Son held without ſcruple. We do not find that ever he made
reftitution of Naboth's vineyard to the right heir, and it is like enough he
did not; and then between him and his Father there was but this diffe.
rence ; the Father was the theif, and he the receiver; which two the Law
ſevereth not either in guilt or puniſhment, but wrappeth them equally in
(z) ’Appóte; the fame guilt, and in the ſame puniſhment---(2) xjö xaétas quèv
, ajo nuntas. And
και δεξαμενΘ,
who knoweth whether the very holding of that vineyard might not bring
nje o zabfas.' upon him the curſe of his father'soppreſſion? It is plain that (a)vineyard
Phocylıd.
was the place where the heavieſt part of that Curſe overtook him.
(a) 4 King...
But that which is the upſhot of all,and untieth all the knots both of this
23. and of all other doubts that can be made againſt God's juſtice, in puniſh-
ing one for another, ariſeth from a third conſideration, which is this: That
the children are puniſhed for the fathers ſins, or indefinitely any one man
for the ſins of any other man; it ought to be imputed to thoſe ſins of the
Fathers or others, not as to the cauſes properly deſerving them, but only
as occaſioning thoſe puniſhments. It pleaſeth God to take occaſion from
the ſins of the fathers or of ſome others to bring upon their children,or thoſe
that otherwiſe belong unto them in ſome kind of relation, thoſe evils
which by their own corruptions and ſins they have juſtly deſerved. This
diſtinction of the Cauſe and Occaſion, if well'heeded, both fully acquitteth
God's juſtice, and abundantly reconcileth the ſeeming Contradictions of
Scripture, in this Argument; and therefore it will be worth the while a
little to open it.
24.
There is a kind of Cauſe de numero efficientium, which the learned, for
(b) Que prin diſtinctions fake, call the Impulſive Cauſe ; and it is ſuch a cauſe as(6) mov-
entem impellir eth and induceth the principal Agent to do that which it doth. For ex-
ad efficiendum, ample ; a Schoolmaſter correctech a Boy with a rod for neglecting his Book :
Of this correction here are three dictinct cauſes, all in the rank of Effici-
Syſt. Log. 10.
ents; viz. the Maſter, the Rod, and the Boys neglect ; but each hath its
proper caufality in a different kind and manner from other. The Maſter is
the Cauſe, as the principal Agent that doth it ; the Rod is the Cauſe, as the
Inſtrument wherewith he doth it; and the Boy's neglect, the impulfive
Cauſe for which he doth it. Semblably, in this judgment which befel Je
horam, the principal efficient Cauſe and Agent, was God; (as he is in all other
(c) Amos 3.6. puniſhments and judgments ; ?C) Shall there be evil in the city, and the Lord
hath not done it ? Amos 3.) and here he taketh it to himſelf, [ I will bring
(d) 4 King.9. the evil upon his houſe. ] The Inſtrumental Cauſe under God, was (d) Jehu,
whom God raiſed up, and endued with zeal and power for the execution
of that vengeance which he had determined againſt Ahab and againſt his
houſe, as appeareth in 4 Kings 9. and 10. But now, what the true pro-
per Impulſive Cauſe ſhould be, for which he was ſo puniſhed, and which
moved God at that time, and in that fort to puniſh him ; that is the point
wherein conſiſteth the chiefeſt difficulty in this matter, and into which
therefore we are now to enquire, viz. Whether that were rather his own
ſin, or his Father Ahab's ſin?
25. Whether we anſwer for this or for that, we ſay but the truth in both,
for both ſayings are true: [God puniſhed him for his own] and [God pua
niſhed him for his fathers fin. ] The difference only this: His own fins
were the impulſive cauſe that deſerved the puniſhment; his fathers fin the
impulſive cauſe that occafioned it ; and ſo indeed upon the point, and reſpe-
&tively to the juſtice of God, rather his own ſins were the cauſe of it, than
his fathers : both becauſe juſtice doth eſpecially look at the dºfert; and alſo
becauſe that which deſerveth the puniſhment is more effect ually,and prima-
rily,
Kekerm. I.
3 king, 21. 29.
The I bird Sermon.
1
197
26.
1
Mclanethon.
terna irrita.
va, Brulifer.
rily, and properly the impulſive cauſe of puniſhing, than that which only
occaſioneth it. The terms whereby Artiſts expreſs theſe two different kinds
of impulſive caufes (borrowed from Galen and the Phyſicians ) of (e) ween78- Ce) Sce Kec-
pion and regnatalexbou, would be excellent, and full of ſatisfa&tion, if they log, 10: called
were of eafie underſtanding. But for that they are not ſo, eſpecially to by Brulif.Causa
ſuch as are not acquainted with the terms and learning of the Schools, I diſpoſitiva, G
forbear to uſe them; and rather than to take the ſhorteſt cut over hedge Apud Altenſt.
and ditch, chuſe to lead you an eaſier and plainer way, though it's ſome- in dict. caufa.
thing about, and that by a familiar
Example.
A man hath lived for ſome good ſpace in reaſonable ſtate of health, yet
by groſs feeding, and through continuance of time, his Body the whilſt
hath contracted many vicious, noiſom, and malignant humours. It hap.
peneth he had occaſion to ride abroad in bad weather, taketh wet on his
feet or neck, getteth cold with it, cometh home, findeth himſelf not well,
falleth a ſaking firſt, and anon after into a dangerous and laſting Feuer.
Here is a Fever, and here are two different cauſes of it, an antecedent cauſe
within the abundance of noiſom and crude humours, (that is (f) Caufa (f) Interiores
meony suévn ) and the evident cauſe ab extra, his riding in the wet, and tak- dispoſitiones
ing cold upon it, (and that is Galen's (8) cauſa. Teoxartelane sa,) Let us go on a ab externis
little, and compare theſe cauſes. The Phyſician is ſent for, the fick man's caufis
.
friends they ſtand about him, and in cometh the Phyſician among them, cauſa diſpoſi-
and enquireth of him and them how he got his Fever. They preſently tiva. Brulifer.
give him ſuch Information as they can, (and the Information is both true,
(8) Ca ſa ex-
and Jufficient, ſo far as it reacheth: they tell him the one cauſe, the occa- trix. Melan&h.
fional cauſe, the outward evident cauſe;) [Alas,Sir, he rode ſuch a journey, Caufa excitati-
ſuch a time, got wet on his feet, and took cold upon it, and that hath
brought him to all this:] That is all they are able to ſay co it; for other
cauſe they know none, But by and by, after ſome ſurview of the ſtate of
the body, he is able to inform them in the other cauſe, the inward and ori-
ginal cauſe; whereof they were as ignorant before, as he was of that other
outward one ; and he telleth them, The cauſe of the Malady is ſuper-
fuity of crude and noiſom humours, rankneſs of blood, abundance of mea
lancholy, tough flegm, or ſome other like thing within. Now if it be de-
manded, which of theſe two is rather the cauſe of his ſickneſs? The truth
is, that inward antecedent cauſe within, is the very cauſe thereof; although
perhaps it had not bred a Fever at that time, if that other outward occaſion
had not been. For by that inward hidden cauſe the body was prepared
for an Ague, only there wanted ſome outward fit accident to ſtir and pro-
voke the humours within, and to ſet them on working. And the Party's
body being ſo prepared, might have fallen into the ſame ſickneſs,by ſome
other accident as well as that; as, overheating himſelf with exerciſe, im-
moderate watching, ſome diſtemper or ſurfeit in diet, or the like. But
neither that, nor any of theſe, nor any other ſuch accident could have caſt
him into ſuch a fit, if the humours had not been ripe, and the body there-
by prepared to entertain ſuch a diſeaſe. So as the bad humours within
may
rather be ſaid to be the true cauſe, and that cold-taking but the occaſion of
the Ague, the diſeaſe it ſelf iſſuing from the hidden cauſe within ; and the
outward accident being the cauſe, not ſo much of the diſeaſe it ſelf, why the
Ague ſhould take him, as why it ſhould take him at that time, rather than
at another; and hold him in that part, or in that manner, rather than in
another.
From this example we may fee in ſome proportion, how our own ſins,
27.
and other mens, concur as joynt impulfive Cauſes of thoſe Puniſhments,
which
1
1
198
Ad Populum, 3 King. 21.29.
tiva,
1
}
30. and
Ezek. 18.20.
A
1
5.
1
17:
(1) Causa which God bringeth upon us. Our own ſins they are the true(h) hidden an-
Weny buen
tecedent cauſes, which deſerve the puniſhments ; our Fathers fins, or or
interna, ante-
cedens, disposi- Governours ſins, or our Neighbours ſins, or whatſoever other mans fins, that
are viſited upon us, are only the (i) outward evident cauſes (or rather-occa-
(i) Cauſa
meg.net]dexex- frons ) why we ſhould be puniſhed at this time, and in this thing, and in
ou, externă, this manner, and in this meaſure, and with theſe circumſtances. ©And as in
irritatrix, ex- the former Example, the Patient's friends conſidered one cauſe, and the
Phyſician another ; they, the evident and outward; he, the inward and an
tecedent cauſe ; ſo reſpectively to God's Juſtice our own fins only are the
cauſes of our puniſhments ; but in reſpect of his Providence and Wiſdom,
our Fathers fins alſo, or other mens. For Juſtice looketh upon the deſert
only; and ſo the puniſhments are ever, and only from our own perſonal ſins
,
as we learned from our third Certainty; but it is Providence that ordereth
the occaſions, and the ſeaſons, and the other circumſtances of God's puniſh-
ments.
28. Hence may we learn to reconcile thoſe places of Scripture, which ſeem
to croſs one another in this Argument. In Ezekiel and Jeremiah it is ſaid,
(k) Jer. 31. that (k) every man ſhall be puniſhed for his on n ſins, and
that the children ſhall
not bear the iniquity of the fathers : and yet the ſame Jeremiah complaineth
(1)
Lam. 5.7. as if it were otherwiſe, ( Lam. 5.)(1) Our fathers have finned, and are not:
and we have burn their iniquities, Yea God himſelf proclaimethotherwiſe,
(m)Exod. 20. I am (m) a jealous God, viſiting the ſins of the Fathers upon the Children----
Nor only doth he viſit the ſins of the Fathers upon the Children, but he vi-
(n) 2 Sam, 24. Greth alſo the fins of Princes upon their Subjects; as (n) David's people
were waſted for his Sin in numbring them : yea,and he viſiteth ſometimes
(6) Joſh. 22. the ſins even of ordinary private men, upon publick ſocieties ; [ro) Did
not Achan the ſon of Zerah commit a treſpaſs in the accurſed thing, and wrath
fell upon all the Congregation of Iſrael, and that man periſhed not alone in his
iniquity ?] Now how can all this ſtand together?
Yes very well : even as well as in theact of puniſhing, God's Juſtice and
29.
his Wiſdom can ſtand together. Mårk then wherefoever the Scripture
aſcribeth one mans Puniſhment to another mans Sin, it pointeth us to God's
Wiſdom and Providence; who for good and juſt ends makerh choice of
theſe occaſions, rather than other ſometimes, to inflict thoſe puniſhments
upon men, which their own fins have otherwiſe abundantly deſerved. On
the contrary, whereſoever the Scripture giveth all puniſhments unto the
perſonal Sins of the Sufferer, it pointeth us to God's Faſtice, which looketh
ſtill to the deſert, and doth not upon any occaſion whatſoever inflict puniſh-
ments, but where there are perfonal Sins to deſerve them ; ſo that every
man that is puniſhed in any kind, or upon any occaſion, may joyn with
() Pfal. 51. David in that confeſſion of his, Pſal
. 51.(p) Againſt thee have I finned, and
done evil in thy fight : that thou mighteſt be juſtified in thy Sayings, and clear
when thou judgeft.
Say then, an unconſcionable great one, by cruel oppreffion, wring, as
Ahab did here, his poorer neighbours Vineyard from him, or by counte.
nanced facrilege geld a Biſhoprick of a fair Lordſhip or Manor; and
when he hath done, his prodigal Heir run one end of it away in matches,
drown another end of it'in Taverns and Tap-houſes, melt away the reſt
in Luſt, and beaſtly ſenſuality : who doth not here ſee, both God's Juſtice
in turning him out of that which was ſo foully abuſed by his own Sins,
and his Providence withal, in faſtning the Curſe upon that portion, which
was ſo unjuſtly gotten by his fathers fins ? Every man is ready to ſay, It
was never like to proſper, it was ſo ill gotten; and ſo acknowledge the Co-
20.
1
4.
30.
vetous
3 King. 21. 29.
The Third Sernion.
199
1
pu-
ſerving them.
>
vetons fathers fin, as occaſioning it; and yet every mari can fay withal, It
was never likely to continue long, it was ſo vainly laviſhed out; and ſo
acknowledge the prodigal Son's ſin, as ſufficiently deſerving it.
Thus have we heard the main doubt ſolved. "The ſumm of all is this:
31.
God puniſheth the Son for the Fither's fin, but with temporal puniſhments,
not eternal; and with thoſe, perhaps ſo as to redound to the Father's
niſhment in the Son: perhaps, becauſe the Son treadeth in his father's ſteps:
perhaps, becauſe he poſſesfeth that from his father, to which God's curſe
adhereth; perhaps, for other reaſons beſt known to God himſelf, where-
with he hath not thought meet to acquaint us: but whatever the occaſion
be, or the ends, evermore for the Sons own perſonal Sins, abundantly de-
And the ſame reſolution is to be given to the other two doubts propoſed
in the beginning; to that, Why God ſhould puniſh any one man for ano-
32,
ther ? and to the third, Why God ſhould puniſh the leffer offender for the
greater? In which, and all other doubts of like kind, it is enough, for the
clearing of God's juſtice, to conſider, that when God doth ſo, they are firſt,
only temporal puniſhments which he ſo inflicteth; and thoſe, fecondly, no
more than what the ſufferer by his own Sins hath moſt rightfully deſerved.
All thoſe other conſiderations, as that the Prince and people are but one
Body, and ſo each may feel the ſmart of others fins and ſtripes: That of
tentimes we have given way to other mens ſins, when we might have ſtop-
ped them, or conſent, when we ſhould have withſtood them ; or ſilent
allowance, when we ſhould have checked them; or, perhaps furtherance,
when we ſhould rather have hindred them: That the puniſhments brought
upon us for our fathers, or other mens ſins, may turn to our great ſpiri-
tual advantage, in the humbling of our Souls, the ſubduing of our Cor-
Tuptions, the increaſing of our Care, the exerciſing of our Graces;That wliere
all have deſerved the puniſhment, it is left to the difcretion of the Judge,
whom he will pick out, the Father or the Son, the Governour or the Sub-
ject, the Ring-leader or the Follower, the Greater or the Lefſer Offender,
to Thew exemplary juſtice upon, as he ſhall ſee expedient. I ſay, alí
theſe, and other like Confiderations many, though they are to be admit-
ted as true, and obſerved as uſeful, yet they are ſuch as belong rather
to God's Providence and his Wiſdom, than to his Juſtice. If therefore thou
knoweſt not the very particular reaſon, why God ſhould puniſlithee in this
or that manner, or upon this or that occafion, let it fuffice thee, that the
Counſels and purpoſes of God are ſecret ; and thou art not to enquire with
fcrupolous curioſity into the diſpenſation and courſes of his Providence, far-
ther than it hath pleaſed him either to reveal it in his Word, or by his
manifeſt Works to diſcover it unto thee. But whatſoever thou doſt, never
make queſtion of his Fuſtice. Begin firſt to make inquiry into thineown
ſelf, and if after impartial ſearch,thou there findeſt not corruption enough
to deſerve all out as much as God hath laid upon thee; then complain of
Injuſtice, but not before. And ſo much for the Doubts.
Let us now from the premiſes raiſe fome inſtructions for our uſe. Firſt, 33.
Parents we think have reaſon to be careful rand ſo they have ) for their
children, and to deſire and labour, as much as in them lieth, their well-
doing. Here is a fair courſe then for you that are parents, and have children
to care for, do you that which is good, and honeſt,and righc, and they are
like to fare the better for it. Wouldeſt thou then, Brother, leave thy
lands, and thy eſtate to thy Child, entire and free from Incumbrances? It
(9) Juvenal.
is an honeſt care, but here is the way; (9) Abſtineas igitur damnandis ; Satyr. 14.
Leave
.
or
Ad Populum
200
3 King. 21. 29.
1
as un ar
TOV, anca
Sat. 14.
hìc.
1
(
6
ro)Te's, xen. Leave them free from the (») guilt of thy ſins, which are able to cumber
are not them beyond any ſtatute or mortgage. If not the bond of God's Law, if
ma_sov zzvou not the care of thine own Soul, if not the fear of Hell, if not the inward
retéés, szelt checks of thine own Conſcience: (s) At peccaturo obſtet tibi filius infans; at the
leaſt, let the good of thy poor ſweet infants reſtrain thee from doing that
aly dwor mui“- ſin, which might pull down from heaven a plague upon them and theirs
.
Creathe Ilocri Go to then, do not applaud thy ſelf in thy witty villanies, when thou haft
(s) Juvenal.
circumvented and proſpered ;, when Ahab-like thou haſt (t) killed and taken
Ver
. 19. poſſeſſion, when thou haft larded thy leaner Revenues with fat collops, la.
crilegiouſly cut out of the fides or flanks of the Church, and haſt nailed
all theſe with all the appurtenances, by Fines, and Vouchers, and Entails, as
firm as Law can make them, to thy child, and his child, and his childs child
for ever. After all this ſtir, caſt up thy bills, and ſee what a goodly bar.
gain thou haſt made : thou haſt damned thy ſelf to undo thy Child; thou
haft brought a curſe upon thine own Soul, to purchaſe thaç for thy Child,
which will bring a curſe both upon it and him. “When thy Indentures
“ were drawn, and thy learned Council fee'd to peruſe the Inſtrument, and
6 with exact ſeverity to ponder with thee every clauſe and ſyllable therein ;
“could none of you Ipy a flaw in that clauſe [ with all and ſingular th' ap-
purtenances,] neither obferve, that thereby thou didt ſettle upon thy
" Poſterity, together with thy Eſtate, the wrath, andvengeance,and curſe
“of God, which is one of thoſe appurtenances ? Hadſt thou not a faithful
Counſelor within thine own Breaft, if thou wouldſt but have conferred
" and adviſed with him plainly andundiſſemblingly, that could have told
thee, thou hadít, by thy Oppreſſion and Injuſtice, ipſo facto, cut off
“the entail from thy Iffue, even long before thou hadît made it ? "But if
thou wouldit leave to thy poſterity a firm, and ſecure, and durable eſtate,do
this rather ; purchaſe for them by thy charitable works, the prayers and
bleſſings of the poor; ſettle upon them the fruits of a religious, ſober, and
honeft education; bequeath them the legacy of thy good example, in all ver-
tuous and godly living; and that portion thou leaveſt them beſides, of
(4) Et quod earthly things, be it much or little, be ſure it be (1) well-gotten; otherwiſe
Si vou maitov
, never look it (x) ſhould proſper with them. (y) A little leaven leaveneth the
Sirusov umý-' whole lump, and fowereth it; and a little ill gotten, like a Gangreen, ſpread-
our content as
eth through the whole eſtate ; and worſe than Aqua fortis, or the poiſon-
Ba-
Ca esuar, ed (2) ſirt that Dejanira gave Hercules, cleaveth unto it, and feedeth
• @ rei pub- upon it, and by little and little gnaweth, and fretteth, and conſumeth it
Sarówno w to nothing. And ſurely, God's Juſtice hath wonderfully manifefted it
drepbeige). ſelf unto the World in this kind, ſometimes even to the publick afto-
Chryſ. in Eph. niſhment and admiration of all men ; that men of ancient Families, and
(2) 'H mía great Eſtates, well left by their Anceſtors, and free from Debts, Legacies
,
Inavny -- or other Encumbrances, not notedly guilty of any expenceful ſin or vani-
om persones o ty, but wary, and husbandly, and careful to thrive in the World; not
de devels" . kept under with any great burden of needy friends, or charge of Children ;
zou Strogówes not much hindred by any extraordinary loſſes, or caſualities of fire, thieves,
ſuretiſhip, or futes ; that ſuch men, I ſay, ſhould yet ſink and decay, and
Pauſan. in Co-run behind hand in the World, and their Eſtates crumble and moulder
Juvenal. Sat. away, and
come to nothing, and no man' knoweth how. No que
ſtion but they have ſins enough of their own to deſerve all this, and
y 1 Cor.3.6. ten times more than all this: but yet withal, who knoweth, but that
( ardeo;
atro delibutus Hercules Neli cruore. Horat. Epod. 19. Sec Sophocl. in Trachin.
1
MEDE XY!!
χατιέναι και
dixw.
13.
Quantum nec
it
3 King.21.29
1
201
The Ibird Sermon.
3
i
it might, nay who knoweth not that ſometimes it doth, (ſo legible now and
then are Gods Judgments) come upon them for the greedineſs, and avarice,
and oppreſſion, and ſacrilege, and injustice of their not long foregoing An-
cestors? You that are parents, take heed of theſe fins. It may be, for, fome
other reaſons known beſt to himſelf, God Juffereth you to go on your own
time, and ſuſpendeth the judgments, your ſins have deſerved, fora ſpace,
as here he did Ahab's upon his humiliation : but be aſſured, ſooner or la-
ter,vengeance will overtake you or yours for it. You have (a) Coveted an evil a Hab. 2, 6.
covetouſneſs to your houſe : and there hangeth a judgment over your houſe
for it, as rain in the clouds; which, perhaps in your
fons, perhaps in your
grand-childs days, ſometime or other, will come daſhing down upon it,
and overwhelm ir. Think not the viſion is for many deſcents to come, --De
malè quæfitis vix gaudet tertius hæres : ſeldom doth the(b)third, ſcarce ever bExod. 20.5.
the fourth generation pafs, before God viſit the fins of the Fathers
upon
the
Children; if he do not in the very next generation. [In his ſons days will I
bring the evil upon his houſe.]
Secondly, if not only our own, but our Fathers fins too may be, ſhoall be 34.
viſited upon us
upon us : how concerneth it us, as to repent for our own, ſo to la-
ment alſo the ſins of our forefathers; and in our confeſſions and ſupplica-
tions to God, ſometimes to remember them, that he may forget them, and
to ſet them before his face, that he may caſt them behind his back? We
have a good preſident for it in our publick Letany ; Remember not Lord
our offences, nor the offences of our forefathers ! A good, and a profitable
and a needful prayer it is : and thoſe men have not done well nor juſt-
ly that have cavilled at it. (O that men would be wiſe according
to fobriety, and allow but just interpretations to things adviſedly eſta-
bliſhed; rather than buſie themſelves nodum in fcirpo, to pick need-
leſs quarrels where they ſhould not : What unity would it bring to
brethren, what peace to the Church, what joy to all good and wife
men!) As to this particular, God requireth of the Iſraelites in Lev. 26.
that they ſhould (C) confeſs their iniquity, and the iniquity of their Fathers, c Lev. 26. 39.
(d)David did ſo, and(e) Jeremy did ſo, andf)Daniel did ſo: in Pſal. 106.4.0-
in Jerem, 3. in Dan. 9. And if David thought it a fit curſe to pronounce e Jer. 3. 15.
againſt Judas,and ſuch as he was, in Pſal. 109.[(8) Let the wickedneſs of f Dan. 9.5.
his fathers be had in remembrance in the light of the Lord, and let not the 6 Pfal. 109 14.
fin of his mother be done away:] why may we not, nay how ought we not,to
pray for the removal of this very curſe from us, as well as of any other
curſes? The preſent age is rife of many enormous crying fins, which call
loud for a judgment upon the land : and if God ſhould bring upon us a
right heavy one,whereat all ears ſhould tingle; could we ſay other, but that
it were moſt just, even for the ſins of this preſent generation ? But if unto
our own, ſo many, fo great, God ſhould alſo add the fins of our fore-
the bloodſhed, and tyranny, and grievous unnatural butcheries
in the long times of the Civil wars, and the univerſal Idolatries and
ſuperſtitions covering the whole land, in the longer and darker times of
Popery: and if, as he ſometimes threatned to bring upon the Jews of(b)that b Matth.
one generation, all the righteous blood that ever was ſhed upon the earth, 35, 36.
from the blood of the righteous Abel, unto the blood of Zacharias the
ſon of Barachias ; ſo he ſhould bring the ſins of our Ancestors for many ge-
nerations paft upon this generation of ours: who could be able to abide it?
Now, when the ſecurity of the timesgive us but too much cauſe to fear it,
and regions begin to look white towards the harveſt: is it not time for us,
with all humiliation of Soul and Body to caſt down ourſelves; and with all
Dd
contention
d Pfal. 106.6.
1
1
.
fathers ;
230
5
1
202
Ad Populum, &c.
3 King. 21.29.
1
i Horat, I.
open
/
contention of voice and ſpirit to lift upour prayers? and to ſay; Remember
not Lord our offences,nor the offences of our forefathers; neither take thou ven-
geance of our ſins: Spare us good Lord, Spare the people, whom thou haſt re-
deemed with
thy moſt precious blood, and be 'not angry with us for ever. Spare
us good Lord,
35. Thirdly, Since not only our fathers fins and our own; but our Neighbours
fins too, (aliquid malum propter vicinum malum) but eſpecially the finis of
Princes and Governours, (-- (i)delirant reges, ple&tuntur Achivi) may
Epift. 2.
bring judgments upon us, and enwrap us in their puniſhments: it ſhould
teach every one of us, to ſeek his own private in the common and publick
good; and to endeavour, if but for our own ſecurity from puniſhment, to
ki Tim.2.1,2. awaken others from their ſecurity in fin. 'How ſhould we ſend upſk)Suppli-
cations, and prayers, and interceſſions for Kings, and
for all tkat are in autho-
rity; that God would incline their hearts unto righteous courſes, and
their ears to wholeſom counſels, and ſtrengthen their hands to juſt actions?
when but a finful overſight in one of them, may prove the overthrow of ma-
ny thouſands of us : as David but by once numbring his people in the
1 2 Sam. 24. pride of his heart, Jeffened their number at one clap(7)threeſcore and ten
mn Joſ. 7.8,10, thouſand.If (m)Iſrael turn their backs upon their enemies ; up Joſhua, and
make ſearch for the troubler of Iſrael, firret out the thief, and do execution
upon him: one Achan, if but ſuffered, is able to undo the whole hoſt of IA
rael; what miſchief might he do if countenanced, if allowed? The hour'ſ
ſee hath overtaken me, and I muſt end. To wrap up all in a word then,
and conclude: Thou that haſt power over others; ſuffer no ſin in them by
baſe connivence, but puniſh it: thou that haſt charge of others ; ſuffer no
ſin in them by dull ſilence, but rebuke it : thou that haſt any interest in, or
dealing with others; fuffer no ſin upon them, by eaſie allowance, but diſa
taſte it: thou that haſt nothing elſe; yet by thy charitable prayers for
them, and by constant example to them, Stop the courſe of fin in others, fur-
ther the growth of grace in others, labour by all means (as much as in thee
lieth) to draw others unto God; left their fins draw God's judgments upon
themſelves and thee. This that thou mayeſt do, and that I may do, and
that every one of us,that feareth God and wilheth well to the Iſrael of God,
may do, faithfully and diſcreetlyin our ſeveral ſtations and callings : let us
all humbly beſeech the Lord, the God of all grace and wiſdom, for his Son
Jeſus Sake, by his holy Spirit to enable us. To which bleſſed Trinity, one
only Wiſe, Immortal, Inviſible, Almighty, moſt gracious and moſt glorious
Lord and God, be aſcribed by every one of us, the kingdom, the power and
the glory, both now and for ever.
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POPULUM
5
The Fourth Sermon.
1
1
In St. Paul's Church London, Nov.4. 1621.
I
!
i COR: VII. 24.
Brethren, let every man wherein be is called, therein
abide with God.
1
1.
F fleſh and blood be ſuffered to make the Gloſs, it is
able to corrupt a right good Text. It eaſily turneth
the doctrine of God's grace into (a) wantonneſsi and « Jude 4.
as eaſily the doctrine of Chriſtian liberty into licenti-
onſneſs. Theſe Corinthians, being yet but (6) Car- b 1 Cor. 3.
ger nal; for the point of Liberty conſulted (it ſeemeth) 1,3 4.
but too much with this curſed Gloſs. Which taught
them to interpret their Calling to the Chriſtian Faith, as, an Exem-
ption from the duties of all other callings : as if their ſpiritual freedom in
Chriſt had cancelled ipſo facto all former obligations, whether of Nature
or Civility. The Husband would put away his Wife, the Servant difre-
ſpect his Master, every other man þreak the bonds of relation to every o-
ther man: and all under this pretence, and upon this ground, that Chriſt
hath made them free. In this paffage of the Chapter, the Apoſtle occaſio-
nally correcteth this errour : principally indeed as the preſent Argu-
ment led him, in the particular of Marriage ; but with a farther and more
univerſalextent to all outward States and conditions of life. The ſumm of
his Doctrine this. He that is yoked with a wife, muſt not put her away,
but count her worthy of all love; he that is bound to a Master, muſt not
Dd 2
deſpiſe
(
1
1
1
1
:
204
Ad Populum,
1 Cor. 7.24.
.
+
•
1
17:
det, reiterat,
Ambrof. in
2.
deſpiſe him, but count him worthy of all honour ; every other man that is
tied in any relation to any other man, muſt not negle&t him, but count him
worthy of all good offices and civil reſpects ſuitable to his place and perſon:
though Shee or He, or that other, be Infidels and Unbelievers. The Chris
stian Calling doth not at all prejudice, much leſs overthrow, it rather eſta-
bliſheth and ſtrengtheneth choſe intereſts, that ariſe from natural relati-
ons, or from voluntary contracts (either domestical or civil) betwixt Man
and Man. The general rule to this effect he conceiveth in the form of an
Exhortation, that every man (notwithſtanding his calling unto liberty in
Chriſt) abide in that ſtation wherein God hath placed him, contain him-
ſelf within the bounds thereof, and chearfully and contentedly undergo
the duties that belong thereto, verf. 17. As God hath distributed to every
man, as the Lord hath called every one, ſo let him walk.] And leſt this Ex-
hortation, (as it fareth with moſt other, eſpecially ſuch as come in but up-
on(o)theby,as this doth) ſhould be flenderly regarded : the more fully to
Ex incidenti (a)commend it to their conſideration and practice, he repeatethit once again
tuin generale. verſe 20. [Let every man abide in the ſame calling, wherein he is called.] Ånd
Lyraň. ad ver. now again once more; in the words of this verſe; concluding therewith
the whole diſcourſe into which he had digreſſed, [Brethren, let every man,
d' Quod, ut
plenè commen- wherein he is called, therein abide with God.]
From which words, I deſire it may be no prejudice to my preſent dif-
1 Cor. 7. 37. courſe, if I take occaſion to entreat at this time of a
very
needful
argu-
ment; viz. concerning the Neceſſity, Choice, and Vſe of particular callings
.
Which whileſt I do, if any ſtall blame me for ſhaking hands with my Text:
let ſuch know, First, that it will not be very charitably done, to paſs a
hard cenſure upon anothers labour; no nor yet very providently for their
own good, to ſlight a profitable truth for ſome little ſeeming impertinen-
cy, Secondly, that the points propoſed are indeed not impertinent : the
laſt of them (which ſuppoſeth alſo the other two) being the
ſtance of this Exhortation:and all of them ſuch as may without much vio-
lence be drawn from the very words themſelves, at leaſtwiſe if we may be
allowed the liberty (which is but reaſonable) to take in alſo the other two
verſes, the 17. and thè 20. in ſence, and for ſubſtance, all one with this : as
anon in the ſeveral handlings of them in part will appear. But howſoever,
Thirdly, (which Saint Bernard deemed a ſufficient Apology for himſelf in
a caſe of like nature, [e]Noverint me non tam intendiffe,&c.)let them know,
tendiſſe expo-
that, in my choice of this Scripture, my purpoſe was not ſo much to bind
nere evangeli- my ſelf to the ſtrict expoſition of the Apoſtolical Text, as to take occaſion
um, quàm ex therefrom to deliver what I deſired to ſpeak, and judged expedient for
mere occafio- you to hear; concerning, 1. the Neceſſity, 2. the Choice, and 3. the Uſe
nem loquendi, of particular Callings.
quod loqui de-
Points, if ever need to be taught and known; certainly, in theſe
nard. fuper days moſt. Wherein ſome habituated in idleneſs, will not betake
themſelves to any Calling : like a leavy jade, that is good at bit, and
3.
nought elſe. Theſe would be foundly ſpurred up, and whipped on end,
Otherſome, through weakneſs, do not make good choice of a fit Cal-
ling : like a young unbroken thing that hath metal, and is free, but is
ever wrying the wrong way. Theſe would be fairly checkt, turned in-
3: to the right way, and guided with a ſteddy and skilful hand. A third
ſort (and I think the greateſt) through unſetledneſs, or diſcontented-
neſs or other untoward humour, walk not ſoberly, and uprightly, and
orderly in their Calling : like an unruly Colt, that will over hedge and
ditch; no ground will hold him, no fence turn him. Theſe would be
well
very ſub-
+
e Noverint
ine non tam in.
letabat. Ber-
Mifſus eſt.
I.
2.
t
i Cor. 7. 24
The Fourth Sermon.
205
1
I
1
t
1
well fettered and fide-hanckled for leaping. The first ſort are to be taught
the Neceſſity of a Calling ; the ſecond, to be directed for the Choice of their
Calling; the third, to.be bounded and limited in the Exerciſe of their
Calling. Of which three, in their order': and of the Firſt; firſt, the Ne-
ceſſity of a Calling.
The Scriptures ſpeak of two kinds of Vocations or Callings: the one; 4o
ad Fædus; the other, ad Munus. The uſual known terms are; the Ge.
neral, and the Particular Calling. Vocatio ad Fædus, or the General Cab-
ling, is that wherewith God calleth us, either outwardly in the miniſtry
of his Word, or inwardly by the efficacy of his Spirit, or joyntly by both,
to the faith and obedience of the Gospel, and to the embracing of the Co-
venant of grace and of mercy and ſalvation by Jeſus Chriſt. Which is
therefore termed the General Calling, (not for that it is of larger extent
than the other, but) becauſe the thing whereunto we are thus called, is
one and the ſame, and common to all that are called. The ſame duties, and
the ſame promiſes, and every way the ſame conditions. Here is no diffe-
rence in regard of Perſons:but if JOne Lord,one Faith, one Baptiſm,one Bo-fEph. 4. 4. g.
dy, and one Spirit ; even as we are all called in one hope of our Calling : That's
the General Calling. Vocatio ad Munus. Our Particular Calling, is that
wherewith GOD enableth us, and directeth us, and putteth us on to
ſome ſpecial courſe and condition of life, wherein to employ our felves, and
to exerciſe the gifts he hath beſtowed upon us, to his glory, and the bene-
fit of our ſelves, and others. And it is therefore termed a Particular Cal-
ling : not as if it' concerned not all in general; (for we ſhall prove the
contrary anon;) but becauſe the thing whereunto men are thus called, is
not one and the ſame to all, but differenced with much variety according
to the quality of particular perſons,(8) Alius fic, alius verò fic:[Every man g Ver. 7a hici
hath his proper gift of God; one man on this manner, another on that.]
Here is(h) idov zecioue ſome called to be Magiſtrates, ſome Miniſters, fome hibid.
Merchants, fome Artificers, ſome one thing, ſome another, as to their
particular Callings. But as to the General Calling, there is (i) xowvì owtheici, i Jude 3.
the common Salvation : all called to the fame State of being the ſervants
and children of God; all called to the performance of the ſame duties of
ſervants, and to the expectation of the ſame inheritance of children all
called to be Chriſtians. Of both which Callings, the General and Par-
ticular, there is not (I take it) any where in Scripture mention made fo ex-
prelly and together, as in this paſſage of our Apoſtlezeſpecially at the 20.
verf
. [Let every man abide in the ſame calling wherein he is called.] Where,
beſides the matter, the Apoſtles elegancy is obſervable in uſing the ſame
word in(k)both ſignifications : the Noun ſignifying the Particular, and the ķ Antanacla.
Verb the General Calling. Let every one abide in the ſame calling where- ſis. Piſcat, hies
in he was called; bearing ſence, as if the Apoſtle had ſaid, Let every man
abide in the ſame Particular Calling, wherein he ſtood at the time of his
General Calling. And the ſame, and no other, is the meaning of the words
of my Text.
Whence it appeareth, that the Calling my Text implieth, and where-
in
every man is here exhorted to abide, is to be underſtood of the Particu-
lar, and not of the General Calling. And of this particular Calling it is we
now intend to ſpeak. And that in the more Proper and restrained ſignifi-
cation of it, as it importeth fome ſetled courſe of life with reference to bu-
ſineſs
, office, and employment ; accordingly as we ſay, a man is called
to be a Miniſter, called to be a Lawyer, called to be a Tradeſman ; and
thelike. Although I cannot be ignorant, that our Apoſtle (as the ſtream,
of
:
A
+
206
Ad Populum,
1 Cor. 7,24
extent;
A
A
7.
of his argument carried him) here taketh the word in a much wider
as including not only ſuch ſpecial courſes of life as refer to employment, but
even all outward perſonal ſtates and conditions of men whatſoever, whe-
ther they have ſuch reference, or no : as we may ſay, a man is called to
Marriage, or to ſingle life, called to riches or poverty, and the like.
6.
But, omitting this larger ſignification, we will hold our felves either
only or principally to the former : and by Calling underſtand A ſpecial ſet.
led courſe of life, wherein mainly to employ a mans gifts and time, for his
own and the common good. The Neceſſity whereof whileft we'mention, you
are to imagine, not an abſolute and poſitive, but a conditional and ſuppoſitive
neceſſity. Not as if no man could be without one de facto, (daily expe-
rience in theſe diſſolute times manifeſteth the 'contrary :) but becauſe de
jure no man ſhould be without one. This kind of Calling is indeed necef
Jary for all men : But how? Not as a neceſary thing, ratione termini, ſo
as the want thereof would be an abſolute impoſſibility : but, virtute pre-
cepti, as a neceſſary duty, the neglect whereof would be a grievous and
ſinful enormity. He'that will do that which he ought, and is in conſcience
bound to do; muſt of neceſſity live in ſome calling or other. That is it
we mean by the neceſſity of a Calling. And this Neceflity we are now to
prove.
And that Firſt, from the Obedience we owe to every of Gods Ordinan-
ces; and the account we muſt render for every of Gods Gifts. Amongſt
1 Gen. 3. 19. thoſe Ordinances this is one, and one of, the firſt; that [l] in the ſweat of our
faces every man of us ſhould eat our bread, Gen. 3. The force of which pre
cept, let none think to avoid by a quirk : that forſooth it was laid
upon
Adam after his tranſgreſſion,rather as a Curſe,which he muſt endure; than as
a Duty,which he ſhould perform. For firſt; as ſome of God's Curſes, (ſuch is
m Gen. 3. 13. his Goodneſs) are promilės as well as curſes; as is that of the [m] Ènmity be-
tween the Womans ſeed and the Serpents: ſo ſome of Gods Curſes (ſuch is
n Gen. 3. 16. his Justice) arc Precepts as well as Curſes; as is that of the[n]Womans ſub-
Ephef. 5. 22. jection to the Man. This of eating our bread in the ſweat of our face, is
all the three : it is a Curſe ; it is a Promiſe; it is a Precept. It is a Curſe;
in that God will not ſuffer the earth to afford us bread, without our ſweat.
It is a Promiſe ; in chat God allureth us, we ſhall have bread for our Sweat.
And it is a Precept too; in that God enjoyneth us, it we will have bread,
to ſweat for it., Secondly, although it may not be gainlaid, but that
that injunction to Adam was given as a Curſ; yet the fubstance of the In-
Non erat la junction was not the thing wherein the Curſe did formilly confift. Herein
boris affliction was the Curſe : that whereas before the fall, the ta:k which God appoint-
Sed exhila atio ed man was with[0]pleaſure of body,and content of mind, without ſweat of
guit. in 8. de brow or brain; now after the Fall he was to toil and forecast fo: his living,
Gen. ad lit. 8. with[p]care of mind, and travel of body, with[9]wearineſs of flesh, [r] und
-- Non labore vexation of ſpirit. But as for the ſubstance of the Injunction, which is,
that
neſta anımi vo- every man ſhould have ſomewhat to do, wherein to beštom hinſelf
, and
luptate. his time, and his gifts, and whereby to earn his bread : in this it ap-
p Sore travel, peareth not to have been a Curſe, but a Precept of divine infivuti-
Ecclcl. 1. 13. on; that Adam, in the time and ſtate of innocency, before he hid
deſerved a Curſe, was yet enjoyned his Task, [s] To dreſs and to
yoke. Syrac. , keep the garden. And as Adam lived himſelf, To he bred up his
children. His two firſt born, though heirs apparent of all the world,
had
yet their peculiar employments;the one in[t]tillage, the other in paſtu-
rage. And as many ſince, as have walked orderly, have obſerved Gods
$Gen. 2.15. Ordinance herein ; [u] Working with their hands the thing that is go8d in
u Eph. 4. 28.
ſome
t
Col. 5.
5. 18.
I Tim. 2. 11,
&c.
1
Ibid. c.9.
Great travel
and a beavy
40, I.
q Eccl. 12. 12.
7 Eccl. ļ. 1.72
17.
1
t Genl. 4 2.
+
1 Cor. 7. 24.
The Fourth Sermon.
207
3
.
ws.
II.
1
.
i
ſome kind or other : thoſe that have ſet themſelves in no ſuch good way,
our Apoſtle elſewhere juſtly blaming as(u)inordinate, or diſorderly walkers. u cite xt.
And how can ſuch diſorderly ones hope to find approvance in the fight of 2. Theſ. 3. 6;
our God, who is a God of Order? He comniandeth us to live in a Calling:
and wo to us, if we neglect it.
But ſay there were no ſuch expreſs Command for it: the very diſtributi 8.
on of God's gifts were enough to lay upon us this neceſſity. Where God
beſtoweth, he bindeth:and to whom any thing is(x)given,of him ſomething ~ Luk. 12. 48.
ſhall be required. · The inference is ſtronger, than moſt are aware of;.
from the Ability to the Duty, from the Gift to the Work, from the Fitting
to the Calling. Obſerve how this Apoſtle knitteth them together at the
17. Verſe.{[]as God bath diſtributed to every man, as the Lord bath called e- y Ver. 17. hic.
very one, ſo let him walk.] God hath diſtributed to every man ſome proper
gift, or other: and therefore every man muſt glorifie God in ſome pecu-
liar Calling or other. And in Eph. 4. having alledged that of the Pſalın,
He[2]gave gifts unto menzimmediately he inferreth.[2]He gave ſome Apoſtles
, 7 Pfal. 68. 18.
a &
ſome Prophets, &c. as giving us to underſtand, that for no other end Gud
did beſtow upon ſome Apostolical, upon others Prophetical
, upon other's
gifts in other kinds; but that men ſhould employ them, ſome in the Apo-
štolical,ſome in the Prophetical,ſome in Offices and Callings of other kinds.
And if we confeſs that [b] Nature doth not, we may not think the God of b Deus G Na-
Nature doth beſtow abilities, whereof he intendeth no uſe: for that were ciunt fruftra.
tobeſtow them [c] in vain. Sith then he bestoweth gifts and graces upon e- c Fruſtra est
very man, fome or other, and none in vain; let every man take heed, potentia, que
non perducitur
that he receive them not in vain: let every man beware of [d]napkening up in allun.
the talent, which was delivered him to trade withal:Let all, As [e] every one d Luk. 19.20.
hath received the gift, even ſo minister the ſame one to another, as good Ste-
wards of the manifold graces of God. The manifeſtation of the Spirit
being given to every man[f]to profit withal; he that liveth unprofitably with f 1 Cor. 12.7.
it, and without a Calling, abuſeth the intent of the giver, and muſt anſwer
for his abuſe.
9.
Secondly, the neceſſity of a Calling, is great in regard of a mans ſelf :
and that more ways than one. For man being by nature active, ſo as
he cannot be long, but he muſt be doing : he that hath no honeſt vo-
cation to bufie himſelf in, that hath nothing of his own to do, muſt needs
from doing nothing, proceed to doing naught
. That ſaying of Cato was
ſubſcribed by the wiſer Heathens as an Oracle, [8] Nihil agendo malè agere & Catonis ora-
diſces. [h] Idleneſs teacheth much evil
, faith the wiſe ſon of Syrac: nay all culum, quo ni-
kind of evil, as ſome copies have it. It hath an ear open to every extra- Colum. 11. de
vagant motion; it giveth entertainment to a thouſand Ginful fancies; it re ruft. 1.
h Syrac. 33.
expoſeth the ſoul to all the aſſaults of her Ghoſtly enemies : and where- 28.
as the Devils greateſt buſineſs is, to tempt other men; the idle mans only
buſineſs is to tempt the Devil. Experience of all Hiſtories and times (hew-
eth us, what advantages the Devil hath won upon godly and induſtrious
men otherwiſe, (as upon David in the matter of Uriah, and many o-
thers) only by watching the opportunity of their idle hours, and ply-
ing them with ſuggeſtions of noyſom luſts, at ſuch times, as they had given
themſelves but ſome little intermiſſion more than ordinary, from their
ordinary imployments. How will he not then lead captive at his pleaſure
thoſe, whoſe whole lives are nothing elſe but a long vacation; and their
whole care nothing but to make up a[i]number, and to waste the good crea- į Nos numerus
tures of God? There is no readier Sanctuary for thee then, good Chriſti- fumus by frus
an, when the Devil purſueth thee, than to betake thy ſelf at once to nati. Horat. I.
prayer, Epift. 2.
e i Pet. 4. 10.,
-ܐܽܐܐ
1
208
Ad Populum,
i Cora: 7.24
tutus eris.
Ovid. de re-
med.
yet
Ruſticum.
Tom. I. Ep.4.
IO.
1
est.
k -- res age, prayer, and to the (k) works of thy Calling : fly thither, and thou art ſafe,
as in a Castle. Non licet is a very good, and proper, and direct anſwer
when the Devil would tempt thee to fins; It is evil,and I may not do it: but
Non vacat is the ſtronger anſwer and ſurer; I am buſie,and I cannot do it.
That giveth him ſcope to reply; and it is not ſafe to hold argument with
the Devil upon any terms: he is a cunning Sophiſter, and thou mayeſt be
circumvented by a ſubtiley before thou art aware. But this ſtubborn and
blunt anſwer cutteth off all reply; and diſheartneth the Tempter for that
1 Hieron. ad time. It was Saint Hierom's advice to his friend; (1) Semper boni aliquid o-
peris facito, ut Diabolus te femper inveniat occupatum ; Be always doing
ſomething, that the Devil may never find thee at leiſure. There is no
Croſs,no Holy water,no Exorciſm ſo powerful to drive away and to conjure
down the Fiend, as Employment is, and faithful labour in ſome honeſt Cal-
ling.
Thirdly, Life muſt be preſerved, Families maintained, the poor reliev-
m Lev. 26.26.el: this cannot be done without Bread, for that is the(mſtaff of life; and
ng rãş zaie Bread cannot be gotten, or not honeſtly, but in a la:«fül vocation or
Errow Calling, which whoever neglecteth, is in very deed no better, than a
Board Xecuzione very(n }thief: the Bread he eateth he cannot call his own. (0) We hear
.
To map zaét. faith St.Puul,writing to the Theſſalonians that there are forme umong you thit
1-tv, cpzius walk inordinately, and work not at all, but are buſie bodies : Themt prefore
that are ſuch, we command and exhort by our Lord Jeſus Chriſt, that they work
Chiryſoft. in
Eph. Hom. 2. with quietneſs, and eat their own bread. As if it were not their own bread,
02 Theſi
. 3. if not gotten with themvork of their own hands,and in the ſweat of their own
p Eph. 4. 28. feces. And again, writing to the Epheſians, (P) Let him that ſtole, ſteal'no
more : but rather let him labour, &c. If he will not ſteal, he muſt
labokr;
and if he do not labour, he doth ſteal : ſteal from himſelf, ſteal from his
family, ſteal from the poor.
He ſtealeth from himſelf and ſo is a kind of Felo de ſe. Spend he muſt:
and if there be no gettings to repair what is ſpent, the ſtock will ſhrink
q niyo zao and waſte, and (9) beggary will be the end. God hath ordained Labour as
go ou upoe G a proper means whereby to obtain the good things of this life: without
dy". ei. Hefiod. which, as there is no promiſe, ſoordinarily there is no performance of thoſe
Pfal.145.16
. bleſſings of plenty and ſufficiency. God hath a bountiful hand;(r) He openet.
it, and filleth all things living with plenteouſneſs: but unleſs we have a dili-
molam, uitat gent hand, wherewith to receive it, we may ſtarve. (DNo Mill
, we ſay, no
farinam. Adag. Meal. And he that by the Moth of his hand disfurniſheth himſelf of the
means of getting he is as near of kin to a waster as may be; (that they may
+ Prov. 18 9. call(t)Brothers:) and it is but juſt, if Gods curſe light upon him, and that he
hath; and bring him to want, yea to nothing.
He ſtealeth alſo from his Family, which ſhould eat the fruit of his la-
13.
bours. The painful houſe-wife'; ſee in what a happy caſe her husband is
,
u Prov: 31. and her children, and her ſèrvants
, and all that belong to her. They(u)are
verſ. 15; 21, not afraid of hunger, or cold, or any ſuch thing: they are well féd, and
well clad,and carefully looked unto.Her husband praiſeth her,arıd her
ſervants
,
and her children,when they have kneeled down, and askeu her bleſſing, a-
riſe up, and call her bleſſed, Prov. 31. But the idle man, that for want of a
courſe to live in, impoveriſheth himſelf
, and his family, whom he is bound
to maintain; is a burden to his friends, an eye-fore to his kindred; the
ſhame of his name,the ruine of his houſe,and the bane of his poſterity.He be-
queatherh miſery to his off-ſpring inſtead of plenty: they that ſhould fare
the better for him,are undone by him; and he that ſhould give his children
x Tim 5. 8. Gods bleſſing and his, pulleth upon himſelf Gods curſe and theirs. (x)If any
provide
A
IT
ſ Qui vitat
1
27, 28.
1
1
A
1
1
/
1
1
1 Cor 7.24
I be Fourth Sermon.
209
provide not for his own, and ſpecially for thoſe of his own homſe, he bath denied
the Faith, and is in that reſpect even worſe than an Infidel, 1 Tim. 5.8. The
very Infidels take themſelves bound to this care : Let not him that profeſſeth
the faith of Chriſt, by his fupine careleſneſs this way, juſtifie the Infidel, and
deny the Faith.
He ſtealeth allo (which is the baſeſt Theft of all) from the poor: in 13.
robbing them of that relief, which he ſhould miniſter unto them out of
his honeſt gettings; the over-plus whereot is their proper revenue. The good
houſe-wife, of whom we heard ſomething already out of the 31ſt of the Pro-
verbs, [y] Seeketh wool and fax, [z] Layeth her hands to the ſpindle, and her y Prov. 31.13.
hands hold the diſtaff
. But cui bono, and to what end, and for whoſe fake, 2 Verſ19.
all this? Not only for her ſelf, [a]To make her coverings of Tapestry, though a Verf. 22.
that alſo ; nor yet only for her houſhold,[b]To cloath them in ſcarlet,though bVerf. 21.
that alſo: but withal that ſhe might have ſomewhat in her hands [c] To c Verl
. 20.
reach out to the poor and needy; like another Dorcas, to make [d] coats and d A&s 9. 39.
garments for them, that [c]their loyns might bleſs her. So every man ſhould e Job 51. 20.
be painful and careful, to get ſome of the things of this Earth by his faithful
labour : not as a fooliſh Worldling, to make a Mammon of it; but as a wife
f Luk. 16.9.
Steward to [f] make him Friends with it. So [8] Distributing it to the
& Rom.22.13
neceſſities of the poor Saints, that it may redound alſo upon the by, to his
own advantage: whileft ſowing to them temporal things, the comfort of his
Alms, he reapeth in recompence of it, their ſpiritual things, the benefit of
their Prayers. Saint Paul exhorteth the Epheſians by word of mouth, (and
it was the very cloſe of his ſolemn farewel, when he took his laſt leave of
them, and ſhould ſee their face no more;) that [1] By their labour they h Ads 20. 34,
ought to ſupport the weak, and minister to the neceſſities of others
i Eph. 4. 28.
bring the words of the Lord Feſus, hom he ſaid, It is more bleſſed to give than
14
to receive
. And after his departure, he thought it needful for him to put kav@gomo
them in mind of the fame duty once again by letter;[] Let him that stole qu'os zonon-
xoy boy.Arift.
Steal no more, but rather let him labour, working with his hands the thing that
is gcod, that he may have to give to him that needeth. Lay all this that I have I Membra live
mus corporis
now laſt ſaid together : and ſay if you know a verier Thief than the Idle
magni, Senec.
perſon? that ſtealeth from himſelf, and ſo is a fooliſh Thief; ſtealeth from his Epift. 95.
Family and friends, and ſo is an unnatural Thief; ſtealeth from the poor, and m Rom. 12. s.
fo is a baſe Thief.
lum nati fac
Fourthly, and laſtly : a Calling is neceſſary in regard of the Publick. mus;fect partim
God hath made us [k] ſociable creatures; contrived us into Policies and patria, partim
Societies and Common-wealths; made us [l] fellow members of one body, Cic. ex Plat.E-
and[m] every one anothers members
. As therefore we are not [n]born,ſo nei- pift. 9. In com-
ther muſt we live, to and for our ſelves alone: but our Parents, and Friends, mus.Senec. Ep.
and Acquaintance, nay every man of us hath a kind of right and intereſtin 95:
every other man of us, and our [0] Country and the Common-wealth in us leave methoden
all.And as in the artificial body of a Clock one Wheel moveth another, and iš mivel 7) ter
each
πολι, αλλά
part giveth and receiveth help to and from other; and as in the na-
πάντας της πό-
tural body of a Man, confiſting of many members, all the members (P) news. Arift. 8.
Have not the ſame Ofice
, (for that would make a confuſion) yet there is no Pol. 1
member in the body ſo mean or ſmall, but hath its proper faculty, function Rom. 3: 4
and uſe whereby it becometh uſeful to the whole Body, and helpful to s@mas róne-
its fellow-members in the body: ſo ſhould it be in the Civil Body of way, i si émuko
the State, and in the Myſtical Body of the Church. Every man ſhould Evelse piels
conferre aliquid in publicum, put to his helping hand to advance the com- Baénes medis
good, employ himſelf ſome way or other, in ſuch fort, as he may be quéacter. A-
(9) Serviceable to the whole body, and profitable to his fellow members rift. 8. Pol. I.
Еe
in
į remem. 35.
A
i Pol. 2.
n Non nobis fo-
1
meeterans
and macronaca
i Cor. 7. 24
210
Ad Populum,
.
in the body. For which reaſon, the ancient renowned Common-wealths
were ſo careful to ordain, that no man ſhould live but in ſome Profeſſion;
and take diitrict Examination who did otherwiſe; and to puniſh them,
ſome with faſting, ſome with infamy, ſome with baniſhment, yea and ſome
with death. The care of the Indians, Egyptians, Athenians, and other
herein, (-) Hiſtorians relate, and I omit. It were to be wiſhed that Chriſtan
See valer
. Common-wealths would take ſome greater care, if but from their example
,
Patric. 1. de to rid themſelves of ſuch unneceſſary burthens as are good for nothing but
Rep. 8. Cal-
to devour the fruits of the Land ; and either force theſe (S) droans to
fan. Ir. Caral.
glor. confid. I. take pains for their living, or elſe thruſt them out of the Hives for their l-
[-όσκει dleneſs.
eegzo's Zone
κηφήνει
κοθέesις όκαλα δρμίω,,Oιζε μελισάω κάματον τρύχεσιν αεροί "Εσθοντες. Ηefiod in έργ.-ως η
κηρίο κηφίω εγίνεται σμήνες νόσημα, έτω και τον τοιύτων &ν οικία, κηφία εγγίνεθαι, νόσημα πόλεως. Ρlat.
Polic. 8.
1
Homer. Iliad.
6.
15. Which courſe if it were taken; what would become of many thouſands
in the World, quibus anima pro ſale, who like Swine live in ſuch ſenſualand
unprofitable fort, as we might well doubt whether they had any living ſouls
in their bodies at all or no, were it not barely for this one argument, That
their bodies are a degree ſweeter than Carrion? I mean all ſuch of what
rank and condition foever they be, as, for want of a Calling, miſ ſpend their
precious time, bury their Maſters talent, waſte Gods good Creatures, and wear
away themſelves in idleneſs, without doing good to themſelves, to their
termo friends, to humane ſociety: Infinite is the number of ſuch (t) unprofitable
& xbos eigógus burthens of the Earth : but there are amongſt other, three forts of them el-
pecially, whereof the World ringeth, and ſuch as a man that hath to ſpeak
añegi elu of this argument can ſcarce baulk without ſome guilt of unfaithfulneſs. It
Plat.in Theat. is no matter how you rank them; for there is never a better of the three
.
And therefore take them hand over head, as they come they are Monks
,
Gallants, and Rogues.
16. Firſt, thoſe rouxe Sneid, (u) Evil Beasts, Novo-bellies ; ſtall-fed Monks
« Tit. 2. 12. and Friars: who live mewed up in their Cells and Cloiſters ; like Boars
in a Franck, pining themſelves into Lard, and beating down their bodies
till their girdles crack. I quarrel not the firſt Inftitution and Original
of theſe kind of men: which was then excuſably good, the condition of
thoſe times conſidered : and might yet be tolerably followed even in
theſe times, if thoſe groſs Superſtitions and foul Abuſes, which in proceſs
of time have adhered, and are by long and univerſal cuſtom growi almoſt
x Incredibile eſſential thereunto, could be fairly removed. But (x) Monkery was pot
diktu eft, quan- then that thing, which now it is. There was not then that Opinion of
bius fuis degene. Sanctity and Perfection in the Choice ; that impoſition of unlawful, an-
taverint. Po- natural , and to ſome men) impoſſible Vows, in the Entrance ; that
Hift. Angl. lib. clogg of ridiculous Habits and Ceremonies, and regular irregular Ob.
ſervances, in the Uſe; that heavy Note of Apoſtacy upon ſuch as alter-
ed their courſe, in the looſe : all which now there are. Thoſe by their faſt,
ings, and watchings
, and devotions and charity,and learning, and induſtry,and
temperance, and unaffected auſterity and ſtrictneſs of life, won from many of
the ancient Fathers (as appeared in their writings)ample and large teſtimonies
of their vertue and piety, and that moſt deſervedly: although their wil
.
lingneſs (out of a zealous deſire to excite others to the imitation of their vertues)
to ſet forth their praiſes in the higheſt Panegyrick ſtrains they could,
drew from their pens now and then ſuch Hyperbolical exceſſes in modo lo-
quendi, as gave occaſion to thoſe Superſtitions in after-ages, which they
then
6.
1
1 Cor 7.24
I be Fourth Sermon.
211
$
Clergy.
tiorum mona-
then never dreamed of. But ſuch were thoſe Monks of old: ſo good, ſo god y V. Eraſm: in
lý.Whereas theſe (1) of latter times, by their affected abſurd habits, and ge- indoftior. Nic.
ſtures
, and Rules ; by their groſs and dull ignorance; by their inſufferable de Clemang.3.
pride, though pretending humility; and their more than Pharifaical over- echo response
looking of others, by their inſatiable Avarice, and palpable Arts of getting 21--23. Cam-
into their hands the facteſt of the Earth, and that under colour of Religi- den. in Brit.p.
.,
on, and pretences of Poverty ; by their ſenſual wallowing in all eaſe, and i- in 1. de ordin.
dleneß, and fulneſ of bread, and (the fruits of theſe) in abominable and pro- Ecclel
. Polyd:
digious filthineſ and luxury : became as Proverbs and as by-words in the Virg. 7. de in-
mouths and pens of men of all ſorts. No ſober Writer almoſt of any note, Pelag. 2. de
even in thoſe darker times, but noted and bewailed the corrupt Eſtate of planèt. Eccl
. 2.
the Church and Clergy in that behalf: for by this time, you muſt know, Pálingen. in'
theſe droans had thruſt themſelves againſt all reaſon and common ſenſe, in Leo. Virg. Sa-
gitcat. c.
to the rank of Church-men, and ſhrouded themſelves under the Title of the
Z Richard Are
Divers godly and learned men (z) wrote againſt the Abuſes, deſi- machanus,Gul
red
a Reformation, laboured to have Monkery reduced, if not to the firſt de S. Amore,
Inſtitution, (there ſeemed to be little hope of that, things were ſo far out of gis, Rob. Abbas
courſe ) yet at leaſtwiſe to ſome tolerable expreſſion of it. The Peets Molifmenfis
,
wanted no ſport the while; who made themſelvesbitterly merry with der do Morrachi,
canting upon the lean skuls, and the (a) fat paunches of theſe lafie gutlings: veſtri ſtomachž
ſunt amphora.
thêre was
fleſh-hold enough for the riming Satyriſts, and the Wits of thoſe
Bacchi, doc.
times, whereon to faſten the foreſt and the ſtrongeſt teeth they had.
Not to infiſa upon other Differences; that which concerneth the point
17.
we have in hand, argueth a manifeſt and wide declination in theſe kind of b V. de Ægyp-
men from their primitive purity. The ancient (b) Monks lived upon the
chis Chryſoft.
labour of their hands : and thereby not only maintained themſelves, (which in Mat.hom.8.
they might do with a very little in that courſe of Abſtinence and Auſterity Ægyptiorum
wherein
they lived) but relieved many others, and did many pious and ordinem tenent
,
charitable Works out of that they had earned with their fingers. And ut nullum abſq5
when about S. Auguſtine's, and S. Hierom's times, Monks began to reliſh operis labore
Eaſe, and under pretence of Reading and Prayer to leave off working, Tom. 2. Epiſt.
and to live upon the ſweat of other mens brows; both thoſe good Fathers 4:
Tom 3.libro
milliked it : Saint Hierome to (c) Ruſticus alledging the laudable Cuſtom de opere Mo-
of the Monaſteries in Ægypt, which admitted none to be Monks but with nachorum.
expreſs condition of labour; and Saint Auguſtine in a juft (d) Treatiſe oppo- dicunt vacare
e Qui autem se
fing it not without ſome bitterneſs, rebuking them as contumacious and le&tioni, nonne
peeviſhly (e) perverſe, who reading in the Scriptures, that he that will not
quod præcipit
labour, ſhall not eat, do ye reſiſt the Apoſtles Admonition, and under pre- Apoftolus ? Que
tence that they may have leiſure to read, refuſe to obey what they do read. eft ifta ergo
But Eaſe is of pleaſing to fleſh and blood; and will not be eaſily wrung Erioni nelle ob-
from thoſe that have any while given themſelves to it, eſpecially when it can temperare,dum
pretend the face and colour of Religion.' So that for all this the humour pult ei vacare,
&, ut quod bo-
ſtill encreaſed and ſpread; till at the length there grew whole Orders of dif
orderly Mendicants begging runagate Friars : who by their Affected pover- legatur, id eo
ty, diverting the Charity of well-minded people from thoſe that were truly quod legitur ?
poor enriched themſelves with the ſpoils of the poor and under colour of long
fΣχολή τερ-
prayers,made a prey not now(as thoſe craving Phariſees of old,whoſe fimpli- roman names
city they pity) of (8) Widoms houſes
, but of goodly Lordſhips, and whole Euripid. in
Countrys before them. It is well known in this our Land, how both Church Hipp. coron.
g Matt. 23.14
and Commonwealth groaned under the burden of theſe heavy Lubbers:
the Common-wealth, whileft they became Lords of very little leſs by
their computation who have travelled in the ſearch ) than the one
half of the Temporalties of the Kingdom; and the Church, whileſt
Ee 2
they
illic inveniunt
num est diutius
C. 17. ib.
met
1
novo
1 Cor. 7.24
.
γων, και πολλά
κακ' επων
Dipnoſ. 5.
212
Ad Populum,
they ingroſſed into their hands the fruits of moſt of the beſt Benefices in the
Realm; allowing ſcarce ſo much as the Chaff towards the maintenance of
b1 Cor. 9. 9. thoſe that (b)trod out the Corn. Their profeffion is. (God be thanked)
now long ſince ſuppreſſed, and their habitations demoliſhed, by the violent
and Jehu-like reformation of a mighty King: and the land by that means
well.purged of thoſe overſpreading Locuſts. There is nothing of them
now remaineth, but the Rubbiſh of their
Nefts, and the ſtink of their Me.
mory; unleſs it be the ſting of their devillijhSacrilege in robbing the Church
by damnable Impropriations.
18. But let them go. The next we meet withal are thoſe, with whoſe ei-
ther Birth, or Breeding, or Eſtate it ſorteth not (as they think) to be tied
to labour in any Vocation. It is the ſin of many of the Gentry, whom God
i Horrei miw, hath furniſhed with means and abilities to do much good ; to (i) ſpend their
sj Toma qe whole days and lives, in an unprofitable courſe of doing either nothing
or as good as nothing, or worſe than nothing. I cannot be ſo either ſtupid,
Ανθρωπος, as not to apprehend; or rigorous, as not to allow a difference in the man.
reliquas Touca ner of employment, and in otheſ circumſtances thereto belonging, between
Epitaph. Ti-' thoſe that are nobly or generouſly born and bred, and thoſe of the meaner
mocreontis," and ordinary rank. Manual, and Servile, and Mechanick Trades and Arts,
apud Athen.
are for men of a lower condition. But yet no man is born, no man ſhould
be bred unto idleneſs. There are generous, and ingenuous, and liberal Em-
ployments, ſortable to the greateſt Births and Educations. For ſome man
whom God hath bleſſed with power and authority in his Country; with
fair Livings and large Revenues ; with a numerous Family of Servants
,
Retainers and Tenants, and the like : it may be a ſufficient Calling, and e-
nough to take up his whole time, even to keep Hoſpitality, and to order
and overlook his Family, and to diſpoſe of his Lands and Rents, and to
make Peace, and preſerve Love and Neighbourhood among them that live
near or under bim. He that doth but this as he ought to do, or is other-
k Non otiosa. wiſe [k] induſtrious for the common good ; muſt be acknowledged a wor.
vivit,qui quali- thy member of the Common wealth: and his courſe of life, a Calling (al-
ferung an. qu." though perhaps not ſo toylſom, yet) in fuo genere, as neceſſary and
pro-
187. 5. ad 2. fitable, as that of the Husbandman, Merchant, Lawyer, Minister ; or any
other.
19. But for our (meer or parcel) Gallants, who live in no ſetled courſe of
life, but ſpend half the day in ſleeping, half the night in gaming, and the
reſt of their time in other Pleaſures and Vanities, to as little purpoſe as they
can deviſe; as if they were born for nothing elſe but to eat and drink,
I Mat. 6.290. and ſnort and ſport; who are ſpruce and trim as the Lilies [1] (Solomon in
crem.Sic lauda. all his royalty was not cloathed like one of theſe :) yet they neither fow, nor
reap, nor carry into the Barn ; they neither labour nor ſpin, nor do
any
que venit de thing elſe for the good of humane ſociety: let them know, there is not
the
gramine--Sed poorest contemptible creature, that crieth Oysters and Kitchinſtuff in the
venale pecueste ſtreets, but deſerveth his Bread better than they ; and his courſe of life is
ritas do Hirpi- of better eſteem with God and every ſober wiſe man, than theirs. A horſe
ni,fi rara, jugo that is neither good for the Way, nor the Cart, nor the Race, nor the Wars,
Nil ibi majo-' nor any other Service; let him be of never ſo good a [m] Breed, never fo
rum reſpectus, well marked and ſhaped; yet he is but a Jade : his Maſter ſetteth no ſtore
Umbrarum,do- by him, thinketh his meat ill beſtowed on him; every man will ſay, better
minos preciis knock him on the head than keep him ; his Skin, though not much worth,
mutare juben is yet betterworth than the whole Beast beſides.
tur Exiguis.Ju-
venal.Satyr. 8.
Confider this, you that are of Noble or Generous Birth. Look unto
the Rock, whence you were hewn; and to the pit, whence you were diga
)
mus equum.No-
bilis hic,quocuno
.
20.
ged.
t
1
)
5
Euxudelay.
ta vocamus ;
Ibid.
Honores,
genere. Ibid.
21.
1 Cor.
7.24
The Fourth Sermon.
213
ged. Search your Pedigrees; collect the ſcattered Monuments and Hiſto- n’Oud'cis
ries of your Anceſtors : and obſerve by what ſteps your worthy Progenitors curesti se bile,
raiſed their houſes to the height of Gentry, or Nebility. Scarce ſhall you 'Art' or To'ro?
find a man of them, that gave any acceflion, or brought any noted Émi-r'ileo
nency to his houſe; but either ſerving in the Camp, or ſweating at the Bar, Euripid
.
or waiting at the Court, or adventuring on the Seas, or trucking in his Shop, o Efigies quà
or ſome other way (12) induſtriouſly beſtirring himſelf in ſome ſetled Call-faluditus alem
ing, and Courſe of life. You ufurp their Arms, if you inherit not their pernox Ante
Vertues:and thoſe (0) Enſigns of Honour and Gentry which they by induſtry Jumam i sar. .
atchieved, fit no otherwiſe upon your ſhoulders, than as rich trappings up. p Nanum cu-
on Aſſes backs; which ſerve but to render the poor Beaſt more ridiculous, jusdaní, Atlano
If you by brutiſh ſenſuality, and ſpending your time in ſwiniſh luxury,ſtain Æthiopem
the colours, and embaſe the metals of thoſe badges of your Gentry and No-Cygnum. Juven.
bility, which you claim by deſcent : think, when we worſhip or honour
you,
we do but (P) flout you; and know, the(9) Titles we in courteſie give you, Quos illis
we beſtow upon their Memories whoſe degenerate Off-ſpring you are, and
damus,& dedi.
whoſe Arms you unworthily bear; and they do no() more belong to you, omnia debes
.
mus, quibus
than the reverence the good man did to Iſis, belonged to the Aſs that
car- Juven. Ibid.
ried her Image.
r Quis enim
generoſum
The third ſort of thoſe that live unprofitably and without a Calling, are dixerit hunc,
our idle ſturdy Rogues, and vagrant townſ-end Beggars : the very
ſcabs, qui Indignas
and filth, and vermine of the Common-wealth. I mean ſuch as have health,
and ſtrength, and limbs, and are in ſome meaſure able to work and take pains sGal
. 6. 16.
for their living ; yet rather chuſe to wander abroad the Countrey, and to Mar 26.11.
ſpend their days in a moſt baſe and ungodly courſe of life: and which is derſtand that
yet more lamentable, by I know not what connivence, contrary to all Con- in Deut
. 15. 4.
ſcience, Equity, and Law are ſuffered. All Chriſtian Commonwealths ſhould *17770's -
»
be the c) Iſraels of God; and in his Iſrael, God as he promiſed there ſhould rñ róx6
be ſome always [t]poor, on whom to exerciſe Charity; ſo he ordained there 219 ve atas. Plar.
ſhould be [u) no beggar, to make a trade and profeſſion of begging. Plata, y 'Ey Tonet,
than whom never any layed down a more exact Idea of an happy Com-'àvidus 71w-
mon-wealth, alloweth not any (x), beggar therein : alledging, that where xdszón å si.
ſuch were tolerated, it was impoſſible but the State muſt abound with (y) TS 5629 mo-
pilſering and whoring, and all kind of baſe Villainy. The Civil Laws have xenguapérou
κλέπήαιτε και
flat Conſtitutions againſt them in the titles (z) de Mendicantibus non inva-
lidis. But I think never Kingdom had more wholſome Laws in both kinds, cos
, wġ ieçdou-
I mean both for the competent relief of the orderly poor, and for ſharprenedy wymai Views
straint of diſorderly Vagabonds; than thoſe proviſions which in many of xāv Suurse zo.
our own Memories have been made in this land. But (a) Quid leges fine Id. de Rep.l. 8.
moribus ? Thoſe Laws are now no Laws for want of due Execution : lib.11
. Tit.2.5
.
ButBeggars are Beggars ſtill,for want of due Correction.(b)Et vetabitur fem- & Cod. Theo.
per, Gretinebitur,the ſaying is truer of Rogues and Gypſies in England, than 14. Tit. II;
ever it was of Mathematicians in Rome. You to whoſe care the preſer- Carm. 24.
vatiori of the Juſtice, and thereby alſo of the Peace of the Land is commit- 6 Tacit. lib. to
ted, as you tender the Peace and Juſtice of the Land, as you tender your own
quiet and the ſafety of your Neighbours; as you tender the weal of
Countrey, and the honour of God: breath freſh life into the languiſhing
Laws by ſevere Execution ; be rather cruel to theſe
Vipers than to the State.
So ſhall you free us from the Plague, and your ſelves from the Guilt, and theme
from the Opportunities of infinite ſinful abominations.
But we are unreaſonable to preſs you thus far, or to ſeek to you or any
others for Juſtice in this matter ; having power enough in ourown hands
βαλαρτιοτό-
Hift
your
214
Ad Populum,
I Cor. 7. 24.
A
1
di Cor. 13.3.
V
to do our ſelves Juſtice upon theſe men, if we would but uſe it. Even
by making a ſtrait Covenant with our Ears, not to heed them; and with
our Eyes, not to pity them; and with our Hands, not to relieve them. Şay
c 2 Theſ-3.10. I thigaltogether of my ſelf? or faith not the Apoſtle even the ſame ? [c] He
that will not labour, let him not eat : relieve him not. But hath not Chriſt
required us to feed the hungry, and to cloath the naked, and to be free and
charitable to the poor? Nothing ſurer: God forbid any man ſhould preach
againſt Charity and Almeſdeeds. But remember, that as God approveth
not [d] Alms or any other work, if without Charity; ſo nor Charity it ſelf
,
e Tim. 1.5.3. if without Diſcretion: [e] Honour Widows, faith Saint Paul, But thoſe that
are Widows indeed : ſo relieve the poor, but relieve thoſe that are poor in.
deed. Not every one that asketh ; not every one that wanteth ; nay
more, not every one that is poor, is poor indeed : and he that in his indić
creet and miſ-guided charity ſhould give to every one that asketh, or want-
eth, or is poor, Meat, or Clothing, or Alms; would ſoon make himſelf
more hungry, and naked, and poor, than he that is moſt hungry, or na-
ked, or poor. The poor, whom Chriſt commendeth to thee as a fit Ob-
ject for thy Charity, the poor indeed ; are thoſe that want not only the
things they ask, but want alſo means to get without asking. A man that
is blind, or Aged, and paſt his work; a man that is ſick, or weak, or lame,
and cannot work ; a man that deſireth it, and ſeeketh it, and cannot get
work; a man that hath a greater Charge upon him than his honeſt pains
can maintain; ſuch a man as one of theſe, he is poor indeed. Let thine
Ears be open, and thine Eyes open, and thy Bowels open, and thy Hands
f Phil. 4. 18. open to ſuch a one : it is a charitable deed, and a (f) Sacrifice of ſweet ſmel-
& Heb. 13. 16. ling, (g) With ſuch ſacrifices God is well pleaſed: Forget not thou to of-
fer ſuch ſacrifices upon every good opportunity, and be well aſſured God
will not forget in due time to reward thee. But for a luſty, able, upright
man (as they ſtile him in their own dialect) that had rather beg, or ſteal, or
both, than dig: he is no more to be relieved as a poor man, than a woman
that hath poyſoned her husband is to be honoured as a Widow. Such a wo-
man is a Widow, for ſhe hath no more an husband than any other Widow
hath: but ſuch a woman is not (1) a Widow indeed, as St. Paul would be
Compare ver. underſtood; not ſuch a Widow as he would have honoured: it is Alms to
3. with v. s.
hang up ſuch a Widow rather than to honour her. And I dare fay, he that
helpeth one of theſe ſturdy Beggars to the ſtocks, and the whip, and the
houſe of Correction, not only deſerveth better of the Commonwealth;
but doth a work of greater Charity in the ſight of God, than he that help-
eth him with Meat, and Money, and Lodging. For he that doth this, cor-
rupteth his Charity by a double Error. Firſt, he maintaineth, and ſo en-
courageth the other in idleneſs; who, if none would relieve him, would
i Pars facrile-
be glad to do any work rather than ſtarve. And Secondly, he diſableth his
gii eft,rem pau- Charity, by miſ-placing it ; and unawares robbeth the poor, whileft he think-
perum dare non eth he relieveth them. As he that giveth any honour to an Idol, robbeth
eron. ad Pam- the true God, to whom alone all religious honour is due: ſo he that giveth
mach. Epift. any. Alms to an idle Beggar, (i) robbeth the truly poor, to whom properly
allthr fruits of our Alms are due. And ſo it cometh to paſs oftentimes (as
k Neque tran-
Scribatur vita Saint Ambroſe ſometimes complained that the [k]maintenance of the poor
pauperum in is made the ſpoil of the loyterer.
Spolia fraudu-
But I forget my ſelf, and you, and the time ; whileft I give way to my
broſ. 2. Offic. juſt indignation againſt theſe baſe Excrements of the Commonwealth.
You have ſeen the Neceſſity of a Calling ; without it, we deſpiſe GodsOr-
23.
dinance, and ſmother his Gifts; we expoſe our ſelves to finfül temptations ;
h 1 Tim. 5.
and 16.
26.
lentorum. Am-
16.
we
i Cor.7.24.
The Fourth Sermon,
215
2
we deprive our ſelves, our families, and the poor of due maintenance; we
withdraw our bounden ſervice from the Common-wealth. It is not the
pretence of Devotion, that can exempt the lazy Monk; nor of Birth, the
riotous Gallant ; nor of Want, the able Beggar ; nor of any other thing,any
other man, from this common Neceſſity. And that is the ſum of our firſt point,
vizs
, the Neceſſity of a Calling. Proceed we now to the ſecond, the Cloice of
a Calling
A point indeed (I muſt confeſs) not directly intended in the words of
my Text: yet being after a fort, implyed therein (for the Apoſtles wiſh,
that every particular man would abide in his own proper ſtation, and
particular Calling, cannot but imply that there is a difference and choice
of ſuch Callings ;) and being withal a matter of ſuch great conſequence
to be taught and known; I thought it would be more expedient for the
preſent diſcharge of my duty in this place, to take it in, (though with
ſome hazard of the imputation of Impertinency to my ſelf) than by par-
ſing it over, to defraud them and it is likely there are many ſuch here
preſent) whom it may concern in point of Conſcience of ſuch inſtru-
&tions, as may give them profitable directions in a buſineſs fo material.
Concerning which, it behoveth every man the rather to have an eſpeci-
al care, becauſe much of a mans comfort and content in this life de-
pendeth thereupon: it being ſcarce poſſible that that mans life ſhould be
(1) comfortable to him, or he go on with any chearfulneſs in his courſe, ! BIG di quó-
that liveth in a Calling, for which neither he is fit, nor the Calling fit for Sav
, kau toti-
him. Neither will the confideration hereof be uſeful only for ſuch, diefum, apud
as are yet free to chooſe; but even for thoſe alſo, who have already made Scob. ſerm.
their choice. For ſince the very fame Rules which are to direct us in the
Choice of our Calling, are to help us alſo for the Trial of our Callings; it can
be no loſs to the beſt of us all, to give heed to thoſe Rules: thereby either
to rectifie our Choice; or to quicken our alacrity in what we have choſen,
by warranting our courſes to our own ſouls, and ſilencing many unneceſſa-
ry Scruples, which are wont frequently to ariſe concerning this matter, in
the Conſciences of men.
And firſt, we are to lay this as a firm ground, that that is every man's 25.
Proper and right Calling, whereunto God calleth him. For he is the An-
thor, as of our General
, fo of our Particular Callings too: [As the
Lord hath called every one, Verf. 20.] When therefore we ſpeak of the
Choice of a Calling, you are not ſo to underſtand it, as if it were left free
for us ever, to make our Choice where, and as we liſt. The Choice that is
left to us, is nothing but a conſcionable Enquiry which way God calleth us ,
and a conſcionable Care to take that way. So that if it ſhall once appear,
that God calleth us this way or that way, there is (m) no more place for m--morta-
choice ; all that we have to do, is to obey. -(n) Obſequium fufficit eſſe conſilium ; cer-
The Enquiries we are to make ordinarily, are (as you ſhall hear a- tus jusſa capeffe
non) what lawfulneſ there is in the thing, what Abilities there are in us, what
Warrant we have from without. But all theſe muſt ceaſe, when God once a Auſon. ib.
expreſſeth himſelf, and calleth us with an audible Voice. No more enqui-
ry then into the thing, how lawful it is. If God bid Peter (o) kill and eat,
) Acts 10.13,
and ſend him to preach unto the Gentiles; there is no anſwering renele petits mov_
eve, Not ſo Lord; nor alledging the uncleanneſ of the meat, or the unlawful-
neſs of going into the way of the Gentiles: Injuſta juſta habenda----what
God will have clean, he (p) muſt not account common.
His
very
Call to pib. Verf. 28.
any thing, maketh it lawful. No more enquiry into our felves, how able
we are. If God call (9) Moſes, one of a ſlow ſpeech, and not eloquent, q Exod. 4. To,
from
1
meum.
Dei. Auſon.
Theodofio.
2 doc
2
2.
doc
216
7. 24.
Ad Populum,
I Cor:
IS.
&c.
14, 15
plain
,
Jeruſa-
17.
1
9, Io.
pretences, and delays : when God calleth, ſubmit thy will, ſubdue thy
f Judg. 6. 14, from the
ſheepfold, to plead for his people before
a Tyrant ; or (1) Gideon,
a mean ſtripling, of a ſmall Family and Tribe, from the threſhing.floor, to
& Jer. 1. 6, deliver Iſrael out of the hands of their Oppreffors; or ($) Jeremy, a very
child, and one that could not ſpeak, from his Cottage in Anathoth, to ſet him
h Amos 9. 13, over Nations and Kingdoms, to root out and to plant ; or (b) Amos a
Country-fruit-gatherer, from the Herd in Tekoah, to propheſie at Bethel
and in the Kings Court: it is a fruitleſs and unſeaſonable modeſty to al
į Auſon, ubi ledge unſufficiency or unworthineſs
. (1) Juvat idem Qui jubet. Where he
lugra ſetteth on work he giveth ſtrength to go through with it. His very calling
of any man maketh him able. No more enquiry into outward means
,
k Rom. 1. 1. what warrant we have. If God (k)call Paul to be an Apoštle, and (l) to beár
1 Aas 9. 15. bis Name before the Gentiles, and Kings, and the Children of Iſrael; it is
m Gal. 1. 16, needleſs to (m) confer with fleſh and blood, or to ſeek confirmation at
tem from them which were Apostles before him, by the impoſition of their
hands. Gods work in him ſupplieth abundantly the want of thofe folem-
n Ibid. verf. 1. nities; and Paul is as good an Apoſtle as the beſt of them, although he bern)
an Apostle
, not of men, neither by man. Gods calling any man to any Office,
o Auſon, ubi fealeth his Warrant. [0] Non tutum renuiſſe Deo. Away with all excuſes
fupra.
and
pi Sam. 3.
reaſon, anſwer his Call, as Samuel was taught to do, [P] Speak Lord, forthy
ſervant heareth.
26. If it were expedient for us, that God ſhould ſtill deal with us as he did
long with the Jewiſh, and a while with the Infant Chriſtian Church,by im-
mediate inſpirations; and call us either by Secret Enthuſiaſms, or ſenſible
Inſinuations (as he did many of them) into the way wherein he would
have us walk : the Rule for our Choice would be eaſie; or rather there
would need no Rule at all (becauſe indeed there would be left no Choice at
all ;) but this only, even to get up and be doing , to put our felves
ſpeedily into that way whereunto he did pointņus. But ſince the wiſdom
of God hath thought it better for us, to take counſel from his written word,
which he hath left us for our ordinary direction in this and all other diffi-
culties ; rather than to depend upon immediate and extraordinary inſpira-
tions: it will be very profitable for us to draw thence fome few Rules,
whereby to make reaſonable judgments concerning any courſe of life, whe
ther that it be, whereunto God hath called us, or no. The Rules, as I have
partly intimated already, may be reduced to Three Heads : according as the
Enquiries we are to make in this buſineſs, are of Three forts. For they ei-
ther concern the courſe it felf; or elſe our ſelves, that ſhould uſe it ; or elſe
Thirdly, thoſe that have Right and Power over us in it. If there be a fail
in any of theſe ; as if either the courſe it ſelf be not lawful, or we not com-
petently fit for it, or our Superiors will not allow of us, or it: we may
well
think, God hath not called us thither. God is juſt ; and will not call any
man to that, which is not honeſt and good : God is All-fufficient; and will
not call any man to that, which is above the proportion of his ſtrength:
3 God is wonderful in his providence, and will not call any man to that, whereto
he will not open him a fair and orderly paſſage. Somewhat by your patience
of each of theſe.
27.
And firſt, of the Courſe we intend. Wherein let theſe be our Enqui.
ries: Firſt, whether the thing be ſimply and in it ſelf lawful,or no :Second-
ly, whether it belawful ſo as to be made a Calling,or no: Thirdly
, whether
it will be profitable, or rather hurtful to the Commonwealth. Now ob-
ſerve the Rules. The firſt Rule this, Adventure not on any courſe without
good aſſurance that it be in it ſelf lawful. The ground of this Rule is plain and
evident.
A
1
!
1
ei saa
3.
1.
2.
1 Cor. 7. 24.
The Fourth Sermon
217
27.
evident. For it cannot be, that God, who hateth, and forbiddeth, and
puniſheth every ſin in every man, ſhould call any man to the practice of a-
пу
lin. (d) Let him that ſtole, ſteal no more, faith St. Paul; But rather let d Eph. 4. 28.
him labour with his hands, the thing that is good, Epheſ. 4. If it be not fome-
thing that is good; it is good for him to hold his hands off : let him be
ſure, God never called him to labour in that: and he were as good hold to
his old trade, and ſteal ftill, as labour with his hand the thing that is not
good. If (e) Diana of Ephelus be an Idol, Demetrius his occupation muſt e ACS 19. 2ģi
down : he muſt make no more ſilver ſhrines for Diana, though by that craft
he have his wealth. Tertullian excellently enlargeth himſelf in this ar-
gument in his (f] Book De Idololatria;ſtrongly diſapproving their practice, f Prefertim
who being Christians, yet gat their living by making Statues and Images, cap. s.-- 8.
and other ornaments to ſell to Heathen Idolaters
. Offenders againſt this
Rule, are not only ſuch as live by Stealing, and Robbing, and Piracy, and
Purſe-cutting, and Witch-craft, and other ſuch like ungodly practices as are
made capital even by the Laws of Men, and puniſhable by death : but all
ſuch alſo, as maintain themſelves by, orget their living in any courſe; ab-
ſolutely condemned by the Law of God, howſoever they may find amongſt
men either expreſs allowance as Whores, and Bawds do in the holy Mother
Church of Rome; or at leaſt ſome kind of toleration by connivance,as Char-
mers, and Fortune-tellers, and Wizards, do amongſt us. Which ſort of peo-
pleit is ſcarce credible how generally and miſerably our common Ignorants
are belotted with the opinion of their skill
, and how pitifully they are
gulled by their damnable impoſtures, through their own fooliſh credulity
Theſe ſuperſtitions helped to root out the (g) Amorites out of the land of Ca- g Deut. 18
and it may paſs among Saul's beſt A&ts, that he rooted out theſe ch) 10,-- 12.
h i Sain, 28.01
Superſtitions out of the land of Iſrael : And great pity it is, that ſuch as
make a trade of theſe ſuperſtitions are not by ſome ſevere proviſions rooted
out of this, and every other Chriſtian Land. Let this firſt Rule be remem-
bred of us in every choice and trial of our Callings, No unlawful thing, can
be a lawful calling.
No, nor yet every lawful thing neither. For many things may be law 28.
ful in the private uſe, which yet may not lawfully be made a Calling, or
trade of life. Who can reaſonably deny the lawfulneſs of many difports
and recreations, as Bowling, or Shooting, or even Cards and Dice? And
iτέλG- ένας
yet who can (i)reaſonably think it to be a commendable Calling, for any
78 bis 7W
man to be a profeſt Bowler, or Archer, or Gameſter, and nothing elſe?
παιδίαν ημίν
Therefore take a ſecond Rule; Make not a Calling of that, which was not åsóvatov.
Ariſt. 8. Pol.3
made to be a Calling. If you ſhall ask, How you ſhall know a thing to
be ſuch ? I anſwer generally, all ſuch things as are of this nature, as are
indifferent for men of all ſorts and Callings to uſe with due caution and
circumſtances ; and more eſpecially matters of delight, and recreations are
ſuch. And the reaſons are good. The (k) ground of particular Callings is k Hic verf. 17
fome[!]particular gift of God, according to the differences that are to be l'Idreu geba
found in particular men in regard either of the ſoul or of the body, or of ecouco vagi
outward things: whereas ſuch things as theſe, whereof we now ſpeak, be-
come of lawful and commendable uſe, not ſo much from any special a-
bility received from God, which ſhould be exerciſed therein, as from the m Uti quidem
common neceſſity of our weak nature, which is to be refreſhed thereby. Sicut fomno, &
And the end alſo, for which God permitteth us theſe things, is not to
quietibus cætea
employ our ſtrength and time in them; but to give us ſome [m] refreſhing, grávibus feriiſ
when we are wearied with former labour; and ſo to fit us for freſh que'rebus ſa-
and future employment. The works of our Callings, they are as our Cic. 1. Offic,
Mests
maan:
1
1
ris, tum cum
5
1
1
I
1
Ariſt. Po
tit. 3.
+
218
Ad Populum,
1 Cor.
7. 24.
n's capuceo Meats and Drinks ; theſe of Delight, as Sauces, or as [u] Phyfick, and as
reciat que ellos Sances or Phyſick they are to be uſed and not otherwiſe. As abſurd
then as it would be for a man to accuſtom himſelf to no other diet bút
Jabber-Sauces, and Druggs : ſo abſurd a thing it is for a man to have no o
ther Calling, but Dicing, and Carding, and Gaming. Amongſt offenders
againſt this Rule, that I reckon not Juglers
, and Fidlers
, and Tumblers,
and Bearwards, and Rope-dancers, and Rhymers, and the reſt of that Rab
ble; they may thank the baſeneſs of their condition, rather than the lam.
fulneſs of their Courſe. : I ſtrike rather, at thoſe that are both eminent
and pernicious ; eſpecially thoſe Bawds of unthriftineſs and almoſt e-
very other Vice; (for where Unthriftineſs is, there is almoſt every other
Vice,) I mean thoſe parcel-Gallants that have nothing to live on but their
Wits, and no other uſe of their Wits, but to deſtil a kind of maintenance
from juicy heirs, and Aufh novices by play. I would our Pantomimes
alſo and Stage-players would examine themſelves and their Callings by this
Rule. If they ſhould have been tried by the Bench of Fathers and Coun-
cils ofold, or would have put it to moſt voices among later Divines boch
Popiſh and Reformed ; they had been utterly caſt and condemned by
the firſt Rule, and not have been reprieved till now; moſt holding, not
the Calling only, but the very Practice and Thing it ſelf unlawful and dam-
nable. For my own part, I dare not at all ſay the Practice ts, neither will
I now ſay the Calling is, unlawful : only let them that make a calling of it,
conſider themſelves and their calling well, and examine whether God
hath beſtowed upon them fome gifts, which they might have employed a
better way; and what inducements they have, and of what weight thoſe
inducements are, to give their conſciences ſecurity, that they have done
well, in embracing this as their calling. And when they have done thus,
freely and faithfully, as in the fight of God: if their own hearts condeme
them not, neither do I: in the mean time, I would but be their Remem-
brancer of thus much only, that there are ſome things lawful to do, which
are not lawful to live by ; ſome things lawful as Delights, which are not
lawful as callings. And ſo much for that ſecond Rule.
1
1
.
L
1
Sct
1
29.
There is yet a third Rule behind, and that is this. Reſolve not upon that
courſe for thy calling, what pretences foever, or what reaſons thou mayeſt
have for the lawfulneſs of it otherwiſe, which is rather hurtful than profi-
table for the Common-wealth. The (0) Publick good is one of thoſe main
o see before reſpects which enforce the neceſſity of a calling : the ſame reſpect then muſt
of neceſſity enforce ſuch a calling, as may at leaſt ſtand with the Publick
good. (p) The manifestation of the Spirit is given to every man (faith our A-
pi Cor. 12.7. poſtle after at the twelfth Chapter) to profit withal. Yea, perhaps to pro-
fit himſelf withal. If it were but ſo, yet that were enough to infer more :
ſith the (q)
private good is included in the publick, tanquam trigonum in te-
4 Συν γαρ τη
TÓRGL ve - tragono. But the Apoſtle meant to ſpeak home; and therefore he made
Tee nj, Stremiu-choice of a word that will not admit that gloſs of private profit: Webstà
συμφέρον. That
That very word impliedly preferreth the (r) publick good before
Xenophon
, de the private, and ſcarcealloweth the private, other than as it is interwoven
in the publick. Now things in themſelves lapful, and at ſome times uſeful,
nibus publica may in regard of the End, or of the matter, or by ſome accident otherwiſe,
privaris porio-- happen at ſome other times to be hurtful to the Common-wealth : and
va funt. Scn. hereof ſuch due conſideration would be had in the choice and exer-
· ). ele Clem. 4.
ciſe of our Callings, as ever to have one eye upon the Common good,
and not wholly to look after our own private gain. Offenders againſt
this
TOITU, EHCI-
56 binec.
1
Venatione.
r Sanis horni.
1
1
+
5
1
1
I.
i Cor: 7. 34
.
The Fourth Sermori
219.
this Rule, are moſt of our Engroſfers, and Foreſtallers, and ſundry kinds
of Hucksters and Regraters: as alſo thoſe that export money, corn, or other
needful commodities out of the Land in times of want or ſcarceneſs,or bring
in nnneceſſary commodities when there is plenty at home: and all thoſe that
project new devices
, and unjuſt Monopolies, to fill their own Coffers ; per-
haps not without pretenſion of ſome ſmall benefit to the Common-wealth, but
certainly not without ſenſible and grievous preſſures of thoſe that are a great'
part of the Common-wealth.
Thus have we delivered three Rules, concerning the Quality of a right
30.
Calling: and pointed out fome ſpecial offenders againſt each of them. And
now methinks I ſee the Vſurer hugging himſelf, and clapping his ſides, that
he hath come off fo fairly: ſurely his Calling is abſolute good, whereon none
of theſe Rules could faſten. But it is indeed with the Vfurer in thịs caſe,
as with the Drunkard. If the Drunkard ſhould ask me againſt which of the
ten Commandments he offended; I confeſs I could not readily give him
a direct punctual anſwer: Not that he ſinneth not againſt any ;. but becauſe
befinneth againſt ſo many of them that it is hard to ſay againſt which moſt.
· He finneth againſt the ſixth Commandment, by diſtempering his body; he
finneth againſt the ſeventh,by enflaming his luſtzhe ſinneth againſt the eighth,
by making waſte of the good Creatures of God. Right fo is it with our
Vlurer in this caſe: He would poſe me, that ſhould ask me the Queſtion,
which of theſe three Rules fetcheth in the Vſurer and his Calling, Verily I
cannot well tell which moſt; I think every oneof the three may : howſoe-
ver, among the three I am ſure I have him. If Ujury be ſimply unlawful
(as moſt of the learned have concluded) then the firſt Rule hath him. I
ſhould be very tender to condemn any thing as ſimply unlawful, which
any even imaginary conjuncture of Circumſtances would render lawful;
and would chuſe rather by an over-liberal Charity to (1) cover a multitude of ſ1 Pet. 4. 8.
fins, (if I may abuſe the Apoſtles phraſe to that ſence) than by a too ſuper-
ftitious reſtraint make one. Yet the Texts of Scripture are ſo expreſs, and
the grounds of Reaſon, brought by leapned men, ſeem ſo ſtrong againſt all
Vfury; that I have much ado to find ſo much charity in my ſelf, as to ab-
folve any kind of Vfury, (properly ſo called) with what cautions or cir-
cumſtances foever qualified , from being a ſin. But I will ſuſpect mine
own and the common judgment herein, and admit for this once (dato
non conceſſo,) that Vſury be in ſome caſe lawfal, and ſo our Uſurer eſcape
the firſt Rule; which yet cannot be, till his teeth be knocked out for biting:
But
you
muſt knock out his brains too, before he eſcape our ſecond Rule :
I dare ſay, the moſt learned Uſurer that liveth (and they ſay ſome learned
ones are Vfurers) will never be able to prove, that Vury if it be at all
lawful, is ſo lawful, as (t) to be made a Calling. Here all his Doctors and hist Artem nequi-
tie delegerunt;
Proctors, and his Advocates leave him. For, can it poſſibly enter into any unde viram
reaſonable mans head to think, that a man ſhould be borx for nothing elſe, tranſigant : &
but to tell out money, and take in paper ? which if a man had many milli- inde fe volunt
ons of gold and Gilver, could take up but a ſmall portion of that precious offendant eum,
time which God would have ſpent in ſome honeſt and fruitful employment. À quo omnes
But what do I ſpeak of the judgment of reaſonable men in ſo plain a mat- Auguſt
. in
ter; wherein I dare appeal to the conſcience, even of the Vfurer himſelf ; Pfal. 129
and it had need be a very plain matter, that a man would refer to the continue the avera
ſcience of an Uſurer. No honeſt man need be (u) ashamed of an honeſt Cal- ſus, qui verat
ling: if then the VJurers Calling be ſuch, what need he care who knoweth, artem pudere
or why ſhould he thame with it? If that be histrade, why doth he not in fattires. Cic-
his Bills and Bonds and Noverints, make it known to all men by thoſe pre-in Oracor.
Ff2
1
.
2.
lents
1
!
1
→
1
1 Cor. 7. 24.
Teoman,
1
1
1
1
A
$
+
Ad Populum,
220
ſents that he is an Uſurer, rather than write himſelf Gentleman, or
or by ſome other ſtile? But ſay yet our Vfurer ſhould eſcape, at leaſt in
the judgment of his own hardened conſcience, from both theſe Rules
, as
from the ſword of Jehu and Hazael : there is yet a third Rule, like the
ſword of Eliſha, to ſtrike him ſtone-dead, and he ſhall never be able to
eſcape that
. Let him ſhew wherein his Calling is profitable to humane fo
ciety. Hee keepeth no Hoſpitality: if he have but a barr'd chest, and
ſtrong lock to keep his God and his Scriptures (his Mammon and his Parch
ments in it) he hath houſe-room enough. He fleeceth many z but cloatheth
none. He biteth and devoureth ; but eateth all his morſels alone : He gi-
veth not ſo much as a crum, no not to his deareſt Broker or Scrivener; only,
where he biteth, he alloweth them to ſcratch what they can for themſelves.
The King, the Church, the poor, are all wronged by him, and ſoare all that
live near him: in every common charge, he llippeth the collar; and leaveth
the burden upon thoſe that are leſs able. It were not poſſible, Uſurers ſhould
be ſo bitterly inveighed againſt by fober Heathen Writers ; fo feverely
cenſured by the Civil, and Canon Laws; ſo uniformly condemned by god-
* Jer. 151 10. ly Fathers and Councils; ſo univerſally (x) hated by all men ofall ſorts, and
in all Ages and Countries ; as Histories and experience manifeſt they ever
have been and are : if their Practice and calling had been any way profit .
ble, and not indeed every way hurtful and incommodious both to private
men and publick focieties. If any thing can make a calling unlawful ; cer.
tainly the Uſurers Calling cannot be lawful.
Our firſt care paſt, which concerneth the Calling it ſelf; our next care
32,
in our choice muſt be, to enquire into Our ſelves, what Calling is moſt fit
for us, and we forit. Wherein our Enquiry muſt reſt eſpecially upon three
things; our Inclination, our Gifts, and our Education. Concerning which,
let this be the firſt rule: Where theſe three concur upon one and the ſame
Calling, our conſciences may reſt aſſured that that Calling is fit for us : and
we ought, ſo far as it lyeth inour power, to reſolve to follow that. This
Rule, if well obſerved, is of ſingular uſe, for the ſetling of their conſcien-
ces, who are ſcrupulous and doubtful concerning their inward Calling to
any office or employment. Divines teach it commonly, and that truly,
that every man ſhould have an inward Calling from God, for his particu-
lar courſe of life: and this in the Calling of the Miniſtry is by ſo much more
requiſite, than in moſt other Callings, by how much the buſineſs of it is
more weighty than theirs, as of things more immediately belonging unto
GOD. Whence it is, that in our Church none are admitted into Holy Or-
ders, until they have perſonally and exprefly made profeſſion before the
Biſhop, that they find themſelves (1) inwardly called and moved thereunto.
y Book of Or-
dering, doc.
But becauſe, what thar inward Calling is, and how it ſhould be diſcerned,
is a thing not ſo diſtinctly declared and underſtood, generally, as it ſhould
be: it often falleth out, that men are diſtreſſed in Conſcience with doubts
and ſcruples in this caſe, whileft they deſire to be aſſured of their inward
Calling, and know not how. We are to know therefore, that to this inward
Calling there is not of neceſſity required any inward, ſecret, ſenſible teſti-
mony of Gods bleſſed fanctifying Spirit to a mans ſoul, (for then an unſan-
Etified man could not be rightly called;) neither yet any ſtrong working of
the Spirit of illumination, (for then a meer heathen man could not berightly
called) both which conſequents are falſe. For (z) Sauland (a) Judas were
2 Sam. 10 24. called; the one to the Kingdom, the other to the Apoſtleſhip; of whom it is
certain the one was not, and it is not likely the other was, endued with
the holy Spirit of Sanctification. And many Heathen men have been called
4
sa 6.70
to
1
1
1 Cor. 7. 24
The Fourth Sermon.
221
any
1
1
To
2.
3
to ſeveral employments, wherein they have alſo laboured with much prom
fit to their own and fucceeding times; who in all probability never had
other inward motion, than what might ariſe from ſome or all of theſe
three things now ſpecified, viz. the Inclination of their nature, their per-,
fonal Abilities, and the care of Education. If it ſhall pleaſe GOD to af-
ford any of us, any farther gracious aſſurance than theſe can give us, by
ſome extraordinary work. of his Spirit within us, we are to embrace it
with joy and thankfulneſ, as a ſpecial favour : but we are not to ſufpend
our reſolutions for the choice of a courſe, in expectation of that extraor-
dinary aſſurance; ſince we may receive comfortable ſatisfaction to our
fouls without it, by theſe ordinary means, now mentioned. For, Who
need be ſcrupulous, where all theſe concur? Thy Parents have from thy
childhood deſtinated thee to ſome ſpecial courſe, (admit the Mini-
ftery; and been at thecare and charge to breed thee up in learning, to
make thee in ſome meaſure fit for it : when thou artgrown to ſome matu-
rity of years and diſcretion, thou findeſt in thy ſelf a kind of deſire to be
doing ſomething that way in thy private ſtudy by way of tryal: and with-
al ſome meaſure of knowledge, diſcretion, and utterance (though perhaps 3.
not in ſuch an eminent degree as thou couldeſt wiſh, yet) in ſuch a com-
petency, as thou niayſt reaſonably perſwade thy ſelf thou mighteſt there-
by be able (with his bleſſing) to do ſome good to Gods people, and not
be altogether unprofitable in the Miniſtry. In this ſo happy concurrence
of Propenſion, Abilities, and Education ; make no farther enquiry, doubt
not of thine inward calling : Tender thy ſelf to thoſe, that have the power
of Admiſſion for thy outward calling; which once obtained, thou art cer-
tainly in thine own proper Courſe. Up and be doing ; for the Lord hath
called thee, and (no doubt) the Lord will be with chee.
But ſay, theſe three do not concur ; as oftentimes they do not. A man
33.
may be destinated by his friends, and accordingly bred, out of ſome cove-
tous, or ambitious, or other corrupt reſpect, to ſome Calling ; wherefrom
he may be altogether averſe, and whereto altogether unfit; as we ſee ſome
Parents, that have the donations or Advocations of Church Livings in
their hands, muſt needs have ſome of their Children (and for the moſt
part they ſet by the moſt untoward and miſshapen chip of the whole block
to make timber for the Pulpit ; but ſome of their children they will have)
thruſt into the Miniſtery, though they have neither a head nor a heart for it.
Again, a man may have a good ſufficiency in him for a Calling, and yet out
of a loathful deſire of eaſe and liberty, if it ſeem painful or auftere; or an
ambitious deſire of eminency and reputation, if it ſeem baſe and contempti-
ble ; or ſome other ſecret corruption, cannot ſet his mind that way; as So-
lomozz faith, there may be (b) A price in the hand of a fool to buy wiſdom, and
b Pro. 17.11.
yet the fool have no heart to it. And divers other occurrents there may
be,and are, to hinder this happy conjuncture of Nature, Skil, and Educati-
on. Now in ſuch Cales, as theſe, where our Education bendeth us one
way, our Inclination ſwayeth us another way, and it may be our Gifts and
Abilities lead us a third ; in this diſtraction, what are we to do? which
way to take? what Calling to pitch upon? In point of Conſcience, there
can no more General Rules be given, to meet with all Cajes, and regulate
all difficulties, than in point of Law, there can be general reſolutions given
to let an end to all futes, or proviſions madeto prevent all inconveniences.
Particulars are infinite, and various: but Rules are not,muſt not,cannot be
fo. He whoſe caſe it is, if he be not able to direct himſelf, ſhould do well,
to take advice of his leurned Counſel. This we can readily do in matters of
Lavo
A
+
1
222
Ad Populum
i Cor: 7. 24. .
c Exod.20.12.
d Haud æquum
t
mercede doce-
quos judicabat
Law for the quieting of our Eſtates: why ſhould we not do it at leaſt as
readily in matter of Conſcience, for the quieting of our ſouls? But yet for
ſome light at leaſt in the generality; what if thou ſhouldeſt proceed thus
Firſt, have an eye to thy Education: and if it be poſſible to bring the reſt
34.
that way, do fo rather than forſake it
. For beſides that it would be ſome
grief to thy Parents, (to whom thou ſhouldeſt be a comfort) to have caſta-
way ſo much charge as they have been at, for thy education, and ſome dif
.
honour to them withal, (whom thou art bound by the law of God and Nă-
ture to (c) honour,) to have their judgments ſo much ſighted,and their choice
ſo little regarded by their child : the very conſideration of ſo much precious
facit,qui quod time, as has been ſpent in fitting thee to that courſe, which would be almoſt
didicitpid dein (d) all loſt upon thy change, Thould prevail with thee to try all poſſible
Amphitr. means rather than forego it. It were a thing indeed much to be wiſhed,
that Parents, and Friends, and Guardians, and all thofe other whatfoever
,
that have the Education of young ones committed unto them all greedy
deſires to make their children great, all baſe penurious niggardneſs in faving
se more problem their own purſes, all fond cheriſhing of their children in their humours
, ai
vi — Apolloni- dosing opinion of their forwardneſs, and wit and towardlineſs, all other
um, quichen
corrupt partial affections whatſoever, laid aſide; would (?) out of the ot.
ret, tamen non ſervation of their natural propenſions and inclinations, and of their particu-
patiebatur eos, lar abilities and defects, frame them from the beginning to ſuch courſes ;
non poſſe ora-
as wherein they were likelieft to go on with chearfulneſs and profit. This
tores evadere, indeed were to be wiſhed: but this is not always done. · If it have not
operam apud in been ſo done to thee; the fault is theirs, that Mould have done it, and
mittebatq; & not thine: and thou art not able now to remedy that which is paſt and
ad quamcumg, gone. But as for thee, and for the future; if thy Parents have not done
esſe aprum, ad their part, yet do not thou forget thy duty: if they have done one fault in
eam impellere, making a bad choice ; do not thou add another, in making a worfe change:
folebat, Cic. 1. diſparage not their Judgments by miſliking, neither gain-lay their Wills
by forſaking their choice, upon every ſmall incongruity with thine owa
f Fuvenile wire Judgment or Will. If thine Inclination draw thee another way ;
labour
non poffe impe- throughly to ſubdue thy nature therein : Suſpect thine own corruption :
tum.Senec. in Think this backwardneſs proceedeth not from true judgment in thee, but
iſſueth rather from the root of ſome carnal affection : Conſider, thy years
g Nihil eft
quod non ex are green, (f) affections ſtrong, judgment unſetled: Hope that this backward-
one stopercentne neſs will grow off, as years and ſtayedneſs grow on : Pray and endeavour
intenta ac dili-that thou maiſt daily more and more wean thy affections from thine own
bent, and take liking to that courſe, whereunto thou haſt been ſo long in
-- Labor onmia framing. Thus poſſibly thou maiſt in time make that chearful and de-
vincit Impro- lightful unto thee, which now is grievous and irkſome. And as for thy in-
bus. Virgil. 1.
ſufficiency
, if that diſhearten thee (which is indeed a main rub;) do thus.
Prelitius eft . Impute thy former non-proficiency to thine own lloath and negligence :
contra rerum Think, ifafter ſo long time ſpent in this courſe, thou haſt attained to no
quidem viétor greater perfection in it; how long it would be ere thou ſhouldīt come to
abiit, maligni- a tolerable mediocrity in another : Reſolve, not to loſe all that precious time
item cims per- forepaſt by beginning the world anew ; but rather ſave as much of it, as
bore ſuperando. is redeemable, by adding to thy diligence: Suspect that it cometh from thy
de Domeft., pride, that thou canſt not content thy ſelf with a Calling, wherein thou
Té mnij çu-, maiſt not be excellent ; and imagine, that God, of purpoſe to humble thee,
tv ou de Becko might divert thy education to another, for which thou art leſs
Oba
Seas Heli-
Æ- ſerve,what (8) ſtrange things paſtbelief, and ſuch as have ſeemed inſupera-
thiop. Hift. ble, have been conquered and fubdued by the obſtinacy and improbity of
unwearied labour, and of affiduity: Doubt not, but by Gods bleſſing up
de Orat.
Troad.
!
gens cura.
Senec.
Georg.
1
apt:
odor.l.
3.
un
/
1
" }
223
Cor. 7. 24.
The Fourth Sermon.
on thy faithful induſtry, to attain in time, if not to (luch perfection as thou
deſireſt, and mighteſt perhaps have attained in ſome other courſe, if thou
hadſt been bred up to it; yer) to ſuch a competent ſufficiency, as may ren-
der thy endeavours acceptable to God, comfortable to thy ſelf, and fer-
viceable to community. If by theſe and the like confiderations, and the
uſe of other good means, thou canſt bring thy affections to ſome indiffe-
rent liking of, and thy abilities to ſome indifferent mediocrity for, that
courſe which Education hath opened unto thee, thou haſt no more to do
There's thy Courſe, that's thy Calling, that's the work whereunto God hath
1
appointed thee.
1
>
1
But ifafter long ſtriving, and pains, and trial, thou canſt neither bring 35.
thy mind to it, nor do any good upon it, having faithfully deſired and
endeavoured it, ſo that thou muſt needs leave the courſe of thy Educati.
011, or (which is another caſe) if thy Education have left thee free, (as
many Parents, God knoweth, are but too careleſs that way;) 'then Ša
condly, thou art in the next place to conſider of thy Gifts and Abilities ;
and to take direction from them, rather than from thine inclination. And
this Rule I take to be very ſound : not only from the Apoſtles intima-
tion, verſ. 17. ([5] As God hath diſtributed to every man, as the Lord hath
h Verf. 17.hic.
called every one) where he ſeemeth to make the Choice of mens Callings,
to depend much upon the diſtribution of Gods Gifts: but withal, for two
good Reaſons. One is, becauſe our Gifts and Abilities, whether of bo-
dy or mind, being in the brain or hand, are at a better certainty, than
our Propenſions and Inclinations are, which are feated in the Heart. The
heart is [ij deceitful above all things : and there are ſo many rotten corrup- i Jer. 19.9
tions in it, that it is a very hard thing for a man to diſcern his own Inclina-
tions and Propenſions, whether they ſpring from a found, or from a cor-
rupt root. Whereas in the diſcerning of our Gifts and Abilities; we are
leſs ſubject to groſs Errours and miſtakings: I mean for the truth and rea.
lity of them; howſoever we are apt to over-value them for the (k) meaſure
Ferepluss
and degree. Now it is meet in the choice of our Callings, we ſhould fol- nobis videmur
low the furer guide:and therefore rather be led by our [l]Gifts, than by our poffe quàm
Inclinations. The other Reaſon is ; becauſe our Inclinations cannot ſo nec. de tran-
poſſumus. Se
well produce Abilities, as theſe can draw on them. We ſay indeed, there quil. c. 4
is nothing hard to a willing mind : and in ſome ſence, it is true. Not
quemque
as if a willing mind could make us do more than we are able. A man can modulo uc pede
do no more, than he can do, be he never ſo willing: but decauſe a wil- verum eft,
ling mind will make us exerere vires, ſtir up our ſelves to do as much as
we are able, which we uſe not to do in thoſe things we go unwillingly a-
bout. Willingneſs then may quicken the ſtrength we have : but it doth
not put any new ſtrength into us. But Abilities can produce Inclinationis
de novo; and make them where they find them not. As we ſee, every o-
ther natural thing is inclinable to the exerciſe of thoſe natural faculties,
that are in it: ſo certainly would every man have ſtrongeſt inclination to
thoſe things, whereto he hath ſtrongeſt abilities, if wicked and untoward
affections did not often corrupt our inclinations, and hinder them from
moving their own proper and natural way. It is beſt then to begin the
choice of our Callings from our Abilities, which will fetch on inclinations ;
and not from our Inclinations, which without Abilities will not ſerve the
ki
Metiri ſe
Horat. 1.Ep.9.
1
turn.
36.
Concerning which gifts or abilities ; what they are, and how to make
true judgment of them, and how to frame the choice ofour Callings from
them: to ſpeak punctually and fully would require a large diſcourſe, I can
but
1
1
1 Cor. 7. 24.
pro-
I.
3.
,
a
5.
of the Mind; Judgment, Wit, Invention, Memory, Fancy, Eloquence,
224
Ad Populum,
but touch at ſome few points therein, ſuch as are of daily uſe; and
ceed. Firſt,. by gifts and abilities we are to underſtand not only thoſe
exc. and thoſe of the Body; Health, Strength, Beauty, Activity, &c. but
alſo thoſe which are without ; Birth, Wealth, Honour, Authority, Repu-
tation, Kindred Alliance, &c. generally any thing, that may be of use
2. or advantage unto us for any employment. Secondly, as our abilities on
the one ſide, ſo on the other ſide, all our wants and defects, which might
diſable us more or leſs for any employment, are to be duly weighed and
conſidered of, and the one laid againſt the other; that we may know how
to make, as near as we can, a juſt eſtimate of our ſtrengh and ſufficiency
.
Thirdly, it is a ſafer way to undervalue, than to overprize our ſelves, leſt
ignorantly confident, we affect a Calling above our ſtrength; which
were to fly witli waxen wings, and to owe the world a laughter
. Be
we ſure of this: If God have not gifted us for it, he hath not called us to
4,
it. Fourthly, in the judging of our Abilities, we ſhould have a regard to
the outward circumſtances of times and places, and the reſt. Thoſe gift,
which would have made a ſufficient Prieš7, in the beginning of the Refor
mation, in that dearth of learning and penury of the Goſpel, now the
times are full of knowledge and learning, would be all little enough for
Pariſh-Clerk: Fifthly, ſomething, would be yielded to the judgments of
other men concerning our Abilities
. It is either ſecret pride, or baſe faint-
treſs of heart, or dull ſloth, or ſome other thing, and not true modeſty in us:
if being excellently gifted for ſome weighty employment in every other
mans judgment, we yet withdraw our ſelves from it, with pretenſions
of unſufficiency. Sixthly and laſtly ; let us reſolve on that courſe
, cas
teris paribus; not only for which we are competently fit, but for which
we are abſolutely fitteſt. A good Actor it may be could very ſufficiently act
any part in the play, repreſent the Majeſty of a King, or the humor of a
Swaggerer, or the pranks of a Bedlam, or any thing: but yet if he be no-
tedly excellent at ſome part rather than another, he would not willingly
be put from that to act another. Ergo Hiſtrio hoc videbit in ſcenâ, quod
non videbit Sapiens in vità? Shame we to let theſe men be wiſer in their ge-
nerations, than we in ours. And thus much for Abilities.
37. There is yet a doubt remaineth concerninga mans Inclination. In caſe
we have examined our gifts, and find them in a good meaſure of compe:
tency for ſuch or ſuch a courſe ; and yet remain
ſtill averſe from it, and
cannot by any poſſible means work over our affections to any tolerable
liking of it: in ſuch a caſe what is to be done, or how ſhall we judge what
Calling is fitteſt for us to take? whether that whereto our Abilities lead us,
or that whereto our Inclinations draw us. As I conceive it, in ſuch a caſe,
m Reste facit,
we are to hold this order. First, if our Inclinations cannot be won over
obfequitur fuo. to that courſe, for which our abilities lyę fitteſt; we are to take a ſecond
Quod omnes
ſurview of our Abilities, to ſee if they be confidently fit for that wheréto
our inclination ſwayeth us : and if upon due and partial examination we
id modo fiat
find they are, we may then (m) follow the ſway of our inclinations. The
Amphitr. reaſon is this. A mans inclination cannot be forced. If it can be fairly
n Male reſpon- won over, well and good : but violence it cannot endure at any hand.
genia ; redu. And therefore if we cannot make it yield to us in reaſon, there is no reme-
Etante natu- dy; we muſt in wiſdom yield to it, (provided ever it be honeſt :) or elſe all
rå, irritus hac is loſt. What ever our ſufficiencies be ; things will not fadge that are
de tranquil.' undertaken (n) without an heart; there is no good to be done againſt the
bair.
But
on
animo quando
homines facere
oportet, dum
bono. Plaut. in
1
(7.
net
$
1
1
1
)
1
1
7
neque
tantum quan- .
1
1
i Cor. 7. 24.
The Fourth Sermon.
225
But then, ſecondly, if upon ſearch we find our felves altogether unfuffi-
38.
vient and unfit for that Calling, whereunto our Inclination is ſtrongly and
violently carried, we are to oppoſe that Inclination with a greater vio-
lence, and to ſet upon ſome other Calling, for which we are in ſome me-
diocrity gifted, Speedily and reſolvedly, and leave the ſucceſs to Almighty
God. The Reaſon this: It being certain that God never callech
any man
but to that, for which he hath in ſome competent meaſure enabled him:
we are to hold that for a pernicious and unnatural Inclination at the leaſt,
if not rather for a wicked and Diabolical Suggeſtion, which ſo ſtiffy exciteth
usto a Function, whereto we may be affured God never called us.
But yet, thirdly, ( and I would commend it unto you as a principal good
39.
Rule, and the fajreſt out-let of all other from amid theſe difficulties)
we ſhould do well to deal with theſe mutinous and diſtracting Thoughts
within us, as wiſe Statiſts do when they have to deal with men divid-
ed in Opinions, and Factions, and Ends. How is that? They ule to
bethink themſelves of a middle courſe, to reduce all the ſeveral Opinions
to a kind of Temper, ſo as no ſide be ſatisfied fully in the propoſals
, they
have tendred, and yet every ſide in part; as we commonly hold thoſe to
be the (0) jujteft Arbitrators, and to make the beſt, and the faireft end of Ajud aru
differences between the parties for whom they arbitrate, that by plea- nilil, neque
fing neither, pleaſe both. So here, if our Educations, Abilities, and Incli-
tuin postulavi.
nations look ſeveral ways, and the Inclination be peremptory and ſtiff, mus conſeque-
and will not condeſcend to either of the other two, it will be a point of mur. Quis un-
good wiſdom in us, if we can bethink ourſelves of ſome fuch meet tem- tris quantum
per, as may in part give ſatisfaction to our Inclinations, and yet not leave perit, tantum
our Gifts and Educations wholly unſatisfied. And that is eaſily done by
propoſing the full latitude of our Educations and Abilities, as the ut- Com.
moſt bounds of our choice, and then leaving it to our Inclinations to de-
termine our particular choice within thoſe bounds. For no man's Edu-
cation or Gifts run ſo Mathematically, and by the Line, to that point
wherero they direct him, but that there is a kind of latitude in them 1;
and that for the moſt part (by reaſon of the great variety and (p) affini- () Nulla ay s
ty of Offices and Employments) very large and ſpacious. One Inſtance non alterius
ſhall ſerve both to exemplifie and illuſtrate this Rule. A man deſigned ter, aut propina
by his parents to the Miniſtry, and for that end brought up in the Uni- qua eft. Tert.
verſary, ftudieth tirre Philoſophy, Hiſtory, and the Arts, and the Tongues, de Idol.cap.8.
and furniſheth himſelf with general knowledge, which may enable him, as
for the work of the Miniſtry, fo for the exerciſe of any other Profef
fron, that hath to do with Learning ; fo as not only the Calling of the
Minifiry, but that of the Lawyer too, and of the Phyſician, and of the
Tutor and School-maſter, and ſundry other beſides theſe, do come within
the latitude of his Éducation and Abilities. Certainly if his Mind would
ſtand thereunto, no Courſe would be ſo proper for ſuch a man, as
that which he was intended for of the Miniſtry. But he proveth
obftinately averſe from it, and cannot be drawn by any Perſwalion of
Friends, or Reaſon to embrace it. It is not meet to force his Inclination
quite againſt the bent of it; and yet it is pity his Abilities and Education
Thould be caſt away. This middle courſe therefore is to be held, even to
leave it free for him, to make his choice of Law, or Phyfick, or Teaching, có
any other Profeſſion that belongeth to a Scholar, and cometh within his
Latitude, which of them foever he ſhall find himſelf to have the ſtrongeſt
Inclination and Propenſion unto. And the like courſe we are to hold in
Gg
other
abftulit? Cic.
Pro Rarc.
1
1
1
(
1
Cor. 7. 24.
40.
.
226
Ad Populum,
other caſes of like nature ; by which means, our Inclinations, whichcan-
not be driven to the Center, may yet be drawn within the Circumference
of our Educations and Abilities. He that obferveth theſe Rules I have hi.
therto delivered, with due reſpect to his Education, Abilities, and Inclina-
tion, and dealeth therein faithfully and unpartially, and in the fear of God,
may reſt ſecure in his Conſcience of his Invard Calling:
40. But there muſt be an Outward Calling too; elſe yet, all is not right.
1 Cor.14• The general Rule, [ (9) mayra čugui puovws ] Let all things
, be done honeſtly, and
in order, enforceth it. There are ſome Callings which conſcionably dif
charged, require great pains and care ; but yet the Profits will come in,
whether the Duties be conſcionably performed, or no
Our Calling of
the Miniſtry is ſuch, and ſuch are all thoſe Offices, as have annexed unto
them a certain ſtanding Revenue, or annual Fee. Now into ſuch Callings
as theſe, every unworthy fellow that wanteth maintenance, and loveth
eaſe, would be intruding (as we of the Clergy find it but too true,) and
there would be no order kept herein, if there were not left in ſome others
a power to keep back unſufficient men. There are again divers callings ne-
ceſſary for the publick, which yet bring in either no profits at all, (if not
rather a charge) or at leaſt profits unproportionable to the pains and dan-
gers men muſt undergo in them, ſuch as are the Callings of Juſtice of Peace,
the High-Sheriff of a County, a Conſtable, Church-warden, Soldier, &c.
Now from theſe Callings, men of ſufficiency, to avoid trouble and charge,
would withdraw themſelves; and ſo the King and Country ſhould be fer-
ved either not at all, or by unworthy ones. Here likewiſe would be no
order, if there were not left in ſome others a power to impoſe thoſe Offices
upon ſufficient men. It may be, thoſe in whom either Power reſideth,
may ſometimes, yea often abuſe it, ( for they are but men) keeping back
ſufficient men, and admitting unſufficient, into callings of the former ;
paring ſufficient men, and impoſing upon unſufficient, offices of the latter
kind. This is not well : but yet what wiſe man knoweth not, that there
could not be avoided a neceſſity of general inconveniencies, if there ſhould
not be left a poſſibility of particular miſchiefs ? And therefore it is needful
there ſhould be this power of admitting and refuſing, of ſparing and im-
poſing, in Church and Common-wealth, though it may happen to be thus
miſchievouſly abuſed, rather than for want of this power, a multitude of
unſufferable inconveniencies (as needs there muſt) ſhould enſue. And from
this power muſt every man have his warrant for his outward Calling to any
Office or Imployment in Church or Common-wealth.
1
-
4.
41.
Now then to frame a caſe to either of theſe two ſorts of Callings. A man
deſireth a lawful Calling, ſuppoſe the Miniſtry ; not only his Inclination
bendeth him, but his Education alſo leadeth him, and his Gifts encou-
rage him that way: hitherto all things concur to ſeal unto his
Conſcience GOD's calling him to this Function. But for ſo much as
he hath not (as it is not fit any man ſhould have ) power to give himſelf
(See Heb.s.
either (r) Orders to be a Prieſt, or Inſtitution into a Paſtoral Charge; he
muſt, for his admiſſion into that holy Fun&ion, depend upon thoſe to
whom the power of admitting or refuſing in either kind is committed. He
may tender himſelf and his Gifts, to examination, and modeſtly crave
admiſſion ; which once obtained, he hath no more to do ; his Calling is
warranted, and his choice at an end. But if that be peremptorily de-
nied him ( whether reaſonably or no, it now mattereth not, ) he is to reſt
himſelfcontent a while, to imploy himſelf at his Study, or in ſome other
good
11
1
i Cor. 77.24
1
7
7.6.
7.24
The Fourth Sermon.
227
good courſe for the time, and to wait God's leiſure and a farther opportu-
vity. And if after ſome reaſonable expectation, upon further render
with modeft importunity. he cannot yet hope to prevail ; he muſt begin
to reſolve of another Courſi, ſubmit himſelf to Authority and Order, ac-
knowledge God's Providence in it, poſſeſs his ſoul in patience, and think,
that for ſome ſecret corruption in himſelf or for ſome other juſt cauſe,
God is pleaſed that he ſhould not, or not yet enter into that Calling.
On the other ſide, a Gentleman liveth in his Country in good credit and 42.
account, known to be a ſufficient man both for Eſtate and Underſtand-
ing, thought every way fit to do the King and his Country ſervice in the
Commiſſion of the Peace; yet himſelf
, either out of a deſire to live at 'eaſe,
and avoid trouble, or becauſe he thinketh he hath as much buſineſs of his
own as he can well turn him to, without charging himſelf with the cares
of the publick; or poſſibly out of a privy conſcientiouſneſs to himſelf of ſome
deftet, ( as, it may be, an Irreſolution in Judgment, or in (s) Courage, or too () See Syracé
great a propenſion to fooliſh pity, ) or for ſome other reaſon which ap-
peareth to him juſt, thinketh
not that a fit Calling for him, and rather de.
fireth to be ſpared. But for ſo much as it is not fit a man ſhould be alto-
gether his own Judge (eſpecially in things that concern the Publick) he
muſt herein depend upon thoſe to whom the power of ſparing or impoſing
in this kind is committed. He may excuſe himſelf by his other many oc-
caſions, alledge his own wants and inſufficiences, and what he can elfé for
himſelf, and modeſtly crave to be ſpared. But if he cannot by fair and
honeſt ſute get off, he muſt ſubmit himſelf to Authority and Order, yield
ſomewhat to the Judgment of others, think that God hath his ſecret work
in it, and reſt upon the warrant of his ontward Calling.
The ontward Calling then, is not a thing of a ſmall moment, or to be 435
lightly regarded. Sometimes ( as in the caſe laft propoſed ) it may have
the chief and the caſting voice; but where it hath-leaſt, it hath always a
Negative in every regular choice of any Calling or Courſe of life. And it
is this outmard Calling, which ( I ſay not principally but) even alone muſt
rule every ordinary Chriſtian in the judging of other mens Callings. We
cannot ſee their hearts, we know not how God might move them, we
are not able to judge of their inward Callings. If we ſee them too neg-
lectful of the duties of their Calling ; if we find their Gifts hold very ſhort
and unequal proportion with the weight of their Calling, or the like, we
have but little comfortable aſſurance to make us confident that all is
right within. But yet (unleſs it be ſuch as are in place of Authority and
Office
, to examine mens ſufficiences, and accordingly to allow or diſallow
them) what hath any of us to do to judge the heart, or the Conſcience, or
the inward Calling of our Brother ? So long as he hath the warrant of an
orderly outward Calling, we muſt take him for ſuch as he goeth for, and
leave the trial of his heart to God, and to his own heart. And of this fe-
cond general point, the choice of a Calling, thus far.
Remạineth now the third and laſt point propoſed; The uſe of a Mans
44.
alling. Let him (t) walk in it, verf. 17. Let him (u) abide in it, ver. 20. (+) Ver. ij.
Let him abide therein with God, here in my Text. At this I aimed moſt hic.
my
choice of this Text ; and yet of this I muſt ſay leaft. Preachers oft- (u) Ver. 200
imes do with their propoſals, as Parents ſometimes do with their Children:
hough they love the later as well, yet the firſt go away with the largeſt
portions.
But I do not well to trifle out that little fand I have left, in
apologies, let us rather on to the matter, and ſee what Duties our Apoſtle
ere requirethi of us, under theſe Phraſes of abiding in our Callings, and
biding therein with God.
Gg2
It
1
A
n
228
Ad Populum
1
i Cor. 7. 24 :
f
1
Liberty
1.
theſe rumling-ſtones carry their curſe with them, they ſeldom gather mojs;
45. It may ſeem he would have us ſtick to a Courſe; and when we are in a
Calling, not to forſake it, nor change it, no not for a better, no not upon any
terms. Perhaps ſome have taken it ſo ; but certainly the Apoſtle never
meant it fo. For taking the word [Calling ] in that extent wherein he
treateth of it in this Chapter ; if that were his meaning, he ſhould conſe
quently teach, that no ſingle man might marry, nor any Servant become
free, which are apparently contrary, both unto common Reaſon, and unto
the very purpoſe of the Chapter. But taking the word as we have hither-
to ſpecially intended it, and ſpoken of it, for ſome ſetled Station and Course
of Life, whereby a man is to maintain himſelf
, or wherein to do profitable
ſervice to human Society, or both; is it yet lawful for a man to change it,
or is he bound to abide in it perpetually without any poſſibility or
to alter his courſe upon any terms? I anſwer: It is lawful to change it,
ſo it be done with due caution. It is lawful, firſt, in ſubordinate Callings
.
For where a man cannot warrantably climb unto an higher, bui by the
ſteps of an inferiour Calling, there muſt needs be ſuppoſed a lawfulneſs of
relinquiſhing the inferiour. How ſhould we do for Generals for the Wars,
if Colonels, and Lieutenants, and Captains, and common Soldiers might not
relinquiſh their charges? and how for Biſhops in the Church, if beneficed-
men and College-Governorrs were clench'd and riveted to their Cures,
like a Nail in a fure place, not to be removed ? Nay, we ſhould have no
Prieſts in the Church of England ( lince a Prieſt muſt be a Deacon firſt) if
a Deacon might not leave his Station, and become a Prieſt. But St. Paul
(u) 1 Tim. 3. fạith,
(u) They that have uſed the Office of a Deacon well, purchaſe to themſelves
a good degree; and ſo in lower Callings it is, that men ſhould give proof
of their worthineſs for higher. It is lawful, ſecondly, yea neceſſary, when
the very Calling it felf, though in it felf
good and uſeful, doth yet by ſome
accident become unlawful or unuſeful. As when ſome Manufacture is pro-
hibited by the State, or when ſome more exact device of later Invention
3.
hath made the old unprofitable. It is lawful, thirdly, when a man by
ſome accident becometh unable for the duties of his Calling; as by Age,
Blindneſs, maim, decay of Eſtate, and ſundry other impediments which dai-
4. ly occur. It is lawful, fourthly, where there is a want of ſufficient men,or
not a fufficient number of them in fome Callings, for the neceſſities of the
State and Country, in ſuch caſes Authority may interpoſe, and cull out
men from other Callings,
ſuch as are fit,and may be ſpared to ſerve in thoſe.
5.
Not to branch out too many particulars, it is lawful generally, where ei-
ther abſolute Neceſſity enforceth it, or lawful Authority enjoyneth it, or a
concurrence of weighty Circumſtances faithfully, and ſoberly, and diſcreet-
ly laid together, ſeemeth to require it.
46. But then it muſt be done with due Cautions. As firſt, not out of a Den
Jultory lightneſs. Some men are ever ( x)reſtleſs as if they had Wind-mills in
(x) Nullam their heads, every new crotchet putteth them into a new Courſe. But
habeo ; ubi Jum,
ibi non ſum, ubi and who prove many Concluſions, it is a wonder, if their laſt Concluſion
non ſum, ibi
eft animus. prove not Beggary : If thou art well, (y) keep thy ſelf well, left thinking
Plaut
. in Ci- to meet with better, thou find worſe. Nor, ſecondly, out of.the greedineſs
of a covetous or ambitions luft. Profit and Credit are things reſpectively, a-
mongſt other things to be conſidered both in the choice and change, but
(y) 0'78 la
nars Brols, not principally, and above all other things ; certainly not wholly, and with-
pagrieve, j out, or againſt all other things. Thirdly, nor out of ſullenneſs, or a diſcon-
ευτυχείς τα
má v ta. apud.
tentedneſs at thy preſent Condition. Content groweth from the mind, not
Stob. Serm. from the condition ; and therefore change of the Calling, the mind un-
3.
changed,
13.
2.
I.
tel.
2.
I Cor. 7. 24.
The Fourth Sernion.
229
4.
envy, than
5.
4
1
changed, will either not afford content,or not long.Thy nem broom that now
fiweepeth clean all diſcontents from thee, will ſoon grow ſtubbed, and leave
as much filth behind to annoy thee, as the old one thou fungeſt away.Ei-
ther learn with St. Paul,in whatſoever ſtate (2) thou art to be therewithal
content ; or never hope to find content in whatſoever ſtate thou ſhalt be. (2)Phil.4.tt.
Much leſs, fourthly, out of an evel eye againſt thy neighbour that liveth by
thee. There is not a baſer ſin than envy, nor a fouler mark of
to forſake thine own trading, to juſtle thy neighbour out of his. Nor, fifth-
ly
, out of degenerous falfe-heartedneſ:. That man would ſoon dare to be
evil
, that dare not long to be good. And he that flincherh from his Calling,
at the firſt frown, who can ſay he will not flinchi from his conſcience at the
next? In an upright courſe, fear not the face of man, neither (a) leave thy (a) Eccl. rơi
place, though the ſpirit of a Ruler riſe up againſt thee. Patience will conjure
down again that ſpirit in time, only, if thou keep thy felfwithin thy circle.
But, fisibly, be ſure thou change not, if thy Calling be of thar nature, that it
6.
may not be changed. Some degrees of Magiſtracy ſeem to be of that na-
ture,
and therefore ſome have noted it rather as an act of Impotency in
Charles the fifth, than a fruit either of Humility, or Wiſdom, or Devotion,
that he reſigned his Crown, to betake himſelf to a Cloyſter. But our Cal.
ling of the Miniſtry is certainly ſuch: There may be a change of the ſtati-
on, or degree in the Miniſtry,upon good cauſe and with due circumſtances,
but yet Atill ſo as that the main Calling it ſelf remain unchanged. This cal-
ling hath in it ſomething that is ſacred,and ſingular,and different from other
Callings. As therefore things once dedicated and hallowed to religious
ſervices, were no more to return to common uſes ; ( for that were to pro-
phane them ipſo facto, and to make them unclean; ) ſo perſons once ſet apart
for the holy work of the Miniſtry, ((b) ſeparate me Paul and Barnabas) and
inveſted into their calling with ſolemn collation of(c) the holy Ghoſt in a whence
ſpecial manner; if any more they return to be of that lump from which apuerculo,
they are ſeparated, they do,as it were, puffthe bleſſed breath of Chriſt back
(c) Joh, 20.
into his own face, and renounce their part in the Holy Ghoft. Bethink thy 22.
felf well therefore before-hand,and conſider what thou art in doing, when
thou beginneft to reach forth thine hand towards this ſpiritual Plow;
know, when it is once there, it may not be pulled back again, no not for a
Dit atorſhip. That man can be no leſs than diſorderly at the leaſt, that
forſaketh his orders. You ſee I do but point at things asIgo, which would
require further enlarging, becauſe I deſire to have done.
This then, that we ſhould perſevere in our Callings until death,and not
47
leave or change them upon any conſideration whatſoever, is not the thing
our Apoſtle meanech by abiding in our Callings. The word importeth
divers other Chriſtian Duties,concerning the uſe of our Callings : I will but
touch at them, and conclude. The firſt is contentedneſs; that we neither
repine at the meanneſs of our own,nor envy at the eminence of anothers Cal.
ling. (d) Art thou called, being a fervant ? care not for it, faith this Apoſtle, cdj Ver. 21.
but a little before my Text. All men cannot have rich, or eaſe, or honou bic.
rable Callings: the neceſſity of the whole requireth that ſome ſhould
drudge in baſer and meaner offices. (e) If all the body were eye, where were
(e) 1 Cor. 126
the hearing And ifthere were none to grind at the Mill there would ſoon
be none. to ſit upon the Throne. Solomon's Temple had not been reared
to this hour, if there had not been (f) burden-bearers and labourers, as well
(f) 3 King.si
as curious workers in ſtone, and braſs, and gold. There ſhould be no ſhame 15.
in that, whereof there can be no want ; nay (8) much more thoſe members of ($) 1 Cor.126
the body,which ſeem to be more feeble,are neceſary.Grudge not thenat thine own
lot, for not the meaneſt Calling, but hath a promiſe of God's bleſſing; neither
envy
(6) AAs 13.20
Rom. I. Io
>
17.
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230
1
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Ad Populum,
Cor. 7. 24.
48.
pic.
JO.
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29.
envy anothers lor; for not the greateſt Calling, but is attended with world.
ly vexations. Wherefoever thy calling is, there in abide; be content with it.
The ſecond is Faithfulneſs, and Induſtry, and Diligence. What is here
called, abiding in it, is atv. 17. called (1) ipalking in it; and in Rom. 12.
(5) Ver. 19. waiting on it, ((i) Let him that hath an office, ivait on his office. )(k) It is res
quired in ſtewards that a man be found faithful: and every man in his Cal
©) Rom. 12. Iing, is (1) a Steward. He that profeſſeth a Calling, and doth nothing in it,
KR) 1 Cor. 4. doth no more abide in it, than he that leaveth it, or he that never had it.
Ĉ) 1 Pet. 4. Spartam quam načł us es, orna; whatſoever Calling thou haſt undertaken,
thertin abide ; be painful in it.
49.
The third is Sobrietj, that we keep our ſelves within the proper bounds
and limits of our Callings, For how doth he abide in his Calling, that is e.
ver and anon flying out of it, and ſtarting beyond it ? like an extravagant fol.
(m) 2 Sam. 6. dier, that is always breaking tank. (m) Uzza had better have ventured the
falling, than the fingering of the Ark, though it tottered. It is never well,
(a) Ne jutor when the (x) Cobler looketh above the Ankle, nor when Lay.men teach us
ultra crepidam. what, and how we ſhould teach them. The Pope ſhould have done weli,to
wid. Plin. 34: have thrown away his keys, ( as they ſay one of them once did) before he
Matth. 28. had taken the ſword into his hands; and Midwives well, to (o) go teach all
Nations, before they baptize them in the Name of the Father, and of the Son,
and of the Holy Ghoſt. Let it be the ſingular abſurdity of the Church of
Rome, to allow Vicars to diſpoſe of Crowns, and Women of Sacraments
.
As for thee, whatſoever thy Calling be, therein abide, keep within the
bounds of it.
50. But yet abide with God. The clauſe was not added for nothing ; it teach-
eth thee alſo ſome duties. Firſt, fo to demean thy ſelf in thy particular cal-
ling,as that thou do nothing but what may ſtand with thy gener al calling.
Magiſtrate, or Miniſter or Lawyer,or Merchant, or Artificer, or whatſoever
other thou art, remember thou art withal a Chriſtian. Pretend not the
) Famida (p) neceſſities of thy particular Calling to any breach of the leaſt of thoſe
objici ſolita
Laws of God, which muſt rule thy general Calling. God is the author of both
aliud quo vio Callings, of thy general Calling, and of thy particular Calling too. Do not
vam. Tertul. think he hath called thee to ſervice in theone,and to liberty in the other,to
v. ibid. cap. Juſtice in the one, and to Colenage in the other ; to Simplicity in the one,
12. pulchre. and to Diſſimulation in the other; to Holineſs in the one, and to Prophane-
neſs in the other; in a word, to an entire and univerſal Obedience in the
one, and to any kind or degree of Diſobedience in the other.
51. It teacherh thee, ſecondly, not to ingulf thy ſelfſo wholly into the buſineſs
of thy particular Calling, as to abridg thy ſelf of convenient opportunities fo
the exerciſe of thoſe religious duties, which thou art bound to perform by
virtue of thy general calling ,as Prayer, Confeſſion, Thankſgiving, Meditation,
&c. God alloweth thee to ſerve thy ſelf, but he commandeth thee to ſerve
him too. Be not thou ſo all for thy ſelf as to forget him; but as thou art ready
to embrace that liberty which he hath given thee to ſerve thy ſelf,fo make
a conſcience to perform thoſe duties which he hath required of thee for his
ſervice.Work and ſpare not, but yet pray too,or elſe work nor. Prayer is the
means to procure a bleſſing upon thy labours from his hands,who never fail-
(9):Job 1.9.
eth to ſerve them that never fail to ſerve him.Did ever any man(9) ferve God
for nought? A man cannot have ſo comfortable aſſurance that he ſhall pro-
Sper in the affairs he taketh in hand,by any other means,as by making God
the Alpha andOmega of his endeavours,by beginning them in his name,& dire.
&ting them to his Glory. Neither is this a point of duty only, in regard of Gods
command, or a point of wiſdom only,to make our labourg ſucceſsful; but it is
vox, Non habeo
1
a
town
i Cor. 7. 24.
1
4
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The Fourth Sernion.
231
a. point of Juſtice too, as due by way of Reftitution. We make bold with
his day, and diſpence with ſome of that time which he hath fanctified un-
to his ſervice, for our own neceſſities; it is equal we ſhould allow him at
leaſt as much of ours, as we borrow of his, though it be for our neceſſities,
ör lawful Comforts. But if werob him of fome of his time (as too often
we do ) employing it in our own buſineſſes, without the warrant of a juſt
neceſſity, we are to know that it is theft, yea, theft in the higheſt degree,
Sacrilege ; and that therefore we are bound, at leaſt, as far as petty Thieves
were in the Law, to a ) four-fold reftitution. Abide in thy Calling, by () Exod. 221
doing thine own part, and labouring faithfully; but yet ſo, as God's part be 5-Sam. 12.6.
not forgotten in ſerving him daily.
It teacheth thee, thirdly, to watch over the ſpecial fins of thy particular 52.
Calling. Sins, I mean not that cleave neceſſarily to the Calling, for then
the very Calling it ſelf ſhould be unlawful; but ſins, unto the temptations
whereof the condition of thy Calling layeth thee open, more than it doth
unto other ſins, or more than ſome other Calling's would do unto the ſame
fins; and wherewith, whilſt thou art ſtirring about the buſineſſes of thy
Calling, thou mayeſt be ſooneſt overtaken, if thou doſt 'notheedfully
watch over thy felf and them. The Magiſtrates ſins, Partiality and Inju-
ſtice ; the Miniſters lins, Sloth and Flattery, the Lawyers fins, Mainte-
nance and Colluſion; the Merchants ſins, Lying and Deceitfulneſs; the
Courtiers ſins, Ambition and Diſſimulation ; the great Mans ſins, Pride
and Oppreſſion; the Gentlemans ſins, Riot and Prodigality ; the Officers ſins,
Bribery and Extortion; the Countrymans fins, Envy and Diſcontentedneſs;
the Servants fins, Tale-bearing and Purloyning. In every State and Con-
dition of life, there is a kind of opportunity to ſome ſpecial fin, wherein, if
our watchfulneſs be not the greater, mainly to oppoſe it, and keep it out,
we cannot abide therein with God.
All that I have done all this while in my paſſage over this Scripture, is
but this. I have proved the neceſſity of having a Calling ; laid down Di-
rections for the choice and trial of our Calling's; and ſhewed, what is re-
quired of us in the uſe of our Callings for the abiding therein with God. And
having thus diſpatched my Meſſage, it is now time I ſhould ſpare both
your ears, and my own ſides.
my own fides, God grant that every one of us may re-
member ſo much of what hath been taught, as is needful for each of
us,
and faithfully apply it unto our own Souls and Conſciences, and make a
profitable and ſeaſonable uſe of it in the whole courſe of our lives, even
for Jeſus Chriſt his fake, his bleſſed Son, and our alone Saviour. To
whom, &c.
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POPULUM
1
1
The Fifth Sermon.
1
1
At St. Paul's Croſs London, Nov. 21. 1624.
!
1 Tim. IV. 4.
For every Creature of God is good: and nothing to be refuſed, if it be re-
ceived with Thanksgiving.
1
1
F thatgreat and Univerſal Apoſtaſie, which ſhould be in the ti
Church through the tyranny and fraud of Antichriſt;
there are elſewhere in the Scriptures more full
, ſcarce any
where more plain Predictions, than in this, paſſage of St.
Paul, whereof my Text is a part. The Quality of the Doct-
rines foretold Verf. 1. contrary to the Faith, Erroneous,
Devilliſh; [(a) Now, the Spirit ſpeaketh expreſy, that in the a Verf i:
latter times fome ſhall depart from the Faith, giving heed to ſeducing Spirits,
and doctrines of Devils.] The Quality of the Doctors, foretold, verſe 2. Liars,
b Verf.
Hypocritical, Unconſcionable; [(b) Speaking lies in Hypocriſie, having their
conſciences ſeared with a hot Iron.] Bur leſt theſe generalities ſhould ſeem not
fufficiently diſtinctive; each ſide charging other (as commonly it hapneth
where differences are about Religion) with Apoštaſie and Error, and Falf
hood, and Hypocrike : the Apoſtle thought it needful to point out thoſe An-
tichriftian Doctors more diſtinctly, by ſpecifying ſome particulars of their de-
villiſh Do&trines. For which purſpoſe he giveth inſtance in (c)two of their Do-
c Veit.3:
&rines, whercof he maketh choice, not as being ſimply the worſt of all the reſt,
(though bad enough) but as being more eaſily diſcernable than moſt of the
reſt; viz. a Prohibition of Marriage, and an injunction of Abstinence from cer-
tain meats. Which particulars, being ſo agreeable to the preſent Tenets of the
Romiſh Synagogue, do give even of themſelves alone, a ſtrong ſuſpicion, that
there is the ſeat of Antichriſt
. But joyned unto the other Prophecies of (d) St.
Paul
, and(e)St.John in other places, make it ſo unqueſtionable ; that they who d2 Thef. a.
will needs be ſo unreaſonably charitable, as to think the Pope is not Antichriſt
, 3. &c.
may at the leaſt wonder, (as (f)one ſaith well) by what ſtrange chance it fell out, 11,&c. -
that theſe Apoſtles ſhould draw the picture of Antichrist in every point and limb, f Muulins ac
compliſhment
ſo juſt like the Pope, and yet never think of him.
H h
The
iu che Preface.
i
+
Ad Populum,
234
i Tim. 4. 4.
2.
3 2. 3.
The words of the Text, are the ground of a Confutation ; indeed properly
and directly of the later of theſe two Errors only, concerning Abstinence from.
certain meats : but yet fo, as it ſtrongly overthroweth the other too, concera
ning Marriage; and in truth generally, all other ſuperſtitious Precepts or Prohi
bitions of like Nature. Marriage being the holy Ordinance of God, as Meats .
are the good Creatures of God: and neither Marriage,nor Meats
, nor any other
- Creature or Ordinance, being to be refuſed as upon tye of Conſcience; provided
ever, they be received with ſuch thankfulneſs, and ſuch other requiſite conditi
ons, as become Chriſtian men. For everyCreature of God is good; and nothing to
be refuſed, if it be received with thanksgiving.
Which words give us occafion to conſider of Three points, which according
to the number and order of the ſeveral clauſes in this Verſe are theſe. Firſt, the
Quality of Gods Creatures, as they come from him, and are given to us :
[Every Creature of God is good.] Secondly
, the Uſe of Gods Creatures
, con:
liſting in their lawfulneſs unto us, and our liberty unto them: [And nothing to
be refuſed.]Thirdly, a Condition neceſſary on our parts, left the Creatures other-
wiſe good and lawful, ſhould become unto us evil and hurtful; and that is
Thankfulneſs : [If it be received with Thanksgiving.] The two firſt ſet out the
bounty of God towards us; who hath made a world of Creatures, and all good,
and hath not envied us the uſe of any of them:and the third, containeth our dua
ty unto God in regard thereof; viz. to return unto him, for the free uſe of all
his good Creatures, the tribute of our Thanks. Of theſe three points it is
my pur-
poſe
, by Gods grace, and with your patience, to ſpeak in ſuch manner, as Thall
be moſt for our edification; in ſuch meaſure as the uſual hours will allow ; and
in ſuch Order as the Text giveth them : and firſt of the first, from the firſt
clauſe thereof; Every Creature of God is good.
By Creature underſtand, not only ſuch as are appointed for nouriſhment: but
even all kind of created Beings; the (a) Heaven and the Earth, and (b) all
C Col. 1. 16. things therein contained (c) viſible and inviſible, with all their ſeveral Proper
.
ties and Accidents. Of all and each of theſe the Apoſtles aſſertionis true; Every
Creature of God is good. He concludeth all kinds of meats to be good; becauſe
they are the Creatures of God: which argument were not good, if every: '
Creature were not good. And by goodneſs underſtand, not only that goodneſs
ad intra, whereby every thing is ſimply and metaphyſically good, in regard of the
nature, perfection, and being thereof: but that goodneſs, ad extra, too, where-
by every thing is in the kind, and in ſome meaſure endowed with an ability to
2.V. Scaligino do ſome good without and beyond it ſelf. You may call
them an (d) abfolute
,
exer. .
and a Relative goodneſs. And every creature hath both of theſe. There being
in the meaneſt and baſeſt of Gods Creatures, not only an Abſolute Goodneſs
,
whereby it is perfect in its proper kind, Quà Ens, as it hath a being and exi-
ſtence; but alſo a Relative Goodneſstoo; and that two-fold. One, reſpecting
God the Creator : whoſe glory, more or leſs, it ſerveth to ſhew forth, Quà
eTTa'yre riaza. Creatura, as it is the work of his hands. Another, reſpecting its [e] Fellow-
Irel ascéague, Creatures : to ſome of whom it is ſome way or other ſerviceable, Quà pars'
& in Menon. Mundi, as it is a part of the whole; but eſpecially, ſerviceable unto Man, for
whoſe ſervice (next under
the glory of God) the whole was created. The ſumm
is, Every Creature which God hath made is good.Good, abſolutely and in it ſelf,
as a Thing : Good, in that it ſetteth forth the glory of him that made it, as a
Creature : Good, as a part of the World; for the ſervice it doth to man,
other Creatures.
Hereof we need neither further, nor other teſtimony, than Gods own ap-
probation regiſtred in the ſtory of the Creation, Gen. 1.
Where we may ſee
fGen.1.4,12;
Gods allowance ſtamped, both upon the ſeveral Creatures of each ſeveral day,
that they were [f] good : and alſo upon the whole frame of the Creatures
,
when
+
4.
a Gen. I. I.
b Exod. 20.11.
27.
and
5.
18, 21, 25.
1
'1
Tim. 4.4.
225
The Fifth Sermon.
)
1
1
as
3.
1
και ο Θεός το
και πάντα το
when the work was finiſhed; that behold they were (8) Exceeding good. Et g Ibids v. 2!.
nuſquam in toto corpore menda fuit. In this goodly Syſteme and fabrick of Na '
ture that which is beyond all, is, the Harmony and conjuncture of the parts, ex-
ceeding in goodneſs
, beauty and perfection : yet fo, as no one part is ſuperfluous
or unprofitable ;, or, if conſidered fingly and by it felf, deſtitute of its proper
goodneſs and uſefulneſs
. As in the Natural Body of a man; not the leaſt member,
or string, or ſinew, but hath his proper office and comelineſs in the body: and
in the Artificial Body of a Clock or other Engine of motion, not the leaſt
wheel, or pin, or notch, but hath his proper work and uſe in the Engine. God
hath given to every thing he hath made, that (h) number, weight and meaſure b Wild. 7.1.20.
of perfection and goodneſs, which he ſaw fitteſt for it unto thoſe ends for
which he made it. Every Creature of God is good.
A-truth ſo evident; that even thoſe among the Heathen Philoſophers, who 6.
either denied or doubted of the Worlds Creation, did yet, by making (i) Ens raza dov:
and Bonum, terms convertible, acknowledge the goodneſs of every Creature. It Tul Tudovn.
were a ſhame then for us, who (k) Through faith underſtand that the worlds Ariſt.i. Ethic.
were framed by the word of God; if our affent unto this truth ſhould not be by k Heb. 11.
ſo much firmer than theirs, by how much our evidence for it is stronger than
theirs. They perceived the things we the ground alſo : they ſaw it was fo;
we, why it is ſo. Even becauſe it is the work of God; A God full of good-
neſs; a God who is nothing but goodneſs; a God (1) eſſentially and infinitely Pars nature
good, yea, very Goodneſs it ſelf
. As is the Workman, ſuch is his* workmanſhip. Conos
. De
Not for degree, (that is here impoſſible ;) but for the truth of the Quality: Dis.) Senec.
nor alike good with him, but like to him in being good. In every Creature there
are certain tracts and footsteps, as of Gods Eſence, whereby it hath its Being : oef dessa
fo of his Goodneſs too, whereby it alſo is good. The (m) Manichees ſaw the éxer. Plat, in
ſtrength of this Inference: Who, though they were ſo injurious unto the Crea-
m See Aug.
tures, as to repute ſome of them evil; yet durſt not be ſo abſurd, as to charge paffim in fcri-
the true God to be the cauſe of thoſe they fo reputed. Common reaſon taught pin contr. Md
them, that from the good God could not proceed any evil thing: no more than
Darkneſs could from the light of the Sun, or Cold from the heat of the fire. And
therefore, fo to defend their Error, as to avoid this abſurdity,they were forced to
maintain another abſurdity (indeed a greater, though it ſeemed to them the leſs
of the two) viz. to ſay there weretwo Gods, a good God, the Author of all good
things; and an evil God, the Author of all evilthings. If then we acknowledge
that there is but(n)one God, and that one God good; (and we do all ſo acknow. n 1 Cor. 8.6.
ledge :) unleſs we will be more abſurd than thoſe moſt abſurd Hereticks, we muſt
withal acknowledge all the Creatures of that one and good God to be alſo good. He
is fo the caufer of all that is good; for () Every good gift, and every perfect gi- o Jam. 1.17.
ving,deſcendeth from above from the Father of lights: as that he is the cauſer only
of what is good: (for with him is no variableneſs neither ſkadow of turning, faith
St. James.) As the Sun, who is Pater luminum, the fountain and Father of lights
(whereunto St.James in that paſſage doth apparently allude) giveth light to the
Moon,and Stars,and all the lights of Heaven, and cauſech light whereſoever he
ſhineth,but no where cauſeth darkneſs: ſo God the Father,& fountain of all good-
neſs,fo communicateth goodneſs to every thing he produceth,as that he(p)cannot p Errat, fi quis
produce any thing at all
, but that which is good: Every Creature of God then is good. putet illos (De-
,
Which being lo; certainly then, first (to raiſe fome Inferences from the qui non poſſunt
Premiſſes for our further inſtruction and uſe) certainly I ſay ; Sin and Death, Šen. Epit,95.
and ſuch things as are evil, and not good, are not of Gods making, they are none lum, nec ha-
of his Creatures : for all his Creatures are good. (9) Let no man therefore ſay, bent. Ibid.
when he is tempted, and overcome of ſin, I am tempted of God: neither let any 7.
man fay, when he hath done evil
, It was God's doing. God indeed preſerverh 2 Jam, 1. 13,
the Man,actuateth the Power and ordereth the Action to the glory of his Mercy
Hh 2
Timæo.
t
1
OS
1
1
236
Ad Populum,
1 Tim. 4. 4.
omnium que
ܪ
i
1
or Justice: but he hath no hand at all in the ſinful defect and obliquity of a wic-
ked action. There is a natural (or rather tranſcendental) Goodneſs, Bonitas
Entis, as they call it, in every Action, even in that whereto the greateſt ſin
b Máli author adhereth: and that [6] Goodneſs is from God, as that Action is his Creature
. But
non eft, qui
the Evil that cleaveth unto it, is wholly from the default of the Perſon that com-
Sunt author eft : mitteth it, and not at all from God. And as for the Evils of Pain alſo; nei
.
quia in quanther are they of Gods making. Lc] Deus mortem non fecit, faith the Author of
tantum bona the Book of Wiſdom, God made not death, neither doth he take pleaſure in the des
focent. Aug. 83. Struction of the living: but wicked men by their words, and works, have brought
e Wild.13.16. it upon themſelves : Perditio tua ex te Iſrael, Hoſea 13. (d) O Iſrael,thy destruction
d Hoſ. 13. 9. is from thy felf: that is, both thy fin, whereby thou deſtroyeft thy ſelf
, and the
Miſery whereby thou art
deſtroyed, is only and wholly from thy ſelf. Certain
ly, God is not the cauſe of any Evil
, either of Sin or Punifliment. Conceive it
thus: not the Cauſe of it (formally, and ſo far forth as it is Evil. For other
.
wiſe, we muſt know, that (materially conſidered) all Evils of Puniſhment are
e Amos 3. 6. from God:for [e] Shall there be evil in the City, and the Lord hath not done it?
Amos 3.6. In Evils of ſin, there is no other, but only that Natural or Tran.
ſcendental goodneſs (whereof we ſpake) in the Allion: which goodneſs though it
be from God, yet becauſe the A&tion is morally bad, God is not faid to do it:
But in Evils of Puniſhment, there is, over and beſides that Natural Goodnes
,
whereby they
exiſt, a kind of Moral Goodneſs, (as we may call it, aficr a fort;
improperly, and by way of reduction) as they are Inſtruments of the Justice of
God: and whatſoever may be referred to Justice, may ſo far, forth be called
good :ard for that very goodneſs, God may be ſaid in ſome fort to be the Author
of theſe evils of Puniſhment, though not alſo of thoſe other evils of Sim. In
both, we muſt diſtinguiſh the Good from the Evil: and aſcribi ali the Good,
wherefoever it be, (Tranſcendental, Natural, Moral, or if there be
any other)
to God alone ; but by no means any of the Evil. Weare untharzkful, if we
impute any good, but to him : and we are unjust, if we impute to him
thing but good.
8.
Secondly, from the goodneſs of the leaſt Creature,gueſs we at the [f]excellent
fwild.13.1
, goodneſs of the great Creator. [8] Ex pede Herculem. God hath imprinted, as
before I ſaid, ſome steps and footings of his goodneſs in the Creatures : from
& A. Gell. 1.
which we muſt take the beſt ſcantling, we are capable of, of thoſe admirable
and inexpreſfibleand unconceivable perfections that are in him. There is no be-
a 1 Tim.6.16. holding of the body of this Sun,who dwelleth in ſuch a[a]a Glorious light as none
can attaisa vito ; that glory would dazle with blindneſs the ſharpeſt and moſt
Eagly eye that ſhould dare to fix it ſelf upon it, with any ſtedfaltneſs : enough
b Tanta buc it is for us, from thoſe(b) rays and glimmering beams which he hath ſcattered
piezas in rebus upon the Creatures, to gather how infinitely he exceedeth them in brightneſs
conditis
, quid and glory. [c]De ipfo vides, ſed non ipſum: We ſee his, but not Him. His Cred-
iures, they are our beſt, indeed our only inſtructers. For though his reveal-
funt radij Deia ed Word teach us, that we ſhould never have learned from ite Creatures
Krantes quidem without it:yet, (fit:ed to our capacity) it teacheth no otherwiſe, than by
quod verè fit à reſemblances taken from the Creatures. (d) og vaser tã dei, as St. Paul cal-
tamen quid fit, leth it, Rom. 1. the whole Latitude of that
, which may be known of God, is
prorfus defini- munifeſt in the Creatures: and the inviſible things of God not to be understood.
but by things that are made. St. Bafil therefore calleth the world [e] Fuog radius
preu feutherol, the very School where the knowledge of God is to be learned: And
Bern. ibid. there is a double way of teaching, a twofold method of training us up into that
Rom. 1. 19, knowledge in that ſchool: that is to ſay, [f] Per viam Negationis, anti per viam
e Bafil.
Eminentis, Firſt [s] Vid Negationis : look whatſoever thou findeit in the
f Aquin. 1.
ga. 12. 12. g ότι Θ. και τη βαν ειπείν αδύναπν, κατ' εσίαν, οικειότερος και μάλλον οι της παντων αφαιρέσεως ποιείται τον
76208. Damafc. 1. de fid. Orthod. 4
Creature,
any
&C.
Not. Attic. I.
niſi quidam
entes. Bern.
Ser. 31.10
Cant.
20.
1 Tim. 4. 4.
The Fifth Sermon.
237
Creature, which favoureth of defe&t or imperfection ; and know, God is not
ſuch. Are they limited ? ſubject to change, compoſition, decay, &c? Re-
move theſe from God; and learn that he is infinite, simple, unchangeable, eter-
nal. Then Via Eminentia : look whatſoever perfection there is in the Creature
in any degree; and know that the ſame, but (infinitely and incomparably).
more eminently, is in God. Is there Wiſdom, or Knowledge, or Power, or Beau-
ty,or Greatneſs, or Goodneſs, in any kind, or in any meaſure in any of the Crea-
tures? Affirm the ſame, but without meaſure, of God: and learn that he is in-
finitely wiſer, and skilfuller, and ſtronger, and fairer, and greater and better. In
every good thing, ſo differently excellent above and beyond the Creatures; as
that, though yet they be good, yet compared with him, they deſerve not the
name of good, []There is none good but one, that is God, Mar. 1o. Nonegood, as h Mar. 10.18.
he: ſimply, and abſolutely, and eſſentially, and of himſelf ſuch. The creatures
that they are good, they have it from him; and their goodneſs dependeth upon
him :and they are good but in part, and in ſome meaſure, and in their own kinds.
Whenfoever therefore we find any good from, or obſerve any goodneſs in any of
the Creatures : let us not bury our meditations there, but raiſe them by thoſe
ſtairs(as it were)of the Creatures to contemplate the great Goodneſs of him their
Creator. We are unhappy truants; if in this ſo richly furniſhed School of God's
good Creatures; we have not learned from them at the leaſt ſo much knowledge
of him and his goodneſs, as to admire and love, and depend upon it and him.
Look upon the workmanſhip, and accordingly judge of the Workman : Every
Creature of God is good : ſurely then the Creator muſt needs excel in goodneſs.
vel incommodo.
Nat. Hiſt. IQ.
Thirdly, there isin men, amongſt other curſed fruits of ſelf-love, an aptneſs
9.
to meaſure things, [&] not by the level of exact truth, but by the model of their natura, fed ex
own' apprehenſions. Who is there that cannot fault anothers work? The[b]Cob- ſuo commodo,
ler could eſpy ſomething amiſs in Apelles his maſter-piece; becauſe the Picture
Aug. 12. de
was not drawn juſt according to his fancy. If a thouſand of us hear a Sermon, Civit. 4.
ſcarce one of that thouſand, but he muſt fhew ſome of that little wit he hath 6 Plin. 35.
in diſliking ſomething or other : There the Preacher was too elaborate, here
too looſe : that point he might have enlarged, contracted this; he might
bave bien plainer there, ſhewed more learning here; that obſervation was ob-
vious, that expoſition enforced, that proof impertinent, that illuftration com-
mon, that exhortation needleſs, that reproof unſeaſonable : one milliketh his
Text, another his Method, a third his Stilé, a fourth his Voice, a fifth his Me-
*2017; every one ſomething. A fault more pardonable, if our cenſures ſtayed
at the rurks of men, like our ſelves; and[¢jMomus-like, we did not quarrel c Lucian in
Hermotimo.
the works of God alſo, and charge many of his good Creatures, either with mani-
feft ill
, or at leaſt wiſe with unprofitableneſs
. [d] Why was this made ? Or why d See Sirac,
thus ? What good doth this, or what uſe of that? It had perhaps been better, 390 16,17;&c.
if this or that had never been; or if they had been otherwiſe. Thus weſome-
times ſay or think. To [e] rectifie this corruption, remember this firſt clauſe: Ne tanti ar-
of my Text
, Every Creature of God is good. Perhaps thou ſeeſt not, what good aliquo repre-
there is in ſome of the Creatures? Like enough fo: but yet conſider, there may bendere wani-
be much good which thou ſeeſt not. Say,it giveth thee no nouriſhment: Poſſibly temeritatis au-
it
may dothee(f\ſervice in ſome other kind. Say, it never yet did that : yet deamus. Aug.
it may do hereafter. Later times (8) have found out much good uſe of many fie pure
Creatures, whereofformer ages were ignorant : and why may not after-times Reds Bemov,
find good in thoſe things which do us none? Say, it never did, 'nor ever ſhall do mas medis
ſervice to man, (although who can tell that?) yet who knoweth but it hath
διακονίαν, τα
ö Teos TE'S-
done, or may do ſervice to ſome other Creature, that doth ſervice to man? Say, tv
, tel öö
προς νοσημά .
8 Quam multa animalia hoc primın cagnovimus feculo? do quidem multa venientis
avi populus ignota nobis, Seier. Senec. 7. Nat. qu. 31,
TWV idor. Damaſc. 2. de fid. Orthod. 12.
not
.
1
Ad Poulum,
1 Tim.
238
4.4.
quod veritatis
25
in Cant.
b Ibid.
IO.
πολάυε τις
not that neither : yet this good thou mayeſt reap even from ſuch Creatures, as
Utitur qui- ſeem to afford none; to take[1]knowledge of thine ownignorance, and to hum-
mendis Gre- ble thy ſelf thereby, who art ſo far from comprehending the eſſence, that thou
fpuendis, ad canſt not comprehend the very works of God. The moſt unprofitable Creatures
quibusdam to-. profit us, at leaſt this way:[a] Viſu, ſi non uſu, as Bernard ſpeaketh ; if not to
lerandis,ad pa- uſe them, yet to ſee in them as in a glaſs Gods wiſdom, and our own ignorance
.
rientiam ; qui. And ſo they do us good; if not[b]cedendo in cibum, if not exhibendo miniſterium,
nandis,adjuſti- in feeding and
ſerving us; yet exercendo ingenium, as the ſame Bernard ſpeak-
tiam ; quibuſ. eph; in exerciſing our wits, and giving us a light of our ignorance.
dam conſide-
randis, ad ali-
But yet thoſe Creatures, which are apparently hurtful to us; as Serpents,
documentum., and Wild beaſts, and fundry poyfonous plants; but above all, the Devils
, and
Aug.83.quæft.
curſed Angels : May we not ſay, they are ill, and juſtly both blame and bate
a Bern.Serm.s. then? Even theſe alſo are good, as they are the Creatures of God, and the work-
manſhip of his hands. It is only through ſin that they are evil either to us, as
the reſt ; or in themſelves, as the Devils. Theſe (now wicked) Angels were
glorious Creatures at the firſt : by their own voluntary tranſgreſſion it is, that
they are now the worſt
, and the baſeft. And as for all the other Creatures of God,
made to do us ſervice; they were at firſt, and ſtill are good in themſelves: if
there cleaveth to them any evil, whereby they become hurtful to us, that is by
accident; and we have to thank none but our ſelves for that. For who, or what
could have harmed us, if we had been followers of that which was good? It
c Rom. 8. 20. was[c]not of their own accord, but through our ſinfulneſs, that the Creatures
became ſubject unto vanity, and capable eitherto do or to ſuffer ill
. They had
diuerécys been ſtill harmleſs, if we had been ſtill faultleſs: it was our[d] ſin, that at once
TUŪTU OUNG forfeited both our innocency, and theirs. If then we ſee any ill in them, or
απαλείας.
find any ill by them; let us not lay the blame, or wreak our hatred upon them :
Chryſoft
, in let us rather beſtow our blame and hatred where it is moſt due ; the blame
Gen. Hom.25.
on our ſelves, the hatred upon our ſins. If Balaam had done juſtly, he ſhould
e Num. 22.27, have ſpared the[e]Aſs
, and have corrected himſelf:but the falſe Prophet doth the
fault
, and the poor beast muſt bear both blame and strokes
. When we fuffer,
we curſe ; orat the caleft, blame the Creatures: this weather, that flood, ſuch a
ſtorm, hath blaſted our fruits, fanded our grounds, ſhipwrack’d our wares, and
undone us. When alas, theſe have neither heart nor strength againſt us, but
what our ſelves put into them by our ſins. Every ſenſe of evil therefore in or
from the Creatures, fhould work in us a ſenſe of our diſobedience unto God;
ſhould encreaſe in us a detestation of the fins we have committid againſt God;
ſhould teach us by condemning our ſelves
, to acquit the good Creatures of God:
which as they are good in themſelves, ſo ſhould they have been ever and only
good unto us, if we had been true to our ſelves, and continued good and faith-
ful ſervants unto God. They are all good : do not thou accuſe any of them,
and ſay they are evil : do not thou abuſe any of them, and make them evil.
Hitherto of the first Point, the goodneſs of the Creatures, [Every Creature of
God is good.] Followeth the ſecond, which is their Uſe: conſiſting in their lam-
fulneſs unto us, and our ; liberty unto them; every Creature of God is good,
and nothing to be refuſed. [Nothing.] That is
, moſt agreeable to the argu-
ment of the former verſe, nothing fit for food: but more generally,
I rather think the Apoſtle intendeth) no Creature of God, whereof we may
have
uſe or ſervice in any kind whatſoever. Nothing, which may yield us any com-
fortable content for the ſupport of this life, in point of health, eale, profit,
delight, or otherwiſe (with due ſobriety, and other requiſite conditions)
nothing is to be refuſed. By which Refuſal, the Apoſtle meaneth not a bare
forbearance of the things; (for, that we both may, and in many caſes ought,
fo
ز
up-
.c.
II.
(and lo
1
Ć
I 2.
a Rom. 14.20.
I
Tic. 1.150
"
Icience; viz, either out of a ſuperſtitious opinion of the unlawfulneſs of
Tim.
4. 4.
The Fifth Sermon.
239
To to refuſe ſome of the Creatures, ſhall anon appear:) but the thing he for-
biddethi
, is, the forbearance of the Creature, as upon immediate tye of Con-
any
creature, for ſome ſuppoſed natural or legal uncleanneſs in it; or out of a like
ſuperſtitious opinion of ſome extraordinary perfection, or operative and
effectual holineſs in ſuch refuſal. The Point is this. All the Creatures of God
are lawful for us to uſe : ſo as it is againſt Christian liberty, either to charge
the uſe of them with fin, or to place holineſs in the abstaining from them.
Our Apoſtle often teacheth this Point.In Rom.14. at verſ. 20. [(a) All things
are pure:] and at verſ. 14. there he delivereth it as a certain truth, and upon
knowledge, [[b] I know, and am perſwaded by the Lord Jeſus, that there is no- b Ibid. 14.
thing unclean of it felf,] and therefore he imputeth it as an error and weakneſs
in judgment, to them that refuſed ſome kind of meats out of a fuperſtitious
opinion, or but timorous fear of their unlawfulneſs, at verf. 2. [[c] One be-c Ibid. 2.
licueth he may eat all things : another, who is weak, eateth herbs:] And in
Cor. 10.: [[d] Whatſoever is ſold in the Shambles that eat, asking no question for d 1 Cor. 10.
Conſcience Jake :] and anon verf. 27. [Ce) If an unbeliever bid you to a feaſt, and fribid. 27.
you
be diſpoſed to go; Whatſoever is ſet before you, eat, asking no queſtion for Con-
ſcience ſake.] And, to the end we might 'know the liberty he there giveth to
extend to all other Creatures, as well as meats; he pronounceth of them all
univerſally at verf. 23. [(f) ITavtu deosetest, All things are lawful for me.] And fof Ibid. 23,
he doth in Tit. 1. 15.univerſally too; [(8) Omnia munda mundis, To the pure all
things are purė.] From all which Teſtimonies we may conclude, there is no
unlawfulneſs or impurity in any of the Creatures, but that we may with ſecurity
of conſcience, freely uſe them without ſin. If we uſe them doubtingly againſt
Conſcience, or indiſcreetly againſt Charity, or otherwiſe inordinately againſt
Sobriety; they become indeed in ſuch caſes ſinful unto us: But that is through
our default, not theirs, who ſinfully abuſe that, which we might lawfully uſe. And
that abuſe of ours, neither (a) defileth the things themſelves; nor ought to a Rom. 14.14.
(6) prejudice the liberty of another, that may uſe them well.
And as there is no ſin in the uſe : ſo neither is there any Religion or perfection
13.
to be placed in the refuſal of any of Gods Creatures. Rather on the contrary,
to abſtain from any of them, out of a conceit of any ſuch perfection or holi:
neſs
, is it ſelf a ſinful ſuperſtition. Our Apoſtle ranketh it with Idolatrous
(9) Angel worſhip, and condemneth it as finful and ſuperstitious, Col. 2. c Col. 2. 16.
from Verſe 16. to the end of the Chapter. The ſubjecting of our felves to
thoſe and ſuch like ordinances, Touch not, Taſte not, Handle not, though it may
havea ſhew of Wiſdom in Will worſhip,and in a voluntary humility and neglecting
of the body, yet it is derogatory to that liberty wherein Chriſt hath fet us free,
and reviving of thoſe rudiments of the world, from which we are dead with
Chriſt. Every Creature of God is good; and nothing to be refuſed, out of a
ſuperſtitious either fear of unlawfulneſs, or opinion of holineſs
.
Now the Ground of this our Řight or Liberty unto the Creatures is double:
the one, Gods Ordinance at the firſt Creation; the other, Christs purchace in the
work of Redemption. At the Creation, God made all things for mans uſe, as he
did man for his own ſervice; and as he reſerved to himſelf his abſolute Sove- a Gen. 1. 29.
raignty over Man; ſo he gave unto man a kind of limited (d) Soveraignty e Pfal. 8.6.
over the Creatures in Gen. 1. (e) He hath put all things in ſubječtion under our , quod nos
feet, faith David, Pfal. 8. Which Dominion over the Creatures was one ſpecial rimo domicilio
branch of that glorious (f) Image of God in us, after which we were created : voluerunt
and therefore was not,nor could be abſolutely () lost by fin; but only decayed Dii Secundan
terrenis prafea
cerunt. Sen. 2. de ben. 16, f Gen.. 1. 17.8 Bonis naturæ mala adventitia dum non ſuccedunt, fed accedunt, turpant utique eay
now exterminant, conturbant, non deturbant. Bern, in Cant. Scrm. 82.
and
w
1
bi Cor. 10.
29, 30.
14
1
240
Ad Populum,
I Tim. 4.4.
thod.4.
1
b Heb. 1.2
and defäced, and impaired, as the other branches of that Image were. So that
h Chryfoft. in albeit man by fin loſt a great part of his Soveraignty, (h) te sñ's eppois nxegitupeaba
Gen. hom. 2. as ſpeaketh St. Chryfoftome, eſpecially fo far as concerneth the execution of it
i Ard täis me- many of the Creatures being. now rebellious and noſom unto Man, and unan
exße'ows mei's Smering his commands and expectations : yet the Right ſtill remaineth even in
no meio am corrupt nature ; and there are ſtill to be found ſome tracings and Cha-
ens egoqúou- ratters, as in man of ſuperiority, ſo in them of ſubjection. But thoſe[i] dim,
Muév Te rejower and confuſed, and ſcare legible: as in old Marbles, and Coins, and out-worn
de fid. or- Inſcriptions, we have much ado to find out what ſome of the Letters were.
But if by Sin we had loſt all that firſt title we had to the Creature wholly
15.. and utterly: yet as God hath been pleaſed graciouſly to deal with us, we are
fully as well as before. God the Father hath granted us, and God the Son
hath acquired us, and God the Holy Ghoſt hath ſealed us a new Patent. By it
,
whatſoever Defect is, or can be ſuppoſed to be, in our old Evidence, is ſuppli-
ed; and by virtue of it, we may make freſh challenge, and renew our claim
unto the Creatures. The bleſſed Son of God[2] Having made peace through
the blood of his Croſs, hath reconciled us to his Father; and therein alſo re-
a Col. 1. 26. conciled the Creatures both to us and bim : reconciling by him (faith our Apo-
ſtle, Col. 1. 20.) Távta all things (not men only) unto himſelf
. For God ha-
ving given us his Son [b] the Heir of all things ; hath he not [c] with him
given us all things elſe? Hath he not permitted us the free uſe of his Creatures
a Rom. .:32. in as ample Right as ever? [d] If the Son have made us free, we are free in-
d . 8. 36
deed. And as verily as Christ is Gods, ſo verily (if we be Christs) all things are
ours. This Apoſtle ſetteth down the whole ſeries and form of this Spiritual Hie-
rarchy, (if I may fo ſpeak) this ſubjection and ſubordination of the Creatures to
e I Cor. 3.22, Man, of Man to Chriſt; of Chriſt to God, 1 Cor. 3. [e] All are yours, and ye are
Christs, and Christ is Gods.
16.
Strengthened with this double title, what ſhould hinder us from poffeffion?
Why may we not freely uſe that liberty, which was once given us by God, and
f Gal. 5. i. again reſtored us by Jeſus Christ? Why ſhould we not (f) ſtand fast in, and
contend earneſtly for the maintenance of that liberty, wherewith Chriſt hath fet
us free : by rejecting all fancies, opiäions, and Doctrines, that any way trench
upon this our Chriſtian Prerogative ; or feek either to ſhorten, or to corrupt
,
our freedom. unto, 'and power over the Creatures? Firſt, if any ſhall oppoſe
the legal Prohibitions of the Old Testament; whereby ſome Creatures were
[?] forbidden the Jews, pronounced by God himfelf unclean, and decreed
unlawful : it ſhould not trouble us. For, whatever the principal reaſons were,
for which thoſe prohibitions were then made unto them (as there be divers
reaſons given thereof by Divines both ancient and modern;) certain it is, they
now concern not us. The Church, during her non-age and pupillage, (though
h Gal. 4. I, 2. ſhe were [h] Heir of all, and had right to all; yet was to be held under
Tutors and Governous, and to be trained up under the Law of Ceremonies
į. Gal.3.24,25. as[i]under a School-master, during the appointed time. But, [1] When the
k Gal. 4. 4.
fulneſs of the time appointed was come, her wardſhip expired, and livery ſued
out (as it were) by the coming and ſuffering of Chriſt in the flelh: the Church
was then to enter upon her full Royalties, and no more to be burdened with
rez. Gal.4.9. thoſe [] beggarly rudiments of legal obſervances. The [m] hand-writing of
m Cal. 2. 14. Ordinances was then blotted out; and the muddy [n] partition wall broken
n Eph; 2, 14, down; and the legal impurity of the Creatures ſcowred off by the [0] blood of
Joio izlasci's Christ. They have little to do then, but withal much to anſwer, who, by
aiuati. Dan ſeeking to bring in Judaiſm again into the Christian Church, either in whole or
mar. 4.de fid.
in part, do thereby, as much as lieth in them, (though perhaps unawares to
p.Gal. g. 2, 4, themſelves, yet indeed and in truth) [p] evacuate the Croſs of Chriſt. In
that
23.
[ Lev. 11.
SOL-
Orthod. 4.
II.
1
1 Tim. 4.4.
The Fifth Sermon.
}
241
1
LI, IS.
2.
20, 29.
1
1
1
}
.
that(b)large ſheet of the Creatures, which reacheth from Heaven to the Earth, (B) ACS 10.
whatſoever we find, we may freely kill and eat, and uſe every other way to
our comforts without fcrupie. God having cleanſed all, we are not to call ore.
fteem any thing common or unclean ; God having created all good, we are to
refuſe nothing. If-any hall
oppoſe, ſecondly
, the ſeeming morality of ſome of
(c), 9.4.
theſe prohibitions, as being given (c) before the law, cf Ceremonies, preſſed from 2 Lev. 17.
(d) Moral Reafons, and confirmed by (e), Apoftolical Conftitution ſince; upon 11, 14
which ground fome would impoſe upon the Chriſtian Church this, as a per-
(e) AAs 15.
petual yoke, to abftain from blood : Or, thirdly, the Prophanation which ſome
3.
Creatures have contracted by being uſed in the exerciſe of idolatrous Worſhip, () Joſh. 9.1.
whereby they become Anathema, and are to be held as execrable things as(f) A (€) 2 King.18
chan's wedge was, and the (g) Brazen Serpent which Hezekiah ſtamped to pow-
der; upon which ground alſo, ſome others have inferred an utter unlawful-
neſs to uſe any thing in the Church, which was abuſed in Popery,by calling them
Rag's
and Reliques of Idolatry, neither this nor that ought to trouble us. For
although neither my aim, (which lieth another way, nor the time will permit
me now to give a juft and full ſatisfying anſwer to the ſeveral Inſtances and
their grounds ; yet the very words and weight of my Text, do give us a clear
reſolution in the general, and ſufficient to reſt our Conſciences, and our Judg-
ments
, and Practice upon; that, notwithſtanding all pretenſions of reaſon to
the contrary, yec theſe things, for ſo much as they are ſtill good, ought not to
be refuſed. For the Apoſtle hath here laid a ſure foundation, and impregna-
ble
, in that he groundeth the uſe upon the power ; and from the Goodneſs of
the Creature inferreth the lawfulneſs of it. [ Every Creature of God is good, and
nothing to be refuſed. ] He concludeth, it is therefore not to be refuſed, be-
cauſe it is good. So that look whatſoever Goodneſs there is in any Creature,
that is, whatſoever natural power it hath, which either immediately and of it
felf is, or may, by the improvement of human Art and Induſtry, be taught to
• be of any uſe unto man, för neceſſity, nouriſhment, ſervice, lawful delight or
otherwiſe ; the Creature wherein ſuch goodneſs or power is to be found, may
not be refuſed as upon tie of Conſcience, but that power and goodneſs it hath,
may lawfully be employed to thoſe uſes for which it is meet in regard thereof.
Ever provided, we be careful to obſerve all thoſe requiſite conditions, which
muſt guide our Conſciences, and regulate our Practice, in the uſe of all lawful
and indifferent things. They that teach otherwiſe, lay burdens upon their
own Conſciences, which they need not, and upon the Conſciences of their
Brethren which they fould not; and are injurious to that liberty which the
bleffed Son of God hath purchaſed for his Church, and which the bleſſed Spirit
of God hath aſſerted in my Text.
Injurious, in the ſecond place, to this branch of our Chriſtian liberty, is the
17.
Church of Rome, whom St. Paulin this paſſage hath branded with an indelible
note of infamy; inaſmuch as thoſe very Doctrines, wherein he giveth inſtance,
as in Doctrines of Devils,are the received Tenets and Concluſions of thatChurch.
Not to inſiſt on other prejudices done to Chriſtian liberty, by the intolerable
uſurpation of (a) the man of ſin, who exerciſeth a ſpiritual Tyranny over mens (a) 2 Theſ.2.
Conſciences, as oppoſite to Evangelical liberty, as Antichriſt is to Chrift; let
us but a little ſee how ſhe hath fulfilled St. Paul's Prediction, in teaching lying
and deviliſh Doctrines, and that with feared Conſciences and in Hypocriſie, in
the two ſpecialties mentioned in the next former Verſe, viz. forbidding to
marry, and commanding to abſtain from Mears.
Marriage, the holy Ordinance of God, inſtituted in the (b) place and eſtate of
18.
Innocency, honoured by (c) Chrift's preſence at Cana in Galilee ; the Seed- & Gen. 2. 18.
plot of the Church, and the (d) ſole allowed remedy againſt Incontinency and C.) i Cor.7.2:
Ii
burning
I
3.
+
t
is
Ad Populum,
242
i Tim. 4.4
.
1
de Monach.
cap. 34.
1
20. prop, 9
(1) Ca. li. qu.
diſt. 34.6. 12.
qu. I. Ca. Die
19.
pererogation too.
Feb. i3.4. burning luſts, by the Apoſtle commended as (e) honourable in all men, and
(fi 1. Cor. 7:9. commanded in caſe of (f) uſtion to all men, is yet
by this (8) purple ſtrumper
(8) Rev.17.13.
forbidden, and that fub mortali, to Biſhops, Prieſts, Deacons, Sub.deacons
Monks, Friars, Nuns.; in a word, to the whole Clergy (as they extend that
title) both Sécular and Regular. Wherein, beſides the Deviliſhneſs of the Do
&trine in contrarying the Ordinance of God, and in denying men, ſubject to lia
ful lufts, the lawful remedy, and ſo caſting them upon a neceflity of ſinning;
fee if they do not teach this lye, with feared Conſciences ? For with what Cona
Çk) Bellarm. fcience can they make the ſame thing a Sacrament in the Lay, and (h) Sacrilege
in the Clergy With what Conſcience permit Stems, and forbid Marriage
With what Conſcience alledge Scriptures for the ſingle life of Prieſts, and yet
() Aqum.2.2. confeſs it to be an (i) Ordinance only of Eccleſiaſtical, and not of Divine right?
Bekliyo de Cler. With what Conſcience confeſs Fornication to be againſt the law of God, and
cap. 18. Decan Prieſts Marriage only againſt the Law of holy Church, and yet make Marriage
1. man. Çoné in a Prieſt a (k) farfouler ſin than Fornication or Inceſt? With what Conſcience
a coster. 'exa&t a vow of Continency from Clerks,by thoſe'Canons which (l) defend their
Enchirid. cap. open Incontinency? With what Conſcience forbid lawful Marriages to fome,
and yet by diſpenſation allow unlawful Marriages to others ?
And is not the like alſo done in the other particular concerning Meats?
le Elifinis.
The Laws of that Church forbidding ſome (m) Orders of men, ſome kinds of
(m )-Benedi- Meats perpetually, and all men ſome Meats upon certain days; and that nor
čtines and Car- for civil Reſpects, but with opinion of ſatisfaction, yea, merit, yea, and Su
thufians.
In which alſo, beſides, the Deviliſhneſs of the Doctrine, in
corrupting the profitable and religious exerciſe of faſting, and turning it intoa
ſuperftitious obſervation of Days and Meats; judge if they do not reach this
Lje alſo, as the former, with ſeared Conſeiences. For, with what Conſcience
can they allow an ordinary. Confeſſor to abſolve for Murder, Adultery, Perjury, .
and ſuch petty crimes,
but reſerve the great ſin of eating fleſh upon a Friday or
Ember-day, to the cenſure of a Penitentiary, as being a matter beyond the
power of an ordinary Prieſt to grant abfolution for? With what Conſcience
make the taſting of the coarfeſt fleſh a breach of the Lenz-faſt, and ſurfeiting
upon the delicateſt Fishes and Confections, none? With what Conſcience for-
bid they ſuch and ſuch meats, for the taming of the fleſh, when they allow
thoſe that are far more nutritive of the fleſh, and incentive of fleſhly' Lufts?
With what Conſcience enjoyn ſuch abſtinence for a penance and then preſently
(a) Dift. 84. releaſe it again for a Peny? Indeed the Gloſs upon the (a) Canon, that doth ſó,
ca, Presbyter:, hath a right worthy and a right wholeſom note : Note, ſaith the (6) Gloſs, That
(b Gl. ibid.
he who giveth a Peny to redeem his Faft,though he give money for a peritual
thing, yet he doth not commit Simony, becauſe the Contract is made with God.
Ifthefe men had not feared up their Conſciences, would they nor, think you,
feel ſome check at the broaching of ſuch ridiculous and inconſiſtent fuff
, as
floweth from theſe two heads of Deviliſh Doctrines, of forbidding to marry,
and commanding to abſtain from Meats?
I deny not, but the Bawds of that ſtrumpet, the Doctors of that Church,
have their colour able pretences wherewith to blanch over theſe errors, elſe che
Lres would be palpable, and they ſhould not otherwiſe fill up the meaſure of
their spoiltaſie, according to the Apoſtles Prophecy, in teaching theſe Lyes in
Hypocriſie. But the colours, though never ſo artificially tempered, and never fo
handſomly laid on, are yet ſo thin, that a feddy eye, not bleared with preju.
dice, may diſcern the Lye through them, for all the Hypocriſte; as mighe eaſily
be ſhewn, if my intended courſe led me that way, and did not rather direct
me to matter of more profitable and univerſal uſe. Having therefore done with
them, it were good for us, in the third place, ( that we might know our own
free-
1
20.
>
I Tim. 4. 4. The Fifth Sermon.
243
1
1
I
20.
22.
22.
2
2
free-hold with better certainty, and keep our felves within our due bounds ;)
to enquire a little what is the juft extent of our Chriſtian liberty unto the Crea-
tures;and what reſtraints it may admit. A point very needful to be known for
the reſolution of many doubts in Conſcience, and for the cutting off of many
queſtions and diſputes in the Church, which are of very noycom conſequence,
for want of right information herein. I have other matter alſo to entreat of,
and therefore ſince I may not allow this Enquiry ſo large a Diſcourſe, as it
well deſerveth, I ſhall delire you to take into your Chriſtian Confideration
theſe Poſitions following.
The first, Our Chriſtian liberty extendeth to all the Creatures of God. This
21.
ariſeth clearly from what hath been already delivered ; and the teſtimonies of
Scripture for it are expreſs. (a) All things are pure; (6) All things are lawful ; (a) Rom. 149
© All are yours: elſewhere, and here, nothing to be refuſed.
(b) 1 Cor. 108
The ſecond Poſition. Our Chriſtian Liberty equally reſpecteth the uſing, 23;
and the not uſing of any of God's Creatures. There is no Creature, but a Chriſtian) 1 Cor. 3.
man, by virtue of his Liberty, as he may uſe it upon juſt occaſion, ſo he may
alſo upon juſt cauſe refuſe it. (d) All things are lawful for me, ſaith St. Paul, but rd) 1 Cor.6
I will not be brought under the power of any thing. Where he eſtabliſhed 'this 12.
Liberty in both the parts of it ; Liberty to uſe the Creatures, or elſe they had not
all been lawful for him ; and yet Liberty not to uſe them, or elſe he had been
under the
power
of ſome of them. Whence it followerh, that all the Creatures
of God ſtand in the nature of things indifferent ; that is, ſuch as may indifferent-
ly be either uſed or not uſed, according as the rules of godly diſcretion, circum;
ſtances duly conſidered, ſhall direct.
The third Poſition. Our Chriſtian Liberty for the uſing or not uſing of the 83
Creature, may without prejudice admit of ſome reſtraint in the outward
pra-
&ice of it. Ab illicitis ſemper, quandoque & à licitis ; I think it is St. Gregory's:
A Chriſtian muſt never do unlawful, nor yet always lawful things. St. Paul had
liberty to eat fleſh, and he uſed that liberty; and ate fleſh; yet he knew there
might be ſome caſes wherein to abridge himſelf of the uſe of that liberty ſo
far, as (e) not to eat fleſh whilſt the world ſtandeth. But what thoſe Reſtraints (e) 1 Cor. gi
are, and how far they may be admitted without prejudice done to that liberty;
that we may the better underſtand, let us goon to
The fourth Pofition.Sobriety may and ought to reſtrain us in the outward pra-
dice of our Chriſtian liberty. For our Diet, all Fiſh, and Fleſh, and Fowl, and
24
Fruits, and Spices, are lawful for us, as well as Bread and Herbs ; but may we
therefore with thriftleſs prodig ality and exquiſite riot fare deliciouſly and ſum-.
ptuouſly every day, under pretence of Chriſtian liberty ? Likewiſe for our Appa-
rel
, all Atuffs and colours,the richeſt Silks, and Furs, and Dyes, are as lawful for
us, as Cloth, and Leather, and Sheeps-ruſſet; Chriſtian liberty extendeth as well
to one as another. But do we think that liberty will excuſe our pride, and vani-
ty, and exceſs, if we tuffle it out in Silks arid Scarlets, or otherwiſe in ſtuff, co-
lour, or faſhion unſuitably to our Years, Sex, Calling, Eſtate, or Condition? In all
other things of like nature ; in our Buildings, in our Furniture, in our Retinues,
in our Diſports, in our Recreations, in our Society, in our Marriages, in other
things, we ought as well to conſider, what in Chriſtian Sobriety is meet for us
to do, as what in Chriſtian liberty may be done. Scarce is there any one thing,
wherein the Devil putteth llurs upon us more frequently, yea, and more dan-
gerouſly too (becauſe unſuſpected) than in this very thing, in making us take
the uttermoſt of our freedom in the uſe of indifferent things. It therefore con-
cernech us ſo much the more to keep a ſober watch over our ſelves and fouls, in
the uſe of God's good Creatures, left ocherwiſe under the fair title and habit of
Chriſtian Liberty, we yield our ſelves over to a carnal Licentiouſneſs.
li 2
The
13.
-
244
Ad Populum,
I
Tim. 4.4
29, 30,
1
1
26.
23
The fifob Poſition. As Sobriety, fo Charity alſo may, and ought to reſtrain
25.
us in the outward exerciſe of our Chriſtian Liberty. Charity, I ſay, both to our
ſelves and others
. Firſt, to our felves: for regular Charity beginneth there.
(a) Matth. s. If we are to (a) cut off our right hand, and to pluck out the right eye, and to
caſt them both from us, when they offend us, much more then ought we to
deny our felves the uſe of ſuch outward lawful things; as by experience we
have found, or have otherwiſe cauſe to ſuſpect to be hurtful either to our bo-
dies, or ſouls. Soa manmay, and ſhould refrain from meats, which may en-
danger his bodily health; but how much more then from every thing,
that may endanger the health of his ſoul? If thou findeſt thy felf enflamed with
Luft, by dancing; if enraged with choler, by game; if tempted to Covetoufneſs
, ,
Pride, Uncleanxeſs, Superſtition, Cruelty, any lin, by reaſon of any of the Cres
*tures, it is better for thee to make a Covenant with thine
eyes,
and
ears, and
hands, and fonjes ( ſo far as thy Condition and Calling will warrant thee) not
to have any thing to do with ſuch things, than by gratifying them therein,
caſt both thy ſelf and them into hell. Better by our voluntary abſtinence to de
part with ſome of our liberty unto the Creatures, than by our voluntary tranſ-
greſſion forfeit all, and become the Devil's Captives
26.
But Charity, though it begin at home, yet it will abroad; and not reſting at
our ſelves, reacheth to our Brethren alſo; of whom we are to have a due re-
gard in our uſe of the Creatures. An Argument wherein St. Paul often enlargeth
himſelf
, as in Rom. 14. and 1 Cor. 8. the whole Chapters throughout, and in
(b). Cor. 14. a great part of 1 Cor
. 1o. The reſolution every where is, That () all things be
done to edification ; that things lawful become (c) inexpedient, when they offend,
(c) i Cor. 10.
rather than edifie; that though (d) all things indeed are pure, yet it is evil for
(à) Rom. 14. that man which uſeth them with offence ; that albeit fleſh and wine, and other
Perbid. verf. things be lawful, yet (e) it is good neither to eat fleſh, nor to drink wine, nor to
do any thing whereby a man's brother ſtumbleth, or is offended, or is made weak.
Hitherto appertaineth that great and difficult common place of Scandal, ſo
much debated and diſputed of by Divines. The Queſtions and Cafes are mani-
fold, not now to be rehearſed, much leſs reſolved, in particular: Dut the
Poſition is plain in the general, that in caſe of Scandal, for our weak brother's
fake, we may, and ſometimes ought to abridge our ſelves of ſome part of our
lanful Liberty.
Beſides theſe two, Sobriety and Charity, there is yet one reſtraint more, ,
which ariſeth from the Duty we owe to our Superiours, and from the bond of
civil Obedience, which if it had been by all men as freely admitted, as there
is juſt cauſe it ſhould, how happy had it been for the peace of this Church?
Concerning it, let this be our fixth Poſition; The determination of Superiours
may, and ought to reſtrain us in the outward exerciſe of our Chriſtian Liberty
.
We muſt (a) ſubmit our felves to every ordinance of man, faith St. Peter,
(a) 1 Pet 2.
1 Pet. 2. 13. and it is neceſſary we ſhould do fo; for ſo is the Will of God,
Verf. 15. Neither is it againſt chriſtian Liberty if we do ſo, for weare ſtill as
free as before ; rather if we do not ſo, we abuſe our liberty for a cloak of ma-
liciouſneſs, as it followeth there, verſ. 16. And St. Paul telleth us, we (6) muft
(6) Rom. 13• needs be fubject, not only for fear, becauſe the Magiſtrate () carrieth not the
(c)Ibid.ver.4:
Sword in vain, but alſo for conſcience fake, becauſe (d) the pomers that are,
ra) Ibid.ver.i. are ordained of God. This duty ſo fully preſſed, and ſo uniformly by theſe two
grand Apoſtles, is moft apparent in private Societies. In a family, the Mafter,
or Pater,familias, who is a kind of petty Monarch there, hath authority to
preſcribe to his Children and Servants in the uſe of thoſe indifferent things,
whereto yet they, as Chriſtians, have as much Liberty as he. "The Servant,
though he be (e) the Lord's free-man, yet is limited in his diet, lodging, livery,
(e) i Cor. 7.
and many other things by his Mafter; and he is to ſubmit himſelf to his Mafters
appoint-
21.
27.
1
13, 15, 16,
22.
-
1
nay,
19.
29.
Tim. 4.4.
The Fifth Sernion.
245
appointment in theſe things, though perhaps in his private affection he had'ra-
ther bis Mafter had appointed otherwiſe ; and perhaps withal, in his privato
judgment, doch verily think it fitter his Maſter Thould appoint otherwiſe. If
ang man, under colour of chriſtian Liberty, ſhall (f) teach otherwiſe, and exempt (t) 1 Tim. 6)
Servants from the obedience of their Maſters in ſuch things, St. Paul in a holy 3, s.
indignation inveigheth againſt ſuch a man, not without fome bitterneſs, in the
laft Chapter in this Epiſtle, as one that is proud, and knoweth nothing, as he
ſhould do, but doateth about queſtions and ſtrife of Words, &c. Verf. 3, 5.
Now look what power the Maſter hath over his Servants for the ordering of
28.
his family; no doubt the ſame at the leaſt, if noc much more, hath the ſupreme
Magiſtrate over his Subject s, for the peaceable ordering of the Common-wealth,
the Magiſtrate being Pater patria, asthe Maſter is Pater-familius. Whoſoever
then ſhall interpret the determinations of Magiſtrates in the uſe of the Creatures,
to be contrary to the liberty of a Chriſtian; or under that colour ſhall exempt
inferipurs from their obedience to ſuch determinations, he muſt blame St. Paul;
he muſt blame the Holy Ghoſt, and not us, if he hear from us, that he is
proud and knoweth nothing, and doateth about unprofitable Queſtions. Surely,
þur that experience ſheweth us it hath been fo,and the Scriptures have fore told
us that ()'it ſhould be ſo, that there ſhould be differences, and ſidings, and (&)Cor.it:
partakings in the Church; a man would wonder how it ſhould ever ſink in-
to the hearts and heads of ſober underſtanding men, to deny either the power in
Superiours to ordain, or the nºceſſity in Inferiours to obey Laws and Conſtitutions
ſo reſtraining us in the uſe of the Creatures.
Neither let any man cheriſh his ignorance herein, by conceiting, as if there
were ſome difference to be made between Civil and Ecclefiaftical 'I hings, and
Laws, and Perſons in this behalf. The truth is, our liberty is equal in both;
the power of Superiours for reſtraint equal in both, and the neceſſity of obedience
in Inferiours equal in both. Noman hath yet been able to ſhew, nor I think
ever ſhall be, a real and ſubſtantial difference indeed, between them to make
an inequality. But that ſtill, as civil Magiſtrates have ſometimes, for juſt
politick reſpects, prohibited fome Trades, and Manufactures, and Commodi.
ties, and enjoined other-ſome, and done well in both ; fo Church-Governours
may, upon good conſiderations, ( lay it be but for Order and Uniformities-
fake,) preſcribe the Times, Places, Veſtments, Geſtures, and other ceremonial
Circumſtances to be uſed in Ecclefiaftical Offices andAfſemblies : As the Apoſtles
in the firſt Council holden at Jeruſalem, in Acts 15. laid upon the Churches of
the Gentiles for a time, a (b) reſtraint from the eating of Blood, and things fa- Ch) AAS I$.
crificed to Idols, and ſtrangled.
Thus we ſee our chriſtian Liberty unto the Creatures,may without prejudice 30.
admit of ſome reſtraints in the outward exerciſe of it ; and namely, from the
three reſpects of Chriſtian Sobriety, of Chriſtian Charity, and of Chriſtian
Duty and Obedience. But now in the comparing of theſe together, when
there ſeemeth to be a repugnancy between one and another of them, there may
be ſome difficulty; and the greateſt difficulty, and which hath bred moſt
trouble, is, in comparing the
caſes of ſcandal and diſobedience together, when
there ſeemeth to be a repugnancy between Charity and Duty. As for example :
Suppoſe in a thing which limply and in it ſelf we may lawfully, according to
the Liberty we have in Chrift, either uſe or forbear; Charity feemeth to lay
reſtraint upon us one way, our weak brother expecting we ſhould forbear, and
Duty a quite contrary way, Authority requiring the uſe, in ſuch a cafe what are
we to do? It is againſt Charity to offend a brother; and it is againſt Duty to
diſobey a Superionr ; and yet ſomething muſt be done, either we muſt uſe, or
not uſe ; forbear, or not forbear. For the untying of this knot, (which, if we
1
2829.
wilt
1
1 Tim. 4:4
{
;"
)
I
paruulorum,
hoc cogitat,
246
Ad Populum,
will but-lay things rightly together, hath not in it ſo much hardneſs as it ſeem-
eth to have;-) let this be our ſeventh Poſition. In the uſe of the Creatures, and
all indifferent thing's, we ought to bear a greater regard to our publick "Govers
nours, than to our private Brethren, and be more careful to obey them, than
to ſatisfie.theſe, if the ſame courſe will not in ſome mediocrity ſatisfie both.
Alas! that our brethren who are contrary-minded, would but with the ſpirit of
fobriety admit common reaſon to be Umpire in this caſe: Alas! that they would
but conſider, what a world of Contradictions would follow upon the contrary
opinion, and what a world of Confufions upon the contrary practice. Say what
can be ſaid in the behalf of a Brother ; all the ſame, and more may be ſaid
for a Governour : For a Governour is a Brother too, and ſomething more; and
Duty is Charity too, and ſomething more. If then I may not offend my Brother
,
then certainly not my Governour ; becauſe he is my Brother too, being a man,
and a Chriſtian, as well as the other is. And the ſame Charity that bindeth me
to ſatisfie another Brother, equally bindeth me to ſatisfie this. So that, if we
go no farther, but even to the common bond of Charity, and relation of Bro-
therhood, that maketh them equal at the leaſt, and therefore no reaſon, why I
fhould ſatisfie one that is but a private Brother, rather than the publick Magi-
ſtrate, who (that publick reſpect ſet aſide) is my Brother alſo. When the Scales
(a) Si tanto hang thus even, Ihall not the acceſſion of (a) Magiſtracy to common Brother-
Sunt fcandala hood in him, and of Duty to common Charity in me, be enough to caſt it clear
for the Magiſtrate ? Shall.a Servant in a Family, rather than offend his fellow-
quanto amplius ſervant, diſobey his Maſter ? And is not a double ſcandal againſt Charity and Du-
Bern. de præ- ty both (for Duty implieth Charity) greater than a ſingle ſcandal againſt Charity
cept. & diſp. alone? If private men will be offended at our Obedience to publick Governours
,
(6) Prudenter
advertat qui
we can but be ſorry for it: Web) may not redeem their offence by our diſobedi
.
ence. He that taketh offence where none is given, ſuſtaineth a double perſon,
fcandalum
and muſt anſwer for it, both as the giver and the taker. If offence be taken at
fcandalo non
bene emendari. us, there is no woe to us for it, if it do not come by us ; () Woe to the man by
Qualis emen- muhom the offence.cometh : and it doth not come by us, if we do but what is our
alis fcandalum duty to do. The Rule is certain and equitable ; the reſpect of private ſcandal
tollas, alios ceaſeth, where lawful Authority determineth our liberty; and that reſtraint
fcandalizas? which proceedeth from fpecial Duty, is of fuperior reaſon to that which pro-
Præcept. &
ceedeth but from common charity.
diſp.
(c) Mat.18.7.
Three Moderators then of our chriſtian liberty to the Creatures we are to al-
31.
low of, Scbriety, Charity, and Duty; unto every of which a juſt regard ought
to be had. Neither need we fear, if we ſuffer Sobriety on one ſide, and Cha-
rity on another, and Duty on a third, thus to abridge us in the uſe of our chri-
Stian liberty; that by little and little it may be at length lo pared away among
them, that there may be little or nothing left of it. To remove this fufpi-
cion, let this be our eighth and laſt Poſition. No reſpect whatſoever can, or
ought to diminiſh the inward freedom of the Conſcience to any of the Crea-
tures. And this inward freedom is it, wherein eſpecially conſiſteth our Chriſtian
Liberty to the Creature. This freedom we are all bound to maintain tothe ut-
moſt of our powers, and not to ſuffer our ſelves to be made (a) the ſervants of
men, (otherwiſe than in (6) ſerving one another by love,) but to (c) ſtand faſt
(6) Gal. 5.3. in the liberty wherein Chriſt hath ſet us free. Now this liberty confifteth in a
6) Gal. 5. 1.
certain reſolution of Judgment, and a certain perſwaſion of Conſcience ariſing
thence, that all the creatures of God are in themſelves lawful, and free for us
either to uſe or refuſe, as we ſhall ſee it expedient for us; and that neither the
ufė, nor the forbearance of them, doth of it ſelf either commend or diſcommend
us unto God, or any way either pleaſe him as a part of his Worſhip, or offend
(d) Rom. 14.
him as a tranſgreſſion of his Law. (d) The Kingdom of God is not meat and
drink
Bern. de
ra) i Cor. 7.
23.
17.
í Tim. 4. 4.
T be Fifth Sermon.
247
3
drink, faith St. Paul; (e) Neither if we eat, are we the better ; neither the worſe, (Cor. 8.8.
if we do not eat; nor on the contrary. Now here is the Wickedneſs, and the
uſurpation of the High-Prieſt of Rome, that he challengeth to himſelf a ſpię
ritual Power over the Conſciences of men, which is the greateſt tyranny that ever
was, or can be exerciſed in the world, laying impurity upon the things he for-
biddeth, and annexing operative holineſs, and power both ſatisfactory and meri-
torious, to the things he injoyneth. Which Uſurpation, whoſoever
hateth not
in him with a perfect hatred, is juſtly 'unworthy of, and ſhamefully unthankful
for that liberty and freedom, which the bleſſed Son of God hath purchaſed for
his Church.
But this inward freedom once eſtabliſhed in our hearts, and our Conſciences
32.
fully perſwaded thereof, let us thenceforth make no ſcruple to admit, of ſuch
juft reſtraints in the outward exerciſe of it, as Chriſtian Sobriety, Charity, and
Duty ſhall require. For we muſt know, that the Liberty of a Chriſtian is not
in eating, and drinking, and doing what and when, and where and how he lift;
but in being aſſured that it is all
one before God, ( in the things themſelves
barely conlidered ) whether he eat or not eat, wear or not wear, do or not do,
this or that ; and that therefore, as he may upon juſt cauſe eat, and mear, and
do, ſo he may upon juſt cauſe alſo refuſe to eat, or wear, or do this thing or
that. Indeed otherwiſe, if we well conſider it, it were but the empty name of
liberty, without the thing : for how is it liberty, if a man be determinately
bound the one way, and tied ad alteram partem contradictionis preciſely, and
not left indifferent and equal to either? If then the regards of Sobriety, Charity,
or Duty, do not require a forbearance, thou knoweſt every creature of God is
good, and nothing to be refuſed; thou haſt thy liberty therefore, and mayeſt,
according to that liberty, freely uſe that Creature. But if any of thoſe former
reſpects require thou ſhouldīt forbear, thou knoweſt that the Creature ſtill is
good, and as not to be refuſed, ſo not to be impoſed: thou haſt thy liberty there.
fore here, as before, and oughteſt, according to that liberty, freely to abſtain
from that Creature. Both in uſing and refuſing, the Conſcience is ſtill free ; and
as well the uſe as the refuſal, and as well the refuſal as the uſe, do equally and
alike belong to the true liberty of a Chriſtian.
We have ſeen now, what liberty God hath allowed us, and therein we may
33.
ſee alſo his great goodneſs and bounty towards us, in making ſuch a world of
Creatures, and all of them good; [ Every Creature of God is good ] and not
envying us the free uſe of any of thoſe good Creatures ; [ Nothing to be refu-
fed. But where is our Duty anſwerable to this Bounty? Where is our thank-
fulneſs proportionable to ſuch receipts? Let us not rejoyce too much in the
Creatures goodneſs, nor glory too much in our freedom thereunto, unleſs there
be in us, withal, a due care, and Conſcience to perform the Condition, which
God requireth in lieu thereof; neither can their goodneſs do us good, nor our
freedom exempt us from evil. And that condition is, the Duty of Thanksgiv-
ing, expreſſed in the laſt clauſe of the verſe, [if it be received with thanks
giving. ] Forget this Proviſo, and we undo all again, that we have hitherto
done, and deſtroy all that we have already eſtabliſhed concerning both the
goodneſs of the Creature, and our liberty in the uſe thereof; for without thankf-
giving, neither can we partake their goodneſs, nor uſe our own liberty with
comfort. Ofthis therefore in the next place, wherein the weight of the Duty
conſidered, together with our Backwardneſs thereunto, if I ſhall ſpend the re-
mainder of my time and meditations, I hope my labour (by the bleſſing of God,
and
your prayers ) ſhall not be unprofitable, and my purpoſe therein ſhall find,
if not allowance in your judgments, at leaſt in your Charity, Excuſe. To ſpeak
of which Duty of Thanksgiving in the full extent, and by way of common
place, were to enter into a ſpacious field, indeed a very fea of matter without
bottom:
)
A
I
Tim.
4. 4.
1
1
!
For what
hic,
11
24.
27.
22,23
36.
Mark 8. 6.
248
Ad Populum,
bottom. For mine own eaſe therefore and yours, I ſhall confine my ſelf to
that branch of it, which is moſt immediately pertinent to my Text, viz. That
tribute of Thanks which we owe unto God for the free uſe of his good. Cream
tures forbearing to meddle with the other branches thereof, otherwiſe than
as they fall within the reach of this, by way either of Proportion or Inference.
34. And firſt, we are to know, that by Thanksgiving in my Text, is not meant
only, that ſubſequent act, whereby we render unto God praiſe and thanks for the
Creature, after we have received it, and enjoyed the benefit of it, which
yet
is moſt properly Thanksgiving, but we are to extend the word farther, even to
thoſe precedent acts of Prayer and Benedi&tion, whereby we beſeech God to
give his bleſſing to the Creature, and to fanctifie the uſe of it to us.
in this verſe is called Thanksgiving, is in the next verſe comprehended under
(a) Verl. 3. the name of (a) Prayer. And we Thall accordingly find in the Scriptures elle-
where, the words d'Aogie and dizueisia, the one whereof ſignifieth properly Bleſ-
fing, the other Thanksgiving, uſed oftentimes promiſcuouſly the one for the
other. The Bleſſing which our bleſſed Saviour Jeſus Chriſtuſed at the Conſe-
(b) Luke 22. cration of the facrament al bread, (b) St.Luke and (c) St.Paul expreſs by the word
3 1 Cor. 11. dizu.eeshones; (d) St. Matthew and (e) St. Mark, by drog noas. And the Prayer of Blel-
ſing uſed before the eating of common Bread, is by' (f) every of the four Evan-
(d) Matth. 26. geliſts in ſome places deſcribed by the word Izaesőv And by three of them
re) Mark 14.
in other-ſome places, (g) by drogąv. And the name (h) dirogía is ſometimes found
in the Writings of the Ancients, for the Sacrament of the Lord's Supper; the
(f) Marth. 15. more uſual name whereof is Aznesidor the holy Euchariſt. And we in our or-
dinary manner of ſpeech, call as well the Bleſſing before meat, as the Thanks-
Joh. 6. 11.
giving after, by the common name of Grace, or Jaying of Grace. Both theſe
(3) March 14t hen together, Grace before meat, and Grace after meat, a Sacrifice of Prayer
before we uſe any of the good Creatures of God, and a Sacrifice of Praiſe after
have uſed them; the Bleſſing wherewith we bleſs the Creature in the Name
(6) Sce Car of God, and the Bleſſing wherewith we bleſs the Name of God for the Creature;
ſaub. exercit. both theſe, I ſay, together, is the juſt extent of that Thanksgiving, whereof my
Text ſpeaketh, and we are now to entreat.
35.
Concerning Meats and Drinks, unto which our Apoſtle hath ſpecial refe-
rence in this whole paſſage, this duty of Thanksgiving hath been ever held
fo congruous to the partaking thereof, that long and ancient cuſtom hath eſta-
bliſhed it in the common practice of Chriſtians, not only with inward Thank-
fulneſs of heart to recount and acknowledge God's goodneſs to them therein, but
alſo outwardly to expreſs the ſame in a vocal ſolemn form of Bleſſing or Thanks-
giving, that which we call Grace, or ſaying of Grace., Which very Phraſes,
whether or no they have ground, (as to me it ſeemeth'they have, from thoſe
(i) 1 Cor.1o. words ofour Apoftle, 1 Cor. 10. (-) For if I by Grace be a partaker, why am
I evil Spoken of, for that for which I give thanks?) I ſay, howſoever it be with
the Phraſe, ſure we are, the thing it ſelf hath ſufficient ground from the exam-
ples of Chriſt, and of his holy Apoſtles ; from whom the cuſtom of giving
'I hanks at meals ſeemeth to have been derived throughout all ſucceeding A-
ges, even to us. Of Chriſt himſelf we read often, and in every of the Evan-
geliſts, that he bleſſed and gave thanks in the name of himſelf and the People,be-
(1) Matth.14.
19.& 15: 360 fore meat ; in the 14, and 15, of (k) Matthew, in 6, and 8. of (1) Mark,
of
(1) Mark 6. (m) Luke, and in 6. of (n) John. And in Matth. 26. that after meat alſo,when
Am Lukig 16. Supper was ended, he and his Diſciples (6) Sang an Hymn before they de-
(n) Joh. 6.8. parted the room. And St. Luke relateth of St. Paul, Acts 27. when he
&
unvýsuva and his company in the Ship, who were well toward three hundred per-
Matth. 26. 30. ſons, were to refreſh themſelves with food after a long Faſt, that he took
bread,
119
Mark 6. 14.
Luke 9 16.
we
16. in Baron.
Jeff, 33
30.
in 9.
1
}
36,
1
t
1
i Tim. 4. 4.
The Fifth Sermon.
249
bread, and firſt (6) gave thanks to God in the preſence of them all
, and then after b Acts 27. 35.
brake it, and began to eat : yea, St. Paul himſelf ſo ſpeaketh of it, Rom. 14. as
of the known practice of the Church among Chriſtians of all ſorts, Weak and
Strong. He that was ſtrong in the Faith, and knew the liberty he had in Chriſt
to eat indifferently of all kinds of.Meats, fleſh as well as herbs ; did eat of all
indifferently, and gave God thanks for all. The weak Chriſtian too, who made
ſcruple of ſome kindsof felh or other Meats, and contented himſelt with herbs,
and ſuch like things, yet gave God thanks for his herbs, and for whatſoever
elle he durft eat. (c) He that eateth, eateth to the Lord, (faith he there, at verſ. cRom. 14.6.
6.) for he giveth God thanks : and he that eateth not, to the Lord he eateth not,
and giveth God thanks too. Notwithſtanding they differed in their judgments
and opinions, and conſequently in their practice, concerning the lawful
or un-
lawful uſe of ſome meats : yet they conſented moſt ſweetly, and agreed both in
their
judgment and practice in the performance of this religious ſervice of Thanks-
giving
So then giving of thanks for our meats and drinks before and after meals, in
an outward and audible form, is an ancient, a commendable, an Apoſtolical,
a Chriſtian practice : ordinarily requiſite as an outward Teſtimony of the in-
ward thankfulneſs of the heart, and therefore not to be omitted ordinarily,
neither but in ſome few caſes.' There being the like neceſſity of this duty, in
regard of ioward thankfulneſs
, as there is of vocal prayer, in regard of inward
Devotion ; and of outward Confeſſion, in regard of inward belief: and look
what Exceptions thoſe other outward duties may admit; the very ſame mutan-
dis mutatis, and in their proportion, are to be admitted here. But not only meats
and drinks, but every other good Creature alſo of God, whereof we may
have
ufe, ought to be received with a due meaſure of thankfulneſs
. And if in theſe
things alſo, ſo often as in good diſcretion it may ſeem expedient for the advan-
cing of Gods glory, the benefiting of his Church, or the quickening of our own
Devotion, we ſhall make ſome outward and ſenſible expreffion of the thankful-
neſs of our hearts for them: we ſhall therein do an acceptable ſervice unto God,
and comfortable to our own ſouls. For, for this cauſe God inſtituted of old, a-
mong his own people, divers ſolemn feaſts and ſacrifices, together with the fan-
&ifying of the firſt fruits
, and of the firſt born, and divers other ordinances of thật
nature: as, on the other ſide to be fit remembrancers unto them of their duty of
thankfulneſs : fo to be as well good teſtimonies, and fit expreſſions of their per-
formance of that duty.
But if not always the outward manifestation thereof: yet God ever expecteth
at leaſt the true and inward thankfulneſs of the heart, for the uſe of his good
Creatures.(a)Whatſoever you do in word or deed, do all in the name of the Lord Je- a Col. 3. 19.
fus, giving thanks unto God and the Father by him, Col. 3. (b) Be careful for no. b Phil. 4. 6.
thing: but in every thing by prayer and ſupplication with thanksgiving, let your re-
queſt be made known unto God, Phil. 4. C) Bleſs the Lord, O my ſoul (faith Davide Pfal.103.192.
in Pfal. 103.) and all that is within me, praiſe his holy name : Praiſe the Lord, O my.
foul, and forget not all his benefits
. Forget not all his benefits: as much as to ſay,
by an ordinary Hebraiſm, forget not any of all his benefits. He ſummoneth
all
that is in him, to bleſs God for all he hath from him: he thought it was neceſſary
for him, not to receive any of the good Creatures of God, without Thanksgi-
ving. Which neceſſity of Ihanksgiving will yet more appear, if we conſider
it
, either as an act of Juſtice, or an act of Religion: as it is indeed and truly
both.
It is firſt, an A&t of Juſtice
. The very Law of Nature, which containeth
the firſt leeds and principles of Justice, bindeth every man that receiveth a be-
nefit
, to a thankful Acknowledgment of it firſt, and then withal (Ability and
Opportunity ſuppoſed) to ſome kind of Retribution. The beſt Philoſophers
K k
there
37
38.
250
Ad Populum,
i Tim. 4.4:
quam non reda
. de Offic.
nef. 1o.
3
d Cic.2.de in therefore make Gratitude (d) a branch of the Law of Nature; and ſo account
vent, 13.6
36. of it as of a thing, than which there is (e)not any Office of Vertue more neceffa-
contra officium, ry: as nor any thing on the contrary more deteſtable, than Ingratitude. You
dere quod acce-
cannot lay a (f) fouler imputation upon a man, nor by any accuſations in the
peris? Ambrof. World render him
more odious to the opinions of all men; than by charging
1.Offi.31. Nul- him with unthankfulneſs. Ingratum dicas, omnia dixeris : do but ſay, He is
ferenda gratia an unthankful wretch; you need ſay no more, you can ſay no worſe
, by any mor-
magis neceſſa- tal creature. Verily, every benefit carrieth with it the force of an Obligation;
rium eft. Cicl. and we all confeſs.it; if we receive but ſome ſmall kindneſs from another, we
fErunt homici- can readily and complementally proteſt our felves much bound to him for it. In-
de, tyranni, fu- deed when we ſay ſo; we often ſpeak it but of courſe, and think it not:but
raptores, facri- yet when we do ſo, we ſpeak more truth than we are aware of. For, if it be
legi,proditores: in truth a kindneſs in him, we are in truth and equity bound to him thereby. The
infra ifta omnia
ingratus ejt.Se-
common ſaying is not without ground, Qui beneficium accipit, libertatem vendi-
nec. 1. de be- dit. Some men therefore refuſe kindnefles and courteſies' at other mens hands
becauſe forſooth they will not be beholden to them. Which though it be a per-
g Non ſolum is
gratus debet ef- verſe and unjuſt courſe, and indeed a high degree of unthankfulneſs, (for there
fe,qui accepit is unthank fulneſs, as well in (8) not accepting a kind offer, as in not requiting a
ruin etiam'is, good turn ;) and therefore alſo a high degree of folly, (for it is a fooliſh thing
cui poteſtas ac- for a man, out of the bare fear of unthankfulneſs one way, to become wilful
,
cipiendi, fuit. unthankful another;) though, I ſay, it be a fond and perverſe courſe in them:
vinc
. Conſul. yet it argueth withal in them a ſtrong apprehenſion of the Equity of that prin.
I am teneor do- ciple of Nature and Juſtice, which bindeth men that receive
benefits ad evidwes,
mittar onuftus. to a neceſſity of requital and retribution. Truth it is, to God our Heavenly
,
Hor. 1. Ep. 7. Father firſt, and then to our Earthly (a) Parents, none of us can reddere pa.
d Sirac. 7. 28. ria: none is able to make a full requital to to either of them ; eſpecially not
to God. But that freeth us not from the debt of thank fulneſs, as not to our
Parents, ſo neither to God: it rather bindeth us the faſter thereunto. The
ſame Law of Nature, which teacheth us to requite a good turn to the utmoſt
,
where there is wherewithal to do it, and withal a fair opportunity offered;
teacheth
Us, where there wanteth either ability or opportunity, to endeavour
by the beſt convenient means we can to teſtifie at leaſt the thankfulneſs of our
b In beneficio hearts, and our unfeigned deſires of requital. Which (b) deſire and endeavour
reddenda
, plus if every ingenuous man, and our earthly Parents, do accept of, where they find
cenſies operatur: it, as of the deed it felf: can we doubt of (c)Gods acceptation of our unfeign-
magiſque prie- ed deſire herein, though infinitely and without all proportion ſhort of a juſt
ponderat bene-
volentia, quàm
requital and retribution? David knew right well, that when a man hath
poſibilitas re- done all he can, he is but an(d) unprofitable ſervant, and (e) cannot be profitable
ferendi mune- unto God, as he that is wiſe may be profitable to himſelf and his neighbours;
and
that (f) his goodneſs, though it might be pleaſurable to the Saints that are on
cut.deſint vi. the earth, yet it could not extend unto the Lord. All this he knew: and yet
res, tamen eft
knowing withal that God aecepteth the will for the deed, and the deſire for the
Luntas : Hac ego performance ; he doubted not to raiſe up his Language to that key, in Pſal.
116. Quid retribuam? What requital ſhall I make? What ſhall I render unto
ror elle Deos.
Ovid. de font. the Lord, for all his benefits towards me? I will take the Cup of Salvation, and
d Luk. 17. 10. call upon the Name of the Lord. This thankful heart he knew God valued, as
e Job 22. 2.
f Pral. 16. 2,3
a Sacrifice : nay, (g) preferred before Sacrifices. For having rejected them at
Nulla ex nobis Verf.8. [(h) I will not reprove thee for thy Sacrifices, &c.] He exacteth this at
Speranda eft.
P'erſ. 14. of Pſal
, 50.] Offer unto God thanksgiving, &c.] God refpecteth not
Senec. 1. de ſo much the Calves out of our ſtalls, or the fruits from off our grounds : as
benef, cap. 3: theſe (i) Vitulos labiorum, theſe calves of our lips
, as the Prophet ; and theſe
quicquam conferre posſumus. Ibid. cap.9. & Pfal. 116. 12, 13. h Itaboy Føv Juoz@ TÉPTTOY THE or grel Tois orxcious éreos
Úvois. Xenoph. 1. emoj i Plal 30. 8, 14,
k Fructus
.
Offic. 32.
laudanda vo-
contentos
agito
1
utilitas Den
Nec ille collato
eget, ncc nos ei
j
.
1 Tim. 4.4.
The Fifth Sermon.
251
+
1 Heb. 13. 150
1
50. 23.
.
(k) Fructus labiorum, theſe fruits of our lips, as the Apoſtle calleth them, E(1) Let \ Hof
. 14. 2.
us offer the ſacrifice of praiſe to God continually
, that is, the fruit of our lips, giving
thanks to his name, Heb. 13.] More than this, in his Mercy he will not deſire:
leſs than this
, in all Reaſon we cannot give. Thankfulneſs is an Act of Justice:
we are unjust, if we receive his good Creatures, and not return him thanks for
them.
It is not only an Act of Justice: it is an Act of Religion too, and a branch of
39.
that ſervice whereby we do God worſhip and honour. (a) Whoſo offereth praiſe, a Pfal
.
be honoureth me, Pfal. 50. ver. laft. Now look what honour we give unto God, it
all redoundeth to our ſelves at the laſt with plentiful advantage, [(b) Them that 6 1 Sam. 2.30.
honour me, I will honour, 1 Sam. 2.) Here then is the fruit of this religious act
of Thanksgiving ; that it. ſanctifieth unto us the uſe of the good Creatures of
God, which is the very reaſon S. Paul giveth of this preſent ſpeech in the next
Verſe. Every Creature of God is good, faith he here, and nothing to be refuſed, if
it be received with Thanksgiving : for, faith he there, (c) it is ſanctified bythe Word
c Ver. 5. hicos
of God, and Prayer. Underkand not by the Word of God there, his written
Word, or the Scriptures, as ſome yet give the ſence, not without violence to
the words, though the thing they ſay be true: but more both naturally to the
conſtruction of the Words, and pertinently to the drift and ſcope of our Apo-
ſtle therein, underſtand rather the Word of his eternal Counſel and decree,and
of his power and providence, whereby he ordereth and commandeth his Creatures
in their ſeveral kinds, to afford us ſuch ſervice and comforts
, as he hath thought
good. Which ſanctifying of the Creatures by the Word of Gods decree and
providence, implieth two things: the one, reſpecting the Creatures, that they do
their kindly Office to us ; the other, respecting us, that we reap holy comfort
from them. For the plainer underſtanding of both which, inſtance ſhall be gi-
ven in the Creatures appointed for our nouriſhment: and what ſhall be ſaid of
them we may conceive of, and apply unto every other Creature in the
proper
kind thereof.
Firſt then, the Creatures appointed for food, are ſanctifyed by the word of God;
40.
when together with the Creatures he giveth his bleſſing, to go along with it:
by his powerful word, Commanding it, and by that Command enabling it to
feed us. Which is the true meaning of that ſpeech in Deut. 8. alledged by our
Saviour againſt the Tempter, [(d) Man liveth not by bread owly, but by every d Deut. 8. 3i)
word that proceedeth out of the mouth of God. ] Alas, what is Bread to nouriſh Mat. 4. 4.
us without his word: Unleſs be ſay the word, and command the Bread to do
it, there is no more ſap or ſtrength in Bread, than in ſtones. The power and nutri-
tive virtue which the Bread hach, it hath from his decree; becauſe the word 'is
already gone out of his mouth, that (e) bread ſhould ſtrengthen mans heart . e Pfal. 104.15.
As in the firſt Creation, when the Creatures were produced in actu primo, had
their beings given them, and natural powers and faculties beſtowed on them,
all that was done by the word of Gods powerful decree, [(f) He pake the word, f Pfal. 33.90
and they were made; he commanded, and they were created. So in all their
ope-
rations in actu ſecando, when they do at any time exerciſe thoſe natural facul-
ties and do thoſe Offices for which they were created ; all this iseltill done
by the ſame powerful word and decree of God, [[g) He upholdeth all things by g Heb. I.3.
the word of his power. As we read of bread, ſo we often read in the Scriptures
of (a) the ſtaff of bread: God ſometimes threatneth he will break the jtaff of a Lev. 26. 26.
bread. What is that? Bread indeed is the ſtaff of our ſtrength; it is the very Pfal. 105. 18.
ſtay and propof our lives: if God break this staff
, and deny us bread, we are Ezek: 4. 16.
gone. But that is not all, bread is our ſtaff : but what is the ſtaff of Bread ? panis. , Vulg.
Verily, the Word of God, bleſſing our Bread, and commanding it to feed us, is
the ſtaff of this ſtaff: ſuſtaining that virtue in the bread, whereby it ſuſtaineth
us. If God break this ſtaff of bread, if he withdraw his bleſſing from the bread,
K k 2
if
2
A
I
1
1
1 Tim. 4.4.
1
6, 8.
21.
}
a
1
b Aets 14. 17.
1
252
Ad Populum,
if by his counterimand he inhibit or reſtrain the Virtue of the Bread; we are
as far to ſeek with bread, as opit hout it. If ſanctified with Gods word of bleffing;
b Dan. 1.12,15. a little pålfe (b) and water, hard and homely fare ſhall feed Daniel as frei,
C 3.King. 19. and fat, and fàir, as the Kings dainties ſhall his Companions : a (c) Cake anda
crule of water ſhall ſuffice Elijah nouriſhment enough to walk in the ſtrength
d Joh. 6. 9, 12. thereof forty days and nights : á few (d) barly loaves' and ſmall fiſhes ſhall
multiply to the ſatisfying of many thouſands, eat while they will
. But if Gods
e Gen. 41. 20, Word and Bleſſing be wanting ; (e) the Lean Kine may eat up the Fat, and be
as thin, and hollow, and ill-liking as before: and we may, as the Prophet
f Hag. 1.6. Haggai ſpeaketh, (f) eat much, and not have enough, drink our fills, and not be
filled.
41. This firſt degree of the Creatures Sanctification by the Word of God, is
g Matt: 5.45: common and ordinary bleſſing upon the Creatures ; whereof, as of the (8) light
and dem of Heaven, the wicked partake as well as the godly, and the thankleſs
as the thankful. But there is a ſecond degree alſo, beyond this 3 which is proper
and peculiar to the Godly. And that is, when God not only by the word of his
Power beſtoweth a bleſſing upon the Creature : but alſo cauſeth the Echo of that
word to ſound inour hearts by the voice of his holy Spirit,and giveth us a fenfi-
ble taſte of his goodneſs to us therein: filling our hearts not only (5) with that joy
and gladneſs, which ariſeth from the experience of the Effect, viz.the refreſhing
of our natural ſtrength,but alſo joy and gladneſs more ſpiritual and ſublime than
that, ariſing from the contemplation of the prime cauſe, viz. the favour of God
i Pfal. 4.6. towards us in the face of his Son: that which David calleth the (i) light of his
countenance. For as it is the kind welcome at a friends Table,that maketh the chear
k Ovid. Meta- good, rather than the quaintneſs or variety of the diſhes, (k)Super omnia vultus
(Prov
. 15. 17. acceſfere boni; ſo that(l)a dinner of green herbs with love and kindneſs,is better en
tertainment than a ſtalled Ox with bad looks ; ſo the light of Gods favourable,
m Pſal. 4. 6,7. countenance, ſhining upon us through theſe things, is it, which (m) putteth more
true gladneſs into our hearts, than doth the Corn, and the Wine, and the Oilthem-
ſelves, or any other outward thing that we do or can partake. Now this fan-
Etified, and holy, and comfortable uſe of the Creatures, ariſeth alfo from the
Word of Gods decree ; even as the former degree did, but not from the fame
decree. That former iſſued from the decree of common Providence; and fo
belonged unto all, as that Providence is common to all. But this latter degree
proceedeth from that ſpecial Word of Gods decree, whereby for the merits of
Cor.15:45. Chriſt Jeſus,(a) the ſecond Adam, he removeth from the Creature that (b) curſe
6. Gen. 3. 17. wherein it was wrapped through the fin of the firſt Adam. And in this the wic-
ked have no portion; as being out of Chriſt: ſo as they cannot partake of Gods
Creatures, with any ſolid or found comfort ; and ſo the Creatures remain in
c Hcb. 12. 23. this degree) unſanctified unto them. For this reaſon, the Scriptures ſtile the [c]
d Deut. 21.17. Faithful Primogenitos, the firſt-born; as to whom belongeth [d]a double por-
e Rom. 4. 13, tion: and [e] Heredes Mundi, heirs of the World; as if none but they had
any good right thereunto. And S. Paul deriveth our Title to the Creatures,
f 1 Cor. 3. 22, from God, but by Chriſt; [(f) All things are yours, and you are Chriſts and Chrift
is Gods : jAs if theſe things were none of theirs, who are none of Chriſts. And
& Ver. 3. hic. in the Verſe before my Text, he ſaith of meats, that [g] God hath created them
to be received with thanksgiving of them which believe, and know the truth ; as if
thoſe that wanted Faith and Saving Knowledge, 'did but ufurp the Bread they
eat. Andindeed it is certain the wicked have not right to the Creatures of God,
in ſuch ample fort, as the Godly have. A kind of Right they have, and we may
not deny it them: given them by Gods unchangeable ordinance at the creati,
on: which being a branch of that part of Gods Image in man,which was of natural,
and not of fupernatural grace, might be, and was foully defaced by fin: but was
not, neither could be wholly loſt, as hath been [h] already in part declared. A
Right
1
1
I
23.
h See before,
rect. 14.
r
Tim. 4. 4.
Epiſt. 2.
I Fide purifia
The Fifth Sermon.
I
253.
Right then they have: but ſuch a' rights a9; reaching barely to the uſe, cannot
afford unto the uſer true comfort, or ſound peace of Conſcience, in ſuch uſe of
the Creatures. For, though nothing be in, and of it Self unclean ; for, Every
Creature of God is good: yet to them that are unclean, ex accidentievery Crea-
ture is unclean and polluted, becauſe it is not thus fanctified unto them by the
Word of God. And the very true cauſe of all this, is the impurity of their hearts,
by reaſon of unbelief. The Holy Ghoſt exprefly afſigneth this cauſe
, (i) To the i Tit. X is.
pure all things are pure:but tothem that are defiled and unbelieving is nothing pure: k Sincerum eft
but even their mind and conſcience is defiled. As a(k) naſty veſſel ſowreth all that
niſi vos, quod
cunque infundis
is put into it: ſo a Conſcience not (1) purified by Faith, caſteth pollution upon aceſcit
. Hor. 1.
the beſt of God's Creatures,
But what is all this to the Text, may ſome ſay: or what to the Point: What can companies
is all this to the Duty of Thanksgiving ? Much every manner of way; or elſe Acts 15.9.
blame S. Paul of impertinency; whoſe diſcourſe ſhould be incoherent and un 42. .
joynted, if what I have now laſt ſaid were beſide the Text. For ſince the
Sanctification of the Creature to our uſe,dependeth upon the powerful and good
Word of God, bleſſing it unto us: that Duty muſt needs be neceffury to a fanci-
fied uſe of the Creature, without which we can have no fair aſſurance unto our
Conſciences, that that Word of Bleſſing is proceeded out of the mouth of God.
And ſuch is this Duty of. Thanksgiving : appointed by God, as the ordinary
means, and proper inſtrument, to procure that Word of Bleſſing from him.
When we have performed this ſincerely and faithfully ; our hearts may then
with a moſt chearful, but yet humble confidence, ſay Amen, so be it : in full
affurance that God will joyn his Fiat to ours; Crown our Amen with his:
and to our So be it of Faith and Hope, add his of Power and Command: bleſſing
his Creatures unto us, when we bleſs him for them; and fanctifying their ufe
to our comfort, when we magnifie bis goodneſs for the receipt. You ſee there-
fore how, as unſeparable and undivided companions, the Apoſtle joyneth theſe
two together: the one, as the Cauſe, the other, as the Means of the Creatures
fan&ification; [it is fan&tified by the Word of God, and Prayer :] By the Word
of Gods powerful decree, as the ſole efficient, and ſufficient Cauſe: and by the
Prayer of Thanksgiving for ſuch Prayer he meaneth, as either hath Thanksgiving
joyned with it, or elſe is a part of Thanksgiving, or Thanksgiving a part of
it:) by Prayer I ſay and Thanksgiving, as the proper Means to obtain it." This
is the bleſſed effect of Thankſgiving, as it is an Act of Religion. And thus
you have heard two grand Reaſons, concluding the neceſſity of Thanksgiving
unto God, in the receiving and uſing of his good Creatures. The one, conli-
dering it as an Act of Juſtice ; becauſe it is in the only acceptable diſcharge of
that obligation of debt, wherein we ſtand bound unto God for the free uſe of
ſo many good Creatures. The other, confìdering it is an Act of Religion : be-
cauſe it is the moſt proper and convenient Means to procure from the mouth of
God a word of Bleſſing, to fanctifie the Creatures to the uſes of our lives, and
to the comfort of our Conſciences. This Thanksgiving being an Act both of
Juſtice and Religion : whenſoever we either receive or uſe any good Creature
of God without this
, we are unjuſt in the Receipt, and in the Uſe Prophane. It
is now high time we ſhould" from the Premiſes infer ſomething for our farther
uſe and edification.
And the firſt Inference may be, ſhall I ſay for Trial ; or may I not rather ſay
for Conviction? Since we ſhall learn thereby, not ſo much to examine our
43.
Thankfulneſs
, how true it is; as to diſcover our Unthank fulneſs, how foul it is
.
And how ſhould that diſcovery caſt us down to a deep condemnation of our
ſelves for ſo niuch both Vnjustice and Prophaneneſs, when we ſhall find our
felves guilty of ſo many failings in the performance of ſuch a neceffarý Duty
both of Justice and Religion? But we cannot abide to hear on this car: We
unthankful
1
1
.
1
1
1
1
f
S
eft. Bern, in
254
Ad Populum
I .
unthankful to God? Far be that from us: we ſcarce ever ſpeak of any thing we
have, or have done, or ſuffered; but we ſend this Clauſe after it, I thank God for
it. And how are we unthankful, ſeeing we do thus? It is a true ſaying, which
one ſaith ; Thanking of God, is a thing all men do, and yet none do as they
ſhould. It is often in udo, but ſeldom
in imo: it ſwimmeth often upon the tip
of our tongues, but ſeldom ſinketh into the bottom of our hearts. I thank God
a Vſu quodam for it, is, as many uſe it, rather a (a) By-word, than a Thanksgiving : fo far from
mengine niami, being an acceptable ſervice to God, and a magnifying of his Name; that it is
Etu, perſonave in rather it ſelf a grievous fin, and a taking of his holy Name in vain. But if we
ore multorum will conſider duly and aright, not ſo much how near we draw'unto God with
gratiarum a£ti-
our lips, as how far our hearts are from him when we ſay fo: we ſhall ſee what
onem advertere
ſmall reaſon we have, upon ſuch a ſlender lip-labour to think our felves diſcharg-
Cant. Ser. 13. ed either of the bond of thankfulneſs, or from the fin of unthankfulneſs. Quid
verba audiam, facta cum videam? Though we ſay, I thank God, a thouſand and
a thouſand times over;yet if in our Deeds we bewray foul unthankfulneſs unto
him, it is but Proteftatio contraria facto: and we do thereby but make our ſelves
the greater and deeper lyars.
44. Every finis ſpacious and diffuſed, and ſpreadeth into a number of branches :
this of ingratitude not leaſt. Yet we will do our beſt to reduce all that multi-
tude to ſome few principal branches. There are required unto true Thankful-
neſs Three things; Recognition, Eſtimation, Retribution. He that hath received
a benefit from another, he qught firſt, faithfully to acknowledge it 5 ſecondly to
value it worthily; thirdly, to endeavour really to requite it. And whoſo faileth
in
any of theſe, is (ſo far as he faileth) unthankful more or leſs. And do not
ſome of us fail in all'; and do not all of us fail in ſome of theſe? For our more af-
ſured, whether Examination, or Conviction; let us a little conſider how we have
and do behave our felves in each of the three reſpects; in every of which, we
will inſtance but in two kinds; and ſo we ſhall have ſix degrees of Ingratitude:
ſtill holding our ſelves as cloſe as we can to the preſent point, concerning our
Thankfulneſs or Unthankfulneſs, as it reſpecteth the uſe we have of, and the be-
nefit we have from the good Creatures of God.
1
45. And firſt, we fail in our Recognition, and in the due acknowledgment of
Gods bleſſings. And therein first, and let that be the first degree of our un-
thankfulneſs; in letting ſo many bleſſings of his ſlip by us, without any regard,
or ſo much as notice taken of them: Whereas Knowledge muſt ever go before
Acknowledgment, and Apprehenſion before Confeſſion. There is a twofold Con-
b Confeffio ge, fefſion to be made unto God: the (b) one of our ſins; the other, of his good.
mina eft : aut neſs. That belongeth to Repentance; this to Thankfulneſs. Both of them con-
Laudis, Aug.
fiſt in an Acknowledgment : and in both, the acknowledgment is moſt faithful,
expo2 in PP.29. when it is moſt punctual: and in both, we come to make default, for want of
ή οικείων
αμαρτημάτων,
taking ſuch particular information, as we ought, and might. In our Répen-
yurdy voors
, i tance we content our
ſelves commonly with a general Confeſſion of our ſins; or
eunderside
at the moſt, poſſibly ſometimes make acknowledgment of ſome one or a few
προς ή Θεόν.
Chryfoft. in groſſer falls, which gall our Conſciences, or which the World crieth ſhame of:
and if we do that, we think we have made an excellent Confeffion. So in our
Thanksgivings,ordinarily we content our felves with a general acknowledgment
of Gods goodneſs and mercies to us; or ſometimes poflibly recount fome one
dam magnitudo or a few notable and (a) eminent favours, ſuch as moſt affect us, or whereof the
non patitur ex- World taketh notice and this is all we do. But we do indeed in both theſe,
cadere ; fed no deal unfaithfully with God, and with our own ſouls. If we deſire to ſhew
temporibus di- our ſelves truly penitent, we ſhould take knowledge (10 far as poſſibly, we
verſa efluunt. could) of all our fins, ſmall and great (at leaſt the ſeveral ſpecies and kinds of
them, for the Individuals are infinite:) and bring them all before God in
the
Pſal. 93.
a Beneficia que-
Senec.
benef.
S.
3. de
0
$
1
i l'im. 4. 4.
The Fifth Sermon.
255
*
1
the Confesſion of Repentance. And if we deſired to ſhew our felves truly thank-
ful; we ihould take notice (ſo far as poſſibly we could, and in the ſpecies at
leaſt) of all Gods bleſings, ſmall and great: and bring them all before him
in the Confeſſion of praiſē. We ſhould even (6) Colligere fragmentā, gather up b Joh. 6. 12.
the very broken meats, and let nothing beloft
, thoſe (c) ſmall petty bleſſings, as c Colligere
we account them, and as we think, ſcarce worth the Obſervation. Did fragmenta, ne
weſo: how many baskets full might be taken up, which we daily ſuffer to fall nec minima bez
to the ground, and be loſt? Like Swine under the Oaks, we grouze up the A- neficia obliviſci.
and ſnouk about for more, and eat them too, and when we have done, Cant, ferm. 5 1.
corns,
lye routing, and thruſting our Noſes in the Earth for
more: but never lift up
ſo much as half an eye, to the Tree that ſhed them. Every crum we put in our
mouths, every drop wherewith we cool our tongues, the very Air we continually
breath in and out through our throats and nostrils, a thouſand other ſuch things
whereof the very commonneſs taketh away the Obſervation, we receive from his
fulneſs: and many of theſe are renewed every morning, and ſome of theſe are
renewed every minute : And yet how ſeldom do we ſo much as take notice of
many of theſe things? How juſtly might that complaint which God maketh
againſt the unthank ful Ifraelites, be taken up againſt us? (d) The Oxe knoweth his d Iſa. I. 3.
Owner, and the Aſs his Maſter's Crib: but Ifrael doth not know, my people doth not
conſider.
The ſecond degree of our Unthankfulneſs to God, and that alſo for want 46.
of faithful Acknowledgment, is, in aſcribing the good things he hath given us to
our own deſerts, or endeavours, or to any other thing or Creature, either in
part, or in whole, but only to him. Such things indeed we have, and we know
it too, (perhaps but too well) but we beſtirred our ſelves for them, we beat
our brains for them, we got them out of the fire, and ſwet for them; we may
thank our good friends, or we may thank our good ſelves for them. Thus do we
(a) Sacrifice unto our own nets, and burn incenſe to our drag, as if by them onr por- a Hab. I. 16.
tion were fat, and our meat plenteous. And as (6) Pilate mingled the blood of the
Galileans with their own Sacrificeszſo into
theſe ſpiritual (c) Sacrifices of Thanks c Pfal. so. I.
giving, which we offer unto God, we infuſe a quantity of our own ſwink and
ſweat, of our own wit and fore-caſt, of our own power and friends, ſtill ſome one
thing or other of our own; and ſo rob God, if not of all, yet of ſo much of his
honour. This kind of unthankfulneſs God both foreſaw and forbad in his own
people, Deut. 8. warning them to take heed, verſ. 17. left when they abounded in
all plenty and proſperity,(d) They ſhould forget the Lord, and fåg in their hearts, d Deut. 8.147
My power, and the might of my hand hath gotten me this wealth. The very ſay. 17.
ing or thinking of this was a forgetting of God. (e) But (ſaith Moſes there) e Ibid. 18.
Thou ſhalt remember the Lord thy God : for it is he that giveth thee power to get
wealth, &c. The whole Chapter is none other but a warn-word againſt unthank-
fulneſs
. All (f) glorying in our felves, all vain boaſting of the gifts of God, or f Eft ſuperbia,
bearing our felves high upon any of his bleilings is a kind of ſmothering of the re-
do delitum
ceipt: and argueth in us a kind of lothneſs to make a free acknowledgment of datis tanquam
the Giver's bounty; and ſo is tainted with a ſpice of unthankfulneſs in this de- innatis ; & in
gree. (8) If thou didſt receive it; why doſt thou glory, as if thou hadſt not received acceptis benefi.
it ? Saith my Apoſtle elſewhere. He that glorieth in that, for which he even ſurpare benefi-
giveth thanks; doth by that glorying, as much as he dareth, reverſe his Thanks. The cii. Bernard.de
Phariſee, who (h) thanked God he was not like other men ; did even then, and g1 Cor. 4.9.
by thoſe very thanks, but bewray his own wretched nnthankfulneſ.
Beſides a faithful Recognition, in freely acknowledging the benefit received 47.
there is required unto thankfulneſs a just Eſtimation of the benefit, in valuing
it, as it deſerveth? Wherein we make default, if either we value it not at all, or
undervalue it. The third Degree then of our Ingratitude unto God, is the Forget-
fulneff
Í Luke
13. I.
1
b Luke 18. 116
s
)
1
I Tim. 4.4.
ſet
i
peo-
!
.
k Nec verò
quenquain fe-
num audivi ob-
Senect.
+
.
256
Ad Populum,
Apparet illum fulneſs of his benefits. When we ſo eaſily (i) forget them, it is a ſign we
dendo "cogitäje, nought by them. Every man readily remembreth thoſe things
, he maketh ang
cui obrepšit ob- reckoning of: in ſo much that although old agebe naturally forgetful, yet (k)
Livio. Senz, de Tully ſaith, He never knew any man ſo old, as to forget where he had hid his
niunt eò quò, gold, or to whom he had lent his moneys. In Deut. 8. Moſes warneth the
ut ego exiftimo
, ple (as you heard) to (a) beware, lest being full, they should forget the Lord that
peljimus quiſque had fed them; and David Štirreth up his ſoul in Pfal
. 103. to. (b) bleſ the Lord,
do ingratiſſi-
mus pervenit ; and not to forget any of his benefits
. We all condemo Pharoah's Butler of un-
ut obliviſcan- thankfulneſs to Joſeph, and ſo we may well do ; for he afterwards (c) condem-
ned himſelf for it :) in that having received comfort from Joſeph, when they
were fellow.priſoners, he yet (d) forgat him when he was in place where, and
opportunity to requite him. How inexcuſable are we that ſo
thefaurum obru- condemn him ? ſeeing wherein we judge hire, we condemn our ſelves as much,
ipſet:omnia que and much more: for we do the ſame things, and much worſe. He forgat Jo-
runt:vtdironia ſeph , who was but a man like himſelf: we forget God. He had received but
conftituta, qui one good turn; we many. It is like he had none about him to put him in
debeant. Cic.de mind of Joseph; for as for Foſeph himſelf, we know he lay by it, and could
have no acceſs : we have God himſelf daily rubbing up our Memories, both by
d Deut. 8. 14. his Word and Ministers, and alſo by new and freſh benefits. He, as ſoon as a
C Gen. 41. 's." fair occaſion preſented it ſelf, confeſt his fault, and remembred Joſeph; thereby
dGen. 40.23. Thewing his former forgetfulneſs to have proceeded rather from Negligence than
Wilfulneſs: we after ſo many freſh Remembrances and bleſſed Opportunities, ſtill
continue in a kind of wilful and confirmed Reſolution, ſtill to forget. Well
may we forget theſe private and ſmaller bleſſings ; when we begin to grow but
too forgetful of thoſe great and publick Deliverances God hath
wrought for us.
Two great Deliverances, in the memory of many of us, hath God in his fin-
gular mercy wrought for us of this Land : ſuch as I think, take both together,
no Chriſtian Age or Land can parallel; One formerly, from a foreign Invaſion
abroad; another ſince that, from an Helliſh Conſpiracy at home: both ſuch, as
we would all have thought, when they were done, ſhould never have been
forgotten. And yet, as if this were Terra Oblivionis, the Land where all things
are forgotten, how doth the memory of them fade away, and they by little
and little grow into forgetfulneſs !. We have lived to ſee Eighty eight almoſt
quite forgotten, and buried in a perpetual Amneſty, (God be bleſſed, who hath
gracioully prevented, what we feared herein!) God grant that we, nor ours
ever live to ſee November's fifth forgotten, or the folemnity of that day ſilen-
ced.
A fourth Degree of unthankfulneſs is, in undervaluing Gods bleſſings, and
leſſening the worth of them. A fault whereof the murmuring Ifraelites were
e Exod.3-8,17. often guilty: who although they were brought into a (e) good Land, flowing
with milk and honey, and abounding in all good things both for neceſſity and
fPhil. 106.24. delight; yet as it is in (F.) Pfal. 106. They thought fcorn of that pleaſant
Land:
and were ever and anon,and upon every light occaſion repining againſt God and
againſt Mofes, always receiving good things from God, and yet always diſcon-
tent at ſomethingor other And where is there a man among us that can walh
his hands in innocency, and diſcharge himſelf altogether from the guilt of un-
thank fulneſs in this kind? Where is there a man ſo conſtantly and equally cons
tent with his portion, that he hath not ſometimes or other either grudged at
the leanneſs of his own, or envied at the fatneſs of anothers lor? We deal
with our God herein, as Hiram hid with Solomon. Solomon gave him Twenty
Cities in the Land of Galilee : but becauſe the Countrey was low and deep (and
fo in all likelihood the more fertile for that) (a) they pleaſed him not ; and he
a i Kings 29:
faid to Solomon, what Cities are theſe thou hast given me and he called them
Cabul; that is to ſay, dirty. So we are witty to cavil and to quarrel at Gods
1
48,
1
Il, 13.
gifts?
}
3
1
.
gifts,
Megs, Jude
16.
Tim. 4.4.
The Fifth Sernion.
257
gifts, if they be not in every reſpect fuch, as we, in our vain hopes or fancies,
have ideated unto our felves. This is dirty, that barren ; this too folitary, that
too poprelotes ; this ill-wooded, that ill-watered, a third ill-aired, a fourth ill-neigh.
boured. This (6) grudging and repining at our portions, and faulting of God's ro) Meutia
fo frequent among us, argueth but too much the unthankfulneſs of our 10
hearts.
The laſt thing required unto Thankfulneſs ( after a faithful Acknowledgment
49.
of the receipt, and a juſt Valuation of the thing received) is Retribution and
Requital
. And that muſt be real, if it be poſſible ; but at the leaſt it muſt be
wotal in the Deſire and Endeavour. And herein alſo ( as in both the former )
there may be a double fail; if, having received a benefit, we requite it either
not at all, or ill. Not to have any care at all of Requital
, is the fifth degree of
Unthankfulneſs. To a Reguital (as you (c) heard) Juſtice bindeth us, either to (c) See before
the party himſelf that did us the good turn, if it may be, and be either expedi- Se&t. 33.
ent or needful, or at the leaſt, to his. David retained ſuch a grateful memo-
ry of Jonathan's true Friendſhip and conſtant Affection to him, that after he
was dead and gone, he hearkened after ſome of his friends, that he might te-
quite Jonathan's love by ſome kindneſs to them. (id) Is there yet any left of the (d) 2 Sam. .
honfe of Saul, that I may ſhew him kindneſs for Jonathan's ſake ? ] And ſurely he 1.
were a very inthankful wretch, that having been beholden to the Father, as
much as his life and livelihood is worth, would ſuffer the Son of ſo well deſer-
ving a Father to periſh for want of his help, and would not ſtrain himſelf a
little, even beyond his power (if need were) to fuccour him. Indeed to God, as
we heard, we can render nothing that is worthy the name of Requital,we muſt
not ſo much as think of that. But yet ſomewhat we muſt do, to expreſs the
true and unfeigned thankfulneſs of our hearts, which though it be nothing leſs,
yet it pleaſeth him for Chriſt's ſake to interpret as a Requital
. And that to him
and his; to him by ſeeking his glory, to His, by the fruits of our Chriſtian
Charity. We adventure our ſtates and lives, to maintain the honour and
ſafety of our Kings in their juft wars, from whom perhaps we never received
particular favour or benefit, other than the common benefit and protection
of Subjects. And are we not then foully ingrateful to God, to whoſe Goodneſs
we owe all that we have or are ; if, for the advancement of his glory, and the
maintenance of his truth, we make dainty to ſpend the beſt, and moſt precious
things we have, yea, though it be the deareſt heart.blood in our bodies ? But
how much more ungrateful, if we think much, for his fake to forgo Liberty,
Lands, Livings, Houſes, Goods, Offices, Honours, or any of theſe ſmaller
and inferiour things ? Can there be greater unthankfulneſs, than to grudge
him a ſmall, who hath given us all? In theſe, yet peaceable times of our
Church and State (God be thanked) we are not much put to it; but who
knoweth how ſoon a heavy day of trial may come, (we all know it cannot
come fooner, or heavier than our ſins have deſerved;) wherein woe, woe
to our unthankfulneſs, if we do not freely and chearfully render unito God of
thoſe things he hath give us, whatſoever he ſhall require of us.. But yet
even in theſe peaceable times there wart not opportunities, whereon to ex-
erciſe our Thankfulneſs, and to manifeſt our deſires of requital, though not
to him, yet to hiš. To his Servants and Children in their Afflictioss; to his
poor diſtreſſed members in their manifold neceſſities. Theſe opportunities we
never did, we never ſhall want, according to our Saviour's Prediction, (or
rather Promiſe )(a) Pauperes ſemper habebitis ; The Poor you ſhall always have (a) Matth.26.
with you, as my Deputy-receivers; but me ( in perſon) ye shall not have al. 11
*ays:. And what we do, or not do, to (b) theſe, whom he thus conftitut- (6) Matthe25:
his Deputies, he taketh it as done or not done unto himſelf. If when
God hath given us Proſperity, we ſuffer theſe to be diſtreſſed, and comfort them
LI
not,
go,
1
.
1
I Tim. 4.4
mentioned
1
any
472
50.
(c)2 Chron.
24: 22, 23.
1
Son, yet
258
Ad Populum,
not, or victuals, to periſh, and feed them not; or cleathing, to ſtarve, and
ver them not; or power, to be oppreſſed, and reſcue them not; or ability in
kind, to want it, and relieve them not : Let us make what ſhews we will, let us
make what profeffion we will of our Thankfulneſs to God, what we deny to theſe
we'deny to him; and as we deal with theſe,if his caſe were theirs ( as he is pleaf
ed to make their caſe his ) we would ſo deal with him. And what is to be
thankful, if this be not?
And yet behold, unthankfulneſs, more and greater than this; unthankful
neſs in the ſixth, and laſt, and higheſt, and worſt degree. We requite him
evil for good. In that other we were unjuſt, not to requite him at all; but
injurious alſo in this, to require him withill. It ſticketh upon King Joalla
as a brand of infamy for ever, that he ſlew () Zachary the Son of Jehoiada
the High-Prieſt, who had been true and faithful to him both in the getting of
the. Kingdom, and in the Adminiſtration of it, recorded to all Pofterity,
2 Chron. 24. Thus foafh the King remembred not the kindneſs which Jehoiad.
the Father had done hin, but ſen his Son; and when he died, he ſaid, The Lord
look upon it, and require it. And it was not long before the Lord did indeed
look upon it, and require it ; the very next verſe beginneth to lay down the
vengeance that God brought upon him for it. And yet compared with ours,
Joaſh his ingratitude was nothing. Jehoiada was bound as a subject to allift
the right Heir, God is not bound to us, he is a Debtor to none. Foaſh had
right to the Crown before Jehoiada ſet it on his head: we have no right at all
to the Creature, but by God's gift. Joaſh, though he dealt not well with the
he evermore eſteemed the Father ſo long as he lived, and was adviſed
by him in the Affairs of his Kingdom ; we rebel even againſt God himſelf, and
caſt all his Counſels behind our backs. - Joaſh flew the Son, but he was a
mortal man, and his Subject, and he had given him (at leaſt as he appre-
hended it ) Tome affront and provocation; we by our fins and diſobedience
rd) Sym. Nie crucifie the Son of
God, (d) The Lord and giver of life, by whom, and in
whom, and from whom we enjoy all good. Bleſſings, and of whom we are not
able to ſay that ever he dealt unkindly with us, or gave us the leaſt provoca-
(Deut. 32. tion. But as Iſrael ( whom God calleth (e) Jeſurun, and compareth tc an
Heifer' fed in large and fruitful Paſtures) going always at full bit, grew fit.
and wanton, and kicked with the heel ; ſo we, the more plentifully cod hath
heaped his bleſſings upon us, the more wantonly have we followed the ſwinge
of our own hearts, and the more contemptuouſly ſpurned at his holy Com-
mandments. It was a grievous Bill of complaint, which the Prophet in the
(f) Hof. 2. 8. name of God preferred againſt Iſrael, in Hoſea 2. That his f Corn, and Wine,
and Oyl, and the Silver, and Gold which he had given them,they imployed
in the Service of Baal an abominable Idol. If when God giveth us Wit,
Wealth, Power, Authority, Health, Strength, Liberty, every other good thing;
in ſtead of uſing theſe things to his glory, and the comfortable relief of his
Servants, we abuſe them, tome or all, to the ſervice of thoſe Idols which we
have, erected to our felves in our hearts; to the maintenance of our Pride
and Pomp, making Lucifer our God; of our Pelf and Profits, making Mam-
(8) Phil. 3. 9. mon our God; of our ſwiniſh pleaſures and ſenſuality, making our (g) Belly
our God: Are we not as deep in the Bill as thoſe Ifraelites were ? As unjuſt
as they? As prophane as they? As unthankful every way as they ? Flatter
we not our felves: Obedience to God's Commandments, and a ſober and chari-
table uſe of his Creatures, is the beſt, and ſureſt evidence of our Thankful-
nefs to God, and the faireſt requital we can make for them. If we withdraw
our obedience, and fall into open rebellion againſt God; if we abuſe them'.
in making them either the occaſions or inſtruments of fin to the diſhonour of Gori
and damage of his Servants; we repay him ill and unworthily for the good we
have
C872.
15.
3
1
1
{
1
5.
70
I
i Tim. 4. 4. The Fifth Sermon.
259
have received, and are guilty of Onthankfulneſs in this fouleſt and higheſt
degree.
Now we have ſeen what we are, let us ſay the worſt we can by unthankful 31.
ones ; call them Wretches, Caitiffs,Charles, any thing ; load them with infamies,
diſgraces, contumelies ; charge them with Injuſtice, Prophaneneſs, Atheiſm;
condemn them, and with them the vice it ſelf, Onthankfulneſs, to the pit of
Hell: do all this, and more, and ſpare not; and as David did at Nathan's Pa-
rable, when we hear any caſe or example of ingratitude in any of the former
degrees, whether really done, or but in a Parable, pronounce ſentence upon
the guilty, (a) The man that hath done this thing Shall ſurely die.Bue withal let us (a)1 Sam. 12.
remember, when we have fo done, that our hearts inſtantly prompt us what
Natban told David, (b) Thou art the man. We, we are the men, we are theſe (b) Ibid.
unthankful ones ; unthankful to God, firſt, in paſſing by ſo many of his bleſſings
without taking any confideration of them ; unthankful, fecondly, in afcribing
his Bleſſings wholly or partly to our ſelves, or any other but him; unthank-
ful
, thirdly, in valuing his Bleſſings fo lightly, as to forget them; unthankful
,
fourthly, in diminiſhing the worth of his Bleſlings, and repining at our portion
therein ; unthankful, fifthly, in not rendring to him and his, according to the
good he hath done for us ; but ſixthly, and moſt of all, unthankful in requiting
him evil for good, and hatred for his good will. Dealing thus with him, let
us not now marvel,if he begin to deal ſomething ſtrangely,and otherwiſe than
he was wont with us. If he deny us his Creatures, when we want them ; if he
take them from us when we have them; ifhe withhold his bleſſing from them,
that it ſhall not attend them; if we find ſmall comfort in them, when we uſé
them, if they be unanſwering our expectations, when we have been at ſome
pains and coſt with them ; if, as the Prophet ſpeaketh, (c) We fow much and bring (c) Hagg. 1.6.
in little, we eat and have 'not enough, we drink and are not filled, we cloath us and
we are not warm, and the wages we earn we put into a bag with holes: if any of
theſe things befal us, let us ceaſe to wonder thereat ; our felves are the cau-
fers of all our woe. It is our great unthankfulneſs that blafteth all our endea-
vours, that lcaveneth with fomerneſs whatſoever is ſweet, and turneth into
poiſon whatſoever is wholeſom in the good Creatures of God. It is the (d) Word of
, (a).Ver. s.
God, and Prayer, that ſanctifieth them to our uſe; and they are then good hic.
when they are received with thanksgiving. So long as we continue unthankful,
we are vain if we look for any fančtification in them, if we cxpect any good
from them.
52.
!
{
I have now done with my firſt Inference, for Trial, or rather Conviction:
I add a ſecond of Exhortation. The duty it ſelf being ſo neceſſary as we have
hcard; Neceſſary, as an Act of Juſtice for the receipt of the Creature; and ne-
ceſſary as an Äæ of Religion for the ſanctifying of the Creature : how ſhould
our hearts be enflamed with an holy deſire,and all our powers quickned up to a
faithful endeavour, conſcionably to perform this fo neceſary a dnty? One would
think, that very neceſſity,together with the conſciouſneſs of our former unthank-
fulneſs, ſhould in all reaſon be enough to work in us that both defire and endea-
vour. In all reaſon it ſhould fo; but we are unreaſonable, and much ado
there is to perſwade us to any thing that is good, even when we are perſwaded.
Wherefore to enforce the exhortation more effe&tually, I muſt have leave to
preſs the performance of this duty upon our Conſciences, with ſome farther
Inducements, and important Conſiderations.
Conſider, firſt, ihe excellency of the Duty. There are but three heads,
wherero we refer all that is called good ; Jucundum, Vtile, Honeſtum ;
Plea-
ſure, Profit, and Honeſty. There is nothing deſirable and lovely, but in one or
other of theſe three reſpects. Each of theſe ſingly we account good, but that
LI2
excel-
53.
>
260
Ad Populum,
1 Tim. 4.4
1
A
t
1.
8.
(c) Rev. 4. 8,
Y 2.
18, 20.
excellently good, wherein they all concurr.
We love things that will give us
delight, ſometimes when there is neither profit, nor credit in them; we love
things that will bring us profit, though pollibly neither delightful greatly, nor
ſeemly; and we love things that we think will do us honeſty, oftentimes with
out regard either of Pleaſure or Profit. How ſhould we then be affected to
this duty of giving thanks, and ſinging Praiſes unto our GOD, wherein all
thoſe do jointly concurr, and that allo in an excellent meaſure ?' David hath
(a) Pfal. 147. Wrapped them all together in one verſe in the beginning of Pſal.147.(a)Praiſe
ve the Lord, for it is good ; yea, it is a pleaſant thing, and praiſe is comely. It is
good, it will bring you profit ; it is pleaſant, it will afford you delight ; and it is
comely, it will do you honeſty; and what can heart wilh more? Again, many
good virtues and graces of God in us ſhall expire together with us, which though
they be eternal in their fruit and reward, yet are not ſo as to their proper Acts;
which after this life ſhall ceaſe, becauſe there ſhall be neither need, nor uſe of
(b) 1 Cor.13.
them then, (b) Whether there be Prophecies, they ſhall fail ; or whether there be
tongues, they ſhall ceaſe; or whether there be knowledge, it Mall vaniſh away. There
Thall be no uſe of taming the fleſh by Faſting, or of ſupplying the want either
of others by Alms, or of our felves by Prayer. Nay, even Faith and Hope them
ſelves ſhall have an end; for we ſhall not then need to believe, when we ſhall
ſee; nor to expect, when we ſhall enjoy. But giving of Thanks,and Praiſe, and
Honour, and Glory unto God, ſhall remain in the Kingdom of Heaven, and of
Glory. It is now the continual bleſſed () exerciſe of the glorious Angels and
17.& 7.-11, Saints in Heaven, and it ſhall be ours when we ſhall be tranſlated thither. O
that we would learn often to practiſe here, what we hope ſhall be our eternal
rd) Eph. 5. exerciſe there ! Oh, that we would accuſtom our ſelves, being (d) filled in the
Spirit, to ſpeak to our ſelves in Pſalms, and Hymns, and ſpiritual Songs, ſinging and
making Melody in our hearts to the Lord, giving thanks always for all things unto
God and the Father, in the Name of our Lord Jeſus Chriſt, as ſpeaketh our
Apoſtle, Epheſ. 5.
Conſider, ſecondly, the multitude, and variety; and continuance of God's
54.
Bleſſings, and let that provoke thy Thankfulneſs. If thou hadſt received but
one or a few benefits, yet thanks were due even for thoſe fer, or for that one,
more than thou art able to return. But what canſt thou alledge, or how excuſe
thy unthankfulneſs, when his mercies, are renewed every morning, nay, every
(e) Omni mo- (e) moment? when he is ever (f) opening his hand, and pouring out his bleſſings
,
and (s) loading, and even overwhelming thee with his Benefits, as if he did vie
with thee, and would have thee ſee how eaſily he can overcome thy evil with
mihi tua mag- his goodneſs, and infinitely out-ſtrip thine infinite ingratitude with his more in-
na beneficia finite munificence? His Angels are about thee, though thou knoweſt it not ;
Solil.cap. 18. from a thouſand unknown dangershe delivereth thee,which thou ſuſpectedeſt
not: he ſtill continueth his goodneſs unto thee, and repreiveth thy deſtruction,
miffione diebus though thou deſervedſt it not. What ſhould I ſay more ? thy very life and be-
ing thou oweſt to him. b)Inwhom we all live,and move and have our being :thence
(Dii) fundunt.
reſolve with holy David, to ſing praiſe unto the Lord, (i) as long as thou liveſt;
and to ſing praiſe unto thy God, whilſt thou haſt thy being. Many and conti-
(f) Plál. 145. nual receipts ſhould provoke many and continual Thanks.
(8) Pſal. 68.
Conſider, thirdly, thy future 'neceſſities. If thou wert ſure of that thou
() AAS 17. haft, that thou and it ſhould continue together for ever, and never part ; and
(i) Pſal. 104.
that thou couldeſt make pretty ſhift to live upon the old ſtock hereafter, and
never ſtand in need to him for more, there might be ſo much leſs need to
55.
take care for giving thanks for what is paſt. But it is not ſo with any of us ;
of what we have, we are but Tenants at Courteſie, and we ſtand continually
upon
mento me tibi
obligas, dum
omni momento
Tot munera,
que
ac no&tibus
Senec.
4.
de
benef. 3.
16.
29.
28.
33
f
1
ERRETORIA
.
1
1
1 Tim. 4.4.
The Fifth Sernion
261
upon our good behaviour, whether we ſhould-hold of him any longer, or no;
and much
of our future h'appineſs ſtandeth upon our preſent thankfulneſs. And
with wing face can we crave to have more (and yet more we muſt have,or we
cannot lublift) if we be not thankful for what we have? (g) Peremptoria res eſt (3) Bern.
ingratitudo
, faith St. Bernard, it cutteth off all kindneſs. (b) Ventus urens & ex ) Auguft. So-
ficcans, like that (i) ſtrong Eaft-wind, which in a nighc dried up the Red Sea ; it liloz. c. 18.
holdeth off the ſtreams of God's bounty from flowing and drieth up thoſe Chan-(i) Exod. 14.
nels whereby his mercies were wont to be conveyed unto us. Certainly this is Gratiarum cef-
one ſpecial cauſe why God ſo often ſaith us Nay, and ſendeth us away empty fat decurſues,
when we ask, even becauſe we are ſo little thankful to him for former receipts. fuerit Bern.
The rivers return all their waters to the Sea, from whence they had them; Serm so.
and they gain this by the return, that the Sea feedech them again, and ſo by a (l) Eccl,1.7.
continual freſh ſupply,preſerveth them in perpetual being and motion. If they origini jluenta
{liguld (1) with hold that tribute the Sea would not long ſuffice them nouriſh- gratie, ut ube-
ment. So we by giving, receive ; and by true paying the old debt, get credit to Bern. Scr. 89.
run upon a new ſcore, and provoke future bleſſings, by our thankfulneſs for for- (1) Alioquin,
mer; as the earth by ſending up vapours back to Heaven frorn the dem ſhe hath nifi ad fontem
received thence, filleth the bottles of Heaven with new moiſture, to be pour. camur. Pern.
ed down
upon her again in due ſeaſon, in kindly and plentiful ſhowers. By our bl.
(m) Gen.28.
Prayers and Thanksgivings we erect a Ladder, like thai which (m) Jacob ſaw, 12.
whereon the Angels aſcended and deſcended, we preſerve a mutual entercourſe be-
twixt Heaven and Earth,and we maintain a kind of continual trading, as it were,
betwixt God and us. The Commodities are brought us in, they are God's bleſſings;
for theſe we traffick by our Prayers and Thanksgivings. Let us therefore deal
Squarely, as wiſe and honeſt Merchants ſhould do. Let us keep touch, and pay;
it is as much as our credit is worth, Let us not think to have commodities ftill
brought us in, and we ſend none out, (n) Omnia te adverſumu ſpect antid, this
dealing cannot hold long : rather let us think,that the quicker, and ſpeedier, and Ep. 1.
more returns we make, our gains will be the greater; and that the oftner we () 'Edy ők)
pray and praiſe God for his bleſſings, the more we ſecure unto our ſelves both
τοις φθάσασιν
Exa2.506 200
the continuance, and the increaſe of them.
várista,
Teos TOYS
μειζόνων τυ-
χάν εαυτοίς πολλίω προάτειάζωμδυ το παρρησία. Clhryf. in Gen. liom. 26. ευλόγησης και Θεός, οφειλέτίω τον κατέστησε
Mehlovo cveppecias. Ibid. hom. 25.
.را 1
rn) Horat. i.
1
Conſider, fourthly, thy miſery,if thou ſhouldſt want thoſe things which God
56.
hath given thee. (a) Carendo magis quam fruendo. Fools will not know (D) biy x4-
that true worth of things but by wanting, which wiſer men had rather learn roi gwapuosa,
by having them. Yet this is the common Folly of us all; we will not prize epur xoupas
God's bleſſings as we ſhould, till he for our unthankfulneſs, take them from us, buiguo, relv
and teach us to value them better before we have them again. We repine at Tum denique
God's
great bleſſings, we grudge at his gentle Corrections, judging theſe too homines noftra
heavy, thoſe too light. We think our very Peace a burden, and complain of
intelligimus
plenty, as ſome would do of ſcarcity; and undervalue the bleſſed Liberty we in poteftate ha-
have of treading in his Courts, and partaking his holy Ordinances ; and all buimus
, ea a-
this, becauſe by his great goodneſs we have ſo long enjoyed them; and this in captiv. 1,2.
is our guiſe in every other thing proportionably. Did we but feel a while
thermileries of our Neighbour-Countrys, who want the Bleſſings which we
thus ſlight; or could we but fore-think what our miſery ſhould be, if we cas
they ) had our Throats ever before the Sword, or were waſted with extreme
Fansines and Peſtilences, or lived either in thick darkneſs, without the Goſpel,
or under cruel Perfecution for it. Did we thus, though our hearts were as
hard and cold as ſtones, it could not be but thoſe thoughts would ſoften them,
and inflame them to magnifie and bleſs the holy name of God for our long and
pre-
1
)
1
262
Ad Populum,
Tim. 4.4.
)
+
i
1
Lepers
Pral. 137.
preſent peace, for that meaſure of plenty whatever it be which we yet have,
and for the ſtill continued liberty of his glorious Goſpel and ſincere Worſhip a
mong us. God grant, that from our wretched unthankfælnuſs, he tal@not juſt
occalion, by taking theſe great bleſſings from us, to teach us at once both how
to uſe them better, and how to value them better.
57.
Conſider, fifthly, thy Importunity with God, when thou wanteſt any thing,
(a) Bern. 1.4.
and according to that, proportion thy thanks when thou haſt it. I remember
de confid. ad* what (a) Bernard writeth of the Popes Servants and Courtiers in his time: lm-
Eugen.
portuni ut accipiant, inquieti donec acceperint, ubi acceperint, ingrati. When Sui.
ters come to the Popes Court with their buſineſſes, the Courtiers and Officers lie in
the wind for them, greedily offering their ſervice, and never quiet with them
till they have got ſomething ; but by that they have got the money, they have
(6) Multos
videmus uſque forgot the man; and having firſt ſerved their own turn they then leave the buſi-
hodiè fatis im- nels to go which way it will. Not much unlike is our dealing with God. When
tes, quod fibi we (6) would have ſomething, ſome outwardbleſſing conferred, or ſome outward
deesse cognove-calamity removed, (for thankleſs devotions ſeldom look farther than after theſe
rint, fed paucos outward things;) we are, as St. Chryfoftome ſpeaketh, (c) o posegi nyes, very eager
mus, qui dignas and earneſt with God, we muſt have no Nay; we mreſtle with him, and that
Super acceptis ftoully, as if we would out wreſtle (d) Jacob for a bleſſing, and we will not
beneficis amaz let him go till we have obtained it. But us to racãr evamos7]exótes, faith Chryfoftome
deantur. Bern. there: When our turn is ſerved, and we have what we would have, by and
Serm. de di- by all our devotion is at an end, we never think of thanks. All the ten
() Chryfoft. in begged hard of Chriſt for a cleanſing; the Text faith, (e) They lift up their voie
ces, they were all loud enough whilſt they were Suitors: Sed ubi novem?
(1) Gen. 32. There returned not to give God thanks for their cleanſing, of the whole ten,
( Luke 19. any more than barely one ſingle man. It is our caſe juft. When we want any
of the good Creatures of God for our neceſſities, we (f) open our mouths wide,
(f)Prál.81.10.
8) Pfal.145.
till he (8) open his hand, and fill them with plenteouſneſs ; but after, as if the filling
of our Mouths were the ſtopping ofour Throats, ſo are we ſpeechleſs and bearia
$8.
leſs. Shame we to be ſo clamoroits, when we crave from him; and ſo dumb
(. in
Pfal
. Qui bali- when we ſhould give him thanks.
Conſider, laſtly, how freely God hath given thee, what he hath given thee.
(€) Rom. 11. (b) Dupliciter gratis, faith Bernard, fine merito, fine labore. Freely both ways;
freely without ihy defert, and freely without ſo much as thy pains. Freely
,
Landi beneficii firſt, without thy deſert
. facob, a man as well deſerving as thou, yet con-
cauſa est. Sen. feſled himſelf, () Not worthy of the leaſt of all God's Mercies. And St. Paul
4. de benef. 3: cutteth off all challenge of deſert, by that Interrogatory, (k) Who hath firſt
Ego rebar ſpon-
taneas e nu given him, and it ſhall be recompenſed him ? As who ſhould ſay, No man
can
minum benigni- challenge God, as if he owed him ought. If he have made himſelf a Debtor
tates ultroque
to us by his Promiſe, ( and indeed he hath ſo made himſelf a debtor to us )yet
inexpeéiata be- that is ſtill gratis, and for nothing; becauſe the Promiſe it ſelf was free with-
nevolentie mu- out either (1) Debt in him, or Deſert in us. Nay more God hath been
cont
. Gent.l.z. good to us, not only when we had not deſerved it, but ( which ſtill more
Deus nulli de- magnifieth his bounty, and bindeth us the ſtronger to be thankful,) when we
bet aliquid, qui had deſerved the quite contrary. And how is it poſſible we ſhould forget
præfiat. Et ſi ſuch his unſpeakable kindneſs, in giving us much good, when we had done
quiſquam dicet,
ab illo aliquid
none, nay, in giving us much good, when we had done much ill? And as he
deberi meritis gave it fine merito, fo fine labore too; the Creature being freely beſtowed on
us, as on the one ſide not by way of reward for any deſert of ours, ſo neither
sjet non ei de.
on the other ſide by way of wages for any labour of ours. To ſhew that God
enim erat, cui giveth not his Bleſings for our labour meerly, he ſometimes giveth them
deberetur. Aug. not, where they are laboured for; and again he giveth them ſometimes where
they are not laboured for. If in the ordinary diſpenſation of his Providence,
13, 17.
16.
tat, Serm. 14.
Gen. 32.
10.
35.
ab his fluere
2
Surs, certe ut
bebatur, non
16.
he
}
i 253
Tim. 4. 4.
The Fifth Sernion
1
1
Cley, Set, 18.
1
he beſtowed them upon them that labour, as Solomon faith, (c) The diligent (e) Prov. 12.
hand maketh rich; and ſeldom otherwiſe, for ( [f] He that will not labour, it 24; & 13.4.
(F) 2 Theſ. 3.
is fit he ſhould not eat; ) yet that labour is to be accounted but as the means, notic.
as a ſufficient cauſe thereof. And if we dig to the root, we ſhall ſtill find it
was gratis; for even that power to labour was the gift of God, (8) It is God (8) Deut. 8.
that giveth thee power to get wealth. Yea in this fence, (h) nature it ſelf is grace, (b)sce before
becauſe given gratis and freely, without any labour, preparation, diſpoſition, Serm. 3. ad
deſert, or any thing at all in us.
All theſe conſiderations, the excellency of the Duty, the continuance of
59.
God's Bleſſings, our future neceſſity, our Miſery in wanting, our importunity
in craving, his free Liberality in beſtowing, ſhould quicken us to a more con-
ſcionable performance of this ſo neceſſary, fo juſt, fo religious a Duty.. And
thus having ſeen our Onthankfulneſs diſcovered in ſix points, and heard many
Conſiderations to provoke us to thankfulneſs; it may be we have ſeen enough
in that to make us hate the fault, and we would fain amend it; and it may be
we have heard enoughin this to make us affect the Duty, and we would fain
practiſe it, may ſome ſay, but we are yet to learn how. The Duty being hard,
and our backwardneſs great, what good courſe might be taken, effectually to
reform this our ſo great backwardneſs, and to perform that ſo hard a' Duty?
And ſo you ſee, my ſecond Inference for Exhortation breedeth a third, and
that is for direction, which for ſatisfaction of thoſe men that pretend willing-
neſs, but plead ignorance, I ſhould alſo proſecute, if I had ſo much time
to ſpare : 'wherein ſhould be diſcovered, what be the principal cauſes of our
ſo great Unthankfulneſs; which taken away, the effect will inſtantly, and of it
ſelf ceaſe. Now thoſe Cauſes are eſpecially, as I conceive, theſe five, viz.
1. Pride, and Self-love; 2. Envy, and Diſcontentment; 3. Riotouſneſs ,
and Epicuriſm; 4. Worldly Carefulneſs, and immoderate Deſires; 5. Car-
nal Security, and foreſlowing the time. Now then, beſides the application
of that which hath already been ſpoken in the former Diſcoveries and Motives,
( for every Diſcovery of a fault doth virtually contain ſome means for the
correcting of it; and every true Motive to a duty, doth virtually contain
fome helps unto the practice of it:) beſides theſe, I ſay, I know not how to
preſcribe any better remedies againſt unthankfulneſs or helps unto thankfulneſs,
than faithfully to ſtrive for the caſting out of thoſe ſins, and the ſubduing of
thoſe Corruptions in us, which cauſe the one, and hinder the other. But be.
cauſe the time, and my ſtrength are near spent, I am content to eaſe both my
ſelf and
you, by cutting off ſo much of my proviſion, as concernerh this Infe-
rence for Direction, and deſire you that it may ſuffice for the preſent, but thus
to have pointed at theſe Impediments, and once more to name them. They
are Pride, Envy, Epicuriſm, Carefulneſs, Security.
“I place Pride where it would be, the foremoſt, becauſe it is of all other 60.
() the impediment of Thankfulneſs. Certainly there is no one thing in (i) Maxine
" the World, ſo much as Pride, that maketh men unthankful. He that would facit ingratos
.
“ be truly thankful, muſt have his eyes upon both; the one eye upon the spektas, & infi-
Gift, and the other upon the Giver; and this the proud man never hath. tum mortalita.
ti vitium fe fua
“Either through (k) self-love he is ſtark blind, and leeth neither; or elſe
"through Partiality, he winketh on one eye, and will not look at both. Sen. 2.de be-
“Somerimes he feeth the Gift, but too much, and boaſteth of it; but then c) Cacus do
"he forgetteth the Giver, he (1) boafteth as if he had not received it mor ſui. Hor.
“Sometimes again he over-looketh the Gift, as not good enough for him, 1. Carm, od.
"and fo repineth at the Giver, as if he had not given him according to his (1) Cor. 4. 7.
"worth. Either he undervalueth the Gift, or elſe he overvalneth himſelf;
as if he were himſelf the Giver, or at leaſt the Deſerver; and is in both
unthankful. To remove this impediment, whoever deſireth to be thankful,
.
6C
16
aque mirandi.
.
66
Flet
1
1
!
(C
mox invidiam
nef.3.
3.
.
parat. Hic mi-
4C
Sen.
2. de benef.
28.
ܪ
264
Ad Populum,
I Tim.
4. 4.
(a) Gen. 32. “ let him humble himſelf, nay, empty himſelf, náy, deny himſelf, and all his
(6) Sacrilegus defert; confeſs himſelf with Jacob, (a) leſs than the leaft of God's mercies,and
invafor glorie “condemn his own heart of much ſinful (6) ſacrilege, if it dare but think the
tan. Berm. in. leaſt thought tending to yob God of the leaſt part of his honour.
Serm
61.
(C) Superbie
“Envy followerh Pride ; the (c) daughter the Mother, a ſecond (d) great Im.
prima foboles “pediment of thankfulneſs. The fault is, That men, not content only to look
inanis gloria---
upon their own things and the preſent,but(e comparing theſe with the things
gignet. Greg. " of other men, or times, inſtead of giving thanks for what they have, (f) repine
31. Mor. 3i. “ that others have more or better ; or for what they now have, complain, that it
(d) Non poteft
quiſquam
is not withthem as it hath been. Theſe thoughts are enemies to the tranquil-
invidere, to "lity of the mind, breeding many diſcontents, and much unthankfulneſs;
Staticos agentes “ whilſt our (8) eyes are evil, becauſe God is good to others, or hath been ſo to us
.
"To remove this impediment, whoever deſireth to be truly thankful, let him
e Vehemens, « look upon(h) his own things, and not on the things of other men ; and therein
malum inuidia, conſider not ſo much what he wanteth, and fain would have, as what he hath,
que nos inquie. « and could not well want.Let himn think that what God hath given him,camé
tat, durn com-
«« from his free bounty,he owed it not; and what he hath denied him, he with .
bi præftitit, sed “ holdeth it either in his Juſtice for his former fins, or in his Mercy for his far-
imi plus, fed ili “ther good, that God giveth to no man all the deſire of his heart in theſe ont-
wardly things, to teach him not to look for abſolute contentment in this life,
leaſt of all in theſe things. If he will needs look upon cther mens things, let
. Illis non
tam jucundurn
“him compare himſelf rather (2) with them that have leſs, than thoſe that
est, multos poft " have more; and therein withal conſider, not ſo much what (k) himſelf warteth
Je videre, quam « which ſome others have, as what he hath which many others want. If a fem
entrere sinem «
ante ſe. Sen. that enjoy God's Bleſſings in theſe outward things in a greater meafure than
“he, be an eye-fore to him, let thoſe many others, that have a ſcanter Porn
C. Matth.20.
tion, make him acknowledge that God hath dealt liberally and bountifully
(5) Kai Tinj “ with him. We ſhould do well to underſtand that ſaying of Chriſt, not barely
τέτο μία
as a Prediction,but as a kind of Promiſe too (as I have partly intimated(1)be-
προς ευθυμίαν
051, Topeinesa “fore The( m )poor you ſhall always have with you; and to think that every Begga
efore còn btn" that ſeeketh to us, is ſent of God, to be as well a Glaſs wherein to repreſent
σκοπείν, και τα
nal' 7o.
“God's bounty to us, as an Object whereon for us to exerciſe ours. And as for
Plut
. de tran-“former times, let us not ſo much think how much better we have been, as
quil. anim.
how well we are; that we are not ſo well.now,impute it to our former unthank-
refpicienti, ſua" fulneſs, and fear, unleſs we be more thankful for what we have, it willbe yet
placent. Sen. 3. “ and every day worſe and worſe with us. Counſel very needful for.us in theſe
(i) Quodque
“declining times, which are not (God knoweth, and we all know ) as the
aliena capella “times we have ſeen; the leprous humour of Popery ſecretly ſtealing in upon us,
gerat diftentius " and as a Leprofie ſpreading apace under the skin; and penury and poverty,
uber, tabeſcat,
neque ſe majori as an ulcerous fore, openly breaking out in the very face of the Land.
pauperiorum « Should we murmurat this, or repiningly complain that it is not with us,
as it hath been ; God forbid, that is the way to have it yet, and yet
worſe: Rather let us humble our ſelves for our former Vnthankfulneſs
,
Pied euros mou « whereby we have provoked God to withdraw himſelf in ſome meaſure
σοδεεσέρας
Jeepév, i Lund
“from us, and bleſs him for his great mercy, who yet continueth his goodneſs
καθάπερ οι in a comfortable and gracious meaſure unto us, notwithſtanding our
ſo great
med moderne sy“ unworthineſs and unthankfulneſs. Thouſands of our Brethren in the world,
του τρέχον-
as good as our felves, how glad would they be, how thankful to God, how
pacg8o. “would they rejoice and fing, if they enjoyed but a ſmall part of that peace and
(4) Necea in proſperity in outward things, and of that liberty of treading in God's Courts,
tuemur,qua nos and partaking of his Ordinances, which we make ſo little account of, becauſe
ali preporucica “it is not every way as we have known it hieretofore ?
que fortuna precedentium oſtentat. Sen. 3. de benef. 3. (1) See Sect. 49. (m) Matth. 26.11.
6.The
Ep. 73.
60
15.
1
Nulli ad aliena
de ira 30.
16
(C
turbe compa-
get? Hor. l.
Ser. Sac. I.
τας αντιπα-
66
Plu, ubi ſupra.co
I
Tim. 4. 4.
The Fifth Sermon.
265
t
1
Catul.
"The third Impediment of Thankfulneſs, is Riot and Epicuriſm: that which
62.
« the Prophet reckoneth in the Catalogue of Sodom'sſins, (a) Fulneſs of Bread, a Ezek. 16.49; .
« and abundance of Idleneſs. This is both a Cauſe and a Sign of much unthanks
si fulneſs. Ilanguorn, and Dhanouer), Fulneſs, and Forgetfulneſs ; they are not
« more near in the ſound of the words, than they are in the ſequel of the
" things: (6) When thou haſt eaten, and art full
, Then beware left thou forget the b Deut. 8. 10;
« Lord thy God, Deut. 8.' It much argueth, that we make ſmall account of 11.
6 the good Creatures of God, if we will not ſo much as
take a little pains to get
6 them: but much more, if laviſhly and like prodigal fools we make waſte and
" havock of them. He that hath received ſome Token from a dear Friend,
“though perhaps of little value in it ſelf, and of leſs uſe to him: yet if he re-
s tain any grateful memory of his friend, he will (c) value it the more, and ſet c Quod non me
“ greater ſtore by it, and be the more careful to preſerve it, for his Friend's movet æftimati-
« ſåke: but if he ſhould make it away cauſelefly, and the rather, becauſe it yunuốouvor
one : Verim eld
* came ſo eaſily, (as the Ding.thrift's Proverb is
, Lightly come, lightly.go ;) e. mei ſodalis,
« very man would interpret it as an evidence of his unfriendly and unthank ful
« heart. But Riot is not only a Sign; it is alſo a Cauſe, of unthankfulneſs: in
* as much as it maketh us value the good things of God, at too low a
« rate. For we uſualiy value the worth of things, proportionably to their uſe;
“ judging them more or leſs good, according to the good they do us, be it more
«or leſs. And how then can the Prodigal, or Riotous Epicure, that conſumeth
« the good Creatures of God in fo ſhort a ſpace, and to ſo little purpoſe; ſet a
" juſt price upon them, ſeeing he reapeth ſo little good from them? A pound,
« that would do a Poor man, that taketh pains for his living, a great deal of
"good, maintain him and his Family for ſome weeks together; perhaps put-
s him into freſh trading, ſet him upon his legs, and make him a man for ever:
“ what good doth it to a prodigal Gallant, that will ſet ſcores and hundreds of
“them flying at one Afternoons fitting in a Gaming-Houſe? Shall any 'man
« make me believe, he valueth theſe good gifts of God as he ſhould do, and as
" every truly thank ful Chriſtian man
would deſire to do; that in the powdering
« and perfuming of an Excrement that never grew from his own ſcalp, in the
• furniſhing of a Table for the pomp and luxury of a few hours, in making
“ up a rich Suit to cafe a rotten Carcaſs in, in the purſuit of any other luſtful vao
" nity or delight, expendeth beyond the proportion of his revenue or condition,
« and the exigence of juſt occaſions ? To remedy this, whoever would be truly
thankful, let him live in ſome honeſt Vocation, and therein beſtow himſelf
faithfully and painfully, bind himſelf to ſober, diſcreet, and moderate uſe of
"God's Creatures; remember, that Chriſt would not have the very broken meats ·
" loft; think, that if for every word idlely Spoken, then by the ſame proportion
" for every pennyidlely ſpent, we ſhall be accountable to God at the day of Judg-
}
1
biment.
4
« Immoderate Care, and Sollicitude for outward things is another (a) ima
63.
pediment of Thankfulneſs. Under which Title I comprehend Covetouſneſs
patituy
eſpecially, but not only: Ambition alſo, and Voluptuouſneſs, and every other aviditas quens
“Vice, that conſiſteth in a deſire and expectation of ſomething (6) for the quam esſe gra-
LG
tum. Senec. 2.
de benef. 27.
Nullum habet malum cupiditas majus, quàm quod eſt ingrata. Id. Epiſt. 73: b Novis ſemper capiditatibus occupati, non quist
habeamus, ſed quid petamus, inſpicimus. Quid domi est, vile eft. Sequitur autem, ut ubi quid acceperis, leve novorum
cupiditas fecerit, author quoque eorum non fit in pretio.--Idenque caduca memoria eft, futuro imminentium, Id. 3. de
benef. 3.
“ future: Which deſire and expectation, if inordinate, muſt needs in the
“ end determine in unthank fulneſs. Forthe very true Reaſon, why we defire
" things inordinately, is, becauſe we promiſe to our felves more comfort and
M m
66
content
266
Ad Populum
I Tim. 4. 4.
Error,
1
deſired,
a content from them, than they are able to give us ; this being ever our
« when we have any thing in chaſe, to ſever the Good which we hope from it
s from the inconveniencies that go therewith, and looking only upon that, never
( ſo much as to think of theſe. But having obtained the thing we
we find the one as well as the other, and then the Inconveniences we ne
a Nihil equè “ver thought of before, (a) abateth much of the weight and the price we for.
adept is, oor.com- merly ſee
thereupon, and taketh off ſo much from the eſtimation we had of the
good : whereby it cometh to paſs
, that by how much we over-valued it in the
“ purſuit
, by ſo much we undervalue it in the poſeſion. And ſo, inſtead of giving
thanks to God for the Good we have received, we complain of the Inconveniers
s ces that adhere thereunto: and ſo much underprize it, as it falleth ſhort of our
“s expectation; and look how far we do underprize it, ſo far are we unthank
ful for it. To remove this Impediment: whoever would be thankful, let him
ci moderate his deſires after theſe outward things; fore-caſt as well the inconveni.
that follow them, as the Commodities they bring with them; lay the
one againſt the other, and prepare as well to diſgeſt the one, as to enjoy the
gratum. Plin.
1
I
CC
ences
6 other.
64.
1
CG
A
as
6C
CC
“The laſt Impediment of Thankfulneſs, is Carnal Security joined ever with
" Delays and Procraſtinations. When we receive any thing from God, we
“know we ſhould give him Thanks for it, and it may be we think of doing ſuch
a thing : but we think withal, another day will ſerve the turn, and ſo we
put it off for the preſent, and ſo forwards from time to time; till in the end
" we have quite forgotten both his benefit, and our'own Duty, and never per-
“ form any thing at all. My Text doth after a ſort meet with this corruption :
i for here the Apoſtle faith, the Creature ſhould be received with thanksgiving
b Qui gratus
if the thanks ſhould go with the receipt, the(b) receipt and the thanks both
futurus eſt,]}a- « together. To remove this Impediment : conſider, how in every thing Delays
tin de med deres are hurtful and dangerous : how our Affections are beſt and hotteſt at the firſt,
cogitat
. Sen. 2. « and do in proceſs of time inſenſibly deaden, and at laſt die, if we do not také
de benef. 25. “ the opportunity, and ſtrike (as we ſay) whileft the Iron is hot; how that, ifpre.
“ tenſions of other buſineſſes or occaſions may ſerve the turn to put off the ten-
dering of our devotions, and rendering of our thanks to God, the Devil will
“ be ſure to ſuggeſt enow of theſe pretenſions into our heads, and to prompt us
continually with ſuch Allegations, that we ſhall feldom or never be at leiſure to
ſerve God, and to give him thanks.
" Let us remember theſe five impediments, and beware of them; Pride, En.
"py, Epicuriſm, Wordly Carefulneſs, and Delay. All which are beſt remedied
by their contraries. Good helps therefore unto thankfulneſs are, 1. Humility,
" and Self-denial ; 2. Contentedneſs, and Self-ſufficiency ; 3. Painfulneſs, and
Sobriety; 4. The Moderation of our deſires after earthly things ; 5. Speed and
Maturity
. And ſo much for this third Inference of Direction. Ilhould alſo
have defired, if the time would have permitted, although my Texe ſpeakerhof
our Thanksgiving unto God preciſely as it reſpecteth the Creature ; yet to have
improved it a little farther by a fourth Inference : that if we be thus bound to
give God thanks for theſe outward bleſſings,how much more ought we then to
a Eph. I. 3• abound in all thankfulneſs unto him for his manifold(a) Spiritual bleſſings in hea.
venly things in ChriftzforGrace and Ele&ion, for Mercy and Redemption, for Faith
and Juſtification, for Obedience and Sanctification, for Hope and Glorification. If
b Matth. 6. 11. we ought to pray for,and to give thanks for our (b) daily bread, which nouriſheth
but our bodies, and then (c) is caſt into the draught, and both it and our bodies
c Matth. 15.17.
d. Joh. 6. 51." perih: how much more for that (d) Bread of life, which came down from heaven,
and feedeth our Souls unto eternal life, and neither they nor it can periſh:If we
muft
65.
6
7
1
1
I Tim. 4. 4,
The Fifth Sermon.
267
1
muſt ſay for that, Give us this day our daily bread: ſhall we not much more-ſay
for this (e) Lord evermore give us this bread ? But I have done. Beſeech we now e Joh. 6. 34.]
Almighty Gad to guide us all with ſuch holy diſcretion and wiſdom, in the
free
uſe of his good Creatures; that keeping our ſelves within the due bounds of So-
briety, Charity, and civil Duty, we may in all things glorifie God : and above all
things
, and (f) for all things give thanks always unto God and the Father in the fEp.isi 2c.
Name of our Lord Jeſus Chriſt. To which our Lord Jeſus Chriſt, the bleſſed
Son of God, together with the Father, and the Holy Spirit, three Perſons, and
one only wiſe, gracious, and everlaſting God, be aſcribed (as is moſt due) by us
and his whole Church, áll the Kingdom, the Power, and the Glory, both now and
forevermore. Amen, Amen.
1
5
Mm 2
AD
.
A
1
/
269
250
!
1
POPULUM
1
18 in Gerar : covenanteth with her before-hand, thinking
e ខ្លះទីន Bu
* More Pole
A D
The Sixch Sermon.
At St. Paul's Croſs London, April 15. 1627.
Gen. XX. 6.
And God ſaid unto him in a dream; Tea, I know that thou
didſt this in the integrity of thine beart: For I alſo with-
beld thee from finning againſt me ; therefore ſuffered I
thee not to touch ber.
OR our more profitable underſtanding of which words, it
is needful we ſhould have in remembrance the whole ſtory of
this preſent Chapter ; of which ſtory theſe words are a part:
And thus it was. Abraham cometh with Sarah his Wife, and
their Family, as a Stranger, to ſojourn among the Philiſtines
thereby to provide for his own ſafety, becauſe ſhe was
beautiful, that they ſhould not be to know that they were any more than Bro-
ther and Siſter. Abimelech, King of the place, heareth of their coming, and
of her beauty; ſendeth for them both ; enquireth whence, and who they
were ; heareth no more from them, but that ſhe was his Siſter; diſmiſſeth him;
taketh her into his houſe.Hereupon God plagueth him and his Houſe with a ſtrange
Viſitation; threatneth him alſo with Death; giveth him to underſtand, that all
this was for taking another Mans Wife. He anſwereth for himſelf. God replieth.
The Anſwer is in the two next former Verſes. The Reply in this, and the next
following Verſe.
His Anſwer is by way of Apology: he pleadeth firſt Ignorance ; and then, and
thence, his Innocence, [(a) And he ſaid, Lord wilt thou ſlay alſo a righteous Natio a Verſe 4, så
on? Said not he unto me, She is my Siſter ? And ſhe, even ſhe her ſelf ſaid, He
Brother: in the integrity of my heart, and innocency of my bands, have I.
done this.] That is his Plea. Now God replieth: of which Reply, letting paſs
the remainder in the next Verſe, which concerneth the time to come, ſo much of
it as is contained in this Verſe, hath reference to what was already done and
paft; and it meeteth right with Abimelech's Anſwer. Something he had done ;
and
1
G
CIUCUN
1
1
is
my
1
1
I
)
Gen. 20. 6.
.:
5 Verf. 2.
€ Verr. 4.
1
3.
1
he had indeed (b) taken Sarah into his Houſe,
270
Ad Populum,
but he had (c) not yet come near her. For that which he had done, in taking
her; he thought he had a juſt excuſe, and he pleadeth it: he did not know herto
be another mans Wife ; and therefore, as to any intent of doing wrong to the
Husband, he was altogether innocent. But for that which he had not done, in not
touching her; becauſe he took her into his houſe with an unchaft purpoſe ; he par
ſeth that over in ſilence, and not ſo much as mentioneth it. So that his Anſwer
,
ſo far as it reached, was juſt: but, becauſe it reached not home, it was not full.
And now Almighty God fitteth it with a Reply, moſt convenient for ſuch an
Anſwer: admitting his Plea, ſo far as he alledged it, for what he had done, in ta
king Abraham's Wife, having done it ſimply out of ignorance [Tea, I know thon
didſt this in the integrity of thine heart:] and withal ſupplying that which Abime.
lech had omitted, for what he had not done, in not touching her ; by afſigning
the true cauſe thereof
, viz. his powerful reſtraint, [For I alſo withheld thee from
linning againſt me, therefore ſuffered I thee not to touch her.
In the whole Verſe we may obſerve, Firſt, the manner of the Revelation;
namely, by what means it pleaſed God to convey to Abimelech the knowledge
of ſo much of his Will, as he thought good to acquaint him withal: it was ê-
ven the ſame, whereby he had given him the firſt information, at Verſe 3. it was
by a dream, [And God ſaid unto him in a dream :] and then after, the ſubſtance
of the Reply; whereof again the general parts are two. The former, an Admiſſi-
on of Abimelech's Plea, or an Acknowledgment of the integrity of his heart, fo
far as he alledged it, in that which he had done, [Pea, I know that thou didſt it
in the integrity of thine heart.] The latter, an Inſtruction or Advertiſemeut to
Abimelech, to take knowledge of Gods goodneſs unto, and providence with him,
in that which he had not done: it was God that over-held him from doing it
,
[For I alſo withheld thee from fonning againſt me, therefore ſuffered I thee noi to
touch her.
4. By occaſion of thoſe firſt words of the Text, [And God ſaid unto him in a
dream:] if we ſhould enter into ſome Enquiries, concerning the nature and uſe
of Divine Revelations in general; and in particular of Dreams: the Diſcourſe
as it would not be wholly impertinent, ſo neither altogether unprofitable.Con-
cerning all which theſe ſeveral Concluſions might be eaſily made good. Firſt,that
God revealed himſelf and his Will frequently in old times, eſpecially before the
a TToxviegās ſealing of the Scriptures-Canon (a) in ſundry mantiers : as by Viſions, Prophe-
xj worúleó- cies, Extaſies, Oracles, and other ſupernatural means; and namely, and amongſt
the reſt, by (6) Dreams. Secondly, that God imparted his Will by ſuch kind of :
b Num. 12.6. ſupernatural Revelations, not only to the godly and faithful
, (though to them
Joel 2. 28.
Job 33.14,16,
moſt frequently, and eſpecially :) but ſometimes alſo to Hypocrites within the
Kw Szövez Church, as to (c) Saul and others : yea, and ſometimes even to Infidels too
out of the Church, as to (d) Pharaoh, (e) Balaam, (f) Nebuchadnezzar, &c.
and here to Abimelech. Thirdly, that ſince the Writings of the Prophets
€ 1 Sain. 10.10. and Apoſtles were made up, the Scripture-Canon ſealed, and the Chriſtian
d Gen. 41.25, Church by the preaching of the Goſpel, become Oecomenical: Dreams, and
other ſupernatural Revelations, as alſo other things of like nature, as Miracles,
and whatſoever more immediate and extraordinary manifeſtations of the Will
f Din. 4.28,45• and Power of God; have ceaſed to be of ordinary and familiar uſe: fo as
3.
now, we ought rather to ſuſpect deluſion in them, than to expe&t direction from
them. Fourthly, that although God have now (g) tied us to his holy written
Word, as unto a perpetual infallible Rule, beyond which we may not expect, and
againſt which we may not admit, any other direction, as from God: yet he hath
no where. abridged himſelf of the power and liberty, even ſtill to intimate unto
the Sons of men the knowledge of his Will, and the glory of his Might, by
Dreams, Miracles, or other like ſupernatural manifeſtations; if at any
either
1.
A
@@
.
Heb. I. I.
en Aiós 6569
Homur.Iliad.c..
23,
28.
e Num. 14.
2, 4, &c.
4.
& Iſa. 8. 20.
at any time,
.
Gen. 20. 6.
The Sixth Sermon.
271
either in the want of the ordinary means of the Word,Sacraments and Miniſtry,
or for the preſent neceſſities of his Church, or of ſome part thereof, or for ſome
other juſt cauſe, perhaps unknown to us, he ſhall ſee it expedient ſo to do. He
hath preſcribed us : but he hath not limited himſelf. Fifibly, that becauſe the .
Devil and wicked Spirits may ſuggeſt Dreams, probably foretel future events
foreſeen in their cauſes, and work many ſtrange effects in Nature, applicando
activa paſivis ; which becauſe they are without the ſphere of our comprehen-
fion, may to our ſeeming have fair appearances of Divine Revelations or Mi-
racles, when they are nothing leſs: for the avoiding of ſtrong deluſions in this
kind, it is not ſafe for us to give eaſie credit to Dreams, Prophecies, or Mira-
cles, as Divine, until upon due trial there ſhall appear, both in the End where-
to they point us, a direct tendance to the advancement of Gods Glory; and
in the Means alſo they propoſe us, a (a) conformity unto the revealed will of a Sèe Deuc:
God in his written Word. Sixthly, that ſo to obſerve our ordinary Dreams, 13, 1, &c.
as thereby to (b) divine or foretel of future contingents or to forecaſt therefrom b Contra onire:
good or ill-luck (as we call it) in the ſucceſs of our affairs ; is a Gilly and ground- criticos. See A-
leſs
, but withal an unwarranted, and therefore an unlawful, and therefore alſo quin.2.2.9.95
a damnable Superſtition. Seventhly, that there is yet to be made a lawful, yea, Policr.17.Petr:
and a very profitable uſe, even of our ordinary Dreams: and of the obſerving Bleſ. Epiftos.
thereof: and that both in Phyſick and Divinity. Not at all by foretelling parti 7.
culars of things to come: but by taking from them, among other things, ſome
reaſonable conjectures in the general
, of the preſent eſtate both of our Bodies
and Souls. Of our Bodies firſt. For ſince the predominancy of (o) Choler, Blood, c Secundum
Flegm, and Melancholy : as alſo the differences of ſtrength, and health, and (d) morum varietas
diſeaſes, and diſtempers, either by diet, or paſſion, or otherwiſe, do cauſe im- tes, variantur
preſſions of different forms in the fancy:our(e)ordinary dreams may be a good & fomnia. Alis
help to lead us into thoſe diſcoveries, both in time of health, what our natural
Sanguinei, alia
constitution, complexion, and temperature is; and in times of fickneſs, from the colerici,aliafleg,
rankneſs and tyranny of which of the humours the malady ſpringeth. And as lancholici, Au-
of our Bodies; fo of our Souls too. For fince our Dreams, for the moſt part &or.de ſpir. &
(f) look the ſame way, which our freest thoughts encline; as the Voluptuous beaſt
apúd. Auguſt.
dreameth moſt of pleaſures, the Covetous wretch moſt of profits, and the proud Tom. 3:
or Ambitious moſt of praiſes, preferments, or revenge, the obſerving ofour ordi-d Juxta etiam
infirmitatum
nary Dreams may be of good uſe for us unto that diſcovery, which of theſe
diverſitates
three is our Master
. ſin, (för unto one of the three every other ſin is reduced) (8) diverſa acidunt
The Lušt of the fleſh, The Last of the Eyes, or the Pride of Life.
fomnia. Ibid.
e Λέγεσι χάν
Bij el lampor
& Xueisytas, 677 Să o pód eg. megolxev Tois counvío. Ariſt. cap. 1. de divinat. ex inſom. f a dream cometh through the mula
titude of buſineſs, Ecclef
. s. 2. Res, quas in vita uſurpant, homines cogitant, curant, vident. Quæque agunt vigilantes, agitantque,
ea fi cui in ſomnis accidant, minus mirum est. Aretius. Quacunque mentis agitat, înfeftus vigor, ea per quietem facer do arcanus re-
fert veloxque ſenſus. Senec. in octav. Aa. 4. See Delt. Ibid. gi Joh. 2. 16.
namque vident
anim.
cap. 25.
But concerning Revelations and Dreams, It ſhall fuffice to have only propo-
ſed theſe few Concluſions without farther enlargement : the manner of Gods re-
vealing his will here to Abimelech, by Dream,being but an inciderital Circumstance
upon the bye, and not belonging to the main of the preſent ſtory. We will
therefore without more ado proceed to the ſubſtance of Gods Reply, in the reſt
of the verſe: and therein begin with the former general part, which is Gods Ad-
miſſion of Abimelech's Plea and Apology for himſelf
. “The ground of whoſe
"Plea was Ignorance, and the thing he pleaded, his own Innocency, and the in-
" tegrity of his heart : and God who is the ſearcher of all hearts, alloweth the al-
legation, and acknowledgeth that integrity, [Yea, I know that thou didst this in
the integrity of thy heart.]
1
The
1
1
272
Ad Populum,
Gen. 20. 6
בר
נקשימות t
&
heart. H. A.
+
{
6. The (6) Original word here tranſlated Integrity, is rendred by ſome (c),Truth,
bn
by others(d)Purity, and by others(f).Simplicity-and it will bear them all, as ſig.
Furg. Chald. nifying properly (8) Perfection or Innocency. You would think by that
word,
d en hel delegd that Abimelech had in this whole buſineſs walked in the light of God with a pure
presented epiceand upright, and true, and ſingle, and perfect heart. But alas, he was far from that
f Simplici corde.
Vulgar. God (b) plagued him and his for that he had done and God doth not uſe to pu-
& in the perfe- niſh the Carcaſs for that, wherein the heart is ſingle. Again, God withheld him,
or elſe he would have done more and worſe: and it is a poor perfection of
bo Ver. 19, 18. heart; where the attive power only is reſtrained, and not the inward corruption
ſubdued. Beſides
, Sarah was takeninto the houſe, and there kept for lewd pur-
poſes: and how can truth and purity of heart conſiſt with a continued reſolution
of finful uncleanneſs? Abimelech then cannot be defended, as truly and abſolute-
ly innocent: though he plead Innocency, and God himſelf bear witneſs to the
Integrity of his heart
. For had his heart been upright in him, and ſincere, ip
this very matter of Sarah, he would never have taken her into his houſe at all
,
as he did. But that he pleadeth for himſelf, is, that in this particular wherewith
it'ſeemed to him God by ſo threatning him did charge him, in wronging Abraham
by taking his Wife from him, his Conſcience could witneſs the innocency of his
heart, how free he was from any the leaſt injurious purpoſe,or ſo much as thought
,
that way. It was told him by them both, that ſhe was his Sister ; and he knew
no other by her than ſo, when he took her into his houſe, ſuppoſing her to be a
ſingle Woman: if he had known ſhe had been any man's Wife, he would not for
any good have done the man ſo foul an injury, nor have finned againſt his own
ſoul, by defiling anothers bed : In the integrity of his heart, and innocency of his
hands, he did what he had done. This is the ſubstance of his Allegation, and
God approveth the integrity of his heart ſo far; viz. as free in this particular from
any intent, either to injure Abraham, or to ſin againſt the light of his own Con-
ſcience, by committing Adultery with anothers Wife.
The meaning of the words thus cleared: we may obſerve in them three things
.
First, the fact, for which Abimelech pleadeth; and that was, the taking of San
rah, who was anothers Wife, into his Houſe. Secondly, the ground of his plea;
and that was his Ignorance : he knew not when he took her, that ſhe was ano-
thers wife. Thirdly, the thing he pleadeth upon that ground ; and that was his
Innocency and the integrity of his heart. Each of theſe three will afford us ſome
obſervable instruction for our uſe. And the first thing we will inſiſt upon from
theſe words, ſhall be, The grievouſneſs of the ſin of Adultery, hateful even in the
judgment of thoſe men, who made ſmall or no conſcience at all of Fornication.
See how this is raiſed fiom the Text. Abimelech's heart never fmote him forta-
king Sarah into his Houſe, ſo long as he ſuppoſed her to be but a ſingle Woman:
led with the common blindneſs and cuſtom of the Gentiles, he either knew not
or conſidered not, that ſuch Fornication (though in a King) was a ſin. But the
very frame of his Apology ſheweth, that if he had known her to be another mans
Wife ; and yet had taken her, he could not then have pretended the integrity of
his heart, and the innocency of his hands as now he doth, and God alloweth it:
but he ſhould have been aŭtong Trí xpi16, his opon heart would have condemned
him for it, and he ſhould therein have ſinned grofly againſt the light of his own
Conſcience.
8.
It cannot be doubtful to us, who by the good bleſſing of God upon us, have
Pfal. 1 19.105.
his holy Word to be (b) Alight unto our feet, and a Lanthorn unto our paths,from
the evidence whereof we may receive more perfect and certain information,
than they could have from the glimmering light of depraved Nature ; I ſay, it
cannot bedoubtful to us, but that all Fornication, how ſimple foever, is a fin
foul and odious in the light of God, and deadly to the Committer
. As first
being
.
7.
I.
2.
$
3.
L
1
Gen. 20. 6. The Sixth Sermon.
273
3
37 4.
2,
6. 26.
3.
4.
But yet
15.
9.
quam legi na-
being oppoſite directly to that (c) holineſs and honour, and fanctification, which c) 1 Theſ
. 4.
God preſcribeth in his will. Secondly, cauſing uſually conſumption of (d) eſtate,
rotrenneſs of (f) bones and loſs of (g) good name. Thirdly, (h) ſtealing away the (d)Prov.s.10.
heart of thoſe that are once enſnared therewith, and bewitching them even unto
Job 31. 12.
perdition in ſuch powerful fort, that it is feldom ſeen, a man once brought un (f)Prov.5.11
der by this ſin, to recover himſelf again,and to get the victory over it. Fonrihly, e) Prov.6.33.
putting over the guilty to the ſevere (k) immediate judgment of God himſelf;who Prov 7.22,23.
for this fin ſlew of the Iſraelites in one day (1)23 or(in) 24 thouſand. And ha-
(1) Hof.4.116
ving fifthly, one ſingular deformity above all other ſins in all other kinds, that it
is a direct lin (n) ag ainſt a man's own body; in depriving it (by making it the in-Heb.1 3.14
(1) 1 Cor. 10.8.
ftrument of filthineſs, and the (p) members of an harlot ) of that honour where-
(m)Num.25.ge
unto God had ordained it, to be a (b) member of Chriſt, and (c) the Temple of the
5.
Holy Ghoft.
cor
(n) i Cor. 6.
of this foul ſin the Gentiles made no reckoning;. So long as they ab. 18.
(N) 1 Cor, 6.
ftained from (d) married perſons, it never troubled their Conſciences to defile
themſelves with thoſe that were ſingle by fornication; becauſe they eſteemed it (6).Cor.6.1g.
either as no ſin, or as one of the leaſt
. It was not only the fond ſpeech of an (0) Cor 6.19.
indulgent and doating old Father in the excuſe of his licentious Son in the Co-
(d)Viri licito se
medy, (f) Non eſt flagitium mihi crede adoleſcentulum fcortari; (and yet he ſpake errare credunt,
but as the generality of them then thought:) but it was the ſerious plea alſo in folo abftine-
of the grave Roman Orator, in the behalf of his Client, in open Court, before meretricios au-
the ſeverity of the fage & Reverend bench of Judges, (8) Quando hoc non factum
eft?
Quando reprehenfum? Quando non permiſſum? And, Datur omnium con- fure Suppetere
ceffu, &c. (h) Nor in the luft of concupiſcence, (faith St. Paul) as the Gentiles putant. Am-
which know not God. An error ſo univerſally ſpread, and ſo deeply rooted in brah
. 3.....
the minds and in the lives of the Gentiles; who (k) having their underſtanding Itupro atque
darkned through the ignorance that was in them, becauſe of the blindneſs of their adulterio cona
hearts
, wrought ſuch uncleanneſs
, not only without remorſe, but even with gree- per lupanaría
dineſs: that the Apoſtles had much ado with thoſe men, whom by the preach- & ancillulas
ing of the Goſpel they had converted from Gentiliſm to Chriſtianity, before they libido permitti.
could reclaim them from an Error ſo inveterate both in the judgment and pra- 30. Vſum fcora
Etice. St. Paul therefore, as it both became and concerned him, being (1) the A- torum terrena
poſtle and Doctor of the Gentiles,often touchethupon this ſtring in his (m) Epiſtles turpitudinem
written unto the Churches of the Gentiles. But no where doth he ſet himſelf fecit. Aug. 14
more fully and directly, with much evidence of reaſon and ſtrength of argu.
(1) Mitio apud
ment,againſt this Sin and Error, than in the (n) firſt Epiſtle he wrote to the Co- l'erent. in
rinthians : becauſe among them this ſin was both it ſelf moſt rife in the practice Adelph. 1, 2.
(the (p) Corinthians being notedly infamous for luft and wantonneſs ;) and it Célio
.
was alſo as much (q) ſlighted there as any where : many of them thinking that (h)1 Thef.4.5.
the (r) body was made for fornication, as the belly for meats ; and that fornication (£)Eph.4.18
,
was as fit and convenient for the body, as meats for the belly. Out of which Rom. 11,
conſideration, the Apoſtles in that firſt General Council, holden at Jeruſalem, Acts 13
15. thought it needful by Ecclefiaftical Canon, among ſome other indifferent Calim.2.7.
things for the Churches peace,to lay this reſtraint upon the converted Gentiles, & 2 Tim.1:11,
that they ſhould (6) abſtain from Fornication. Not, as if Fornication were in it (m)4sRom.1,
ſelf an indifferent thing, as thoſe other things were ; nor, as if thoſe other 2. Cor. 32.31.
things were in themſelves and ſimply unlawful, as Fornication was : but the Gal
. 5. 19.
Apoftles did therefore joyn Fornication, and thoſe other indifferent things do.
Col. 3. 5. 1 Thef. 4. 3, Gr. (n) 1 Cor. 5. 19, 11.6,9. —-&7.1. &c.-10.8. (P) Hinc Koedlev pro ſcor-
tari. Hadr. Jun. in Adag. & etuienes Koevsias habet Ariſtoph. in Plut. A& 1. Scen.2. Quni ſupra mille proſtare ad fanum Ve
neris quod eft in Corintho ſcribit, Strab. 8. Geograph. Atque hinc natam paræmiam. 'Ou pavlos evdeós és Kóeq. Sol cosa
πλές. Κακώς ακέεσιν [οι Κορίνθιοι ] και διαβάλλονται και τη σορνεία και άμεσαία τει τις αισχράς ηδονας. Bourdin.
in Comment. ad Ariſtoph. Theſmophor. (9) Libidinis quæ nuſquam gentium regnabat impunitiùs, quàm Gorinthi.
(1) Eraſm. Paraphraf'in 1 Corinth. in Argumen. (6) Aas 15. 28, 29.
Nn
together
de Civicat. 18.
(8) cicer.pro
1
1
1
Gen. 20. 6.
thing
t
cominittunt,
la do vana con
*
1
1
1
9
Domini coin-
IO.
}
274
Ad Populum,
together in the ſame Canon; becauſe the Gentiles accounted fornication a
as indifferent, as what was moſt indifferent. Some remainders of the common
error there were, it ſeemeth, among fome Chriſtians in St. Auguſtine's days:
(c) Quod ali-
quando qui
who both (c) relateth the opinion, and confuteth it. And ſome in the Popila
Church have not come far behind herein : ſo many of them I mean as hold that
neſcio qua per- (d) ſimple fornicarion is not intrinfecally, and in the proper nature of it, a fin a
temnunt; & gainſt the Law of Nature, but only made fuch, by divine poſitive Lam. A ftrange
nefcio unde ſibi thing it is, and to my ſeeming not leſs than afmyſtery that
thoſe men that ſpeak
ſo harſhly of Marriage which God hath ordained, ſhould withal ſpeak ſo favou.
quirunt, dicen- rably of fornication which God hath forbidden : prepoſterouſly preferring the
e ceramies because non diſeaſe
, which ſpringerh from our corruption, before the (6) remedy which God
curat
. Auguft
. himſelf hath preſcribed in his Word. But howſoever, if ſome Chriſtians have
Serm. 16. de ſpoken, and written, and thought fo favourably of fornication, as (to their
ifta punienda Ihame ) it appeareth they have done: the leſs may we marvel, to ſee Abimelech,
& nimium gra a King and an Infidel allow himſelf the liberty to continue in the fin of (h) For.
multis nication ; and yet notwithſtanding ſuch allowance, ſtand ſo much upon his
ne ullo timore own innocency, and integrity, as he doth.
mittuntur, quia ita à pluribus in conſuetudinem miſſa funt, & ita vilia vel levia ducuntur, ut nec jam inter gravia crimina putentur.
Serin. de Temp. 143. (d) Durand 4. diftinét: 33; 9. 2. & alii
. (f) Myſterium iniquitatis. 2 Theſ. 2. 73. () 1 Cor.9.2
.
(b) Underſtand that in this paffage concerning Abimelech, I uſe the word Fornication as it doch include Concubinatum allo.
God forbid, any man that heareth me this day, ſhould be ſo either ignorant
or uncharitable
, as to conceive all, or any of that I have yet ſaid, ſpoken to give
the leaſt ſhadow of liberty or excuſe to Fornication, or any uncleanneſs, which
(b) Eph. 5. 3. St. Paul would not have ſo much as (6) named among the Saints ;-'not na-
med with allon ance, not named with any extenuation, nor named but with
ſome deteſtation. But the very thing, for which I have ſpoken all this, is to
ſhew how inexcuſable the Adulterer is: when even thoſe of the Gentiles, who
(c) Eph.4. 18. by reaſon of the (c) darkneſ of their underſtandings, and the want of Scripture-
light, could eſpy no obliquity in Fornication; could yet through all that dark.
neſs ſee ſomething in Adultery,deſervedly puniſhable (even in their judgments
)
with death. They could not ſo far quench that (d)ſpark of the light of nature
(d) nexpuls
mevom. diput v. which was in them, nor (f) hold back the truth of God in unrighteouſneß: as not
by the glympfe thereof, to diſcern a kind of reverend Majeſty in God's holy
"(8) Heb. 13:4.
Ordinance of Wedlock, which they knew might not be (8) diſhonoured, nor
the bed defiled by Adultery, without guilt. They ſaw, Adultery was a mixt
crime, and ſuch as carried with it the face of Injuſtice as well as Uncleanneſs;
nor could be committed by the two offending parties, without wrong done to a
third. And therefore if any thing might be ſaid colourably to excuſe Fornication,
(as there can be nothing laid juftly;) yet if any ſuch thing could be ſaid for
Fornication, it would not reach to excuſe Adultery; becauſe of the injury that
(b) i Cor.7 2. cleaveth thereunto. Againſt Fornication God hath ordained (6) Marriage as a
Remedy: what a beaſt then is the Adulterer, and what a Monſter, whom that
remedy doth no good upon? In the marriage-knot, there is ſome expreſſion and
(c) Eph.s. 23. repreſentation of the Love.covenant betwixt (c) Chriſt, and his Church : but
what good aſſurance can the Adulterer have that he is within that Covenant,
when he breaketh this Knot? Every married perſon hath ipfo facto ſurrendred
(d) 1 Cor 7.4. up the right and intereſt he had in and over (d) his own body, and put it out of his
own into the power of another: what an arrant Thief then is the Adulterer, that
taketh upon him to diſpoſe at his pleaſure that which is none of his ? But I ſay
too well by him, when I compare him but to a thief; Solomon maketh him
(A) Prov.6. worſe than a Thief
. [(f) Men do not deſpiſe a thief, if he fteal to ſatisfie his ſoul
,
when he is hungry, &c. But whoſo committeth Adultery with a Woman, lacketh
underſtanding : he that doth it, deſtroyeth his own foul, &c. ] Where he maketh
both
av fries.
If Rom. 1.18.
30,&c.
1
1
w
(5) Exod. 32.
II.
Gen. 20. 6.
The Sixth Sermon.
275
both the injury greater, and the reconcilement harder, in and for the Adulterer,
than for the Thief. Nay, God himſelf maketh him worſe than a Thief in his
Law: in his Moral Law, next after Murther placing (8) Adultery before Theft, (6) Exod. 20.
as the greater (in; and in his Judicial Law, puniſhing (5) Theft with a mulet, 13:15.
but (k) Adultery with Death, the greater Puniſhment. To conclude this firſt 1, &c.
point ; Abimelech, an Heathen-man, who had not the knowledge of the true (6) Lev. 20.
God of Heaven to direct him in the right way; and withal a King, who had Deur
. 22.22.
therefore none upon earth above him, to control him if he ſhould tranſgreſs:
would yet have abhorred to have defiled himſelf knowingly by Adultery with
another mans Wife, although the man were but a ſtranger, and the woman ex-
ceeding beautiful. Certainly Abimelech ſhall one day riſe up in judgment, and
condemn thy filthineſs and injuſtice, whoſoever thou art, that committeſt, or
cauſeſt another to commit Adultery : (?)Who knowing the judgment of God , (Rom. 1.32.
that they which do ſuch things are worthy of death, either doſt the ſame things
thy felf, or haft pleaſure in them that do them; or being in place and office to
puniſh incontinent perſons, by eaſe commutations of publick penance for a pri-
vate pecuniary mulet, doſt at once both beguilty thine own Conſcience with
fordid Bribery, and embolden the Adulterer to commit that fin again without
fear, from which he hath once eſcaped without ſhame, or ſo much as valuable
lofs.
And thus much for that firſt Obſervation. The next thing, we ſhall obſerve
from Gods.approving of Abimelech's anſwer, and acknowledgment of the inte-
grity of his heart, is, That ſome ignorance hath the weight of a juſt excuſe. For
we noted before, that Ignorance was the ground of his Pled. He had indeed ta-
ken Sarah into his houſe,who was another mans Wife: but he hopeth that ſhall
not be imputed to him as a fault,becauſe he knew not ſhe was a married woman;
the parties themſelves (upon enquiry) having informed him otherwiſe. And
therefore he appealeth to God himſelf the trier and judger of mens hearts,whe-
ther he were not innocent in this matter: and God giveth ſentence with him,
[Tea, I know that thou didſt this in the integrity of thine heipek ] Where you ſee
his ignorance is allowed for a fufficient excuſe.
For our clearer underſtanding of which point (that I may not wade farther
into that great queſtion, ſo much mooted among Divines, than is pertinent to
this ſtory of Abimelech, and may be uſeful for us thence, viz. Whether or no,
or how far, Ignorance and Error may excuſe,
or lefſen ſinful A&tions proceeding
therefrom, in point of Conſcience) let us firſt lay down one general, certain,
and fundamental ground, whereupon indeed dependeth eſpecially the reſolution
of almoſt all thoſe difficulties, that may occur in this, and many other like
Queſtions. And that is this. It is a condition fo effential to every ſin to be Vo-
luntary; that all other circumſtances and reſpects laid aſide, every ſin is ſimply
and abſolutely by ſo much greater or leſſer, by how much it is more or leſs vo-
luntary. For whereas there are in the reaſonable ſoul three prime Faculties,
from whence all humane Actions flow; the Underſtanding, the Will, and the
fenfual Appetite or Affections: all of theſe concur indeed to every Action pro-
perly Humane; yet ſo as the Will carrieth the greateſt ſway,and is therefore the
juſteſt meaſure of the Moral goodneſs, or badneſs thereof. In any of the three
there
may
be a fault, all of them being depraved in the ſtate of corrupt nature;
and the very truth is, there is in every ſin (every complete fin) a fault in every
of the three. And therefore all fins, by reaſon of the blindneſs of the Under-
ſtanding,may be called Ignorances; and by reaſon of the impotency of the Affe-
&ions, Infirmities; and by reaſon of the perverſeneſs of the Will, Rebellions.
But for the moſt part it falleth out fo, that although all the three be faulty,yet
the obliguity of the ſinful Action ſpringeth moſt immediately and chiefly from
the special default of ſome one or other of the three. If the main defect be
Nn 2
in
.
12.
1
+
1
Gen. 20.6.
}
70-
1
..
276
Ad Populum
in the Underſtandiug, not apprehending that good it fhould,or not aright: the fin
ariſing from ſuch defect we call.mgre properly a fan of Ignorance. If the main de
fect be in the Affections Come paffion blinding or corrupting the Judgment: the
fin ariſing from ſuch defect we call a ſin of Infirmity. If the main defect be in the
Will with perverſe reſolution bent upon any evil: the ſin ariſing from ſuch wil.
fulneſs we calla Rebellion,or a fin of Preſumption. And certainly theſe ſins of Pre-
(b) Gravius (umption are the (b) greateſt of the
three becauſe the wilfulleft: and thoſe of 1
fate,quam igno- rance the leaſt
, becauſe there is in them
the leaft diſorder of the Will, which doth
Yantia; sed its office in ſome meaſure, in following the guidance of the underſtanding : the
jaudio quam in greater fault being rather in the underſtanding, for miſguiding it. And of "fins of
firmitate pecca. Ignorance, compared one with another, that is ever the leaft, wherein the defect
tur. De poenit, is greater in the underſtanding, and in the will leſs.
d.3.exGregor:
From this Principle do iſſue fundry material concluſions: and namely,amongſt
13.
many other, moſt pertinently to our purpoſe theſe two. The one ; that all Error
and ignorance doth not always and wholly excuſe from fin. The.other ; that yet
ſome kind of Ignorance and Error doth excuſe from fin, ſometimes wholly, but
very often at leaſt in part. The whole truth of both theſe concluſions, we may
ſee in this one action of Abimelech, in taking Sarah into his houſe. In him there
was a twofold Error; and thence alſo a twofold Ignorance. The one was an Er-
ror in univerſali
, (Ignorantia Juris, as they call it ;) concerning the nature of
Fornication
: which being a heinous fin,he took to be either none at all,or a very
ſmall one. The ather was an error in particulari, (Ignorantia Fafti) concerning
the perſonal condition and relation of Sarah to Abraham: whoſe Siſter he
thought her to be, and not Wife, though ſhe were both.
14. That former Ignorance (Ignorantia Juris ) in Abimelech, was in ſome degree
voluntary. For Abimelech had in him the common Principles of the Law of Na-
ture ; by the light whereof, if he had been careful to have improved it, but
even ſo far as right reafon might have led a prudent and diſpaſſionate natural
man, he might have diſcerned in the moſt ſimple Fornication ſuch incongruity
with thoſe Principles, as might have ſufficiently convinced him of the unlan-
fulneſs thereof. It is preſumed, that all Ignorance of that, which a man is bound
to know, and may know, if he be not wanting to himſelf, is ſo far forth wilful
.
Now Abimelech was bound to know, that all carnal knowledge of man and wo-
man out of the ſtate of Wedlock was ſimply unlawful; and ſo much, if he had
not been wanting to himſelf in the uſe of his Naturals, he might have known:
and therefore it was a kind of wilful ignorance in him in ſome degree, that he
did not know it. And therefore further, he cannot be wholly exculed from ſin, in
taking Sarah, notwithſtanding both that,and his other ignorance: for although
he did not know her to be Abraham's Wife, yet he knew well enough ſhe was
not his own wife; and being not ſo to him, whatſoever ſhe was to Abraham it
skilled not, he ſhould certainly not have taken her. To plead Ignorance, that he
knew not Fornication to be a fin,would little help him in this caſe. For men muſt
know,they ſtand anſwerable unto God for their A&tions; not meerly according
to the knowledge, which they ought & might to have had, thoſe means conſidered,
which he had afforded them of knowledge. Thoſe means even where they are
(6) Rom. i. fcanteſt, being ever fufficient at the leaſt thus far, (b) e's to Ávou úvatonszútes, as the
Apoſtle ſpeaketh, Rom. I. to leave the tranſgreffor without excuſe, and to
make void all pretenſions of Ignorance.
15.
That Error then did not wholly excuſe Abimelech from ſin; becauſe his Igno-
rance was partly wilful: yet we may not deny, but even that error did leſſen and
extenuate the linfulneſs of the Action ſomething, and ſo excuſe him in
part:
tento, though not à toto. Becauſe it appeareth by many evidences that his igno-
rance therein was not grofly affected and wilful: and look how much mealiure
you abate in the wilfulneſs, ſo much weight you take off from the fin. The light
of
20.
$
1
5
many
1
Gen. 20.6. I be Sixth Sermon.
277
of Nature, though
to a man that could
have made
the beſt of it, it had been
ufficient to have diſcovered the vicious deformity,and conſequently the moral un-
Lawfulneſs of Fornication; yet was it nothing ſo clear in this particular, as in
other things that concerned common equity,and commutative Juſtice.Bè-
fides common Opinion,and the Cuſtom of the times,and Conſent (though corrupt
Conſent) of moſt Nations in making but a light matter of it; might eaſily carry
him with the ſtream, and make him adventure to do as moſt did, without any
fcruple,or ſo much as ſuſpicion of ſuch foul wickedneſs in a courſe ſo univerſally
allowed and practiſed. Theſe reſpects make his wilfulneſs leſs, his ignorance
more pardonable, and his ſin more’excuſable. And I make no queſtion, the
premiſſes conſidered, but that Abraham's fin in denying Sarah to be his
Wife ( notwithſtanding (c) the equivocating trick he had to help it) was by (c) Verf. 12.
many degrees greater, than was Abimelech's in taking her : as being done more
againſt knowledge, and therefore more wilfully. Abimelech's ſin in taking her,
though with ſome degrees of wilfulneſs, being yet a fin rather of Igrorance :
whereas Abraham's fin in denying her, was a ſin of Infirmity at the leaſt, if
not much rather a ſin of Preſumption.
Now although this former Error (Ignorantia Juris) could not wholly excufe 16.
Abimelech from ſin in what he had done, but in part only; for heſinned therein,
by giving way to unchaſte deſires and purpoſes, againſt the ſeventh Command
ment : yet that other Error of his (Ignorantia Facti,in miſtaking a married wo-
man for a ſingle) doth wholly excuſe his fact from the ſins of injuſtice,in coveting
and taking another mans Wife,againſt the eighth and the tenth Commandments.
He had not the leaſt injurious intent againſt Abraham, in that kind and degree:
and therefore though he took his wife from him indeed, yet not knowing any
duch matter by her eſpecially having withal made ordinary and requiſite enqui-
ry thereafter, it muſt be granted he did it unvittingly, and therefore unwilfully:
and therefore alſo unſinfully, as to that ſpecies of ſin. S. Auguſtine faith truly,
' Peccatum ita eſt voluntarium, ut, fi non ſit voluntarium, non eft peccatum : with-
out ſome conſent of the will, no complete actual ſin is committed. Such igno-
tance therefore,as preventech à toto,and cutteth off all conſent of the will
, muſt
needs alſo excuſe, and that à toto, the Adions that proceed there-from, from
being ſins. It is clear from the words of my Text, that Abimelech's heart was
fincere in this action of taking Sarah, from any injury intended to Abraham
therein ; although ce fact, he took his wife from him: becauſe he did it igno-
Tantly.
By what hath been ſpoken, we may ſee in part, what kind of ignorance it is,
17.
that will excuſe us from fin, either in whole, or in part; and what will not. Let
us now raiſe ſome profitable Inferences from this Obſervation. Firſt,our Romih
Catholicks often twit us with our fore-elders. [What, ſay they were they not all
down-right Papijts? Believed, as we believe? Worſhipped, as we worſhip? You
will not ſay, they all lived and died in Idolatry, and ſo are damned. And if they
were ſaved in their faith, why may not the ſame faith fave us ? And why will not
you alſo be of that Religion that brought them to Heaven?] A motive more plau-
fible, than trong : the Vanity whereof our preſent Obſervation duly confidered
and rightly applied fully diſcovereth. We have much reaſon to conceive good
hope of the Salvation of many of our Fore-fathers: who, led away with the
common ſuperſtitions of thoſe blind times, might yet by thoſe general truths,
which by the mercy of God were preſerved amid the fouleft overſpreadings of
Popery, agreeable to the Word of God, (though clogged with an addition of
many ſuperſtitions and Antichriſtian inventions withal) be brought to true
Faith in the Son of God; unfeigned Repentance from dead works; and a lincere
deſire and endeavour of new and holy Obedience. This was the Religion, that
biought them to Heaven; even Faith, and Repentance, and Obedience. This is
tbe
1
1
1
278
Ad Populum,
Gen. 20.6.
1
3
I 2.
1
1
t
S
-
the true and the Old,and Catholick Religion:and this is our Religion in which we
hope to find (alvation ; and if ever any of you that miſcal your felves Catholicks
come to Heaven,it is this Religion muſt carry you thither.If together with this
true Religion of Faith, Repentance, and Obedience, they embraced alſo your ad
ditions, as their blind guides then led them; prayed to our Lady, kneeled to an
Image, crept to a Croſs, flocked to a Maſs, as you now do: theſe were their
: (a) 1 Cor. 3. Spots and their blemiſhes; theſe were their, (a) bay and their ſtubble; theſe were
their Errors and their Ignorances. And I doubt not, but as S. Paul for his blar
.
phemies and perfecutions, ſo they obtained mercy for theſe ſins, becauſe they did
them ignorantly in misbelief. And upon the ſame ground, we have cauſe alſo to
hope charitably of many thouſand poor ſouls in Italy, Spain, and other parts of
the Chriſtian World at this daythat by the ſame bleſſed means they may ob-
tain mercy and ſalvation in the end, although in the mean time throughignorence
they defile themſelves with much foul Idolatry, and many groſs Superſtitions
.
13.
But the ignorance that excufeth from ſin, is Ignorantia Fatti, according to
that hath been already declared : whereas theirs was Ignorantia Juris, which
excuſeth not. And beſides, as they lived in the practice of that worſhip which
we call Idolatry, ſo they died in the ſame without repentance : and ſo their cafe
is not the ſame with S. Paul's, who ſam thoſe his ſins, and ſorrowed for them,
and for fook them : But how can Idolaters, living and dying ſo without repentance
,
be ſaved ? It is anſwered, that ignorance in point of fact, lo conditioned as hath
been ſhewed, doth ſo excuſe à toto; that an Action proceeding thence, though
it have a material inconformity unto the Law of God, is yet not formally a lin
.
But I do not ſo excuſe the Idolatry of our Fore fathers, as if it were not in it felf
a ſin, and that (without repentance) damnable. But yet their Ignorance being
ſuch as it was : nouriſhed by Education, Cuſtom, Tradition, the T yranny of their
Leaders, the faſhion of the times, not without ſome ſhew alſo of Piety and
Devotion; and themſelves withal, having ſuch ſlender means of better know-
ledge: though it cannot wholly excuſe them from ſin without repentance dam-
nable, yet it much leſſeneth and qualifieth the ſinfulneſs of their Idolatry; argu-
ing that their continuance therein
was more from other prejudices, than from a
wilful contempt of Gods holy word and Will. And as for their Repentance, it
is as certain that as many of them as are ſaved, did repent of their Idolatries; as
it is certain no Idolater, nor other finner, can be ſaved without Repentance.
But then there is a double difference to be obſerved, between Repentance for ig-
nor ances, and for known lins. The one is, that known fins muſt be confeſſed, and
repented of,and pardon asked for them in particular every one ſingly by it ſelf
,
(I mean for the kinds, though not ever for the individuals) every kind by it felf
,
at leaſt where God alloweth time and leiſure to the Penitent, to call himſelf to
a punctual examination of his life paſt, and doth not by ſudden death, or by
fome diſeaſe that taketh away the uſe of reaſon,deprive him of opportunity to
do that: Whereas for Ignorances, it is enough to wrap
enough to wrap them up all together
in a general and implicite Confeffion, and to crave pardon for them by the lump,
(a) Pfal. 19. as David doth in Pſalm 19. [(a) Who can underſtand all his Errors? Lord,cleanſe
thou me from my ſecret fins. ] The other difference is, that known fins are not
(1) Frov. 28. truly repented of, but where they are (6) forſaken; and it is but an hypocriti-
cal ſemblance of penance without the truth of the thing, where is no care,
neither endeavour, of reformation. But ignorances may be faithfully repented of
and
yet
ſtill continued in. The reaſon; becauſe they may be repented of in the
general,and in the lump, without ſpecial knowledge that they are ſíns : but with-
out ſuch ſpecial knowledge they cannot be reformed. Some of our fore-fathers
then, might not only live in Popiſh Idolatry, but even die in an Idolatrous a&t,
breathing out their laſt with their lips at a Crucifix, and an Ave-mary in their
thoughts: and yet have truly repented, (though but in the general, and in the
crowd
12.
13.
1
1
1
yery
21, 23.
Gen. 20. 6. The Sixth Sermon.
279
crowd of their unknown ſins) even of thoſe very fins; and have at the ſame
inſtant true Faith in Jeſus Chriſt, and other Graces accompanying falvation.
But why then may not I, will ſome Popeling ſay, continue as I am, and yet 19.
come to Heaven, as well as they continued what they were and yet
went to
Heaven? If I be an Idolater, it is out of my Error and Ignorance : and if that
general Prayer unto God at the laſt, to forgive me all my Ignorances, will ſerve
The turn, I may run the ſame courſe I do without danger or fear: God will be
merciful to me for what I do ignorantly. Not to preclude all poſſibility of mercy
from thee,or from any finner: Conſider yet,there is a great difference between
their ſtate and thine, between thine ignorance and theirs. They had but a
ſmall enjoyance of the light of Gods Word, (a) hid from them under (1) Mat.s.15
two bubels for ſureneſs: under the buſhel of a Tyrannous Clergy, that if
any man ſhould be able to underſtand the books, he might not have them;
and under the buſhel of an unknown tongue, that if any man ſhould chance
to get the books, he might not underſtand them. Whereas to thee, 'the
light is holden forth, and ſet on a Candleſtick; the books open; the language
plain, legible, and familiar. They had eyes, but, Sam not : becauſe the light
was kept from, and the land was dark about them, as the (b) darkneſs of (6) Exod.18.
Egypt : But thou liveſt as in a Goſhen, where the light encompaſſeth thee in on
all Gides; where there are (c) burning and ſhining lamps in every corner of the () Joh.s. 35.
land. Yet is thy blindneſs greater, (for who ſo blind, as he that will not ſee?)
and more inexcuſable: becauſe thou (d) Jutteſt thine eyes againſt the light, (a) Mat. 13.
left thou ſhouldeſt ſee and be converted,and God ſhould heal thee. Briefly, they 15.
wanted the light, thou ſhunneſt it: they lived in darkneſs; thou delighteſt in it:
their ignorance was ſimple; thine affe&ed and wilful. And therefore although
we doubt not, but that the times of their ignorance God (e) winked at; yet thou (e)A&s 17.30.
haft no warrant to preſume,that God will alſo in theſe times wink at thee, who
(f) rejecteſt the counſel of God againſt thine own ſoul and for want of (8) love (f) Luke 7:30;
and affection to the truth, are juſtly given over to ſtrong deluſions, to believe (6) 2 Thel. 2.
Fables, and put thy confidence in things that are lies. So much for that matter.
Secondly, Here is a needful admonition for us all, not to flatter our ſelves for
our ignorance of thoſe things, that concern us in our general or particular Cal-
lings: as if for that ignorance our reckoning ſhould be eaſier at the day of judg- (a) Ignorantia
ment. Ignorance indeed excuſeth ſometimes, ſometimes leſſeneth a fault; but voluntaria au
yet not all ignorance, all faults; not wilful and affected ignorance, any fault. get voluntari-
Nay, it is ſo far from doing that, that on the contrary it maketh the offence um, do per con.
(a) much more grievous, and the offender much more inexcuſable. A heedleſtum. Aquin. I.
ſervant, that (b) neither knoweth, nor doth his Maſters will deferveth ſome 2: qu.76. 4.
(6)Luk.12.48.
ſtripes. A ſtubborn ſervant that knoweth it, and yet tranſgreſſeth it, deſerveth
more ſtripes. But worſe than them both is that ungracious ſeriyant, who fearing 7. & 23. 23.
his Maſter will appoint him ſomething he had rather let alone, keepeth himſelf (a) Hof. 4.1.
out of the way beforehand, and micheth in a corner out of ſight, of purpoſe 24,&c.
that he might not know his Maſters will; that fo he may after ſtand upon it (f) Pfal.36.3.
(8) Joh. 3.20.
when he is chidden,and ſay, He knew it not : ſuch an untoward ſervant deſerveth
yet more ſtripes. Would the Spirit of God, think you, in the Scripture ſo often (i) Impia mens
call
upon us to (c) get the knowledge of Gods will
, and to increaſe therein; or odit etiam ipá
would he commence his (dl) ſuit againſt a land, and enter his action againſt the lum: Go homis
people thereof,for want of ſuch knowledge,if ignorance were better or ſafer ? aliquando ni-
Oh, it is a fearful thing for a man to (e) ſun inſtruction, and to ſay, he deſireth perverfa timer
not the knowledge of God. (f) Noluerunt intelligere, ut bene agerent. When intelligere, ne
men are once come to that paſs, that they will not underſtand nor feek after cogatur quod
istellexerit fad
God; when they (g) hate the light, becauſe they take pleaſure in the (h) works
of darkneſ; when they (i) are afraid to know too much, left their hearts ſhould'ver. Apoft.fer.
sondemn them for not doing thereafter; when like the (k) deaf Adder they ftop (2) Pfal.38.gd
their
10, 11
20.
(c)Prov.2.3,41
b) Eph.g.11.
cere. Aug. de
t
280
Ad Populum
Gen. 20.6.
Ignon
ne voluntatis ad
libenter
38,
4.
21.
their ears againſt the voice of the charmer, for fear they fhould be charmed
by
the power of that voice out of their crooked and Serpentine courſes; when
(1) Ex intentio they are fo (1) reſolved to take freedom to fin, that they chufe to be ſtill
peccandum pro-
rather than hazard the forgoing of any part of that freedom: what do
rant,
venit, quod ali- they, but even run on blindfold into hell? And through inner, poft along unto
quis vuit fubire (m) utter darkneſs, where ſhall be weeping and gnaſhing of teeth? (») fruftrà
damnun, prop- fibi de ignorantiä
blandiuntur, faith S. Bernard, qui, ut liberiùs peccent,
ter libertatem ignorant.S.Paulſo ſpeakerh of ſuch men as if their caſe were deſperate ; [(0) IF
peccandi.
any man be ignorant, let him be ignorant : ] as who ſay; if he will needs be mil
any Ful, at his peril be it. But as many as deſire to walk in the fear of God with
igéticor
. upright and ſincere hearts, let them thirſt after the knowledge of God and his
mantenere will, as the (p) Hart after the rivers of waters ; let them (9) cry after knowledge
,
iz_grad.humil
. and lift up their voices for underſtanding; let them ſeek it as ſilver, and dig
Qi Cor. 14. for it as for hid treaſures; ler their feet tread often in Cods Courts, and even
(1) Pfl. 41.2. wear the threſholds of his houſe; let them delight in his holy Ordinances, and
() Prov.2, 3, rejoyce in the light of his Word; depending upon the miniſtry thereof with un-
Jatisfied ears, and unwearied attention, and feeding thereon with uncloyed ap-
petites: that ſo they may ſee, and hear, and learn, and underſtand, and believe,
and obey, and increaſe in wiſdom, and in grace, and in favour with God and
all good men.
But then in the third place conſider, that if all ignorance will not excuſe an of-
fender, though ſome do: how canſt thou hope to find any colour of excuſe or
extenuation, that finneſt wilfully with knowledge, and againſt the light of thine
own Conſcience? The beaſt ſin thus committed, is in ſome pegree a Pre Sumptuous
( (a) quo quifque fin, and carrieth with it a contempt of God: and in that regard is (a) greater than
deteriús delin- any ſin of Ignorance. (6) To him that knoweth, to do good, and doth it not, to
quit. Greg.in him it is a ſin, faith S. James: Sin beyond all plea of excufe. S. Paul, though
8
(6) Jam.4. 17.
he were a (c) Perfecutor of the truth, a Blaſphemer of the Lord, and injurious
Tim. 1. to the Brethren; yet he obtained Mercy, becauſe he did all that ignorantly. His
bare ignorance was not enough to juſtifie him: but he ſtood in need of Gods mercy
,
or elſe he had periſhed in thoſe fins for all his įg norance, but yet who can tell
,
whether ever he ſhould have found that mercy,if he had done the ſame things,
and not in ignorance? Ignorance then, though it do not deſerve pardon, yet
it often findeth it : becauſe it is not joyned with open contempt of him, that is
able to pardon. But he that ſinneth againſt knowledge, doth Ponere obicem,
(if you will allow the Phraſe, and it may be allowed in this fence :) he doch
not only provoke the Juſtice of God by his fin, (as every other finner doth) but
he doch alſo damm up the Mercy of God by his contempt, and doth his part to
Shut himſelf out for ever from all poſſibility of pardon ; unleſs the boundleſs over-
flowing mercy of God come in upon him with a ſtrong tide, and with an unre-
fifted current break it ſelf a paſſage through. Do this then,my beloved Brethren.
Labour to get knowledge, labour to increaſe your knowledge, labour to
abound in knowledge: but beware you reſt not in your knowledge. Rather
(d) 2 Pet.ros, (d) give all diligence to add to your knowledge Temperance, and Patience, and
Godlineſs, and Brotherly kindneſs;and Charity, and other good graces. Without
(2) Eccleſ. I. theſe, your knowledge is unprofitable; nay, damnable. (e) Oni apponit ſcien-
tiam, apponit dolorem; is true in this ſence alſo. He that increaſeth knowledge,
unleſs his care of obedience riſe in ſome good proportion with it, doth bur lay
more rods in ſteep for his own back, and increaſe the number of his ſtripes, and
add to the weight and meaſure of his own moſt juſt condemnation. Know this,
that although Integrity of heart may ſtand with ſome ignorances, as Abimelech
here pleadeth it, and God alloweth'it : yet that mans heart is devoid of all
ſingleneſs and ſincerity, who alloweth himſelf in any courſe he knoweth to
be linful, or taketh this liberty to himſelf, to continue and perſiſt in any
knowo
Paſtorali.
13.
7.
18.
Gen. 20. 6. The Sixth Sermon.
281
1
22.
1
known ungodlineſs. And thus much for our ſecond Obſervation.
I add but a Third; and that taken from the very thing which Abimelech here
pleadeth, viz, the integrity of his heart; conſidered together with his preſent
perſonal estate and condition. I dare not ſay, he was a Cast-amay: for what
knoweth any man, how God might, after this time, and even from theſe
beginnings, deal with him in the riches of his mercy? But at the time, when the
things ſtoried in this Chapter were done, Abimelech doubtleſs was an unbeliever,
a ſtranger to the Covenant of God made with Abraham,and ſo in the ſtate of a
carnal and meer natural man. And yet both he pleadeth, and God approveth, the
innocency and integrity of his heart in this buſineſs, [Tea, I know that thou didst
this in the integrity of thine heart.] Note hence, That in an unbeliever, and na-
tural man, and therefore alſo in a wicked perſon and a caſt-away, (for as to the
preſent ſtate, the unregenerate and the Reprobate, are equally incapable of good
things ;) there may be truth and ſingleneſs, and integrity of heart in ſome par-
ticular actions,
We uſe to teach and that truly, according, to the plain evidence of Scripture, 23.
and the judgment of the ancient Fathers againſt the contrary tenet of the latter
Church of Rome; that all the works of unbelievers and natural men,are not only
fained with ſin, (for ſo are the beſt works of the faithful too;) but alſo are
really and truly ſins: both in their own nature, becauſe they ſpring from a cor-
rupt fountain, for (a) That which is born of the fleſh is fleſh, and it is impoffi. a Joh. 3. 6.
b Mat. 7. 18.
ble that a (b) corrupt tree ſhould bring forth
good fruit : and alſo in Gods efti- b Mat.
mation, becauſe he beholdeth them as out of Christ, (c) in and through whom c Mat. 3. 7.
alone he is well pleaſed. St. Augustin's judgment concerning ſuch mens works is
well known, who pronounceth of the beſt of them, that they are but ſplendida
peccata, glorious ſins: and the beſt of them are indeed no better. We may not
ſay therefore, that there was in Abimelech's heart, as nor in the heart of any
man, a legal integrity; as if his perſon, or any of his actions were innocent,
and free from ſin, in that perfection which the Law requireth. Neither yet can
we ſay, there was in his heart, as nor in the heart of any unbeliever, an Evan-
gelical integrity; as if his perſon were accepted, and for the perſons fake all or
any of his actions approved with God, accepting them as perfect, through the
fupply of the abundant perfections of Chriſt then to come. That firſt and legal
integrity ſuppoſeth the righteouſneſs of works, which no man hath : this latter
and Evangelical integrity, the righteouſneſs of Faith, which nounbeliever hath;
no mans heart being, either legally perfect, that is in Adam; or Evangelically
perfect, that is out of Chriſt.But there is a third kind of integrity of heart, in-
feriour to both theſe, which God here acknowledgeth in Abimelech; and of
which only we affirm, that it may be found in an Unbeliever and a Reprobate :
and that is, a Natural or Moral integrity ; when the heart of a meer natural man
is careful to follow the direction and guidance of right reaſon, according to
that light (of Nature, or Revelation) which is in him, without hollowneſs,
halting, and hypocriſie; Rectus ufus Naturalium, we might well callit : the
term were fit enough to expreſs it; had not the Papists and ſome other Sect a-
ries, with fowring it by the Leaven of their Pelagianiſm,rendred it ſuſpicious. The
Philoſophers and learned among the Heathen, by that which they call a
good conſcience, underſtand no other thing than this very Integrity whereof we
now ſpeak. Not that an Unbeliever can have a good conſcience, taken in ſtrict
propriety of truth,and in a ſpiritual ſence. For the whole man being corrupted
through the fall of Adam; the conſcience alſo is wrapped up in the common pol-
lution :ſothat (d) to them that are defiled and unbelieving nothing is pure, but d Tito to iso
even their mind and conſcience is defiled, as ſpeaketh St. Paul, Tit. 1. and being ſo
defiled, can
never be made good, till (e) their hearts be sprinkled from that e Heb. 80.22.
pollution, (f) by the blood of Chriſt, who through the eternal Spirit offered f Heb. 9. 146
Oo
himſelf
i
j
1
1
Gen. 20. 6.
24.
1
1
$
my
282
Ad Populum,
bimſelf without ſpot to God, and till the Conſcience be purged by the ſame blood
from dead works to ſerve the living God, as ſpeaketh the ſame Apoſtle. Heb. g.
and 10.
But yet a good Conſcience in that ſence asthey meant it, a Conſcience morally
good, many of them had; who never had Faith in Chrift
, nor ſo much as the
# Rom. 2. 14. leaſt inkling of the Doctrine of Salvation. By which, [a] Not having the Lam,
they were a Lam unto themſelves; doing by nature many of the things contained in
the Lam; and chooſing rather to undergo the greateſt miſeries, as ſhame, torment
,
exilezyea, death it ſelf, or any thing that could befal them, than wilfully to trant
.
greſs thoſe rules, and notions, and dictates of piety and equity, which the God
of Nature had imprinted in their Conſciences. Could heathen men and unbe
lievers have taken ſo much comfort in the teſtimony of an excuſing Conſcience, as
it appeareth many of them did; if ſuch a Conſcience were not in the kind (chat
is Morally) Good? Or'how elſe could St. Paul have made that proteſtation he
6 Aas. 23. 1. did in the Council, [[b] Men and Brethren, I have lived in all good conſcience be-
fore God until this day:] At leaſt, if he meant to include, (as moſt of the learn-
ed conceive he did the whole time of his life, as well before his converſion, as
after? Balaam was but a curſed Hypocrite, and therefore it was but a Copy of
c 2 Pet. 2. 1 5. his countenance, and no better, (for his heart even then hankered after [6] the
wages of unrighteouſneſs) when he looked aſquint upon Balaks liberal offer
,
d Num.22.18. with this anſwer. (d) If Balak would give me his houſe full of Gold and ſilver,
I cannot go beyond the word of the Lord my God,to do leſs or more. But I affure
felf, many thouſands of Unbelievers in the world, free from his hypocriſie, would
not forten times as much as he there ſpake of, have gone beyond the Rules of the
Law of Nature written in their hearts, to have done either leſs or more. Abime.
lech ſeemeth to be ſo affected; at leaſt, in this particular action and paſſage with
Abraham: wherein God thus approveth his integrity, Tea I know that thou didje
this in the integrity of thine heart.
25.
The Reaſon of which moral integrity in men unregenerate and meerly natural,
is that imperium Rationis, that power of natural Conſcience and Reaſon, which it
hath and exerciſeth over the whole man : doing the office of a Law.giver, and
e Rom. 2. 14. having the ſtrength of a Law :[(e)They are a Law unto themſelves]ſaith the
ſtle, Rom. 2. As a Law, it preſcribeth what is to be done:as a Law, it commandeth
that what is preſcribed be done: as a Law, it propoſeth rewards and puniſhments
,
accordingly as what it preſcribeth and commandeth, is done or not done. Abime-
lech's own Reaſon, by the light of Nature informed him, that to take another
mans Wife from him
was injurious; and enjoyneth him therefore, as he will
avoid the horrors and upbraidings of a condemning heart, by no means to do
it. Reſolved accordingly to do, and to obey the Law of Reaſon written in his
heart, before he durft take Sarah into his houſe, he maketh inquiry firſt, whether
ſhe were a ſingle woman, ora wife; and therefore, although (úpon mif-infor-
mation) he took another mans wife, unwitting that ſhe was ſo, he pleadeth
here, and that juſtly,the integrity of his heart. And from obedience to the ſame
Law, eſpecially, ſpring thoſe many rare examples of Justice, Temperance, Grati-
tude, Beneficence, and other moral vertues, which we read of in Heathen men,
not without admiration: which were ſo many ſtrong evidences alſo of this mo-
ral integrity of their hearts.
26. A point that would bear much enlargement, if we intended to amplifie it by
Inſtances; and did not rather deſire to draw it briefly into uſe, by Inferences. Á
juſt condemnation, it may he firſt, to many of us, who call our felves Chriſti-
ans, and B.lievers, and have many bleſſed means of direction and inſtruction
for the due ordering of our hearts and lives which thoſe Heathens wanted: yet
come ſo many paces, nay, leagues, ſhort of them, both in the deteftation of vi-
ciousand groſs enormities, and in the conſcionable practice of many offices of
Apo-
vertue.
i
A
1
Gen, 20. 5.
283
The Sixth Sermon.
vertue. Among them, what ſtrictneſs of Justice ? which we either ſlack or per-
yert. What zeal of the common good?, which we put off each man to other, as
an unconcerning thing. What remiſſion of private injuries? which we purſue
with implacable revenge. What contempt of honours, and riches? which we
fo
pant
after, fo adore. What temperance and frugality in their proviſions ?
wherein no exceſs ſatisfieth us. What free beneficence, to the poor, and to pious
uſes? whereto we contribute penurioully and with grudging. What conſci-
ence of Oaths and Promiſes ? which we ſo ſlight. What reverence of their
Prieſts? whom we count as the ſcum of the people. What loathing of fwiniſh
drunkenneſs? wherein ſome of us glory. What deteſtation of Vfury, as a mon-
fter in nature? whereof ſome of ours make a trade.Particularities are infinite;
but what ſhould I ſay more? Certainly, unleſs our righteouſneſſes exceed theirs,
we ſhall never come to heaven: but how ſhall we eſcape the nethermoſt hell
,
if our unrighteouſneſſes exceed theirs?[a]Shall not Uncircumciſion which is by na- a Rom. 2. 27:
ture, if it keep the Law,
judge thee, who by the Letter and Circumciſion doſt tranſ
greſs the Lam? ſaid St. Paul to the Jew : Make application to thy ſelf, thou
that art a Christian.
Secondly, if even in Unbelievers, and Hypocrites,and Caſtaways there may 27
bein particular actions integrity and ſingleneſs of heart:then it can be but an un-
certain' Rule for us to judge of the true ſtate of our own and other mens hearts,
by what they are in ſome few particular actions. Men are indeed that, not which
they ſhew themſelves in ſome paſſages, but what they are in the more general
and conſtant tenor of their lives. If we ſhould compare Abimelech and
David
together, by their different behaviour in the ſame kind of temptation, in two
particulars of the ſacred Hiſtory, and look no farther, we could not but give
Sentence upon them quite contrary to right and truth. We ſhould ſee Abimelech
on the one ſide, though allured with Sarah's beauty: yet free from the leaſt inju-
rious thought to her husband, or adulterous intent in himſelf.We ſhould behold
(6) David on the other ſide, inflamed with luſt after Bathſheba, whom he b 2 Sam. 11.23
knew to be another mans Wife : plotting firſt, how to compaſs his filthy deſires &c.
with the Wife: and then after, how to conceal it from the Husband; by many
wicked and politick fetches: and, when none of thoſe would take, at laſt to
have him murthered, being one of his principal (c) Worthies, in a moſt baſe c 2Sam.23.39.
and unworthy faſhion, with the loſs of the lives of a number of innocent
per-
ſons more : beſides the betraying of Gods cauſe, the diſheartning of his Peo-
ple, and the incouragement of his and their enemies. When we ſhould ſee and
conſider all this on both ſides, and lay the one againſt the other : what could.
we think but that Abimelech were the Saint, and David the Infidel; Abimelech
the man after Gods own heart, and David a ſtranger to the Covenant of God;
Yet was David all this while within that Covenant ; and (for any thing we
know, or is likely) Abimelech, not. Particular ačtioks then, are not good evi-
dences either way: as wherein both an unbeliever, awed ſometimes by the Law,
of natural Conſcience, may manifeſt much ſimplicity and integrity of heartz and
the true Child of God, ſwayed ſometimes with (d) the law of ſinful concupiſcence, d Rom. 7: 23.
may bewray much foul Hypocriſie,and infidelity. But look into the more con-
ſtant courſe of both their lives: and then may you find the Hypocrite and the
unbeliever wholly diſtinguiſhed from the godly : by the want of thoſe right
marks of ſincerity that are in the godly:no Zeal of Gods glory; no ſenſe of ori-
ginal corruption; no bemoaning of his privy Hypocriſie and ſecret Atheiſm;
no fufpicion of the deceitfulneſs of his own heart; no tenderneſs of Conſcience in
ſmaller duties; no faithful dependance upon the providence or promiſes of God
for outward things; no ſelf-denial, or poverty of ſpirit ; no thirst after the fal-
vation of his brethren, and the like: none of theſe, I ſay, to be found in
any
constant manner in the general courſe of his life; although there may
be ſome
Oo 2
ſudden
)
+
1
1
1
284
Ad Populum,
Gen. 20. 6.
7
CI
ſudden light flaſhes of ſome of them now and then in ſome particular Actions:
Meaſure no mands heart then, eſpecially not thine own, by thoſe rarer diſcoveries
of moral integrity in particular actions : but by the powerful manifeſtations of
habitual grace, in the more conſtant tenor of life and practice.
28. We may learn hence thirdly, not to flatter our felves too much upon every
integrity of heart; or to think otr ſelves diſcharged from ſin in the fight of God,
upon every acquital of our own Conſciences : when as all this may befall an Hy-
pocrite, an Unbeliever, a Reprobate. When men accuſe us of hypocriſie or un-
# Pfal. 35. 11. faithfulneſs; or (a) lay to our charge things we never did: it is, I confeſs, a very
comfortable and bleſſed thing, if we can find protection againſt their accuſations
in our own hearts, and be able to plead the integrity thereof in bar againſt their
calumniations. Our integrity (though it be but Moral, and though but only in
thoſe a&tions wherein they charge us wrongfully) and the teſtimony of our own
conſciences, may be of very ſerviceable uſe to us thus far, to make us regard-
leſs of the accuſations of unjuſt, men: that one teſtimony within ſhall relieve us
6 1 Cor. 4. 3. more, than a thouſand falſe witneſſes without can injure us. (6) With me it is a
very ſmall thing, faith St. Paul, that I ſhould be judged of you, or of mans judg-
ment: as if he ſhould have ſaid, I know my ſelf better than you do; and there-
foreſo long as I know nothing by my ſelf of thoſe things, wherein you cenfure
me, I little
reckon what either you, or any others ſhall think or ſay by me. We
may by his example make uſe of this; the inward teſtimony of our hearts being
ſuficient to Juſtifie us againſt the accuſations of men:but we may not reft upon
this; as if the acquital of our hearts were ſufficient to juſtifie us in the fight of
God. St. Paul knew it, who durſt not reſt thereupon: but therefore addeth in
Cor.4.334. the very next following words. (c) Yea, I judge not mine own ſelf; for I know
nothing by my ſelf, yet am I not hereby juſtified: but he that judgeth me, is the
dJer.17.9,10. Lord. Our hearts are cloſe, and falſe; and nothing ſo (d) deceitful as they:
and who can know them perfectly, but he that made them,and can ſearch into
them? Other men can know very little of them : our ſelves ſomething more :
but God alone all. If therefore when other men condemn us, we find our ſelves
aggrieved: we may remove our cauſe into an Higher Court ; appeal from them
toour own Conſciences, and be releived there. But that is not the Highest Court
of all; there lieth yet an appeal further and higher than it, even to the Judg-
ment ſeat, or rather to the Mercy-ſeat of God: who both can find juſt matter
in us,to condemn us,even in thoſe things wherein our own hearts have acquitted
us; and yet can withal find a gracious mean to justifie us, even from thoſe
things wherein our own hearts condemn us. Whether therefore our hearts
d I Joh. 3.20. condemn us, or condemn us not :,(e) God is greater than our hearts and
knoweth all things. “To conclude all this Point, and therewithal the first
“ general part of my Text; Let no Excuſations of our own Conſciences on the
one fide, or confidence of any integrity in our ſelves, make us preſume we
« ſhall be able to ſtand juſt in the light of God, if he ſhould enter into judg-
“ment with us: but let us rather make ſute unto him, that ſince we cannot
fplal. ig. Igo 6 (funderſtand all our own errors, he would be pleaſed to cleanſē us from our
ſecret fins. And on the other fide, let no accuſations of our own Conſciences
,
“ or guiltineſs of our own manifold frailties and ſecret hypocriſies, make us de-
“Spair of obtaining his favour and righteouſneſs :if denying our ſelves, and re-
“nouncing all integrity in our ſelves, as our ſelves, we caſt our ſelves wholly
« at the footſtool of his mercy, and ſeek his favour in the face of his only be-
gotten Son Jeſus Christ the righteous.
29. Of the former brunch of Gods reply to Abimelech, in thoſe former words of
the Text, [Tea, I know that thou didst this in the integrity of thy heart] hi-
herto. I now proceed to the latter branche thereof, in thoſe remaining words
[For I alſo with held thee from finning againſt me: therefore ſuffered I thee not to
touch
66
CG
Gen. 20. 6. The Sixth Sermon.
285
Schol. hic.
$
1
1
touch her. Jw187 The word fignifieth properly to hold in or to keep back; (a) Re- & Vatablus in
tinui, or (b) Cohibui, or as the Latine hath it, (c) Custodivi te rimplying Abime.
b Junius hic.
leck's forwardneſs to that ſin; certainly he had been gone, if God had not kept c Vulgar. bic.
him in, and held him back. The Greek word rendreth it, (d) xj éperdulw oš,1 d Sepruag, hico
ſpared thee: and ſo the Latin Parcere, is ſometimes uſed for impedire or prohi-
bere,to hinder, or not to ſuffer : as in that of (e) Virgil,Parcite oves nimium pro- e Virg. Eclog:
cedere. Or taking parcere in the moſt uſual ſignification, for ſparing : it may ve- 3.
ry, well ſtand with the purpoſe of the place; for indeed God ſpareth us no leſs,
indeed he ſpareth us much more, when he maketh us forbear ſin, than when ha-
ving finned he forbeareth to puniſh; and as much cauſe have we to acknowledge
bis mercy, and rejoyce in it, when he holdeth our hands that we ſin not, as when
he holdeth his own hands that he strike not. For I alſo with-held thee from finning
against me.How!Did not Abimelech ſin in taking Sarah,or was not that 'as(f)eve- fPfal. 51. 4.
ry other finis,a lin againſt God?Certainly, had not Abimelech ſinned in ſo doing,
and that againſt God, God would not have ſo plagued him as he did, for that deed.
"The meaning then is; not, that God with-held him wholly from ſinning at all
therein; but that God with-held him from ſinning againſt him in that foul kind
and in that high degree,as to defile himſelf by actual filthineſs with Sarah,which
but for Gods restraint he had done: [therefore ſuffered I thec not] (8) čx donne e Septuag. bics
(1) Non demiſi te, that is, I did not let theego:I did not leave thee to thy ſelf; or
h Vulg. hic.
moft agreeable to the letter of the Text in the(2)Hebrew, non dedi, or non tradi- :: Joint
dizl did not deliver or give.That may be, non dedi potestatem, I did not give thee
(kJleave or power and to giving is ſometimes uſed for ſuffering, as Pfal.16.(1)Non kH. A. hic
.
dabis ſanctum tuum, Thou wilt not ſuffer, &c.and (m elſewhere. Or non dedi te l Pfal. 16.10.
tibi, I gave thee not to thy felf. A man cannot be put more desperately into Exod3. 137
the hands of any enemy, than to be left in manu conſilii fui, delivered into his & 12. 23.
own hands, and given over to the luſt of his own heart. Or as it is here tran-
Judg. 1.24.
lated, I ſuffered thee not. We ſhould not draw in God as a party, when we com- & 15. 1.
mit any ſin, as if he joyned with us in it, or lent us his helping hand for it: we
do it ſo alone, without his help, that we never do it, but when he letteth us Å-
lone, and leaveth us deſtitute of his help. For the kind and manner, and mea-
fure, and circumſtances, and events, and other the appurtenances of ſin, God or.
dereth them by his Almighty power and providence ſo, as to become ſerviceable
to his moſt wiſe, moſt just, moſt holy purpoſes:but as for the very formality it
ſelf of the fin, God is (to make the moſt of it) but a ſufferer; [Therefore fuffer-
ed I thee not,To Touch her.]Signifying that God had ſo far restrained Abimelech
from the accompliſhment of his wicked and unclean purpoſes, that Sarah was
preſerved free by hisgood providence,not only from actual adultery, but from
all unchaſte and wanton dalliance allo with Abimelech.
It was Gods great mercy to all the three Parties, that he did not ſuffer this 306
evil to be done: for by this means he graciouſly preſerved Abimelech from the
ſin, Abraham from the wrong, and Sarah from both. And it is to be acknow-
ledged the great mercy of God, when at any time he doth, (and he dothever
and anon more or leſs) by his gracious and powerful reſtraint with-hold any
man, from running into thoſe extremities of fin and miſchief
, whereinto his
own corruption would carry him headlong, eſpecially when it is agog by the
cunning perfwaſions of Satan,and the manifold temptations that are in the world
through luft. The points then that ariſe from this part of my Text, are theſe,
1. Men do not always commit thoſe evils, their own deſires, or outward tempta-
tions prompt them unto. 2. That they do it not, it is from Gods restraint. 3.
That God reſtraineth them, it is of his own gracious goodneſs and mercy. The
common ſubject matter of the whole three points, being one, viz. Gods restraint
of mans fin; we will therefore wrap them up all three together, and ſo handle
them, in this one entire Obſervation, as the total of all three. Godin his mercy
oftentimes
Num. 22. 13.
Eſther g. 14.
1
1
t
1
286
Ad Populum,
Gen. 20. 6.
1
1
oftentimes reſtraineth men from committing thoſe evils, which if that reſtraint
were not, they would otherwiſe have committed.
31. This Restraint, whether we conſider the Meaſure, or the Means which God
uſeth therein; is of great variety. For the Meaſure; God ſometimes restrain-
eth men à toto, from the whole fin, whereunto they are tempted ; as he with-
held Joſeph from conſenting to the perſwafions of his Miſtreſs : ſometimes only
à tanto, and that more or leſs
, as in his infinite wiſdom he ſeeth expedient ; Saf
fering them perhaps but only to deſire the evil, perhaps to reſolve upon it, per-
haps to prepare for it, perhaps to begin to Act it, perhaps to proceed far.in it,
and yet keeping them back from falling into the extremity of the ſin, or accom-
pliſhing their whole deſirein the full and final conſummation thereof; as here he
dealt with Abimelech. Abimelech finned againſt the eighth Comniandment, in ta-
king Sarah injuriouſly from Abraham, ſay he had been but her brother; and he
ſinned againſt the ſeventh Commandment in a foul degree, in harbouring ſuch
wanton and unchašte thoughts concerning Sarah, and making fuch way as he did
(by taking her into his houſe) for the ſatisfying of his luft therein: but yet God
with held him from plunging himſelf into the extremity of thoſe ſins, not ſuffe-
ring him to fall into the act of uncleanneſs
. And as for the Means whereby God
with-holdeth men from finning; they are alſo of wonderful variety. Some-
times he taketh them off, by diverting the courſe of the corruption, and turn-
ing the affections another way. Sometimes he awaketh nutural Conſcience ;
which is a very tender and tickle thing, when it is once ſtirred, and will boggle
now and then at a very ſmall matter in compariſon, over it will do at ſome other
times. Sometimes ḥe affrighteth them with apprehenſions of outward Evils; as
Thame, infanty, charge, envy, loſs of a friend, danger of humane Laws, and ſan-
dry other ſuch like diſcouragements
. Sometimes he cooleth their refolutions, by
preſenting unto their thoughts the terrors of the Lavo,the ſtrictneſs of the laſt Ac-
count, and the endleſs unſufferable torments of Hell fire. Sometimes, when all
things are ripe for execution,he denieth them opportunity,or caſteth in ſome un-
* Quoſdam expected impediment in the way, that qualheth all. Sometimes he* diſableth
pieſciens Deus them, and weakneth the arm of fleſh wherein they truſted, ſo as they want
pojè, flagellat power to their will; as here he dealt with Abimelech. And ſundry other
ways
eos infirmitate he hath, more than we are able to ſearch into, whereby he layeth a restraint
up-
peccent ; ut eis on men, and keepeth them back from many ſins and miſchiefs, at leaſt from the
utilius fit fran- extremity of many ſins and miſchiefs
, whereunto otherwiſe Nature and Tempta-
gi languoribus
ad falutem,
tion would carry them with a ſtrong current. Not to ſpeak yet of that ſweet,
quàm remane
and of allother the moſt bleſſed and powerful restraint which is wrought in us
re incolumes ad by the Spirit of Sanctification, renewing the ſoul, and ſubduing the corruption
Hug. 2. de. A. that is in the fleſh unto the obedience of the Spirit ; at which I ſhall have fitter
occaſion to touch anon.
32.
In the mean time, that there is ſomething or other, that reſtraineth men from
doing ſome evils, unto which they have not only a natural proneneſs, but per-
haps withal an actual deſire and purpoſe; might be ſhewn by a world of in-
Št ances: but becauſe every mans daily experience can abundantly furniſh him
& See Gen. 31. with ſome, we will therefore content ourſelves with the fewer, (a) Laban meant
no good to Jacob, when taking his Brethren with him, he purſued after him ſe
ven days journey in an hoſtile manner: and he had power to his will, to have
done Jacob a miſchief, Jacob being but imbellis turba, no more but himſelf,
his wives and his little ones, with his flocks and herds, and a few ſervants to
attend them, unable to defend themſelves, much more unmeer to reſiſt a pre-
pared enemy : yet for all his power, and purpoſe, and preparation, Laban,
when he had overtaken Jacob, durſt have nothing at all to do with him, and he
had but very little to ſay to him neither ; The worſt was but this, [Thus and
thus bave you dealt with me.And(b) It is in the power of mine hand to do you hurt :
but
nim.
23, &C.
b Gen. 31.23.
Gen. 20. 5.
The Sixth Sermon.
287
&c.
17.
n Num33
but the God of your father ſpake unto me yesternight, Saying ; Takethou heed that
thou ſpeak not to Jacob either good or bad:] See the ſtory in Gen. 31. The fame
Jucob had a Brother, as unkind as that Uncle
, nay, much more deſpitefully bent
againſt him than he; for he had vowed his deſtruction, (c) The days of mourning c Gen, 27.41.
for my father are at hand, and then I will ſay my Brother Jacob;) and although
the (d) Mother well hoped, that ſome few days time and abſence would ap-dibid.v.44.456
peaſe the fury of Eſau, and all ſhould be forgotten; yet (e) twenty years after e Gen. 31. 38.
the old grudge remained; and upon Jacob's approach, (f) Eſan goeth forth to fGen. 32.6.
meet him with 400 men, armed (as it ſhould ſeem) for his deſtruction: which
caſt (8) Jacob into a terrible fear, and much diſtreſſed he was, good man, and & Ibid. v. 7,8
glad to uſe the beſt wit he had, by dividing his Companies, to provide for the
ſafety at leaſt of ſome part of his charge. And yet behold at the encounter, no
uſe at all of the 400 men, unleſs to be ſpectators and witneſſes of the joyful
(1) embraces and kind loving complements that paſſed between the two bro-hGen. 33.43
thers, in the liberal offers and modeſt refuſals each ofothers courteſies; in the 32
and
33 of Geneſis. "A good Probatum of that Obſervation of Solomon, (i)When i Prov. 16.7.
a mans ways pleaſe the Lord, he maket h even his enemies to be at peace with him.
Balaam the Conjurer, when the king Balak had caſt the hook before him, baited
with ample( k )rewards in hand, and great promotions in reverſion, if he would k Num. 22.79
come over to him and curſe Iſrael; had both Covetoufneſs and Ambition enough
in him to make him bite: ſo that he was not only (l) willing, but even deſirous, 1 2 Pet. 2. 15.
to ſatisfie the King; for he loved the wages of unrighteouſneſs with his heart, and
therefore made (m) trial (till he ſaw it was all in vain) if by any means he m Num.23.13,
could wring a permiſſion from God to do it. But when his(n)eyes were opened 14,17,28.
to behold Iſrael, and his mouth open that he muſt now pronounce ſomething upon &c.
Ifrael: though his eyes were full of Envy, and his heart of Curſing, yet God
put a parable of Bleſſing into his mouth: and he was nor able to utter a ſyllable
of any thing other than good concerning Iſrael, in 22 and 24 of Numbers.
In all which, and ſundry other inſtances, wherein when there was intended be-
334
fore-hand ſo much evil to be done, and there was withal in the parties ſuch a
forward deſire, and ſuch a ſolemn preparation to have it done: and yet when all
came to all, ſo little or nothing was done, of what was intended, but rather the
contrary: it cannot first be imagined, that ſuch a ſtop ſhould be made, but by the
powerful
reſtraint of ſome ſuperiour and over-ruling handzneither may we doubt
in the ſecond place,that every ſuch reſtraint, by what ſecond and ſubordinate means
ſoever it be furthered, is yet the proper work of God,as proceeding from,and gui-
ded by his Almighty and irreſiſtible providence. And as for that which hapned to
Balaam,that it was Gods doing, the evidence is clear; we have it from the mouth
of two or three witneſſes. The Wizard himſelf confeffeth it, (a) The Lord will a Num.22.13.
not ſuffer me to go with you, Num. 22. The King that ſet him on work upbraid-
eth him withit; (b) I thought indeed to promote thee to great honour : but lo, 6 Num.24.11.
the Lord hath kept thee back from honour, Num. 24.
from honour, Num. 24. And Moſes would
have Iſrael take knowledge of it; (c) The Lord thy God would not hearken c Deut. 23. 5.
unto Balaam, but the Lord thy God turned the curſe into a bleſſing, becauſe the
Lord thy God loved thee, Deut. 23. It was God then that turned Balaam's curſe
into a bleſſing, and it was the ſame God,that turned Laban's revengeful thoughts
into a friendly Expoſtulation; and it was the fame God, that turned Eſau's in-
veterate malice into a kind brotherly congratulation. He that hath fet (d) bounds dJob 38.8,18
to the Sea, which, though the waves thereof rage horribly, they cannot paſs,
(Hitherto ſhalt thou go, and here ſhalt thou ſtay thy proud waves;) and did com-
mand the waters of the (e) Red Sea to ſtay their courſe, and ſtand up as on e Exod. 15.8.
fPfal. 114. 3.
heaps; and by his power could enforce the waters of the (f) River Jordan, to
& Prov. 21. do
run quite againſt the Current up the Channel; he hath (8) in his hands, and at
his command the hearts of all the ſons of men, yea, though they be the greateſt
Kings
t
i.
1
2
Gen. 20. 6.
S
rum cinges.
Varablus.
1
288
Ad Populum,
Kings and Monarchs in the world, as the Rivers of waters : and can wind and
b Pfal. 76. 10. turn them at his pleaſure, inclining them which way foever he will
. [] Thę
fierceneſs of man Mall turn to thy praiſe(faith David in Pſal. 76. 10.)and the fierce
meſs of them fhalt thou retain: the latter clauſe of the verſe is very fignificant in
the Original, and cometh home to our purpoſe, as if we ſhould tranſlate it
,
idu [] Thou ſhalt gird the remainder of their wrath, or of their fierceneſs. Themean-
Refiduum ira. ing is this. Suppoſe a mans beart be never ſo full fraught with envy, ha-
tred, malice, wrath, and revenge, let him be as fierce and furious as is poſſible;
God
may indeed ſuffer him, and he will ſuffer him to exerciſe ſo much of his
corruption, and proceed ſo far in his fierceneſs, as he ſeeth expedient and uſeful
for the forwarding of other his ſecret, and juſt, and holy appointments
, and ſo
order the ſinful fierceneſs of man by his wonderful providence, as to make it fer-
viceable to his ends, and to turn it to his glory: but look whatſoever wrath and
fierceneſs there is in the heart of a man, over and above ſo much as will ſerve for
thoſe his eternal purpoſes, all that ſurpluſage, that overplus and remainder
whatſoever it be he will gird; he will ſo bind, and hamper, and restrain him,
that he ſhall not be able to go an inch beyond his tedder, though he would fret
his heart out.' The fierceneſs of man ſhall turn to thy praiſe
, ſo much of it as he
doth execute : and the remainder of their fierceneſs thou ſhalt restrain, that they
execute it not. Be he never ſo great a Prince; or have he never ſo great a Spirit,
all is one, he muſt come under. No difference with God in this, betwixt him
£ Pfal
. 76. 12. that füiteth on the Throne, and her that grindeth at the Mill:[k]He ſhall refrain
the ſpirit of Princes, and is wonderful among the Kings of the earth, in the laſt
verſe of that Pfalm.
Now of the truth of all that hath been hitherto ſpoken in both theſe branches
34.
of the Obſervation, (viz. that firſt there is a restraint of evil; and then ſecondly,
that this reſtraint is from God)I know not any thing can give us better aſſurance,
taking them both together, than to conſider the generality and strength of our
Natural corruption. Generalit is firſt, in regard of the perſons; overſpreading
the whole lump of our nature: there is not a child of Adam free from the com-
a Plal. 14. 2. mon infection ; [4] They are all corrupt, they are altogether abominable,
there is none that doth good, nonot one. General ſecondly, in regard of the fibject,
over-running the whole man, ſoul and body, with all the
either, ſo as (6) from the ſole of the foot to the crown of the keus where is no
c Joli. 3.6.
whole part. (c) Whatſoever is born of the fleſh is fleſh; and (d) To them that are
defiled and unbelieving, nothing is pure, but even their mind and Conſcience is defi-
e Gen. 6. 5. led; and[e] All the imaginations of the thoughts of their hearts are only evil con-
3.
tinually. General thirdly, in regard of the object : averſe from all kind of good,
Rom. 7; 18. ([f] In me that is in my fleſla,dwelleth no good thing :)and prone to all kind of evil
.
.
(18) He hath
ſet himſelf in no good way,neither doth be abhor anything that is evil.)
Add to this generality, the strength alſo of our corruption: how vigorous, and
ſtirring, and active it is, and how it carrieth us headlongly with full ſpeed into
& Jer. 8.ú. all manner of evil, [1] As the horſe ruſheth into the battel; ſo as we have no
hold of our ſelves, neither power to ſtay our ſelves, till we have run as far as we
can, and without the mercy of God plunged our ſelves into the bottom of the
.bottomleſs pit. Lay all this together, and there can be no other ſufficient rea-
ſon given, than this reſtraint whereof we now ſpeak, why any one man ſhould
at any one time refrain from any one ſin being tempted thereunto.; whereinto
any other nain at any other time hath fallen, being alike tempted. Every man
i Gen. 4. 8. would kill his brother, as [1] Cain did Abel; and every man defile his fiſter
, as
ka Sarn. 13.11, [1] Anson did Thamar; and every man opprefs his inferiour, as [l] Ahab did
11 2 Sam. 16.3
. Nuboth, and every man ſupplant his betters, as [m] Zibah did Mephiboheth ;
n Mat. 26.15, and ever man betray his Maſter, as [n] Judas did Chriſt: every man being as
deep in the loyns of Adam, as either Cain or Judas, or any of the reſt. Their
1
1.
2.
b Iſa. 1. 6.
& Tic. 1. 150
1
nature
1
1
1
1
1
!
Gen; 20. 6.
The Sixth Sermon.
289
nature was not more corrupt than ours, neither ours leſs corrupt than theirs: and
therefore every one of us ſhould have done thoſe things, as well as any one of
them, if there had not been() ſomething without and above nature to witb-
hold us, and keep us back therefrom, when we were tempted; which was not in Nullum pec-
that meaſure afforded them, when they were tempted. And from whom can we unquam fecerit
think that reſtraiut to come, but from that God, who is the Author and the Lord homo, quod non
of nature, and hath the power and command and rule of Nature; by whoſe polit facere al-
grace and goodneſs we are whatſoever we are: and to whoſe powerful asſiſtance Creator de ſit .d
we owe it,if we do any good (for it is he that ſetteth us on ;) and to his
power-
quo fa&tus eſt
homo. Auguft.
ful reſtraint, if we eſchew any evil (for it is he that keepeth us off.) Therefore I foliloq.cap.15,
alſo with-held thee from
finning againſt me.
And as to the third point in the Obſervation, it is not mitch leſs evident than 35.
the two former; namely, that this Reſtraint, as it is from God, ſo it is from the
Mercy of God. Hence it is that Divines uſually beſtow upon it the name of
Grace : diſtinguiſhing between a twofold Grace; a ſpecial renewing Grace, and
a Common reſtraining Grace. The ſpecial and renewing Grace is indeed and ſo in-
comparably more excellent, that in compariſon thereof the other is not worthy
to be called by the name of Grace, if we would ſpeak properly and exactlyzbut
yet the word[Grace] may not unfitly be ſo extended as to reach to every act of
Gods providence, whereby at any time he reſtraineth men from doing thoſe
evils, which otherwiſe they would do ; and that in a threefold reſpect : of God,
of themſelves, of others. Firſt, in reſpect of God, every reſtraint from fin, may
be called Grace ; inaſmuch as it proceedeth ex mero motu, from the meer good
will and pleaſure of God, without any cauſe, motive, or inducement in the mian
that is ſo reſtrained. For, takea man in the ſtate of corrupt nature, and leave him
to himſelf; and think, how it is poſſible for him to forbear any fin, whereunto
he is tempted. There is no power in nature to work a reſtraint: nay, there is no
ſo much as any proneneſs in nature to deſire a reſtraint: much leſs then is there
any worth in Nature, to deſerve a reſtraint. Ifluing therefore, not at all from the
powers of Nature, but from the free pleaſure of God, as a beam of his merciful
providence, this Reſtraint may well be called Grace. And ſo it may be ſecondly, 2,
in reſpect of the Perſons themſelves: becauſe, though it be not available to them
for their everlaſting ſalvation; yet it is ſome favour to them more than they
have deſerved, that by this means their fins (what in number, what in weight)
are ſo much leſſer, than otherwiſe they would have been ; whereby alſo their
account ſhall be ſo much the eaſier, and their ſtripes ſo many the fewer ;
(a) St. Chryfoftom often obſerveth it, as an effect of the mercy of God upon a Chryſoſtom ira
them, when he cutteth off great offenders betimes with ſome ſpeedy de-Gen. hom.25
ſtruction: and he doth it out of this very conſideration, that they are thereby & alibi ſepe.
prevented from committing many ſins, which if God ſhould have lent them a
longer time, they would have committed. If his obſervation be found ; it may
then well paſs for a double mercy of God to a finner, if he both reſpite his deſtru-
&ion, and withal reſtrain him from fin : for by the one, he giveth him ſo much
longer time for repentance, which is one Mercy; and by the other, he preventeth
ſo much of the increaſe of his fin, which is another Mercy. I hirdly, it may
be
called Grace, in reſpect of other men. For in reftraining men from doing evit,
God intendeth, as principally, his own glory, ſo withal the good of mankind
eſpecially of his Church, in the preſervation of humane Society ; which could
not ſubſiſt an hour, if every man ſhould be left to the wildneſs of his own' na-
ture, to do what miſchief, the Devil and his own heart would put him upon,
without reſtraint. So that the reſtraining of mers corrupt purpoſes and affe.
ctions proceedeth from that (6) Qurv Opavarice, as the Apoſtle ſomewhere cal 6 Tit. 3. 4?
leth it) that love of God to mankind, whereby he willeth their preſervation:
and might therefore in that reſpect bear the name of grace, though there ſhould
Рp
be
1
PA
$
1
/
1
Gen. 20. 6
thoſe
1
*
cPfal. Ict.14.
36.
!
290
! Ad Populum,
be no good at all intended thereby to the Perſons ſo reſtrained. Juſt as
queiou ale, thoſe ſpiritual gifts, which Gód hath diſtributed in a wonderful varie
ty for the edifying of his Church, though they oftentimes bring no good to the
receiver, are y etſtiled graces in the Scriptures, becauſe the diſtribution of them
proceedeth from the gracious love and favour of God to his Church, whoſe bene-
fit he intended therein. God here reſtrained Abimelech'; as elſewhere he did
Laban, and Eſau, and Balaam, and others not ſo much for their own fakes,
though perhaps ſometimes that alſo; as for their fakes, whom they ſhould
have injured by their fins, if they had acted them. As here Abimelech for his
choſen Abraham's fake; and Laban and Eſau for his ſervant Jacob's ſake; and
Balaam for his people Iſrael's ſake. As it is ſaid in Pfal. 105. and that with ſpe-
cial reference (as I conceive it) to this very ſtory of Abraham, (e) He ſuffered
no man to do them wrong, but reproved even Kings for their fakes ; ſaying, Touch
not mine anointed, and do my Prophets no harm: He reproved even Kings, by
reſtraining their power, as here Abimelech; but it was for their Jakes ſtill, that
ro Sarah his anointed m'ght not be touched, nor his Prophet Abraham ſuſtain
any
barri.
We ſee now the Obſervation proved in all the points of it. I. Men do not al-
ways commit thoſe evils, they would, and might do. 2; That they do not, it is
from Gods reflruint, who with-holdeth them. 3. That reſtraint is an act of his
merciful providence, and may therefore bear the name of Grace : in reſpect of
God, who freely giveth it ; of them, whoſe ſins and ſtripes are the fewer for it;
of others, who are preſerved from harm the better by it. The Inferences we
are to raiſc from the Premiſles for our Chriſtian Practice and conukort, are of
two forts :. for ſo much as they may ariſe from the conſideration of Corts Re-
jtraining Grace, either as it may lye upon other men, or as it may lye ugon our
First, From the conſideration of Gods reſtraint upon others ; the Church,
37.
and Children, and ſervants of God may learn, to whom they owe their prefer-
vation, even to the power and goodneſs of their God, in reštraining the fury of
his and their enemies. We live among (a) Scorpions, and (b) as ſheep in the
6 Mat. 10. 16. midſt of Wolves; and they that (c) hatt us without a cauſe,and are mad againſt
c Pfal. 69. 4. us, are more in number than the hairs of our heads : And yet as many and as
malicious as they are, by the mercy of God ſtill we are, and we live, and we
proſper in ſome meaſure in deſpight of them all. Is it any thanks to them? None
at all. The (d) ſeed of the Serpent beareth a natural and an immortal hatred
dGch. 3. 15. againſt God, and all good men : and if they had horns to their curſineſs, and
power anſwerable to their wills, we ſhould not breath a minute. Is it any thanks
to our felves? Not that neither : we have neither number to match them, nor
e Luke 12.32. policy to defeat them, . nor ſtrength to reſiſt them ; weak, lilly (*) little Rock, as
we are. But to whom then is it thanks ? As if a little Hock of ſheep eſcape
when a multitude of ravening Wolves watch to devour them, it cannot be aſcri-
bed either in whole, or in part, either to the sheep in whom there is no help, or
to the Wolf in whom there is no mercy; but it muſt be imputed all and wholly
to the good care of the shepherd, in fafe-guarding his sheep, in keeping off the
Wolf: ſo for our ſafety and preſervation in the midſt, and in the ſpighe of ſo
many Enemies, (f) Not unto us, O Lord, not unto us, whoſe greatelt strength
fPfal. 115.1.
g Prov. 12.19. is but weakneſs ; much leſs unto them, whoſe tendreſt (8) mercies are cruel ;
1 b Pfal. 80. I. but unto thy Name be the Glory. O thou (1) Shepherd of Iſrael, who out of thine
abundant love to us, who are the (i) flock of thy Paſture, and the sheep of thy
hands, haft made thy power glorious in curbing and reſtraining their malice
Féal
. 167.8, againſt us. (k. Ob that men would therefore praiſe the Lord, for his goodneſs, and
deçlere the wonders that he dotlə for the children of men! Wonders we may well
callihem; indeed they are Miracles : if things ſtrange, and above, and against
the
ſelves.
a . .
)
!
1
Plal. 95.7.
is, &c.
-
Gen, 25. 6.
The Sixth Sermon
291
2
1
I Dan. 6. 23.
1
38.
1
the ordinary courſe of Nature may be called Miracles. When we read the ſto-
ries in the Scripture, of [!] Daniel caſt into the Den among the Lions, and not
touched; of the (m)three Children walking in the midſt of the fiery furnace,and not m Dan. 3.27.
ſcorched ; of a[n] viper faſtning upon Pauls hand, and no harm following: we n AAs 28. 5.
are ſtricken with ſome amazement, at the conſideration of theſe ſtrange and ſu-
pernatural accidents; and theſe we all confeſs to be miraculous eſcapes
. Yet
ſuch Miracles as theſe, and fuch eſcapes, God worketh daily in our preſervation:
notwithſtanding we live encompaſſed with ſo many fire-brands of hell ſuch berds
of ravening Wolves, and Lions,and Tygers and ſuch numerous [] generations of o Mat. 3. 7.
vipers: I mean wicked and ungodly men, the ſpawn of the old Serpent, who
have it by kind from their father, to thirſt after the deſtruction of the Saints and
fervants of God; and to whom it is as natural ſo to do, as for the fire to burn, or
a Viper to bite, or a Lion to devour. Othat men would therefore praiſe the Lord
for this his goodneſs
, and daily declare theſe his great wonders, which he daily
doth for the children of men.
Secondly, ſince this reſtraint of wicked men is ſo only from God, as that no-
thing either they, or we, or any Creature in the world can do, can with-hold
them from doing us miſchief, unleſs God lay his reſtraint upon them : it ſhould
teach us ſo much wiſdom, as to take heed how we trust them. It is beſt and ſa-
feſt for us, as in all other things, ſo in this, to keep the golden mean, that we be
neither too timorous nor too credulous. If wicked men then threaten and plot
againſt i hee yet fear them not: God can reſtrain them if he think good, and
then aſſure thy ſelf they ſhall not harm thee. If on the other ſide, they cologue
and make ſhew of much kindneſs to thee,yet truſt them not: God may ſuffer
them to take their own way, and not to restrain them, and then aſſure thy ſelf
they will not ſpare thee. Thou maiſt think perhaps of ſome one or other of theſe,
that ſure his own good nature will hold him in; or thou haſt had trial of him
heretofore, and found him faithful as heart could wilb; or thou haſt ſome ſuch ,
tye upon him by kindred, neighbourhood, acquaintance, covenant, oath, bene-
fits,or other natural or civil obligation,as will keep him off, at leaſt from falling
foul upon thee all at once. Deceive not thy ſelf; theſe are but ſlender aſſurances
for thee to abide upon. Good nature !alas where is it? Since Ad.im fell
, there was
never any ſuch thing in rerum natura: if there be any good thing in any man, it is
all from Grace; Nature is all naught, even that which ſeemech to have the
eminence in nature, (a) to pegunuce foapsòs
, is ſtark naught. We may talk of this a Rom. 8.9.
and that of good natured men,and I know not what!But the very truth is,ſet grace
aſide, (Imean all grace, both renewing and restraining grace) there is no more good
nature in any man than there was in Cain and in Judas. That thing, which we uſe
to call good nature,is indeed but a ſubordinate means or inſtrument,whereby God
restraineth ſome men more than others from their birth, and ſpecial constitution
from ſundry outragious exorbitances, and ſo is a branch of this restraining grace
whereof we now ſpeak.And as for thy paſt Experience, that can give thee little
ſecurity:thou knoweſt not what fetters God laid upon him then, nor how he
was pleaſed with thoſe fetters. God might full ſore againſt his will, not only re- b 1 King: 19.
ſtrain him from doing thee hurt, but alſo conſtrain him to do thee good: as ſome- crjenbenes
times he commanded [b]the Ravens to feed Eliah; a bird ſo [c]unnatural to her mos
Noegg. Arift.6.
young ones, that they might familh for her, if God did not otherwiſe provide hift. Anim.6;
for themjand therefore it is noted in the Scripture as a ſpecial argument of God's pellunt midis
Providence, that he feedetli the[d]young Ravens that call upon him. But as n'o- corvi. Plin. 10.
thing that is constrained is durable, but everything when it is constrained againſt Nat. hiſt. 12.
its natural inclination, if it be let alone, will at length [e } return to his own kind, job 38. 47.
and primitive diſpoſition, as theſe Ravens which now fed Eliah,would have been Luke z. 24.
as ready another time to have pecked out his eyes: ſo a Natural man is a natural e ufqzte recur-
man ſtill, howſoever over-ruled for the preſent : and if God as he hath hitherto Epift. 10.
Pp 2
by
pre-
1
1
.
5
Gen. 20. 6
>
5
292
moment
)
f
I2
b Gen. 3. 15.
Ad Populum,
by his restraint with held him, fall but another while with-hold his reſtraint
from him; he will ſoon diſcover the in bred hatred of his heart againſt good
things and men, and make thee at the laſt beſhrew thy folly in truſting him
when he hath done thee a miſchief unawares. And therefore if he have done
thee ſeven courteſies, and promiſe fair for the cighth ; yet truſt him not ; for there
Prov.26.25. are (f) Seven abominations in his heart. Ard as for whatſoever other hank thione
mailt think thou haftover him, be it never ſo ſtrong: unlel God manacle him,
with his powerful restraint, he can as eaſily unfetter himſelf from them all, as
& Judg. 16. 9. (8) Samſon from the green Withs and Cords wherewith the Philistis;es bound
I him. All thoſe forementioned relations came in but upon the bye,and ſince:where-
as the [h] hatred of the wicked againſt goodneſs, is of an ancienter ditë,and hath
his root in (corrupt) Nature: and is therefore of ſuch force, that it maketh void
all obligations, whether civil, domeftical
, or other, that have grown by virtue
Mar. 10.36. of any ſucceeding contract. It is a ruled caſe, (i) Inimisi domestici, A maus ene-
be they of his own houſe. Let not any man then, that hath either Re-
ligion or Honeſty, have any thing to do with that man; at leaſt, let him not truſt
him more than needs he muſt, that is an Enemy eitherto Religion or Hosiesty.So
far as common Humanity, and the neceſſities of our lawful Occaſions and Cal-
lings do require, we may have to do with them,and reſt upon the good providence
of God for the ſucceſs of our affairs even in their hands, not doubring but that
God will both reſtrain them from doing us harmand diſpoſe them to do us good
ſo far as he ſhall ſee expedient for us: but then, this is not to trust them, but to
trust God with them. But for us to put our felves needleſly into their hands,and
to hazard our ſafety upon their faithfulneſs by way of trust; there is neither
wiſdom in it, nor warrant for it. Although God may do it, yet we have no rea-
lon to preſume that he will restrain them for our fakes, when we might have
prevented it our felves
, and would not : and this we are ſure of, that nothing
in the world can preſerve us from receiving miſchief from them unless God do
restrain them. Therefore trust them not.
mies may
1
1
Thirdly, ifat any time we ſee wickedneſs ſet aloft, bad men grow to be great,
39.
or great men ſhew themſelves bad, ſinning with an high hand, and an arm
ſtretched out, and God ſeemeth to ſtrengthen their hand by adding to their
a Hab. 1. 13. greatneſs, and encreaſing their power ; if we ſee the (a) wicked devouring the man
that is more righteous than he and God hold his tongue the whilſt; if we ſee the
ungodly courſe it up and down at pleaſure which way foever the luſt of their
corrupt heart carrieth them without controul, like a wild untamed Colt in a ſpa-
cious field, God (as it were) laying the reins in the neck, and letring them run;
in a word, when we ſee the whole world out of frame and order: we may yet
frame our ſelves to a Godly patience, and ſuſtain our hearts amidſt all theſe evils
with this comfort and conſideration; that ſtill God keepeth the reins in his own
hands, and when he ſeeth his time, and ſo far as he ſeeth it good, he both can
and will, check, and controul, and restrain them at his pleaſure; as the cunning
Rider ſometimes giveth a fiery horſe head and letteth bim fling and run as if he
b Pſal. 104.26.
were mad; he knoweth he can give him the stop, when he liſt. The great (1) Le-
viathans, that take their pastime in the Sea, and with a little ſtirring of themſelves
c Job 41. 31, can make (c) the deep to boyl·like a pot, and cauſe a path to ſhine after them as they
go;
he can (d) play with them as children do with a bird : he ſuffererh them to
à Ibid. vet.s. fwallow his hook, and to play upon the line, and to roll and tumble them in
the waters but anon he striketh the book through their noſes
, and fetcketh them
up, andlayeth them upon the Ahore, there to beat themſelves without help or
remedy, expoſed to nothing but ſhame and contempt. What then if God fuf-
fer thoſe that hate him to proſper for the time, and in their proſperity to Lordit
fibid ver.161, over his heritage! What if Princes ſhould [e] ſit and ſpeak against us [4] with-
32.
e Pralı 119.23.
out
{
.
IRegum timen.
S
Gen, 20. 6.
I be Sixth Seruion.
293
ont a cauſe, as it was ſometimes David's caſe! Let us not fret at the injuries, nor
envy at ile greatneſs of any ; let us rather betake us to David's refuge, to berg] & Ibid ver. 23.
occupied in the ſtatutes, and to meditate in the holy Word of God. In that ho-
Jy Word we are taught, that the hearts even of Kings, how much more then of
inferiour perſons, are in his rule and governance, and that he doth diſpoſe and
turn them, as ſeemeth beftto his godly wiſdom; that he can [h] refrain the ſpi-'b Pfal.96.12.
rit of Princes[i]bind Kings in Chains, aud Nobles in links of Iron; and though i Pfal. 149. 8.
they [k]rage furiouſly at it, and lay their heads together, in confultation how to k Plı!. 2:6.
break his bands, and caſt away his cords from them, yet they imagine but a
vain thirg; whilſt they ſtrive againſt him on earth, he laugheth them to frern in
heaven ; and maugre all oppoſition, will eſtabliſh the Kingdom of his Chriſt,
and prote&f his people. Say then the great ones of the World exerciſe their porra
er over us, and lay what reſtraints they can upon us : our comfort is, they have
not greater power over us, than [?] God hath over them ; nor can they ſo much
reſtrain the meaneſt of us, but God can reſtrain the greatest of them much more. dorum in pro-
Sáy our enemies curſe us with Bell, Book and Candle : our comfort is, God is a-priosgreges, Re-
ble to return the curſe upon their own heads,and in deſpight of them too, mturn jerium ej? Fo-
it into a bleſſing upon us. Say they make warlike preparations againſt us to in-'n-is. Hor. 2.
vade us : our comfort is, God can [n]break the Ships of Tarſhiſia, and ſcatter the mDeut. 23. 5.
moſt [0] invincible Armadoes. Say they that hate us be more in number than the n Plal. 48.7.
hairs of our head : our comfort is
, the very [p] hairs of our head are numbred • Pfal
. 69. 4
with him,and without his ſufferance not the leaſt [g]hair of our heads ſhall periſh. ( Luke 21.8.
Say(to imagine the worſt) that our Enemies ſhould prevail against us,and[r]they r Pfal. 106.4.1.
that hate us ſhould be Lords over us for the time : our comfort is, he that lo-
vcth us is Lord over them, and can bring them under us again, when he ſeech
time. In all our fears, in all our dangers, in all our distreſſes, our comfort is, that
God can do all this for us : our care ſhould be by our holy obedience to ſtrengthen
our intereſt in his prote&tion, and not to make him a stranger from us, yea ane-
nemy to us, by our ſins and impenitency ; that ſo we may have yet more com-
fort, in a chearful confidence, that God will do all this for us. The Aſſyrian,
whoſe [S]ambition it was to be the Catholick King, and univerſal Monarch of the
World, itiling himſelf the great King, ([t] thus faith the great King, the King of Sifu. 10.7.
Aſyria; when he had ſent [14] meſſengers to revile Iſrael and an Army to beſiege
and deſtroy Jeruſalem: yet for all his rage he could do them no harm the Lord
ulla, 27.28,29.
brought down the ſtout heart of the King of Aſſyriä,y put a hook in his noſe,and & Iſa. 10. 12.
a bridle in his lips, and made him return back by the way by which he came, y Ifa. 37. 33.
without taking the City, or ſo much as casting a bank, or Thooting an arrow a-
gainſt it. Nay, he that is indeed z the great King over all the children of pride, a Job 41. 34.
and hath better title to the ſtile of mošt Catholick King than any that ever yet
bare it, whoſe Territories are large as the Earth, and ſpacious as the Air, I mean
the Devil, the [a] Prince of this World; he is ſo fettered with the chain of Gods
a Eph. 2. 20
power and Providence, that he is not able with all his might and malice, no not
though he raiſe his whole forces and muſter up all the powers of darkneſs and
Hell into one band; to do us any harm in our ſouls, in our bodies, in our chil-
dren, in our friends in our goods, no not ſo much as our very (6) Pigs, or any
ſmall thing that we have, without the ſpecial leave and ſufferance of our good
God. He muſt have his Dedimus protestatem from him or he can do nothing.
Fourthly, ſince this reſtraint is an act of Gods mercy, whom we ſhould ſtrive
40.
to reſemblé in nothing more a than in ſhewing mercy: let every one ofus, in imi- , Luke 6. 467
tution of our Heavenly Father, and in compaſſion to the ſouls of our Brethren,
and for our own good, and the good of humane ſociety, endeavour our ſelves
faithfully the beſt we can to reſtrain, and with-hold, and keep back others from
finning. The Magiſtrate, the Miniſter, the Houſholder, every other man in his
place
t Ifa. 36. 4.
X
1
bMat.8.31.326
|
.
1
1
Gen. 20. 6.
* Cicero.
1
1.
ci r ง
1
294
Ad Populum,
place and calling, ſhould do their beſt, by rewards, puniſhments, rebukes, in-
couragements, admonitions, perſwaſions,good example, and other like means to
Suppreſs vice,and reſtrain diſorders, in thoſe that may any way come within their
charge. Our firſt deſire ſhould be, and for that we ſhould bend our utmoſten-
deavours, that if it be poſſible, their hearts might be ſeaſoned with grace and
the true fear of God: but as in other things, where we cannot attain to the full
of our firſt aims, * Pulchrum eft (as he faith) in ſecundis tertiifve conſiſtere ; ſo
here we may take ſome contentment in it, as fome fruit of our labours, in our
Callings, if we can but wear them from groſs diſorders: and reduce them from
extremely debancht courſes to ſome good meaſure of Civility.It ought not to be,
it is not our defire, to make men Hypocrites;and a meer Cívil man is no better
yet to us, that cannot judge but by the outward behaviour, it is leſs griefwhen
men are Hypocrites, than when they are Prophane. Our firſt aim is, to make you
good: yet ſome rejoycing it is to us, if we can but make you leſs evil
. Our aini
is, to make you of Natural, holy and Spiritual men : but we are glad, if of diſo.
lute, we can but make you good Moral men: ifinſtead of planting Grace, we
can but root out Vice : if inſtead ofthe power of godlineſs in the reformation of
the inner man, we can but bring you to come tolerable ſtayedneſs in the con-
formity of the outward man. If we can but do this, though we are to ſtrive for
that, our labour is not altogether in vain in the Lord. For hereby, firſt, mens
fins are both leſs and fewer: and that ſecondly, abateth ſomewhat both of the
number and weight of their ſtripes, and maketh their puniſhment the eaſier: and
3.
thirdly, there is leſs ſcandal
done to Religion ; which receiveth not ſo much foil
and diſ-reputation by cloſe hypocriſie, as by lewd and open prophaneneſs : Fourth-
ly, the Kingdom of Satan is diminiſhed, though not directly in the ſtrength, for he
loſeth never a Subject by it: yet ſomewhat in the glory thereof, becauſe he hath
not ſo full and abſolute command ef fome of his ſubjects as before he had, or
5.
ſeemed to have. Fifthly, much of the hurt that might come by evil example, is
6. hereby prevented. Sixthly,the people of God are preſerved from many injuries
and contumelies, which they would receive from evil men, if their barbarous
manners were not thus civilized; as a fierce Maſtiff doth leaſt hurt, when he is
chained and muzled. Seventhly and laſtly,and which ſhould be the ſtrongeſt mo-
tive of all the reſt, to make us induſtrious to repreſs vicious affections in others ;
bin ipfis impro- it may pleaſe God theſe forry beginnings may be the (b) fore-runners of more bler
bis dum formi- fed and more ſolid graces. My meaning is not, that theſe Moral reſtraints of
frenatur facul-our wild corruption, can either actually or but vertually prepare, diſpoſe, or
tas, invocato qualifie any man for the grace of Converſion and Renovation; or have in them
Deo fanatur vo- Virtutem feminalem, any natural power which by ordinary help may be cheriſh-
ed and improved ſo far as an Egg may be hatched into a Bird, and a kernel
ſprout and grow into a tree; (far be it from us to harbour any ſuch Pelagian
conceits;) but this I ſay, that God, being a God of Order, deth not ordinarily
work but in order, and by degrees, bringing men from the one extreme to the
other by middle courſes: and therefore ſeldom bringeth a man from the wretch-
edneſs of forlorn nature to the bleſſed eſtate of
ſaving grace, but where firſt by his
reſtraining grace in ſome good meaſure he doth correči nature,and moralize it.Do
you then that are Magistrates,do we that are Ministers,let all Fathers, Maſters,
and others whatſoever, by wholſom ſeverity (if fairer courſes will not reclaim
them) deter audacious perſons from offending, break thoſe that are under our
charge of their willsand wilfulneſs, reſtrain them from lewd and licentious pra-
Lev. 19. 19. &tices and company,(c)not ſuffer fin upon them for want ofreproving them in due
dJude ver.23. and ſeaſonable fort, [d] ſmatch them out of the fire, and bring them as far as we
can out of the ſnare of the Devil to God-ward ; and leave the reſt to him. Pof-
fibly, when we have faithfully done our part, to the utmoſt of our power ; he
will fet in graciouſy, and begin to do his part in their perfect converſion. If by
7.
Tom. 2.
our
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Gen. 20. 6.
The Sixth Sermon.
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A
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our good care, they may be made to forbear ſwearing, and curſing and blaſphe-
ming ; they may in time by his good grace be brought to (e) fear an Oath: If we e Eccleſ. 9. 2.
reſtrain them from groſs prophanations upon his holy-day in the mean timezthey
may come at length to think his Sabbath (f) a delight: If we keep them from fila.21. 13.
fwilling, and gaming, and revelling, and rioting, and roaring, the while ; God
may frame them ere long to a ſober and fanctified uſe of the Creatures: and ſo
it may be ſaid of other ſins and duties. I could willingly inlarge all theſe points
of Inferences, but that there are yet behind ſundry other good Vſes, to be made
of this reſtraining Grace of God, conſidered as it may lye upon our ſelves; and
therefore I now paſs on to them.
First, There is a root of Pride in us all, whereby we are apt to think better 41.
of our felves, than there is cauſe: and every infirmity in our Brother, (which
Should rather be an item to us of our frailty) ſerveth as fuel to nouriſh this vanity,
and to ſwell us up with a Pharifæical conceit,that forſooth we are(a) not like other
men. Now, if at any time, when we ſee any of our brethren fall into ſome ſin,
from which by the good hand of God upon us we have been hitherto preſerved,
we then feel this ſwelling begin to riſe in us, as ſometimes it will do : the point
already delivered may ſtand us in good ſtead, to prick the bladder of our pride,
and to let out ſome of that windy vanity ; by conſidering, that this our forbear-
ance of evil, wherein we ſeem to excel our brother, it not from nature ,
but
from grace ; not from our ſelves, but from God. And here a little let me cloſe
with thee, whoſoever thou art, that pleaſeſt thy ſelf with odious compariſons,
and ſtandeſt ſo much upon terms of betterneſs; Thou art neither extortioner, nor
adulterer, drunkard, nor wearer, thief, Janderer, nor murtherer ; as ſuch and
ſuch are. It may be, thou art none of theſe: but I can tell thee what thou art,
and that is as odious in the light of God as any of theſe: Thou art a prond Pha-
riſee, which perhaps they are not. To let thee ſee thou art a Phariſee, do but
give me a direct anſwer, without ſhifting or mincing, to that Question of St.
Paul,b Quis te diſcrevit? Who hath made thee to differ from another? Was it God, b 1 Cor. 4.
or thy ſelf, or both together? If thou ſayeſt
, It was God; thou art a difſembler,
and thy boaſting hath already confuted thee : for what haſt thou to do to glory
in that which is not thine? () If thou hadft received it, why doft thou glory, as if c Ibid:
thou hadſt not received it? If thou ſayeſt it was from thy ſelf; what Phariſée could
have aflúmed more? All the ſhift thou haſt, is to ſay, it was God indeed that
made the difference, but he ſaw ſomething in thee for which he made thee to dif-
fer: thou acknowledgeſt his reſtraint in part, but thine own good nature did
ſomething. Ifthis be all, thou art a very Phariſee ſtill, without all eſcape. That
Phariſee never denied God a part, no northe chiefeſt part neither: he began his
vaunting prayer with an acknowledgment of Gods work, (d Ithank thee God
that I am not like other men.) It was not the denial of all unto God, but the af
fuming of any thing unto himſelf
, that made him a right Phariſee. Go thy way
then, and if thou wilt do God and thy ſelf right, deny thy ſelf altogether, and
give God the whole Glory of it, if thou haft been preſerved from any evil. Gratie tue
And from thy brothers fall, beſides compaſſioning forlorn Nature in him, nake deputo, do que
a quite contrary uſe unto thy ſelf; even to humble thee thereby with ſuch like ci mala.Aug.2.
thoughts as theſe, e Conſidering thy ſelf, lest thou alſo be tempted, [Am I any better
Confc1.7.
than he ? Of better mold than he? Or better tempered than he ? Am not I a
Child of the fame Adam, a veſſel of the ſame clay, a chip of the fame block, with
him? Why then ſhould I be (f high-minded, when I ſee him fallen before me ?
Why ſhould I not rather fear, left my foot ſlip, as well as his hách done? I have
much cauſe with all thankfulneſs to bleſs God for his good Providence over me,
in not ſuffering me to fall into this lin hitherto: and with all humility to inplore
the continuance of his gracious aſſistance for the future, without which I am
not able to avoid this or any other evil.]
Secondly,
dLuk. 18. Ito
*
e Gill. 6. I.
"Rom.11.20)
1
.
Gen. 20.6
296
3
1
b Horat 24
Ad Populum,
42.
Secondly
, fince all reſtraints from tin, by what ſecond means ſoever they are
conveyed unto us,or forwarded, are from the merciful providence of God, when-
foever we obſerve that God hath vouchſafed us, or doth offer us any means of ſuch
his gracious reſtruint ; it is our duty joyfully to embrace thoſe means, and care
fully to cheriſ them,and with all due thankfulneſs to bleſs the name of God for
them. Oh how oft have we plotted, and projected, and contrived a courſe for
the expedition ofour, perhaps ambitious, perhaps covetous, perhaps malicions, per-
haps voluptuous deſigns : and by the providence of God fome unexpected inter-
vening accident hath marred the curious frame of all our projects, that they have
come to nothing ; as a Spider's web ſpun with much art and induſtry is ſudden-
ly disfigured, and ſwept away with the light touch of a beſom. How oft have
we been reſolved to fin, and prepared to fin, and even at the pits brink ready to
caſt our felves into hell : when he hath plucked us away, as he plucked (a) Lut
a Gen. 19.16.
out of Sodom, by affrightments of natural Conſcience, by apprehenſions of dan
gers, by taking away the opportunities, by miniſtring impediments, by ſhortning
our power, by fundry other means? Have we now bleſſed the name of God for
affording us theſe gracious means of prevention and reſtraint ? Nay, have we
not rather been enraged thereat, and taken it with much impatience, that we
ſhould be ſo croffed in the purſuit of our vain and ſinful deſires and purpoſes ?
As w.ly-ward children cry and take pet, when the Nurſe ſnatcheth a knife from
them, wherewith they might perhaps cut their fingers, perhaps haggle their
throuts; or putteth them back from the wells mouth when they are ready, with
catching at Babies in the water, to tipover: and as that merry mad man in the
Poet, wasin good earneſt angry with his Friends for procuring him to be cured
of his madneſs
, wherein he ſo much pleaſed himſelf, as if they could not have
done him a greater diſpleaſure,(b) Pol me occidiſtis amici, -Non fervatism:
Epiſt. 1.
ſuch is our folly. We are offended with thoſe that reprove us ; teſty at thoſe
that hinder us ; impatient under thoſe croſſes that diſable us : yea, we fret and
turnagain at the powerful application of the holy word of God when it endea-
voureth to reform us, or reſtrain us from thoſe evils wherein we delight. Let us
henceforth mend this fault'; cheerfully Jubmit our
ſelves to the diſcipline of the
Almighty; and learn of holy David with what affe&tions to entertain the gra-
cious means he vouchſafeth us of reſtraint or prevention: as appeareth by his
ſpeeches unto Abigail, when ſhe by her Wiſdom had pacified his wrath againſt
Nabal
, whoſe deſtruction he had a little before vowed in his heart,(c) Bleſſed be
the Lord God of Iſrael that ſent thee this day to meet me; and blefled be thy ad-
vice, and bleſſed be thou which haft kept me this day from coming to shed blood, and
from'avenging my ſelf with mine own hand, He bletled God as the Cauſe ; and
her, as the Inſtrument; and her diſcreet behaviour and advice as the Means of
ſtaying his hand from doing that evil, he had vowed with his month, and was in
his heart purpoſed to have done.
43.
Thirdly, ſince we owe our ſtanding to the hand of God, who holdeth us up;
without whoſe reſtraint we ſhould full at every turn, and into every temptati-
on: we cannot but ſee what need we have to ſeek to him daily and hourly to
zpith-hold us from falling into thoſe ſins, whereinto either our corrupt nature
would lead us, or outward occaſions draw us. We may fee it by the fearful
fulls of David and Peter, men nothing inferiour to the beſt of us, how weak a
thing man is to reſiſt temptation, if God withdraw his ſupport,and leave him but a
a Pfal. 19. 13.
little to himſelf. Which made David pray to God that he would (a) keep back his
ſervant from preſumptuous fins. He well knew, though he were the faithful ſer-
vant of God, that yet he had no ſtay of himſelf; but, unleſs God kept him back,
he muſt on, and he muſt in, and he muſt in deep, even as far as to prefumptuous
Jins. No
man, though he be never ſo good, hath any aſſurance, as upon his own
Itrength, though it be never ſo great, that he ſhall be able to avoid any ſin,
though
money
1
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32, &c.
1
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1
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1
1
5
d Eph. 4.19.
.
Gen, 20. 6. The Sixth Sermon.
297
though it be never ſo foul. When a Heathen man prayed unto Jupiter, to ſave
him from his Enemies; one that over-heard him would needs. mend it with a
more needful prayer, that Jupiter would ſave him from his Friends:he thought
they might do him more hurt, becauſe he truſted them ; but as for his Enemies
he could look to himſelf well enough, for receiving harm from them. We that
Chriſtians, had need pray unto the God of Heaven, that he would not give
us up
into the hands of our profeſſed Enemies: and to pray unto God, that he
would not deliver us over into the hands of our falſe-hearted Friends: but there
is another prayer yet more needful, and to be preſſed with greater importunity
than either of both, that God would ſave us from our ſelves, and not ive us up
into our own hands; for then we are utterly caſt away. There is a way-ward
old man that lurketh in every of our bofoms, and we make but too much of him:
than whom, we have not a more ſpightful Enemy, nor a more falſe Friend. Az
las ! we do not think, what a man is given over to, that is given over to himſelf:
he is given over to (6) Vile Affe&tions; he is given over to a (c) Reprobate Senſe; b Rom. I. 16.
he is given over to (d) commit all manner of wickedneſs with greedineſ. It is the Ibid. ver.28.
laſt and fearfulleſt of all other judgments, and is not uſually brought upon men,
but where they have obſtinately refuſed to hear the Voice of God, in whatſoever
other tone he had ſpoken unto them ; then to leave them to themſelves, and to
their own counſels. [(e) My people would not hear myVoice, and Iſrael would nomé e Pfal. 8r. 11,
of me : So I gave them
up unto their own hearts Inſt, and let them follow their oron 12.
imaginations.] As we conceive the ſtate of the Patient to be deſperate, when the
Phyſician giveth him over, and letteth himeat, and drink, and have, and do,what,
and when, and as much as he will without preſcribing him any diet, or keeping back
any thing from him he hath a mind unto. Let us therefore pray faithfully and fer-
vently unto God, as Chriſt himſelf hath taught us, that he would not, by leaving
us unto our ſelves, (f) lead us into temptation, but by his gracious and powerful F Mat. 6.13.
ſupport deliver us from all thoſe evils, from which we have no power at all to
deliver our felves.
Laſtly, ſince this Reſtraint, whereof we have ſpoken, may be but a common 44
Grace, and can give us no ſound nor ſolid comfort if it be but a bare Reſtraint,
and no more: though we ought to be thankful for it, becauſe we have not des
ferved it; yet we ſhould not reſt, nor think ourſelves ſafe enough, till we have a
well-grounded aſſurance, that we are poſſeſſed of an higher and a better Grace,
even the grace of ſanctification. For that will hold out againſt temptations, were
this may fail. We may deceive our felves then, (and thouſands in the world
do ſo deceive themſelves :) if upon our abſtaining from firis, from which God
with-holdeth us, we preſently conclude our ſelves to be in the ſtate of grace, and
to have the power of godlineſs, and the ſpirit of ſanctification. For between this
reſtraining grace, whereof we have now ſpoken, and that renewing grace where-
of we now ſpeak; there are ſundry wide differences. They differ firſt, in their
fountain, Renewing Graceſpringeth from the ſpecial love of God towards thoſe
that are his in Chriſt: Reſtraining Grace is a fruit of that general mercy of God,
whereof it is ſaid in the Pſalm, that (a) his mercy is over all his works. They difa
fer ſecondly, in their extent : both of Perſon, Subject, Object and Time. For the
Perſon; Reſtraining Grace is common to good and bad: Renewing Grace proper
and peculiar to the Elet. For the Subject ; Reſtraining grace may bind one part
or faculty of a man, as the hand or tongue, and leave another free, as the heart
or ear: Renewing grace worketh upon All in ſome meaſure, ſanctifieth the
whole man, (6) Body, and ſoul, and ſpirit, with all the parts and faculties of 6 1 Thef.6.23;
cach. For the Object ; Renewing grace may with-hold a man from one ſin, and
give him ſcope to another : Reſtraining grace carrieth an equal and juſt reſpect to
all Gods Commandments
. For the Time ; Reſtraining grace may tie us now,
and by and by unlooſe us : Renewing grace holdeth out unto the end, more or
Qq
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2.
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Ad Populum
Gen. 20. 6.
3.
3
4.
1
diſpoli
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3 leſs, and never leaveth us wholly deſtitute. Thirdly, they differ in their Ends.
Reſtraining Grace is ſo intended chiefly for the good of humane fociety, eſpecial-
ly of the Church of God, and of the members thereof; as that indifferently it
may, or may not, do good to the Receiver; but Renewing Grace is eſpecially
intended. for the Salvation of the Receiver, though Ex conſequenti it do good al-
ſo unto others. They differ fourthly, and laſtly, in their Effects
. Renewing Grace
mortifieth the corruption, and
ſubdueth it, and diminiſheth it; as water quencheth
fire, by abating the heat :but Reſtraining Grace only inhibiteth the exerciſe of the
corruption, for the time, without any real diminution of it either in ſubſtance or
c Dan. 3. 25. quality; the (c) fire wherein the three Children walked, had as much heat in
it at that very inſtant, as it had before and after, although by the greater power
of God, the natural power of it was then füfpended from working upon them.
The Lions that ſpared Daniel were Lions ſtill, and had their ravenous
d Dan. 6. 22. tion ſtill; albeit God (d) ſtopped their mouths for that time, that they ſhould not
hurt him : but that there was no change made in their natural diſpoſition,appear-
eth by their entertainment of their next gueſts, whom they devoured with all
e Ibid.ver.24. greedineſs
, (e) breaking their bonės before they came to the ground. By theſe two
inſtances and examples, we may in ſome meaſure conceive of the nature and
power of the reſtraining Grace of God in wicked men. It bridleth the corruption that
is in them for the time, that it cannot break out ;and manacleth them in ſuch fort,
that they do not ſhew forth the ungodly diſpoſition of their heart : but there is
no real change wrought in them all
the while ; their heart ſtill remaining unſan-
Etified, and their natural corruption undiminiſhed. Whereas the renewing and
fanctifying grace of God, by a real change of a Lion maketh a Lamb; altereth
the natural diſpoſition of the ſoul, by draining out ſome of the corruption; be-
getteth a new heart, a new ſpirit, new habits, new qualities, new diſpoſitions, new
f Eph. 4. 24. thoughts, new deſires; maketh a (f) new man, in every part and faculty compleat-
ly New. Content not thy ſelf then with a bare forbearance of ſin, ſo long as thy
heart is not changed, nor thy will changed, nor thy affe&tions changed; but ſtrive
to become a new man, to be (g) transformed by the renewing of thy mind ; to hate
fin, to love God, to wreſtle againſt thy ſecret corruptions, to take delight in holy
duties, to ſubdue thine underſtanding, and will, and affections, to the obedience
of Faith and Godlineſs. So ſhalt thou not only be restrained from finning a-
gainſt God, as Abimelech here was ; but alſo be enabled, as faithful Abraham was,
to eaſe God: and conſequently affured with all the faithful children of Abre-
b 1. Pet. I. so ham to be (1) preſerved by the Almighty power of God through faith unto ſalvation.
Which Grace, and Faith, and Salvation, the fame Almighty God, the God of
i I Cor. I. 2. Power, and of Peace, beltow upon us all here aſſembled, (i) With all that in e-
very place call upon the name of Jeſus Chriſt, our Lord, both theirs and ours: even
for the ſame our Lord Jeſus Chriſts ſake, his moſt dear Son, and our bleſſed Sa-
viour and Redeemer : To which bleſſed Father, and bleſſed Son, with the bleſ-
ſed Spirit, moſt holy, bleſſed, and glorious Irinity, be aſcribed by us and the whole
Church, all the Kingdom, the Power, and the Glory, from this time forth and for
ever. Amen.
8 Roin. 212.
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As free, and not uſing your liberty for a cloak of maliciouſ
neſs, but as the ſervants of God.
Here is not any thing in the World morè generally deſired than .
Liberty : nor ſcarce any thing more generally abuſed. In-
romuch as even that bleſſed liberty which the eternal Son of
God hath purchaſed for his Spouſe the Church, and endowed
her therewithal, hath in no Age been free from Abuſes: whilſt
ſome have ſinfully neglected their Chriſtian liberty, to their
own prejudice ; and other ſome have as finfully ſtood upon
it, to the prejudice of their brethren. So hardly, through Pride and Ignorance,
and other Corruptions that abound in us do wehit upon the golden mean, either
in this, or almoſt in any thing elſe : but eaſily ſwerve into the Vicious Extreams
on both hands, declining ſometimes into the Defect, and ſometimes into the Ex-
ceſs. The Apoſtles therefore, eſpecially St. Peter, and St. Paul, thetwo chiefeſt
planters of the Churches, endeavoured early to inſtruct believers in the true
Doctrine, and to direct them in the right uſe of their Christian liberty, ſo often
in their ſeveral Epistles as fit occaſion was offered thereunto. Which we may
obſerve them to have done moſt frequently and fully in thoſe Two Caſes, which
being very common, are therefore of the greater conſequence, viz. the caſe of
Scandal, and the caſe of Obedience.
may
further obſerve concerning theſe Two Apoſtles, that St. Paul
uſually toucheth upon this Argument of Liberty, as it is to be exerciſed in the
caſe of Scandal: but St. Peter oftner, as in the Caſe of Obedience. Whereof
on St. Peter's part, I conceive the reaſon to be this ; That being (a) the Apoſtle a Gal. 2.g.
of the Circumciſion,and ſo having to dealmoſt with the fems, who (6) could not b'Seditioſiſſima
brook ſubjection, but were of all Nations under heaven the moſt impatient of a gens.JofScalig.
forcign yoke ; he was therefore the more careful to deliver the doctrine of
Chriſtian Liberty to them in ſuch a manner, as might frame them withal to
yield ſuch Reverence and Obedience to their Governours, as became them to
do
€
2.
And we
not. in
Luk. 22.521
Q 92
1
!
Ad Populum,
1 Pet. 2. 16.
3.
.
5.
0
300
du. And therefore St. Peter beateth much upon the point of Obedience.
But he no where preſſeth it more fully than in this Chapter : Wherein after
the general exhortations of fubduing the lusts that are in their own bofoms, vers
.
1 1. and of ordering their converſation fo as might be for their credit and honeſty
in the light of others, ver. 12. when he deſcendeth gmore particular duties, he
beginneth first with, and inſiſteth moſt upon, this duty of ſubjection and obedi-
ence to Authority, in the greateſt remaining part of the Chapter. The firſt Pria
cept he giveth in this kind, is ſet down with ſundry Amplifications and Reaſons
thereunto belonging, in the next verſes before the Text (ſubmit your felves 10 e-
very Ordinance of man for the Lords ſake :) And then he doth by way of Prolep-
fes,take away an Obječtion, which he foreſaw would readily be made againſt that
and the following Exhortations, from the pretext of Christian. liberty : in the
words of the Text, (As free, and not uſing your liberty for a cloak of maliciouſneſs
,
but as the ſervants of God.)
Conceive the words as ſpoken in anſwer to what thoſe new converts might
have obječted. We have been taught, that the Son of God hath made us free
,
« Joh. 8. 36. and then we are [a]free indeed : and ſo not bound to ſubject our ſelves to any
Masters and Governours upon Earth, no not to Kings ; but much rather bound
not to do it, that ſowe may preſerve that freedom which Chriſt hath purchaſed
for us, and reſerve our ſelves the more entirely for Gods ſervice, by refuſing to be
the ſervants of men.
6.
This Obječtion the Apoſtle clearly takethoff in the Text,with much holy wil-
dom, and truth. He telleth them, that being indeed ſet at liberty by Chriſt they
are not therefore any more to enthralthemſelves to any living foul or ocher crea-
ture; not to ſubmit to any Ordinance of man as Naves, that is
, as if the ordinance
it ſelf did by any proper, direct and immediate virtue, bind the conſcience. But
0 I Cor. 7.22. yet, all this notwithſtanding, they might and ought to ſubmit thereunto as [b]
the Lords free. men, and in a free manner ; that is, by a voluntary and uninfor-
ced both fubje&tion to their power, and obedience to their lawful commands. They
muſttherefore take heed they uſe not their liberty for an occaſion to the fleſh, nor
under ſo fair a title, palliate an evil licentiouſneſs, making that a cloak for their
irreverent and undutiful Carriage towards their Superiours. For albeit they
be not the ſervants of men, but of God: and therefore owe no Obedience to
men as upon immediate tie of conſcience, and for their own ſake, but to God on-
ly: yet for his fake, and out of the conſcience of that Obedience which they owe
c Exod. 20.12. to his command of [c] honouring of father and mother, and of being [d] ſubject
d Rom. 13. 1. to the higher powers, they ought to give unto them ſuch honour and obedience,as
of right belongeth unto them according to the eminency of their high places
.
(As free, and not uſing your liberty for a cloak of maliciouſneſs, but as the ſervants
of God.)
7.
From which words thus paraphraſed, I gather Three Obſervations: all con-
cerning our Christian Liberty, in thàt branch of it eſpecially which reſpecteth
humane Ordinances, and the
uſe of the creatures, and of all indifferent things. Ei-
ther 1. in the Exiſtence of it, [As free,] or 2. in the Exerciſe of it, [And not uſing
your liberty for a cloak of maliciouſneſs]or 3. in the End of it, [but as the ſervants
of God.] The first Obſervation this ; We muſt ſo ſubmit our ſelves to ſuperiour
Authority, as that we do not thereby impeach our Chriſtian Liberty : [As free.]
The ſecond this; We muſt ſo maintain our liberty, as that we do not under that
colour either commit any ſin, or omit any requiſite office either of charity or du-
3. ty: Çand not uſing your liberty for a cloak of maliciouſneſs.] The third this; In the
whole exerciſe both of the liberty we have in Chriſt, and of the reſpects we owe
unto men, we muſt evermore remember our ſelves to be, and accordingly be-
haveour ſelves as thoſe that are Gods ſervants : [but as the ſervants of God.]
The ſum of the whole Three Points in brief this; We muſt be careful without
either
1
$
I.
2.
Pet. 2. 16. The Seventh Sermon.
1
301
cö
I:
2.
either infringing or abuſing our liberty, at all times, and in all things to ſerve God.
Now then to the ſeveral points in that-order as I have propoſed them, and
as they lie in theText: [ass è a su Degos, As free.] Which words have manifeſt reference
to the Exhortation delivered Three Verſes before the Text; as declaring the
manner how the duty there exhorted unto ought to be performed: yet to as
that the force of them ſtretchech to the Exhortations alſo contained in the Verſes
next after the Text. Submit your ſelves to publick Governours both ſupreme
and ſubordinate; be ſubject to your own particular Maſters 5 honour all men with
thoſe
proper reſpects that belong to them in their ſeveral ſtations: But look you
do all this (ass EMEL' Segos) not as ſlaves, but as free : do it without impeachment of
the liberty you have in Chriſt. Of which liberty, it would be a profitable labour
(but that I ſhould then be forced to omit ſundry other things which I deem
needfulto be ſpoken, and more nearly pertinent to the points propoſed) to dif-
cover at large the Nature, and Parts, and Cauſes, and Effects, and Adjunct szthat
we might the better underſtand the amplitude of that power which Chriſt hath
ſetled
upon his Church, and thence learn to be the more careful to preſerve it.
But I may not have time foto do; it ſhall therefore ſuffice us to know, that as
the other branches of our liberty, whether of glory or grace ; whether from the
guilt of fin in our justification, or from the dominion of ſin in our functification,
with the ſeveral appendices and appurtenances to any of them: fothis branch
of it alſo which reſpects the uſe of indifferent things; Firſt is purchaſed for us by
the blood of (a) Chriſt, and is therefore uſually called by the name of Chriſtian a Joh. 8.36.8
liberty. Secondly, is revealed unto us outwardly in the preaching of the Goſpel Gál. s. 1.
of God and of Chriſt, wbich is therefore called (b) the Law of liberty
. And third-
b Jam. 1. 25.
ly, is conveyed unto us inwardly and effe&tually by the Operation of the Spirit & 2.12:
of God and of Chriſt, which is therefore called a ) free ſpirit (O ſtabliſh thou
3.
me with thy free ſpirit) becauſe, where the ſpirit of the Lord is, there is liberty, c Pfal. st. 12.
2 Cor.
3.17.
Now this liberty, ſo dearly purchaſed, ſo clearly revealed, ſo firmly conveyed;
9.
it is our duty to maintain with our utmoſt ſtrength in all the parts and branches
of it, and (as the Apoſtle exhorteth) to [d] ſtand faſt in the liberty wherewith d Gal. s. Ii
Chriſt hath made us free, and not to ſuffer our ſelves either by the devices of other
men, or by our own lloth and wilful default to be entangled again with the yoke
of bondage. And namely in this particular branch whereof we now ſpeak, what
loever ſerviceable offices we do toany of our brethren, eſpecially to thoſe that are
in Authority, we muſt perform our duty therein with all chearfulneſs of ſpirit, and
for Conſcience ſake: but ſtill with freedom of spirit, and with liberty of Con-
ſcience ; as being ſervants to God alone, and not to men. We find therefore in the
Scriptures a peremptory charge both ways; that we neither uſurp maſterſhip,nor
undergo fervitude. A charge given by our Saviour Chriſt to his Diſciples in the
former behalf, that they ſhould [e] not be called Rabbi, neither Maſters, Matth. eMat.23.8. 1o.
23. and a charge given by the Apoſtle Paul to all Believers in the latter behalf,
that they ſhould [? ] not be ſervants of men, 1 Cor. 7.
f 1 Cor. 7.23
God forbid any man of us, poſſeſſed with an Arlabaptiſtical ſpirit, or rather
freneſy, ſhould underſtand either of thoſe paſſages, or any other of liķe ſound,
as if Christ or his Apostle had had any purpoſe therein to ſlacken thoſe finews and
ligaments
, and to diffolve thoſe joynts and contignations, which tie into one bodypt in wenie
and claſp into one structure, thoſe many little members and parts, whereof all
Chriſtus condi-
humane Societies conſiſt: that is to ſay, to * forbid all thoſe mutual Relations of tiones mutare,
ſuperiority and ſubjection which are in the world, and ſo to turn all into a vaſt Hier. in Ep.6.
Chaos of Anarchy and Confuſion. For ſuch a meaning is contrarious to the ex- Rom. 31. 1,
preſs determination of [8]°Christ,and to the conſtant doctrine of [h]St. Paulin &c.
other places : and we ought ſo to interpret the Scriptures, as that one place Col. 3. 22:
may
IO.
Eph. 65.
1
1
1
II.
302
Adi Populum,
1 Pet. 2. 16.
màý conſiſt with another, without claſhing or contradiction. The true and plain
meaning is this; that we muſt not acknowledge any our ſupreme Maſter, not
yield our felves to be wholly and abſolutely ruled by the will of any, nor enthral
our Judgments and Conſciences to the ſentences or laws of any man, or Angel, but
only Chriſt our Lord and Maſter in Heaven.
And this Interpretation is very conſonant unto the Analogy of Scripture in
ſundry places. In Eph. 6. (to omit other places) there are two diſtinctions impli-
ed, the one in the 5. the other in the 7. Verſes, both of right good uſe for recon-
ciling of ſundry Texts that ſeem to contradict one another, and for the clearing
a Eph. 6. 5. of fundry difficulties in the preſent argument. (a) Servants (faith St. Paul there)
be obedient to them that are your Maſters according to the fleſh. Which limitation
b--Secundum affordeth us the diſtinction of Maſters (6) according to the fleſh only,and of Ma-
Carnem:quia eft ſters after the spirit alſo. Intimating that we may have
other Maſters of our fleſh,
cundum fpirz- to whom we may (and muſt) give due reverence, ſo far as concerneth the fileh
tum, ille eſt ve- that is, ſo far as appertaineth to the outward man, and all outward things. But of
our Spirits, and ſouls, and conſciences; as we can have no Fathers, ſo we may
Aug. in Pſal.
have no Maſters upon Earth, but only our
Maſter and our Father which is in Hea-
ven. And therefore (in Mat 23.) Chriſt forbiddeth the calling of any man upon
c Matt. 23. 9. Earth (c) Father, as well as he doth the calling of any man Maſter. And bath
the prohibitions are to be underſtood alike, and as hath been now declared.
yus Dominus.
1
124.
12.
Again (faith St. Paul there) (a) with good will doing ſervice as to the Lord,and
« Eph. 6.7. not to men; which oppoſition importeth a ſecond diſtinction, and that is of Ma-
ſters, înto fupreme,and ſubordinate: thoſe are ſubordinate Maſters, to whom we do
ſervice in ordine ad alium, and as under another
. Thofe are fupreme Maſters, in
whom our obedience refteth in the final reſolution of it, without looking farther
or higher. Men may be our Maſters, and we their ſervants, the firſt way ; with
b-diſtingue- ſubordination to God, and (b) for his fake: And we muſt do them ſervice, and
bant Dominum that with good will : but with reſervation ever of our bounden ſervice to him,
porali: tamen as our only ſupreme Sovereign and Abſolute Maſter. But the latter way, it is high
Jubditi erant, fucrilege in any man to challenge, and it is High Treaſon againſt the ſacred Majeſty
of God and of Chriſt for us to yield to any other but them, the maſterſhip, that
etiam dominis, the ſovereign and abſolute Maſterſhip over us.
temporali. Aug.
Briefly;we muſt not underſtand thoſe Scriptures that forbid either Maſterſhip
or Servitude, asif they intended to diſcharge us from thoſe mutual Obligations
,
wherein either in nature or civility weſtand tied one to another, in the ſtate De-
conomical, Political or Eccleſiaſtical; as anon it ſhall further appear: but only to
beget in us a juſt care, amidſt all the offices of love and duty which we perform
to men, to preſerve inviolate that liberty which we have in Chriſt ; and ſo todo
them ſervice, as to maintain withalour own freedom ais éasú telu, as free.
propter Dorni-
num æternuin,
in Pfal. 124.
13. A thing whereof it behoveth us to have a ſpecial care, and that for ſundry
and weighty reſpects. Firſt, in regard of the truſt repoſed in us in this behalf.
a Religiofus ho-
ño Sanétusque Every (a) honeſt man taketh himſelf bound to diſcharge with faithfulneſs the
diligenter to truſt repoſed in him,and to preſerve what is committed unto him by way of truſt,
det muligt finde in (though it be another mans) (b) no leſs, if not rather much more carefully
,
commisja. Sen. than he would do if it were his own; that ſo he may be able to give a good
de tranqu.cap. account of his truſt. Now theſe two, the Christian Faith, and the Christian Li-
b Nifi ad ſuum berty, are of all other the choiceſt Jewels, whereof the Lord Jeſus Chriſt hath
modum curam made his Church the depoſitory. Every man therefore in the Church ought
in depofito prica (c) earnestly to contend, as for the maintenance of the Faith, (as St. Jude ſpeak-
caret, 1. 32. f eth) ſo alſo for the maintenance of the liberty, which was once delivered to the
de depofito. Saints :' even eo nomine, and for that very reaſon, becauſe they were both deli-
di Tim 6.26. vered unto them under ſuch a truſt. (d)Ỏ Timothee, depoſitum cuftodi : St. Paul
more
1
1
1
1
1
f Cant.
counts.
1
20.
. i bet. 2. 16.
The Seventh Sermon.
303
more than once calleth upon Timothy to(d) keep that which was committed to his da Tim.z.14.
truſt. Hemeaneth it in reſpect of the Chriſtian Faith; which he was bound to
keep entire as it was delivered him, at his peril, and as he would anſwer it ano-
ther day And the like obligation lyeth upon us, in reſpect of this other rich
dep lition, this mecore Te Surn of Chriſtian liberty: for which we ſhall be ce) anſwer- e Ilaegne tas
able to Chriſt, from whom we received it, how we have both kept it, and uſed Sírlev AdBar
it. And if by our default
, and for want either of care or courage in us (dolo che pietach
vel, latâ culpâ, as the Lawyers ſay) we loſe or imbezel it (as ſhe ſaid in the Canti- dictum apud
cles, (f) They made me the keeper of the Vineyard, but mine own Vineyard have I not Stob. Seri na
kept :) No doubt it will lie heavy upon us when we come to give in our Ac-
Rather we ſhould put on a reſolution (like that of (8) Mofes, who
g Exod. 10:26.
would not yield to leave ſo much as an hoof behind him) not to part with a jot
of that liberty wherewith Chriſt hath entruſted us, by making our ſelves the ſer-
vants of men.
Eſpecially ſince we cannot ſo do, Secondly, without manifeſt wrong to Chriit;
I 46
nor thirdly, without great diſhonour to God. Not without wrong to Chriſt.
St. Paul therefore diſputeth it as upon a ground of right, 1 Cor.7. Ye are bought
with a price, faith he, (a) be pe not the ſervants of men : and in the next Chapter
a i Cor.9.22.
before that, (b) ye are not your own, for you are bought with a price. Asif he had b 2 Cor.6.19,
faid, Though it were a great weakneſs in you to put your ſelves out of your
own power into the power of others, by making yourſelves their ſervants: yet
if you were your own, there ſhould be no injury done thereby to any third per-
for ; but, unto whoſoever ſhould complain as if he were wronged, you might re-
turn this reaſonable anſwer, ( (c) Friend, I do thee no wrong; Is it not lapſul for c Mat. 20. 131
me to do as I will with mine own?) Bur faith he, this is not your caſe: you are not 15.
your own, but Chriſts. He hath bought you with his moſt precious blood; he hath
payed a valuable (rather an invaluable) price for you:and having bought you,and
payed for you, you are now his;and you cannot diſpoſe your felves in any other
ſervice, without apparent wrong to him.
Neither only do we injure Chriſt, by making our ſelves the ſervants of men ;
15.
but we diſhonour God alſo : which is a third reaſon. For to whom we make
our ſelves ſervants, him we make our Lord and God. The covetous worldling
therefore by (a) ſerving Mammon, maketh Mammon his God; which made St. a Matth. 6. 24:
Paul two ſeveral times to ſet the brand of Idolatry upon covetouſneſs, (b) the co. b Eph. 5.25.
vetous man which is an Idolater, Eph. 5. and (c) covetouſneſ which is Idolatry,Col. c Cols 3.5.
3. And the voluptuous Epicure is therefore ſaid to make his (d) belly his God, d Phil. 3. 19.
Phil. 3. becauſe he (e ) ſerveth his own belly, as the phraſe is, Rom.16. Neither can e Rom. 16.18.
Timagine upon what other ground the Devil ſhould be called (f)the God of this f 2 Cor. 4. 4:
world, than this, that [8] øros o xóo uos èn tớ zoungô, the men of this evil world by do- 8 1 Joh. s: 19
ing him ſervice do ſo make a God of him. For Service is a principal part of that
honour that belongeth to God alone, and whereof in his jealouſie he will not
endure that any part ſhould be given away from him to another: [b] Ipſe ſoli b Matth. 4. 10.
ſervies, thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve. Wecan-
not ſerve
any other, but to his great diſhonour.
Yea, and our own too; which may ſtand for a fourth reaſon. Te ſee your cal-
16.
ling brethren, faith the Apoſtle, 1 Cor. 1. 26. He would have men take notice of
their Christian Calling (it is a holy and a high calling :) that ſo they might [a]a Eph. 4. 1,
walk worthy of it, and carry themſelves in every reſpect anſwerably thereunto.
Now by our Calling we are Free-men: for [b] Brethren, you have been called un-bGal. 5. 13!
to liberty, Gal. 5. or (which is allone) to the ſervice of God. And being ſo, we
infinitely abaſe our ſelves, and diſparage our Calling; when of free-men we be-
come ſlayes; and make our ſelves of Gods, mens ſervants: incomparably more
to our own diſhonour, than if one that is free of a rich Company, and hath
born Office in it, ſhould for baſe reſpects bind himſelf Apprentice again with a
Maſter
9
.
;
1
1
1
conſtit. 59.
1
kiten, Ibid.
304
Ad Populum,
1 Pet. 2. 16.
ev. paulif.de Maſter of poor condition in ſome pedling Trade. It iſ [c] diminutio capitis (as
capit. diminut.
the Civilians call it) for a man to deſcend from a higher to a lower condition :
of the three degrees whereof that is eſteemed the greateſt, (maxima diminutio ca-
pitis) which is with loſs of liberty. Leo the Emperour therefore by ſpecial and
d Leo Novell. ſevere conſtitution (as you may ſee it in[d]The Novels) forbad all Freemen with-
in the Empire the ſale of their liberties; calling it facinus in thoſe that were ſo
preſumptuous as to buy them, and no leſs than folly, yea, madneſs ( dementia and
veſania) in thoſe that were ſo baſe as to ſell them :not without ſome indignation
at the former Laws, for ſuffering ſuch an indignity to be ſo long practiſed with-
out either chaſtiſement or reſtraint. And if he juſtly cenſured them as men of
em qui tam (e) abject minds, that would for any conſideration in the world willingly forego
ignavi do abje. their civil and Roman liberty ; what flatneſs of ſpirit poffeſfeth us, if we wilfully
iti animi eft. — betray our Chriſtian and ſpiritual liberty
17.
Whereby, beſides the diſhonour, we do allo (which is the fifth Reaſon, and
whereunto I will add no more) with our own hands pull upon our own heads
a Matth. 11.30.
a great deal of unneceſſary cumber. For whereas we might draw an (a) eaſie
bit Joh. 5: 3. yoke, carry a light burden, obſerve (6) commandments that are not grievous, and
ſo live at much hearts-eaſe in the ſervice of God and of Chriſt: by putting our
CUETeid si
felves into the ſervice of men, we thruſt our necks into a (c) hard yoke of bon-
Jep Sereia, &- dage, ſuch as neither we nor any of our fathers were ever able to bear ;'we lay
interesse von " upon our own ſhoulders çoçtice Bezpécs xj orvobes sex zu, heavy and importable burdens; and
Tuis Plac.apud ſubject our felves to Ordinances, which are both grievous and unprofitable sand
Stob. Ser. 46. ſuch are ſo far from preſerving thoſe that uſe them from periſhing, that theme .
d Col. 2. 21. felves (d) periſh in the uſing.
18. Now againſt this liberty, (which if we will anſwer the truſt repoſed in us,and
neither wrong Chriſt, nor diſhonour God, nor yet debaſe and encumber our ſelves
,
where we ſhould not) we muſt with our utmoſt power 'maintain:The Offenders
are of two forts: to wit, ſuch as either injuriouſly encroach upon the liberty of
others; or elſe unworthily betray away their own. The moſt notorious of the
former fort are the Biſhops of Rome; whoſe uſurpations upon the Conſciences of
a Marth. 23.4. men, (hew them to be true ſucceſſors of the Scribes and Phariſees, in (a) laying
b Mark 7. 9. heavy burdens upon mens ſhoulders which they ought not, and in (b) rejecting the
Word of God to eſtabliſh their own Traditions; rather than the Succeſſors of St.
Peter, who forbiddeth (c) dominatum in Cleris, in the laſt Chapter of this Epiſtle
at Verf. 3, To teach their own judgments to be infallible ; to make their defini-
tions an univerſal and unerring Rule of Faith; to ſtile their Decrees and Conſti-
tutions Oracles; to aſſume to themſelves all power in Heaven and Earth; to re-
quire ſubjection both to their Laws and Perſons, as of neceſſity unto ſalvation;
d Glyf inextra- to ſuffer themſelves to be called by their Paraſites, (d) Dominus Deus nofter Pá
vag. Joh. 22. pa, and(e) Optimum, maximum, & fupremum in terris numen; all wlich and
e Stapleton de
much more is done and taught, and profeffed by the Popes, and in their behalf :
princip. fid in if all this will not reach to St. Paul's (F) exaltari ſupra omne quod vocatur Deus :
præfat.
yet certainly, and no modeſt man can deny it, it will amount to as much as St.
f 2 Theſ. 2. 4.
g 1 Pet. 5: 3.
Peter's (8) dominari in Cleris, even to the exerciſing of ſuch a Lordſhip over the
Lords Heritage, the Chriſtian Church, as will become none but the Lord himſelf
,
whoſe Heritage the Church'is.
19. Beſides theſe, that doit thus by open Aſſault, I would there were not others
alſo, that did
by ſecret underminings go about to deprive us ofthat liberty which
we have in Chriſt Jeſus, even then when they moſt pretend the maintenance of
it. They inveigh againſt the Church Governors, as if they lorded it over Gods
Heritage; and againſt the Church Orders and Conſtitutions, as if they were con-
trary to Chriſtian liberty. Wherein, beſides that they do manifeſt wrong to the
Church in both particulars: they conſider not that thoſe very accuſations which
they thus irreverently dart at the face of their Mother, (to wbom they, owe
better
CI Pet. 5. 3.
c. Cuin inter.
.
1
I
1
1
20.
Col. 2.4,8,18.
1 Pet. 2. 15.
The Seventh Sermon.
305
better reſpect) but miſs it; do recoil pat upon themſelves, and cannot be avoid-
ed. For whereas theſe Conſtitutions of the Church are made for Order, Decency,
arid Uniformity fake,and to ſerve unto Edificationsand not with any intention at
all to lay a tye upon the conſciènces of men,or to work theiryudgments to an opi.
nioři, as if there were ſome neceſſity, or inherent holineſs, in the things required
thereby; neither do our Governours
, neither ought they to preſs them any fur-
ther: (which is ſufficient to acquit both the Governours from that Lording, and
the Conſtitutions from that trenching upon Chriſtian liberty, wherewith they are
charged:) Alas that our brethren who thus accuſe them, ſhould ſuffer them-
felves to be ſo far blinded with prejudices and partial affections, as not to fees
that themſelves in the mean time, do really exerciſe a ſpiritual Lordſhip over their
diſciples, who depend in a manner wholly upon their judgments, by impofing
upon their conſciences fundry Magiſterial concluſions, for which they have no
ſound warrant from the written Word of God. Whereby, beſides the great in-
Jury done to their brethren in the impeachment of their Chriſtian liberty and lead-
ing them into error; they do withal exaſperate againſt them the minds of thoſe
that being in authority look to be obeyed; and engage them in ſuch 'Sufferings,
as they can have no juſt cauſe of rejoyceing in.
For, beloved this we muſt know;that asitis injuſtice to condemn the innocent,
as well as it is injuſtice to clear the guilty,and both theſe are equally(a)abominable a Prov. 17.15
to the Lord: ſo it is ſuperſtition to forbid that as finful, which is in truth indiffe-
rent, and therefore lawful; as well as it is ſuperſtition to enjoyn that as neceſſary,
which is in truth indifferent, and therefore arbitrary. Doth that heavy woe in
Il. 5. appertain (think ye) to them only, that out of prophaneneſs (b) call evil b Iſa. s. 20.
good: and nothing at all concern them, that out of preciſeneſs call good evil?
Doth not he decline out of the way, that turneth aſide on the right hand, as well
as he that turneth on the left? They that poſitively make that to be fin, which
the Law of God never made fotobe; how can they be excuſed from ſymboli-
king with the Phariſees and the Papišts, in making the narrow ways of God yet
narrower than they are,(c)teaching for Doctrines mens Precepts,and fo(d)caſting c Mat. is. 93
a ſware upon the conſciences of their brethren? If our Church ſhould preſsthings d 1 Cor. 7.35.
as far; and upon ſuch grounds, the one way, as ſome forward Spirits do theo-
ther way; if, as they ſay [it is a ſin to kneel at the Communion, and therefore
we charge you upon your conſciences not to do it;] ſo the Church ſhould ſay [it
is a fin not to kneel, and therefore we require you upon your conſciences to do
it,] and ſo in allotherlawful(yet arbitrary) Ceremonies: poſſibly then the Church
could no more be able to acquit her ſelf from encroaching upon Christian Liber-
ty, than they are that
accuſe her for it. Which ſince they have done, and ſhie
hath not; ſhe is therefore free, and themſelves only guilty.
It is our duty, for the better ſecuring of our ſelves, as well againſt thoſe open 21.
impugners, as againſt theſe ſecret underminers, to look heedfully to our trenches
and fortifications, and to (á) ſtand faſt in that liberty wherewith Christ hath made a Gal. s. s.
us free, leſt by ſome device or other we be lifted out of it. To thoſe that ſeek
to enthral us, we ſhould (6) give place by ſubjection, no not for an hour ; left we ó Gal. 2. 5.
be enſnared by our own default, ere webe aware. Forindeed we cannot be en-
fnared in this kind, but merely by our own default ; and therefore St. Paril often
admoniſheth us, to take heed that none(c)deceive, Spoil
, or beguile us ; as if it c Eph. s;
and as if it were our fault moſt, if we did not prevent it. And ſo in truthit is,
For we oftentimes betray away our own liberty, when we might maintain it ;
and ſo become ſervants unto men, when we both might and ought to keep our
Which fault we ſhall be the better able to avoid, when we fhall know the
Rr
true
1
6.
2
felves free.
223
►
y
1
306
1
Ad Populum,
1 Pet. 2. 16
true cauſés, whence it ſpringeth : which are evermore one of theſe two, an ui-
Sound head, or an unfound heart. Sometimes we eſteem too highly of others, fa
far as either to envaſſal our judgments to their opinions, or to enthral our conſca
ences to their precepts; and that is our weakneſs : there the fault is in the head.
Sometimes we apply our felves to the wills of others, with an eye to our own
benefit or ſatisfaction in ſome other carnal or worldly reſpect : and that is our
fleſhlineſs: there the fault is in the heart
. This latter is the worſt, and therefore
in the firſt place to be avoided. The moſt and worſer ſort,unconſcionable men,
do often tranſgreſs this way; when for fear of a frown or worſe diſpleaſure, or
to curry favour with thoſe they may have uſe of, or in hope either of raiſing
themſelves to ſome advancement, or of raiſing to themſelves ſome advantage,
or for ſome other like reſpects, they become officious inſtruments to others for
the accompliſhing of their luſts in ſuch ſervices, as are evidently (even to their
á Sam,22.18. own apprehenſions) ſinful and wicked. So[a] Doeg did King Sanl ſervice in theda
b 2Sam.13.28. ding the blood of fourſcore and five innocent Prieſts: andČ6] Abſalom's Servants
Mat. 15. 15. murdered their Maſters brother, upon his bare command : and[c]Pilate, partly
d John 19.12. to gratifie the Jews,but eſpecially for fear of [d]Cæſar's diſpleaſure, gave ſentence
of death upon Jeſus, who in his own conſcience he thought had not deſerved it.
In ſuch caſes as theſe are, when we are commanded by our ſuperiors, or required
by our friends, or any other way follicited to do that which we know we cannot
do without fin; we are to maintain our liberty (if we cannot otherwiſe fairly
decline the ſervice) by a flat and peremptory denyal, though it be to the great-
eſt power upon earth. As the three young mendid to the great Nebuchadneza
e Dan. 3. 18. zar [e]Be it known unto thee
, O King, that we will not ſerve thy Gods, nor worſhip
the golden Image which thou haſt ſet up. And the ancient Chriſtians to the hea-
then Emperours, Daveniam, Imperator: tu carcerem, ille gehennam. And the
f AAs 2. 19. Apoſtles to the whole Council of the Jews.[/]whether it be right in thelight of God
to hearken to you, more than unto God, judge ye, Acs 4: He that will diſpleaſe
& Gal. 1.10. God to[8]pleaſe men, he is the ſervant of men, and cannot be the ſervant of God
23. But honeſt and conſcionable men, who do not eaſily and often fail this way.
d Rom. 16.18.[a] 'Os ingekon (as the word is, Rom. 16.) men that are not evil, are yet apt fome-
times to be ſo far carried away with an high estimation of ſome men, as to ſubject
themſelves wholly to their judgments, or wills, without ever queſtioning the
truth of any thing they teach, or the lawfulneſs of any thingthey enjoyn. It is a
6 Jude v. 16. dangerous thing [6] Saupudļev mpóoana, as St. Jude ſpeaketh, to have mens' perſons
SAA. 14. 15. in admiration; though they be of never ſo great learning, wiſdom, or piety:
d Humana au- becauſe the beſt and wiſeft men that are, are [c] quolonesas si ção, ſubject to the like
thoritas plerum- infirmities as we are both of fin anderror,and ſuch as may both[d]deceive others,
2.de Ordin. 5. and be themſelves deceived. That honour which Pythagoras his Scholars
gave
e os menouă to their Muster, in reſting upon his bare Authority (ww tòs'épa) as a ſufficient
canov metros proof, yea, as[e]a divine Oracle
, many judicious even anong the heathen alto-
de zou ooes gether (f] milliked, as too ſervile, and prejudicial to that libertas Philoſophica,
o dute,
that freedom of judgment which was behoveful for the ſtudy of Philoſophy.
Alli. 4.Var.17.
f Neq;vero pro- How much more then muſt it needs be prejudicial in the judgment of Chriſtians
bare foleo id, to that libert as Evangelica, that freedom we have in Chriſt, to give ſuch honour
goricis accepi. to any other man, but the man Chriſt Jeſus only; or to any other Writings than
m.so. Cic.i.de to thoſe which are in truth [8] the Oracles of God, the holy Scriptures of the
nat. deorum. Old and New Teſtament ?
& 1 Pet 4.11.
There is I confefs much reverence to be given to the Writings of the godly
24.
h Hor.1.Ep r. ancient Fathers; more to the Canons and Decrees of general and provincial
--Vt iſti qui in Councils, and not a little to the judgment of learned, ſober and godly Divines
nec quid dicatur of later and preſent times, both in our own and other reformed Churches. But
eftimant, ſed d we may not [1] jurare in verba, build our faith upon them as upon a fure
quo.Sen.Ep. 12.
foundation,
)
5
1
1 Pet. 2. 15. The Seventh Sermon,
307
foundation, nor pin our belief upon their ſleeves; ſo as to receive for an un-
doubted truth whatſoever they hold, and to reject as a groſs error whatſoever
they diſallon, without farther examination. St. John biddeth us (6) try the Spi- b 1 Joh. i. ..
rits before we believe them, I John 4, And the(c)Beræans are remembred withc Acis 17.11
praiſe for ſo doing, A. 17. We blame it in the Schoolmen, that ſome adhere
pertinaciouſly to the opinions of Thomas, and others as pertinaciouſly to the o-
pinions of Scotus, in every point wherein they differ; inſomuch as it were gran-
de piaculum, a heinous thing, and not to be ſuffered, if a Dominican ſhould dif-
ſent from Thomas,or a Franciſcan from Scotüs, though but in one ſingle contro-
verſed concluſion. And we blame it juſtly: for St. Paulblamed the like ſidings
and partakings in the Church of Corinth (whilſt one profeſſed himſelf to be of
Paul,another of Apollo,another of Cephas)as a fruit of (d)carnality unbeſeeming d 1 Cor. 4. i.
Chriſtians. And isit not alſo blame-worthy in us, and a fruit of the ſame carna-
lity, if any of us ſhall affect to be accounted rigid Lutherans, or perfect Calvin-
ifts; or give up our judgment to be wholly guided by the Writings of Lutheri
or Calvin, or of any other mortal man whatſoever? Worthy inſtruments they
were both of them of Gods glory, and ſuch as did excellent ſervice to the Church
in their times, whereof we yet find the benefit; and we are unthankful, if we
do not bleſs God for it : and therefore it is an unſavory thing for any man to
gird at their names, whoſe memories ought to be precious. But yet, were they
not men? Had they received the ſpirit in the fulneſs of it, and not by meaſure?
Knew they orherwiſe than in part, or propheſied otherwiſe than in part? Might
they not in many things, did they not in ſome things mistake and err? How-
ſoever the Apoſtles Interrogatories are unanſwerable : what, faith he (e) was e 1 Cor. 1.13.
Paul crucified for you? or were ye baptized in the name of, Paul? Even ſo, was ei-'
ther Luther or Calvin crucified for you? Or were ye baptized intothe name ei-
ther of Luther or Calvin, or any other man; That any oneof you ſhould ſay, I
am of Luther, or any other, I am of Calvin; and I of him, and I of him? What
is Calvin or Lnther,nay,(f)what is Paul or Apollo,but Ministers by whom ye believ- f 1 Cor. 3. 5.
ed? That is to ſay, Inſtruments, but not Lords of
your belief
$
To ſum up, and to conclude this firſt point then. Todo God and our felves 25:
right, it is neceſſary we ſhould with our utmoſt ſtrength maintain the doctrine
and power of that liberty wherewith Chriſt hath endowed his Church, without
either ufurping the maſtery over others, or ſubjecting our ſelves to their ſervi-
tude: ſo, as to ſurrender either our judgments or conſciences,to be wholly diſpo-
ſed according to the opinions or wills of men, though of never ſo excellent piety
or parts. But yet left while we ſhun one extreme, we fall into another, as
(the Lord be merciful unto us) we are very apt to do; left while we ſeek to
preſerve our liberty that we do not loſeit, we stretch it too far, and ſo abuſe it :
the Apoſtle therefore in the next clauſe of the Text putteth in a caveat for that
allo, (not uſing your liberty for a cloak of maliciouſneſs:) whence ariſeth our ſe-
cond obſervation. We muſt fo maintain our liberty, that we abuſe it not:as we
ſhall
, if under the pretence of Christian liberty, we either adventure the do-
ing of ſome unlawful thing, or omit the performance of any requiſite duty.
(As free, and not uſing your liberty for a cloak of maliciouſneſs.)
The Apoſtles intention in the whole clauſe will the better appear, when we
know what is meant by Cloak, and what by Maliciouſneſs. The Greek word
šmreíaup.dist, which is no where elſe found in the whole New Teſtament but in
this verſe only; fignifieth properly any Covering: as the covering of (8)Badgerg Exod.16.14.
skins, that was ſpread over the Tabernacle, is in the Septuagints Tranſlation & 36, 16.
called emné aup. An it is very fitly tranſlated a cloak, (chough it do not pro-
perly ſo ſignifie ;) in reſpect of that notion wherein the word in our Engliſh
Tongue is commonly and proverbially uſed : to note ſome fair and colourable
Rra
26.
1
pretence
+
1
3
1
308
1
1
ep. 116.
Ad Populum,
1 Pet. 2. 16.
pretence, wherewith we diſguiſe and conceal from the conulance of others, the
diſhoneſtly and faultineſs of our intentions in ſome things practiſed by us. Our
Saviour Chriſt faith of the obſtinate Jews that had heard his Doctrine, and ſeen
o Joh. 15. 22• his Miracles that(b)they had no cloak for their ſin, Joh. 15. he meaneth they had
no colour of plea, nothing to pretend by way of excuſe. And St. Paul profeſſeth
6 1 Theſ. 2. 5. in the whole courſe of his Miniſtry not to have uſed at any time(c)a cloak of cove-
touſneſs, 1 Thell.2. that is he did not under colour of preaching the Goſpel, en-
deavour to make a prey of them, or a gain unto himſelf
. In both which places
the Greek word is respuois, which ſignifieth a fair Jew, pretence, or colour,
which we uſe to call a cloak.
27. It is a corruption very common among us ; whatſoever we are within, yet
a Gal
. 6. 11. we deſire (a) diwegownñou, to make a fair Shew outwardly, and to inake bright
Mat. 23. 24° (b)the outſide of the platter, how fluttiſh ſoever the inſide be. We are loth to fora
bear thoſe lins, which we are åſhamed to profeſs: and therefore we blanch them,
and colour them, and cloak them; that we may both do the thing we deſire, and
yet miſs the ſhume we deſerve. A fault of an ancient original, and of long con-
€ Gen. 3. 7. tinuance:ever ſince (c) Adam firſt patcht together a cloak of fig-leaves
, to cover
the ſhame of his nakedneſs. Since which time, (unleſs it were ſome deſperate-
d Iſa. 3. 9. ly prophane Wretches, that being void of hame as well as grace, (d)proclaim their
fins as Sodom, and hide them not, but rather glory in them:) whát man ever
e Nullum viti- wanted ſome handſom cloak or other to caſt over(e) the fouleſt and uglieſt tranf-
zrocinio. Senec: greſſions? (f)Saul ſpareth Agag,and the fatter cattel,flat contrary to the Lords
expreſs command: and the offering of ſacrifice muſt be the cloak. (8)Jezabel by
fiSam.15:15. moſt unjuſt and cruel oppreſſion murthereth Naboth to have his Vineyard; and
| Mar. 23. 14. the due puniſhment of blaſphemy muſt be the cloak. The covetous[1]Phariſees de
vour Widows houſes,and devotion muſt be the cloak: So in the Church of Rome,
Monkery is uſed for a cloak of Idleneſs and Epicuriſm ; The ſeal of confeſſion for a
cloak of packing treaſons, and diving into the ſecrets of all Princes and Eſtates :
Purgatory, Dirges, Indulgences, and Jubilees, for a cloak of much rapine and ava-
i Sen. Ep.116. rice. Seneca ſaid truly of moſt men, that they ſtudied more[1]excuſare vitia,quàm
excutere, rather ſollicitous how to cloak their faults,than deſirous to forſake them:
and St. Bernard's complaint is much like it, both for truth and elegancy, that
men did not ſet themſelves ſo much[k]colere virtutes, to exerciſe true vertue, and
the power of godlineſs
, as colorare vitia, to mask foul vices under the vizard of
vertue and godlineſs
. Alas, that our own daily experience did not too abun-
dantly juſtifie the complaint in the various paſſages of common life; not need-
ful being ſo evident; and being ſo many, not poſſible to be now mentioned. We
have a clear inſtance in the Text, and it ſhould grieve us to ſee it ſo common in
the world: that the bleſſed liberty we have in Chriſt, ſhould become morehauppias
a cloak, and that of maliciouſneſs
.
28. You ſee what the Cloak is : ſee now what is Maliciouſneſs. Kexía is the word ;
which is properly rendred by malice or maliciouſneſs. And astheſe Engliſh words,
and the Latin word malicia, whence theſe are borrowed; ſo likewiſe rusid in
Greek, is many times uſed to ſignifie one special kind of ſin, which is directly
oppoſite to brotherly love and charity, and the word is uſually ſo taken, where-
ſoever it is either ſet in oppoſition to ſuch charity, or elſe ranked with other ſpe-
I Rom. 1.29.cial fins of the ſame kind, ſuch as are [] anger, envy, hatred, and the like. And
if we ſhould ſo underſtand it here, the lence were good : for it is a very common
Tit. 3. 3.
thing in the world to offend againſt brotherly charity, under the colour of Chri-
ſtian liberty; and doubtleſs our Apoſtle here intendeth the remedy of that a-
buſe alſo. Yet I rather conceive that the word maliciouſneſs in this place is to
be taken in a larger comprehenſion, for all manner of evil, and of naughtineſs,
according to the adequate ſignification of the Greek and Latin Adjectives
, xixòs
and
k Bernard.
Col. 3.
8.
1
(
[.
2.
c Afts 8. 22.
1 Pet. 2. 16. The Seventh Sermon.
309
and malus, from whence the ſubſtantive uſed in the Text is derived.Of which ma-
liciouſneſſo largely taken that ſpecial maliciouſrieſs before ſpoken of,is bùt a branch.
The Apoſtles full purpoſe then in this clauſe of the Text, is to reſtrain all that a-
buſe of Chriſtian liberty,whereby it is made a cloak for the palliating of any wick-
ed or finful practice in any kind whatſoever. And ſo underſtood,St. Peter's admo-
nition here is paralleld with St. Paul's elſewhere; Brethren (faith he) you have
been called unto liberty; only uſe not your liberty for an occaſion to the fleſh; Gal. 5.
15. To uſe liberty for an occaſion to the fleſh, and to uſe liberty for a cloak of ma-
liciouſneſs; is the very fame thing, and it is a very great ſin.
For the proof whereof I ſhall need to uſe no other Arguments,than the words 29.
of the Text will afford. Firſt, every act of maliciouſneſs is a fin: and ſecondly,
to cloak it with a fair pretence, maketh it a greater ſin: but then thirdly, to uſe
Christian liberty for the cloak, giveth a farther addition to it, and maketh it a
greater ſin. Firſt
, it is a fin to do any act of maliciouſneſs. Kexòv and xxíc we
know are conjugata, and do mutually inter each other. It is a ſuperfluous thing,
and ſuch as we might well enough be without(a)wesavelay mexics ſuperfluity of ma- a Jam. I. 25. '
liciouſneſs, Jam. I. Nor ſo only, but it is an hurtful thing, and of a noxious
and malignant quality,as leaven ſowring the whole lump of our ſervices to God;
(b) Súrn rexies, the leaven of maliciouſneſs, 1 Cor. 5. It is a thing to be repented b 1 Cor. 5. 8.
of; (c) ustavóncov årro tâs nerxicas
, repent of this thy wickedneſs or maliciouſneſs, faith 3.
St. Peter to Simon Magus, Acts 8. It is a thing to be caſt away from us, and abo-
minated as a filthy garment or polluted cloth :(d) imesikelvor nãoep variar, laying di Peta 2. J.
4.
aſide or caſting away all maliciouſneſs, faith the ſame Apoſtle again in the firſt
verſe of this Chapter.
It is evil then to do any act of maliciouſneſs : but much worſe when we have 30.
ſo done, to cloak it with a fair pretence. For beſides that all things howſoever
cloaked and covered from the eyes of men, are (a) naked and open unto the eyes of Heb. 4. 13.
him with whom we have to do; this cloaking of our fins is but a farther evidence of
our hypocriſie in his light: who as he is a God of pure eyes, and therefore cannot
but hate all fin; fo is hc a God that loveth a pure heart, and therefore of all fins
hateth hypocriſie
. They that by injuſtice and oppreſſion devour widows houſes,
ſhall certainly receive damnation for that, but if withal they do it under the co-
lour of devotion, and of long prayers, (b) Welaróteegv xelpe, they ſhall receive the b Mat. 23. 13:
greater damnation for that allo.
But if men will need be hypocrites,and muſt have a cloak for their maliciouſneſs, 31.
they might yet at leaſt bethink themſelves of ſomewhat elſe of lighter price to
make a cloak of; and not to uſe to ſo baſe a purpoſe ſo rich a ſtuff, as is this bleſ-
fed liberty which the Son of God hath purchaſed with his moſt precious blood.
As in nature, corruptio optimi peſſima:fo in morality, by how much better any
thing is in the right uſe of it, by ſo much is it worſe in the abuſe. As the quickeſt
ſpirited Wire hath theſowreſt lees, and the beſt wit miſgoverned is the moſt per-
nicious; and an Angel when he falleth becometh a Devil; ſo to uſe this liberty
which is a ſpiritual thing, for an occaſion to the fleſh, to take this liberty, which if
Imay fofpeak) is the very livery-cloak of the ſervant of God, and to make it a
cloak of maliciouſneſs for the ſervice of ſin; muſt needs be preſumption in an high
degree, and an unſufferable abuſe.
Now we ſee how great a finit is thus to abuſe our liberty, it will be needful
326
in the next place to enquire more particularly, wherein this abuſe conſiſteth, that
ſo we may be the better able to avoid it. We are therefore to know, that Chri-
ſtian liberty may be uſed, or rather abuſed for a cloak of maliciouſneſs
, theſe four
ways following. Firſt, we may make it a cloak of maliciouſneſs, if we hold our
ſelves by virtue thereof diſcharged from our obedience, either to the whole mo-
rallaw of God, or to any part of it. Where, to omit thoſe that out of the
wretched
7
1
1
zio
Ad Populum
1 Pet. 2. 16.
a Noli ergº !!- wretched(a)prophaneneſs of their own hearts, pervert this branch of Evangelical
ad liberè pec do&trine, as they do all the reſt, to their own deſtruction. As a Spider turneth
candum. Aug. the juyce of the ſweeteſt and moſt medicinal herbs into poyſon: ſo theſe(b)turn
in Joh. tra&t. the grace of God into wantonneſs,and the liberty they have in Chriſtinto a prophane
6 Jude yer. 4. licentiouſneſs. Great offenders this way are the Libertines and Antinomists who
quite cancelthe whole Law of God, under the pretence of Chriſtian liberty, as if
they that were in Chriſt, were no longer tied to yield obedience to the Moral
Law:which is a peſtilent error, and of very dangerous conſequence ; Whereas
our bleſſed Saviour himſelf
, hath not only profeſſed that he came not to deſtroy
c Mat. 2: 1.7. the Law, but expreſly forbidden any man to think ſo of him. ((c) Think not that
17, 18, Moc. I came to deſtroy the Law, I came not to deſtroy it, but to fulfil it.) And St. Paul
contra Fauſtum rejecteth the conſequence with an abſit
, as both unreaſonable and impious, if
Seni Lingue any man ſhould conclude, that by preaching the righteouſneſs of faith, the Lam
v.& n.T. were aboliſhed, (b) Do we then make void the Law through 'faith? God forbid :
PROMO ... ule. yea (faith he rather) we eſtabliſh the Law, Rom. 3.
33. But they interpret thoſe words of Chriſt in this ſence, He came not to deſtroy
the Law, but to fulfil it: that is, he came not to deſtroy it without fulfilling it firft,
but by fulfilling it in his own perſon, he hath deštroyed it unto the perſon of e-
a Rom. 10.4. very believer:
and therefore is Chriſt ſaid to be(a)the end of the Law to every one
Finis perficiems that believeth, Rom. 10. Whence it is that the faithful are ſaid to be(b) freed from
Aug. 2. contr
. the Law, delivered from the Law,()dead to the Law and to bed no longer under
adverf
. legis 7• the Lar, and other like ſpeeches there are many every where in the New Te-
c Rom. 1.4. ſtament; I acknowledge both their Expoſitions to be juſt, and all theſe allega-
tions true, yet not ſufficient to evict their concluſion. Not to wade far into a
Rom. 6:14. controverſie, which I had not ſo much as a thought to touch upon, when I fixed
my choice upon this Scripture ; it ſhall fuffice us to propound one diſtinction,
which well' heeded, and rightly applyed, will clear the whole point concerning
abrogation and obligation of the Moral law under the New Teſtament, and cut
off
many needleſs curioſities, which lead men into error. The Law then may be
conſidered either as a Rule,or as a Covenant. Chriſt hath freed all believers from
the rigour and curſe of the Law, conſidered as a Covenaut; but he hath not freed
them from obedience to the Law.conſidered as a Rule. And all thoſe Scriptures
that ſpeak of the Law as if it were abrogated or annulled, take it conſidered as
aCovenant ; thoſe again that ſpeak of the Law as if it were ſtill in force, take it
conſidered as a Rule. The Law as a Covenant, is rigorous; and under that rigour
we now are not, if we be in Chriſt: but the Law as a Rule is equal; and under
that equity we ſtill are, though we be in Chrift.
Gal. 2. IG.
Gal. 5. 18
1
34,
The Law as a Rule only ſheweth us, what is good and evil, what we are to
Mic. 6. 8. do, and not to do. ((a) He hath Shewed thee, Oman, what is good, and what the
Lord requireth of thee ;) without any condition annexed either of reward if we
obſerve it, or of puniſhment if we tranſgreſs it. But the Law, as a Covenant
exacteth punctual and perſonal performance of every thing that is contained there-
in, with a condition annexed of Gods acceptance, and of bleſſing, if we perform
it to the full; but of his wrath and curſe upon us, if we fail in any thing. Now
by reaſon of tranſgreſſion, we having broken all that Covenant, the Law bath
b Gal. 3. 10. his work upon us, and involveth us all in (b)the Cnrſe: ſo as by(c)the Covenant
e Ibid. verl. 17. of the Law no fleſh living can be juſtified. Then cometh in Christ : who
ſubjecting himſelf for our fakes to the Covenant of the Law, firſt fulfilleth it in
his own perſon, but in our behalf, as our ſurety; and then diſannulieth it, and
d Heb. 8. 6. inſtead thereof eſtabliſheth (d) a better Covenant for us, even the Covenant of
Grace. So that now as many as believe, are free from the Covenant of the Law,
and from the Curſe of the Law; and ſet under a Covenant of Grace, and under
promiſes
1 Pet. 2. 16. The Seventh Sermon.
311
1
parente
concur
b Gregor.
promiſes of Grace. There is a tranſlation then of the Covenant:but what is all this
to the Rule? That is ſtill where it was, even as the nature of good and evil is ſtill
.
the ſame it was.And the Law conſidered as a Rule, can no more be aboliſhed or
changed, then can the nature of good and evil be aboliſhed or changed. It is our
fingular comfort then, and the happieſt fruit of our Chriſtian liberty, that we are
freed by Chriſt, and through faith in him from the Covenant and Curſe of the
Lam: but we'muſt know that it is our duty, notwithſtanding the liberty that we
have in Chriſt, to frame our lives and converſations according to the Rule of the
Law. Which if we ſhall neglect under the pretence of our Chriſtian liberty; we
muſt anſwer for both: both for negle&ing our duty, and for abuſing our liberty.
And ſo much for the firſt
way.
The ſecond way, whereby our
liberty may be uſed for a cloak of maliciouſneſs; 35.
is,when we ſtretch it in the uſe of things that are indeed indifferent beyond the
juſt bounds of ſobriety. Many men that would ſeem to make conſcience of their
way, will perhaps ask the opinion of ſome Divine, or other learned man, whe-
ther ſuch or ſuch a thing be lawful or no; and if they be once perſwaded that it
is lawful, they then think they have free liberty to uſe it in what manner and
meaſure they pleaſe: never conſidering what (2) caution and moderation is requi- a Becauſe we
red even in lawful things to uſe them lawfully
. St Gregories Rule is a good one, may notºrin
(b)Semper ab illicitis quandoque & à licitis: things unlawful we muſt never do ; wild. Hall. 15.
nor ever lawful things, but with due reſpect to our Calling, and other
Contempl
. 3.
rent (e) Circumſtances
. Wine, and Muſick, and gorgeous Apparel, and delicate c Quedam que
Fare, are ſuch things as God in his goodneſs hath created and given to the chil. licent, tempore
dren of men for their comfort; and they may uſe them lawfully,and take com- non licent. Sen.
fort in them as their portion : but he that ſhall uſe any of them intemperately, or controv. 25.
unſeaſonably, or vainly, or wastefully, abufeth both them and himſelf
. And
therefore we ſhall often find both the things themſelves condemned, and thoſe
that uſed them blamed in the Scriptures. The men of Iſrael for (d) ſtretching d Amoś 6.436.
themſelves upon their Couches, and eating the Lambs out of the flock, and chaunt-
ing to the ſound of the Viol, and drinking Wine in bowls, Amos. 6. and the wo-
men for their(e)bracelets, and ear-rings, and wimples, and criſping-pins, and their e Iſa. 3.18,23.
other bravery in Ifa.3. And the rich man for (f) faring deliciouſly, and wearing fLuke 16.19.
fine linen in the parable, Luk. 16. Yea, our Saviour himſelf pronounceth a
woe againſt(8)them that laugh, Luke 6. And yet none of all theſe things are or & Luke 6. 25
were in themſelves unlawful : it was the exceſs only, or other diſorder in the uſe
of, them, that made them obnoxious to reproof. Though ſome in their heat
have ſaid ſo, yet who can reaſonably ſay, that horſe-matches, or playing at cards
or dice, are in themſelves wholly unlawful? And yet on the other ſide, what
ſober wiſe man, becauſe the things are lawful, would therefore approve of that
vain and finful expence which is oftentimes beſtowed by men of mean eſtates,
in the dieting of Horſes, and wagering upon them, or of that exceſſive abuſe of
gaming, wherein thouſands of our Gentry ſpend, in a manner, their whole time,
and conſume away their whole
ſubstance : both which ought to be far more pre-
cious unto them?' I might inſtance in many other things in like manner. In all
which, we may eaſily erre either in point of judgment, or practice, or both; if
we
do
not wiſely fever the uſe from the abuſe. Many times becauſe the abuſes are
common and great, we peeviſhly condemn in others the very uſe of ſome lawful
things. And many times again, becauſe there is evidently a lawful uſe of the
things, we impudently juſtifie our felves in the very abuſes alſo. That is fooliſh
preciſeneſs in us; and this prophane partiality: by that we infringe our brethrens
liberty ; by this pollute our own. The beſt and ſafeſt way for
us in all indiffe-
rent things is this: To be indulgent to others, but ſtrict to our ſelves; in allow
ing them their libèrty with the moſt, but taking our own liberty ever with the
leaſt.
But
1
.
5
t
.
r
*
36.
1
}
liberty,
3
1
312
Ad Populum,
1 Pet. 2. 16.
But is not this to preach one thing, and do another ? Ought not our Doctrine
and our Practice to go together? It is moſt true, they ought ſo to do: Neither
doth any thing I have ſaid, make to the contrary. What we may doctrinally
deliver to be abſolutely neceſſary, we may not in our own practice omit : and
what we may do&rinally condemn as ſimply unlawful, we are bound in our own
practice to forbear. But things of a middle and indifferent nature, we may not
(doctrinally) either impoſe them as neceſſary, neither forbid as unlawful; buc
leave a liberty in them both for
other men and our ſelves to uſe them, or not to
uſethem, as particular circumstances, and occaſions, and other reaſons of conve
niency ſhall lead us. And in theſe things both we muſt allow others a
which for ſome particular reaſons it may not be ſo fit for us to take; and we may
alſo tie our ſelves to that strictneſs for ſome particular reaſons, which we dare
not to impoſe upon others. It was a foul fault, and blame-worthy in the Scribes
a Mat. 23. 4. and Phariſees, to tie [a] heavy burdens upon other mens ſhoulders, which they would
not touch with one of their fingers: but if they ſhould (without ſuperſtition, and
upon
reaſonable inducements) have laid ſuch burdens upon themſelves, and not
impoſed them upon others; for any thing I know, they had been blameles
There are many things which in my conſcience are not abſolutely and in Theli
neceſſary to be done ; which yet in Hypothefi for ſome perſonal reſpects I think to
fit for me to do, that I ſhould reſolve to undergo ſome inconveniency rather
than omit them; ſtill reſerving to others their liberty to do as they ſhould ſee
cauſe. There are again many things which in my conſcience are not abſolutely
and in Theli unlawful to be done; which yet in Hypothefi
, and for the like per-
fonal reſpects, I think ſo unfit for me to do, that I ſhould
reſolve to undergo fomc
inconvenience rather than do them: yet ſtill reſerving to others the like liberty
as before, to do as they ſhould ſee cauſe. It belongeth to every ſober Chriſtian
adviſedly to conſider, not only what in it ſelf may lawfully be done or left un-
done; but alſo what in godly wiſdom and diſcretion is fitteſt for him to do, or
not to do, upon all occaſions, as the exigence of preſent circumstances Thalíte-
quire. He that without ſuch due conſideration will do all he may do at all
times, under colour of Christian liberty, he ſhall undoubtedly ſometime uſe his
liberty for a cloak of maliciouſneſs. And that is the ſecond way, by uſing it ex-
ceſſively.
37. It may be done a third way, and that is by uſing it uncharitably, which is the
caſe whereon I told you St. Paul beateth ſo often. When we uſe our liberty, fo
as to [a] Stumble the weak conſciences of
our brethren thereby, and will not re-
mit in any thing the extremity of that right and power, we have in things of in-
b Rom. 15. 2. different nature, [6] to pleaſe our neighbour for his good unto edification, at leaſt fo
far as we may do it without greater inconvenience; we [c]walk not charitably :
and if not charitably, then not Chriſtianly. Indeed the caſe may ſtand ſo, that
we cannot condeſcend to his infirmity without great prejudice either to ourſelves,
or to the intereſt of fome third perſon. As for inſtance; when the Magistrate
hath poſitively already determined our liberty in the uſe of it the one way; we
may not in ſuch caſe redeem the offence of a private brother with our diſobedi-
ence to ſuperiour authority in uſing our liberty the other way: and other like Cx-
ſes there may be. But this I ſay, that where without great inconvenience we
d Rom. 15. 1. may do it; it is not enough for us to[d]pleaſe our felves, and to ſatisfie our own
e Gal. 6.2. conſciences, that we do but what we lavofully may: but we ought alſo to [e] bear
one anothers burdens, and to forbear for one anothers fakes what otherwiſe we
might, and fo to fulfil the Law of Christ. St. Paul, who hath forbidden us
f 1 Cor. 7.23. in one place to make our felves[f.]the fervants of any man, 1 Cor.7. hath yet bid-
8 Gal. 5. 13. den is in another place [8] by love to ſerve one another, Gal.
pra-
Etice therein conſenteth with his doctrine (as it ſhould do in every teacher of
b. Co. 9:19: truth) for though he were[5]free from all and knew it,and would not[:]be brought
under
N
a i Cor. 8.9.
c Rom 14.15
5. 13. And his
į
1
- 4
1
38
1
5
1
i Pet, 2 16. I be Seventh Sermon. .
313
under the power of any, yet in love he became (k) ſervant to all, that by all meansk1 Cor.9.19.
he might win some. It was an excellent ſaying of Luther
: (1) Omnia libera per fi- iLuther in Cala
dem, omnia ferva per charitatem. We ſhould know, and be fully perſwaded with s.
the perſwalion of faith, that all things are lawful: and yet withal we ſhould
pur-
poſe and be fully refolved for charity's fake to forbear the uſe of many things, if
we find them inexpedient. He that will have his own way in every thing he hath
a liberty unto, whoſoever ſhall take offence at it, maketh his liberty but a cloak of
maliciouſneſs by uſing it incharitably.
The fourth and laſt way, whereby we may uſe our liberty for a cloak of mali-
ciouſneſs is, by uſing it undutifully, pretending it unto our diſobedience io law-
ful authority. The Anabaptiſts that deny all ſubjection to Magiſtrates in indif-
ferent things, do it upon this ground, that they imagine Chriſtian liberty to be
violated,when by humane Laws it is determined either theone way or the other.
And I cannot but wonder, that many ofour brethren in our own Church, who
in the queſtion of Ceremonies muſt argue from their ground (or elſe they talk of
Chriſtian libertyto no purpoſe) ſhould yet hold off, before they grow to their
concluſion: which to my apprehenſion ſeemeth by the rules of good diſcourſe to
iffue moſt naturally and neceſſarily from it. It were a happy thing for the peace
both of this Church and of their own conſciences, if they would in calm blood
review their own dictates in this kinds and ſee whether their own principle
(which the cauſe they are engaged in, maketh them doat upon) can be reaſonably
defended; and yet the Anabaptiſts inference thence (which the evidence of truth
maketh them to abhor) he fairly avoided. Yet ſomewhat they have to lay for
the proof of that their ground : which ifit be found, it is good reaſon we ſhould
ſubſcribe to it; if it be not, it is as good reaſon they ſhould retract it. Let us hear
therefore what it is, and put it to trial.
Firſt, ſay they, Eccleſiaſtical Conſtitutions (for there is the quarrel) determine
39.
us preciſely ad unum in the uſe of indifferent things, which God and Chriſt have
left free ad utrumlibet. Secondly, by inducing a neceſſity upon the hing they en-
joyn, they take upon them as if they could alter the nature of things, and make
that to become neceſſary which is indifferent, which is not in the
man (but of God only) to do. Thirdly, theſe Conſtitutions are ſo far preſled, as
3.
if men were bound in conſcience to obey them, which taketh away the freedom
of the conſcience : for if the conſcience be bound, how is ſhe free? Nor lo on-
ly, but fourthly, the things ſo enjoyned, are by conſequence impoſed upon us as
of abſolute neceſſity unto ſalvation, foraſmuch as it is neceflary unto ſalvation,
for every man to do that which he is bound in conſcience to do; by which de-
vice, kneeling at the Communion, ſtanding at the Goſpel, bowing at the name
of Jeſus, and the like, become to be of neceſſity unto ſalvation. Fifthly, ſay they,
theſe Conſtitutions cannot be defended but by ſuch Arguments as the Papišts
uſe for the eſtabliſhiug of that their rotten Tenet, that humane Lars bind the
conſcience as well as Divine. Than all which premiſles, what can be imagined
more contrarious to true Christian liberty?
In which Objections (before I come to their particular anſwer) I cannot but 40.
obſerve the unjuſt (I would we might not ſay unconſcionable) partiality of the
Objectors
. Firſt, in laying the accuſation againſt the Eccleſiastical Laws only ;
whereas their Arguments (if they had any ſtrength in them) would as well
conclude againſt the Political Laws in the Civil State, and againſt domestical or-
ders in private Families, as againſt the Laws Eccleſiastical; yet muſt theſe only
be guilty, and they innocent, which is not equal. Let them either damn them all
or quit them all ; or elſe let them ſhew wherein they are unlike, which they
have not yet done, neither can do. Secondly, when they condemn the things
joyned as ſimply and utterly unlaroful upon quite other grounds ; and yet keep
a ftir about Christian liberty, for which argument there can be no place without
Sf
ſupporal
+
I.
2.
power of
of any
4.
5.
1.
2,
1
)
!
)
4.
3
1
314
1 Pet. 2. 16
Ad Populum
ſuppoſal of indifferency, (for Chriſt hath left us no liberty to unlawful things)
3. how can they anſwer this their manifeſt partiality? Thirdly, if they were put to
ſpeak upon their conſciences, whether or no, if power were in their own hands
,
and Church-affairs left to their ordering, they would not forbid thoſe things they
now diſlike, every way as ſtrictly, and with as much impoſition of neceſity,as the
Church preſently enjoyneth them; I doubt not but they would ſay Tea:and what
equity is there in this dcaling,to condemn that in others, which they would allow
in themſelves ? Fourthly, in ſome things they are content to ſubmit to the Eccle-
ſiaſtical Conſtitutions notwithſtanding their Chriſtian liberty, which liberty they
ſtifly pretend for their refuſal of other ſome; whereas the caſe ſeemeth to be
every way equal in both; all being enjoyned by the fame Authority,and for the
fame end, and in the ſame manner. If their liberty be impeached by theſe ; why
not as much by thoſe? Or.if obedience to thoſe may conſiſt with Christian ltberty,
why not as well obedience to theſe ? in allowing ſome, rejecting others, where
there is the ſame reaſon of all:are not they very partial ?
41. And now I come to anſwer their arguments or rather flouriſhes for they are in
truth no better. That firſt allegation, that the determining of any thing in H-
nam partem taketh away a mans liberty to it, is not true. Forthe liberty of a
Chriftian to any thing indifferent conſiſteth in thiszthat his judgment is through-
ly perſwaded of the indifferency ofit:and therefore it is the determination of the
judgment, in the opinion of the thing, not the uſe of it, that taketh away Chri-
stian liberty. Otherwiſe not only Laws Political and Eccleſiaſtical, bur alſo all
Voros, Promiſes
, Covenants, Contracts, and what not, that pitchoth upon any
certain reſolution de futuro, ſhould be prejudicial to Chriſtian liberty : becauſe
they do all determine ſomething in unam partem, which before was free and in-
different in utramque partem. For example : if my friend invite me to ſup with
him, I may by no means promiſe him to come ; becauſe the liberty I had before
to go, or not to go, is now determined by making ſuch a promije: neither may
a young man bind himſelf an Apprentice, with any certain Mafter, or to any
certain Trade, becauſe the liberty he had before of placing himſelf indifferently
with that Maſter, orwith another, and in that trade, or in another, is now de-
termind by ſuch a contract.And ſo itmight be inſtanc'd in a thouſand other things
.
For indeed to what purpoſe hath God left indifferent things determinablé both
ways by Chriſtian liberty, if they may never be actually determined either way
without impeachment of that liberty? It is a very vain power, that may not be
brought into ack, but God made no power in vain.Our Brethren, I hope will wave
this firft argument, when they ſhall have well examined it unleſs they will frame
to themſelves under the name of Chriſtian liberty, a pery Chimera, a non ens, a
meer notional liberty, whereof there can be no uſe.
1
1
42.
1
That which was alledged ſecondly, that they that make ſuch Laws, take upon
them to alter the nature of things, by making indifferent things to become neces
ſary, being ſaid gratis without either truth or proof, is ſufficiently anſwered by
thebare denial. For they that make Laws concerning indifferent things, have
no intention at all to meddle with the nature of them, they leave that in medio
as they found it: but only for ſome reaſons of conveniency to order the wfe of
them; the indifferency of their nature ſtill being where it was. Nay, ſo far is
our Church from having any intention of taking away the indifferency of thoſe
things which for order and comelineſs ſhe enjoyneth; that ſhe hath by her pub-
lick declaration proteſted the contrary: wherewith they ought to be ſatisfied.
Eſpecially ſince her ſincerity in that declaration (that none may cavil, as if it
were proteſtatio contraria fatto) appeareth by theſe two moſt clear Evidences
among many other ; in that ſhe both alloweth different Rites uſed in other
Churches,
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315
Churches, and alſo teacheth her own rites
, to be mutable: neither of which ſhe
could do, if the conceived the nature of the things themſelves to be changed, or
their indifferency to be removed by her Conſtitutions.
Neither is that true, which was thirdly alledged, that where men are bound 44.
in conſcience to obey, there che conſcience is not left free; or elſe there would
be a contradiction: For there is no contradiction, where the Affirmative and
Negative are not ad idem, as it is in this caſe; for Obedience is one thing, and
the Thing Commanded another; The Thing is commanded by the Law of Man,
and in regard thereofthe conſcience is free: but Obzdience to men is command-
ed by i he Law of God, and in regard thereof the conſcience is bound. So that
we are bound in conſcience to obedience in indifferent things lawfully command-
ed; the conſcience ſtill remaining no leſs free in reſpect of the things themſelves
focommanded, than it was before. And you may know it by this ;. In Laws
properly humane (ſuch as are thoſe that are made concerning indifferent things)
the Magiſtrate doth not, nor can fay; this you are bound in conſcience to do,
and therefore I comnand you to do it ; as he might ſay, if the bond of obedi-
ence did ſpring from the nature of the things commanded. But now when the
Magiſtrate beginneth at the other end, as he muſt do, and faith, I command
you to do this or that, and therefore you are bound in conſoience to do it; this
plainly ſheweth, that the bond of obedience ariſeth from that power in the Mági-
ſtrate and duty in the ſubject, which is of Divine Ordinances. You may obſervé
therefore that in humane Laws not metrly ſuch (that is, ſuch as are eſtabliſhed
concerning things ſimply neceffary; or meerly unlawful ;) the Magiſtrate may
there derive the bond of obedience from the nature,of the things themſelves. As
for example, if he ſhould make a Law to inhibit Sacriledje or Adnltery ; he
might then well ſay, You are bound in conſcience to abſtain from thefe things
and therefore I command yon fo to abſtain; which he could not ſo well ſay in
the Laws made to inhibit the eating of fleſh, or the tranſportation of Gʻain. And
the reaſon of the difference is evident, becauſe thoſe former Laws are rather
Divine than Humane (the ſubstance of them being divine, and but the fanction
only humane) and ſo bind by their immediate vertue, and in reſpe& of the things
themſelves therein commanded; which the latter being meerly humane (both
for ſubſtance and fanction) do not.
The conſideration of which difference, and the reaſon of it, will abundant-
43
ly diſcover the vanity of the fourth allegation alſo: wherein it was objected, that
the things enjoyned by the Écclefiaftical Laws are impoſed upon men,as of neceſ
fity to ſalvation : which is moſt untrue.
which is moſt untrue. Remember once again, that obedi-
ence is one thing, and the things commanded another; Obedience to lawful Au-
thority is a duty commanded by God himſelf, and in his Law, and ſo is a part
ofthat [4]holineſs without which no man ſhall ſee God: but the things themſelves a Heb. 12. 14
commanded by lawful Authority, arë neįther in truth neceſary to ſalvation,
nor do they that are in Authority impoſe them as ſuch ; only they are the ob-
ject (and that but by accident neither and contingently, not neceſſarily) about
which that obedience is converſant, and wherein it is to be exerciſed. An ex-
ample or two will make it plain, We know, every man is bound in conſcience
to employ himſelf in the works of his particular calling with faithfulneſs and di-
ligence; and that faithfulneſs and diligence is a branch of that holineſ and
righteouſniß which is neceſſary unto ſalvation. Wereit not now a very fond
thing and ridiculous, for a man from hence to conclude, that therefore drawing
of wine, or making of ſhoes, were neceſſary to falvation, becauſe theſe are the
proper imployment of the Vintners and Shoemakers Calling, which they in
conſcience are bound to follow. nor may without ſin neglect them ? Again, if
a Maſter command his
ſervant to go to the Market, to ſell his corn, and to buj
in proviſion for his houſe, or to wear a livery of ſuch or fuch a colour and
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faſhion : in this caſe, who can reaſonably deny but that the ſervant is bound in
conſcience to do the very things his Master biddeth him to do; togo, to fell, to
buy, to wear? And yet is there any man ſo forſaken of common ſence, as thence
to conclude, chat going to market, ſelling of corn, buying of meat, wearing a
blue coat,
are neceſſary to ſalvation? Or that the Maſter impoſeth thoſe things
upon the ſervant as of neceſſity unto Salvation? The obligation of the ſervants
conſcience to do the things commanded,ariſeth from the force of that divine Lane
which bindeth fervants to obey their masters in lawful things. I he master in the
things he ſo commandeth, hath no particular actual reſpect to the conſcience of
his ſervant, (which perhaps all that while never came within his thoughts,) but
merely reſpecteth his own occaſions and conveniences. In this example as in a
glaſs let the objectors behold the lineaments and features of their own Argument.
Becauſe, kneeling, standing, bowing, are commanded by the Church, and the
people are bound in conſcience to obey the Laws of the Church; therefore the
Church impoſeth upon the people kneeling, standing and bowing, as neceſſary to
ſalvation.
44.
If that which they object, were indeed true, and that the Church did impoſe
theſe Rites and Ceremonies upon the people, as of neceſſity to falvation, and re-
quire to have them ſo accepted: doubtleſs the impoſition were ſo prejudicial to
Chriſtian liberty, as that every faithful man were bound in conſcience for the
maintenance of that liberty, to diſobey her authority therein, and to confeſs a-
gainſt the impofition. But our Church hath been ſo far from any intention of
doing that her ſelf, that by her foreſaid publick declaration ſhe hath manifeſted
á Hoy. 1.Sat.3.
her utter diſlike of it in others. What ſhould I ſay more? (a) Denique teipfuxi
concute. It would better become the Patriarchs of that party that thus deeply
(but untruly) charge her; to look unto their own cloaks, dive into their own
boſoms, and ſurvey their own poſitions and practice : if happily they may be able
to clear themſelves of trenching upon Chriſtian liberty, and enſnaring the con.
ſciences of their brethren,and impoſing upon their Proſelites their own traditions
of kneel not,ſtand not,bow not, (like thoſe mentioned Col. 2. of (6) touch not,taste
6 Col. 2. 2i.
not, handle not ) requiring to have them accepted of the People, as of neceſſity
unto ſalvation. If upon due examination they can acquit themſelves in this
matter, their accounts will be the eaſier : but if they cannot, they ſhall find
when the burden lighteth upon them, that it will be no light matter to have
been themſelves guilty of that very crime, whereof they have unjuſtly accuſed
others.
45.
As for conſent with the Papiſts in their doctrine concerning the power that mens
Laws have over the conſcience, which is the last objection, it ought not to move
ụs. We are not aſhamed to conſent with them, or any others in any truth; but in
this point we differ from them, ſo far as they differ from the truth: which diffe-
rence I conceive to be, neither ſo great as ſome men, nor yet ſo little as other ſome
men would make it. They teach that Humane Laws, eſpecially the Eccleſiaſtical
bind the conſciences of men, not only in reſpect of the obedience, but alſo in reſpect
of the things themſelves commanded, and that by their own direct immediate and
proper virtue. In which doctrine of theirs, three things are to be miſliked. Firſt,
that they give a preheminence to the Eccleſiaſtical Laws above the Secular in this
power of binding. Wee may ſee it in them, and in theſe objectors ; how men
will run into extremities beyond all reaſon, when they give themſelves to be led
a Hor..Ep.17. by corrupt reſpects
. As he ſaid of himſelf and his fellow-Philoſophers
. (a) Scur-
ror ego ipfe mihi, populo tu:ſo it is here. They of Rome carried with a wretched de-
ſire to exalt the Papacy, and indeed the whole Clergy, as much as they may,
and
to avile the ſecular powers as much as they dare ; they therefore aſcribe this
power over the conſcience to the Eccleſiastical Laws eſpecially, but do not ſhew
themſelves all out ſo zealous for the Secular. Ours at home on the contrary,
1.
out
1
1 Pet. 2. 16. The Seventh Sermon,
317
1
1
}
2.
3.
1
46.
out of an appetite they have to bring irra new platform of Diſciplineinto the
Church,and for that purpoſe to preſent the eſtabliſhed Government unto the eyes
and the hearts of the people in as deformed a ſhape as they can; quarrelthe Ec-
clefi iſtical Laws, eſpecially for tyrannizing over the conſcience, but do not ſhew
themſelves ſo much aggrieved at the ſecular. Whereas the very truth is, what-
ſoever advantages the ſecular powers may have above the Eccleſiaſtical,or the Ec-
clefiaftical above the ſecular in other reſpects; yet as to the power of binding the
Conſcience, all humane Laws in general are of like reaſon, and ſtand upon equal
terms. It is to be miſliked, ſecondly, in the Romiſh Doctrine, that they ſubject
the conſcience to the things themſelves alſo, and not only tie it to the obedience;
whereby they affume unto themſelves (interpretative) the power ofaltering the
nature of the things by removing of their indifferency, and inducing a neceſſity;
for ſo long as they remain indifferent, it is certain they cannot bind. And third-
ly and principally, it is to be miſliked in them, that they would have this bind-
ing power to flow from the proper and inherent virtue of the Laws themſelves
immediately and per ſe; which is in effect to equal them with the divine Law :
for what can that do more? Whereas humane Laws in things not repugnant to
the Law of God, do bind the conſcience indeed to obedience, but it is by conſe-
quent, and by vertueof a former Divine Law,commanding usin all lawful things
to obey the ſuperior powers.
But whether mediutely, or immediately, may ſome ſay, whether directly or by
confequent, whether by its own or by a borrowed vertue ; what is it material to
be argued, ſo long as the ſame effect will follow, and that as entirely to all 113-
tents and purpoſes, the one way as well as the other? As if a debt be alike re-
coverable; it skilleth not much whether it be due upon the original bond, or
upon an aſſignment. If they may be ſure to be obeyed, the higher powers are
ſatisfied: Let Scholars wrangle about words and diſtinctions; ſo they have the
thing, it is all they look after. This Objection is in part true, and for that rea-
ſon the differences in this controverfie are not altogether of ſo great conſequence
as they have ſeemed to fome. Yet they that think the difference either to be
none at all
, or not of conſiderable moment, judge not aright ; for albeit it be
all one in reſpect of the Governors, whence the Obligation of Conſcience ſpring,
eth ſo long as they are conſčionably obeyed, as was truly alledged : Yet unto infe-
riors, who are bound in conſcience to yield obedience, it is not all one; but it
much concerneth them to underſtand whence that Obligation ariſeth, in reſpect
of this very point whereof we now ſpeak, of Chriſtian liberty,and for two weigh-
ty and important confiderations.
For firſt “ If theobligation ſpring as they would have it from the Conſtitu-
47.
"tion it ſelf
, by the proper and immediate vertue thereof; then the conſcience
" of the ſubject is tyed to obey the Conſtitution in the rigour of it: whatſoever
occaſions may occur, and whatſoever other inconveniences may follow there-
upon; ſo as he finneth mortally, who at any time, in any caſe (though of
"never ſo great neceſſity) doth otherwiſe than the very letter of the Conſtituti-
" on requireth, (yea, though it be extra caſum ſcandali e contemptis.) Which
were an heavy caſe, and might proveto be of very pernicious conſequence;
‘and is indeed repugnant to Chriſtian liberty, by enthralling the conſcience
"where it ought to be free. But if, on the other ſide, which is the truth, the
"Conſtitution of the Magiſtrate bind the conſcience of the ſubject, not imme-
diately and by its own virtue, but by conſequent only, and by vertue of that
“ Law of God which commandeth all men to obey their ſuperiours in lawful
things: then is there a liberty left to the ſubject, in caſes extraordinary, and
" of ſome preſſing neceſſity, not otherwiſe well to be avoided, to doorherwiſe
"Sometimes than the Conſtitution requireth. And he may ſo do with a free con-
ſcience, ſo long as he is fure of theſe two things: firſt
, that he be driven
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1 Pet. 2.16
" thereupto by a trve and real, and not by a pretended neceſſity only; and fem
condly, that in the manner of doing he uſe ſuch godly diſcretion, as neither
to thew the leaſt contempt of the Law in himſelf, nor to give ill example to o
inthers to deſpiſe Government or Governors.'And this first difference is matc-
48.
And ſo is the ſecond alſo, if not much more ; which is this. “If the Magi-
"ſtrates Conftitution did bind the conſcience virtute propria, and immediately;
"then ſhould the conſcience of the ſubject be bound to obey the Constitution of
có the Magiſtrate ex intuitu precepti, upon the bare knowledge, and by the bare
warrant thereof, without farther enquiry ; and conſequently ſhoald be bound
" to obey as well iq unlawful things, as lawful
. Which conſequence (though
“they that teach otherwiſe will not admit) yet in truth they cannot avoid, for
" the proper and immediate cauſe being ſuppoſed, the effe&t muſt needs follow.
" Neither do Iyet ſee what fufficient reaſon they that think otherwiſe can ſhew,
“why the conſcience ofthe ſubject ſhould be bound to obey the Laws of the Magi-
“ſtrate in lawful things, and not as well in unlawful things. The true reaſon of
“it is well known to be this, cven becauſe God hath commanded us to obey in
".lawful things, but not in unlawful. But for them to aſſign this reaſon, were
"evidently to overthrow their own Tenent: becauſe it evidently deriveth the
« bond of Conſcience from a higher power than that of the Magiſtrate, even the
“Commandment of God. And ſo the Apoſtles indeed do both of them derive
a Rom 13.1,6. it. St. Paul in Rom. 13. men muſt [a] be ſubject to the higher powers : Why?
Becauſe the powers are commanded of God; And that for conſcience fake too:
Why? Becauſe the Magiſtrates are the Miniſters of God. Neither may tkey be
refified: And why? Becauſe to reſiſt them is to reſiſt the Ordinance of God. That
b 1 Pet. 2: 13. is St. Pauls doctrine. And St. Peter accordeth with him: [b]Submit your felves
c cum Chriſto (faith he) to every ordinance of man. What, for the manş fake? Or for the Ora
jubente Servisi, dinance fake? No:but propter Dominum, for the Lords ſake, ver. 13. And all
fervis fed ei qui this may very well ſtand with Chriſtian liberty: for the conſcience all this while
jufit. Aug. in is [c] ſubject to none but God.
By theſe Anſwers to their Obječtions, you may ſee what little reaſon fome
49.
men have to make ſo much noiſe as they do about Christian liberty.Whereupon
if I haveinliſted far beyond both your expectations, and my own firſt purpoſe : I
have now no other thing whereby to excuſe it, but the earneſtneſs ofmy deſire,
if it be poſſible, to contain within ſome reaſonable bounds of fobriety and duty
,
thoſe of my brethren,who think they can never run far enough from ſuperſtition,
unleſs they run themſelves quite out of their allegiance. There are ſundry other
things, which I am forced to paſs by,, very needful to be rightly underſtood,
and very uſeful for the reſolution of many caſes of conſcience which may ariſe
from the joynt conſideration of theſe two points, of Christian Obedience and of
Chriſtian Liberty. For the winding of our ſelves out of which perplexities,when
they may concern us, I know not how to commend both to my own practice
and yours, a ſhorter and fuller rule of direction, than to follow the clem of this
Text:Wherein the Apoſtle hath ſet juſt bounds both to our obedience and li-
berty. Bounds to our obedience ; that we obey, ſo far as we may without pre-
judice to our Chriſtian liberty; in all our acts of obedience to our fuperiors
ſtill keeping our conſciences free, by ſubjecting them to none but God, Sub-
mit your ſelves &c. but yet as free and as the ſervants of God, and of none
beſides. Bounds to our Liberty ; that (the freedom of our judgments and
conſciences ever reſerved) we muſt yet in the uſe of indifferent things moderate
our liberty, by ordering our ſelves according unto Chriſtian fobriety, by con-
deſcending ſometimes to our brethren in Chriſtian Charity, and by ſubmitting
cur felves to the lawful commands of our Governors in Chriſtian duty. Inany
of which reſpects if we ſhall fail, and that under the pretenſion of Christian
liberty :
Pſal. 124
1
1
1
A
1
1
+
3
1 Pet. 2. 16.
The Seventh Sermon.
319
1
.
liberty: we ſhall thereby quite contrary to the expreſs direction of both the A-
poſtles, but abuſe the nameof liberty, for an occaſion to the fleſh, and for a cloak
of maliciouſneſs
.
[As free, but not uſing your liberty for a cloak of maliciouſneſs, but as the fer-
vants of God.]
· And ſo I paſs from this ſecond to my third and laſt Obſervation ; wherein, if 50.
I have been too long or too obſcure in the former, I ſhall now endeavour to re-
compence it, by being both ſhorter and plainer. The Obſervation was this : In
the whole exerciſe both of the liberty we have in Chriſt, and of thoſe reſpects
we owe unto men, we muſt evermore remember ourſelves to be, and accord-
ingly behave our ſelves as thoſe that are Gods ſervants:in theſe laſt words, (But
as the ſervants of God.) containing our condition and our carriage. By our con-
dition, we are Sirolthe ſervants of God : and our carriage muſt be as Senor,
as the the ſervants of God, I ſhall fit my method to this divifion; and firſt ſhew
you ſundry reaſons, for which we ſhould deſire to be in this Condition, to be
Agroi, the ſervants of God : and then give ſome directions, how we may frame
our carriage anſwerably thereunto, to demean our ſelves as dôros, as the ſervants
of God.
For the firſt : We cannot imagine any conſideration, that may be found in
51.
any ſervice in the world, to render it deſirable ; which is not to be found, and
that in a far more eminent degree, in this ſervice of God. If Justice may pro-
voke us, or Neceſſity enforce us, or Ealineſs hearten us, or Honour allure us, or
Profit draw us, to any ſervice: behold here they all concur; the ſervice of God
and of Chriſt is excellently all theſe. It is of all other the moſt just, the moſt
neceſſary, the moſt eaſie, the moſt honourable, the moſt profitable ſervice. And :
what would
you have more?
First, It is the moſt just ſervice; whether we look at the title of Right on his
52,
part, or reaſons of Equity on ours. As for him, he is our Lord and Maſter ple-
no jure, he hath right to our beſt ſervices by athreefold title, like a treble cord,
which Satan and all the powers of darkneſs cannot break or untwine.A right of
Creation. ((a) Remember O‘Jacob, thou art my ſervant, I have formed thee ; thon
a Iſa. 44. 21.
art my ſervant, o Ifrael
, Iſa. 44.) Princes and the great ones of the world ex-
pect from thoſe that are their Creatures (rather that are called fo, becauſe they
raiſed them, but in truth are not ſo, for they never made them;) yet they ex-
pect much ſervice from them, that they ſhould be forward instruments to exe-
cute their pleaſures, and to advance their intentions: how much more may the
Lord juſtly expect from us who are every way his Creatures, (for he raiſed us
out of the duſt, nay, he made us of nothing) that we ſhould be his ſervants to
do his will, and instruments to promote his glory? Beſides this Jus créationis ;
he hath yet two other Titles to our ſervices, Jus redemptionis, and Jus libera-
tionis. He hath bought us out of the hands of our enemies, and ſo we are his
by purchaſe: and he hath won us out of the hands of our enemies, and ſo we
are his by conquest. We read often in the Law, of ſervants (b) bought with me-
6 Exod.12.14
do' alibi.
ney, stros céggugaiuntos. and it is but reaſon, he that hath payed a valuable confi-
deration for a man's ſervice, ſhould have it. Now God hath bought us and re-
deemed us, (c) not with corruptible things, as ſilver and gold, but with his own, c i Pet. I. 18,
mošt prccious blood. And being bought with ſuch a price, we are(d) not our own, 19;
to ſerve the lusts of our own fleſh; nor any man's elſe, that we ſhould be the d 1 Cor.6.19.
ſervants of men; but his only that hath bought us and paid for us, to (e) glorifie e 1 Cor.6.20.
him both in our bodies and ſouls, for they are his jure redemptionis by the right
of Purchaſe and Redemption. Again, when we were mancipia peccati e di
aboli, The Devils Captives, and Slaves to every ungodly luſt: in which con-
dition if we had lived and died, after a hard and toillom ſervice in the mean
time, our wages in the end ſhould have been eternal death: God by ſending his
Son
1.
2.
.
3.
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Ad Populum
i Pet. 2. 16
320
Son to live and die for us, hath conquered fin and Satan, and freed us from that.
wretched thraldom; to this end,
That (f) being delivered out of the hands of our enemies, we might ſerve him in
53. holineſs and righteouſneſs before him all the days of our lives. (($) I am the Servant
,
fLuc. 1.74,75. I am thy ſerv.nt, and the Son of thine handmaidl; thou haft broken my bondsin fun
8Pfal. 116.16.
der,Pfal. 1 16.) That is jus liberationis , the right of conqueſtand deliverance. Ha-
h An qui fun. ving ſo many and ſo itrong titles thereunto, (b) with what juſtice can we hold
dum aufert ejus back our ſervices from him ? It is the firſt and moſt proper act of Juſtice, jus
est, tradit ſuum cuique to(i)render to all their dues and to let every one have that which of
ei qui nihil in right appertaineth unto him. And if we may not deny (k) unto Caſar the things
injuſtuselt: da
that are Cafars, it is but right we ſhould alſo give unto God the things that are
qui feipfum au- Gods, by ſo many, and juſt Titles.
fere dominanti “Eſpecially ſince there are reaſons of Equity on our part in this behalfas well
Deo, à quo fa-
Etus eft, & ma as there is title of right on his part. You know the rule of Equity, what it is ;
lignis ſervit Spi- «s even to do to others, as we would be done io. See then 1. how we deal withthore
Titibus, juftus
est ? Aug. 19.
“that are under our command. We are rigid and importunate exactors of ſer-
« vice from them: we take on unreaſonably, and lay on unmercifully, and be
i Man. 13;7: “ wray much impatience and diſtemper, if they at any time ſlack their ſervices
54.
« towards us, how ſhould this our ftri&tneſs in exacting ſervices from thoſe that
a Visu' tibi fera.“ are under us,add to our care and (a) conſcience in performing our bounden ſera
viat,.cum quo “ vices to our Lord and after that is over us? But as it is with ſome unconſci-
fatus es;&gnon
vis ſervire ci, a
“ onable dealers in the.world, that neither have any pity to forbear their debtors
,
quo factus es? « nor any care to ſatisfie their creditors; and as we uſe to ſay of our great ones
(and that but too truly of too many of them) that they will neither do right
, ,
"nor take wrong ; ſuch is our diſpoſition. We are neither content to forego any
part of that ſervice which we take to be due to us ; nor willing (b) to perform
any part of that ſervice , which we know to be due to God.See ſecondly, how
exhibes Domino: we have dealt even with God himſelf. It is the maſters part to command, not
quia vis ut me- « to ſerve:yet have we againſt all reaſon and good order done our endeavour to
liwem tuhabeas cc make him who is our Maſter become our ſave. Himſelf complaineth of it by
Deus. Aug. Ibid“ his Prophet (c) I have not cauſed thee to ſerve with an offering and wearied the
" with incenfe, but thou haſt made me to ſerve with thy ſins, and wearied me wrth
cila 43.23,24. “thine iniquities, Iſa. 43.) Now what can be imagined more prepoſterous and
“ unequal, than for a ſervant to make his master do him ſervice
, and himself
“the while reſolve to do his maſter none?See thirdly,what Chriſt hath done for
3.
us though he were the Eternal Son of the Eternal God,no way inferior torhe
“Father, no way bound to us; yet out of his free love to us and for our good,
" he took upon him (d) the form of a ſervant, and was among us (e) as one that
e Luc. 22. '17. “ miniſtreth. That love of his ſhould in all equity and thankfulneſs, yet further
“ bind us to anſwer his ſo great love, by taking our ſelves fervants unto him,
" who thus made himſelf a ſervant for us. Thus both in point of right and equity,
“the ſervice of God is a juſt ſervice.
Aug. de 1o.
Chord. c. 10.
CS
b Quod laudas
in ſervo, non
2.
3.
d Phil.2.7.
55.
1.
It is ſecondly, the moſt neceſſary ſervice. Neceſſity firſt, becauſe we are fer-
vi nati, of a ſervile condition, born to ſerve. We have not the liberty to chuſe
whether we will ſerve, or no : all the liberty we have, is to chuſe our Maſter ;
a Joſh. 24:15. (as Joſhua faid to the people, (a) Chuſe you whom you will ſerve.) Since then
there lieth upon us a neceſſity of ſerving, it ſhould be our wiſdom to make a
vertue of that neceſſity, by making choice of a good maſter; with his reſolution
there, I and my houſe will ſerve the Lord. It is neceſſary ſecondly, for our ſafety
and ſecurity : leſt if we withdraw our ſervice from him, we periſh juſtly in
b Ifa, 50:12. our rebellion according to that in the Prophet ([b] The nation and kingdom that
liberi eft, Spon will not ſerve thee, ſhall periſh.) It is necellary thirdly, [c] by our own volun.
spandit. Senec. tary act! when we bound our ſelves by folemn vom and promiſe in the face of
Epiſt. 35.
the
2.
A
1
25.
}
upon
terdum pati,
mur. Sen.
.
(e) Tit. 3. 3:
i Pet. 2. 16.
The Seventh Sermon.
321
the open Congregation at our Baptiſm, to continue Chrifts faithful Jouldiers and
fervants unto our lives end. Now the word is gone out of our lips, we may not
alter it ; nor after we have made a vow, (d) enquire what we have to do. Thus (d) Prov. 20
the ſervice of God is a neceſſary ſervice.
It is thirdly, (which at the firſt hearing may ſeem a Paradox, yet will appear 56.
farther conſideration to be a moft certain truth) of all other the moſt eaſie
Pervice: in regard both of the certainty of the employment; and of the help we
have towards the performance of it. He that ſerveth many Maſters, or even but
one if he be a fickle man, he never knoweth the end of his work : what he doth
now, anon he muſt undo; and fo Siſyphus like he is ever doing, and yet hath
never done. (a) No man can ſerve two Maſters : not ſerve them fo, as to pleaſe (a) Mar: 6.24.
both; ſcarce ſo, as to pleaſe either. And that is every mans caſe, that is a ſlave
to fin(6) (Tot Domini, quot vitia. Every luft calleth for his attendance; yea, (6) Senec.
and many times contrary luſts () at once; (as when Ambition biddeth, Let fly; (c) Nos tàm
and Covetoufneſs crieth as faſt, Hold:) whereby the poor manis (a) infinitely di-graves Domi-
ftracted, between a lothneſs to deny either, and the impoſſibility of gratifying alternis vicibus
both. St. Panl therefore, ſpeaking of the ſtate of the Saints before converſion, imperantes, ins
expreſſeth it thus, Tit. 3. (e) (We our ſelves alſo, were ſometimes fooliſh, diſobedi-
ent, deceived, ſerving divers luſts and pleaſures;) and that diverſity breedeth Ep
. 37.
diſtraction. But the ſervant of God is at a good certainty; and knoweth before- (d) En quid
hand both what his work muſt be, and what his wages muſt be. As is the Maſter in diversum
himſelf, ſo are his Commandments, (f) Yeſterday,and to day the ſame and for ever,fcinderis hamo
without variableneſs, or ſo much as (8) Shadow of turning; (5) (Brethren Iwrite hunc fequeris?
no new Commandment unto you, but the old Commandment which ye had from the be- Perr. Satyr. s:
ginning, J Joh. 2.)
It is fome eaſe to know certainly what we muſt do; but much more to be af. (4) Heb. 13.8.
fured of ſufficient help for the doing of it. If we were left to our ſelves for the (H) i Joh. 2:7.
doing of his will, ſo as the yoke lay all upon our necks, and the whole burden up 57.
on our ſhoulders : our necks, though their ſinews were of Iron, would break un-
der the yoke ; and our ſhoulders, though their plates had the ſtrength of braſs,
would crack under the burden. But our comfort is, that (as St. Auſtin fometimes
prayed, (a) Da, Domine, quod jubes, & jube quod vis :) ſo he that ſetteth us on (a) Auguftin.
work, ſtrengtheneth us to do the work (b) (I can
do all things through him that (5) Phil. 4.13.
ftrengthereth me, Phil. 4.) Nay, rather himſelf doth (c) the work in us, (d) (Tet 8140.6.
not ), but the Grace of God in me, 1 Cor. 15.) The Son of God putteth his neck 1o.
in the yoke with us, whereby it becometh his yoke as well as ours ; and that ma-
(f) Aufon.in
keth it ſo eaſie to us; and he putteth his ſhoulder under the burden with us, where-carm. ad Theo-
by it becometh his burden as well as ours; and that maketh it ſo light to us ;
($) Joh 5.3.
() (Take my yoke upon you; for my yoke is eaſie, and my burden is light) (f) Fuvat
idem, qui jubet. What he commandeth us to do, he helpeth us to do; and thence
it is, that (8) his Commandments are not grievous. Thus the ſervice of God is
an eaſie ſervice.
It is fourthly, the moſt honourable ſervice. Cæteris paribus, he goeth for the 58.
better man, thạt ſerveth the better Maſter. And if men of good rank and birth
think it an honour for them, and a thing worthy their ambition to be the Kings
ſervants, becauſe he is the beſt and greateſt Mafter upon earth: how much more
then is.it an honourable thing, and to be deſired with our utmoſt ambitions, to
be the ſervants of God, who is Optimus Maximus, and that without either flattery
or limitation, the beſt and greateſt Maſter, and in compariſon of whom the beſt
and greateſt Kings are but as worms and graſhoppers. (a) It is a great glory to fól- (a) Sirac 23.
low the Lord, faith the Son of Sirac, Sirac 23. And the more truly any man ſer- 28.
veth him, the more ſtill will it be for his own honour. For (6) them that honour (6) 1 Sam. 2:
me I will honour, faith God, 1 Sam. 2. and Chriſt, Joh. 12. (.) If any man ſerve ?)jch.12.26.
me, him will my Father honour. Thus the ſervice of God is an honourable ſervice.
Tt
It
(e) Mae. 11.30:
dos.
1
1
322
1
Ad Populum,
1 Pet. 2. 16.
14.
1.
12.
2.
14.
1
59.
It is fifthly and laſtly, the moſt profitable ſervice. We are indeed (a) unprofitable
(1) Luke 17. fervants to him, but fure we have a very profitable ſervice under him. They that
(b) Mal
. 3.13
ſpeak againſt the Lord with ſtout words, ſaying, (b) It is vain to ſerve God, and
what profit is it that we have kept his Ordinances? Mal
. 3.or as
it is in Job 21.(What
(7)Job 21.25, is the Almighty, that we ſhould ſerve him? And what profit ſhould we have if we pray
unto him ? Ipeak without all truth and reaſon 3 for verily never man truly served
God, who gained not incredibly by it
. Theſe things among other, the fervants
of God may certainly reckon upon, as the certain vails and benefits of his ſervice
,
wherein his Mafter will not fail him, if he fail not in his ſervice : Protection,
Maintenance, Reward. Men that are in danger, caſt to put themſelves into the
ſervice of ſuch great Perſonages as are able to give them protection. Now God
both can and will protect his ſervants from all their enemies and from all harms.
(d) Pfal. 143
(d) (Оf thy mercy cut off mine enemies, and deſtroy all them that afflict my ſoul, for I
(I am thine, O am thy ſervant, Pfal. 143.) Again, God hath all good things in ſtore both for ne.
Pfal
. 119.94.). Ceſſity and comfort, and he is no niggard of either; but that his ſervants may be
afſured of a ſufficiency of both, when others ſhall be left deſtitute in want and
Ce) I4. 65.13, diſtreſs, (e) (Behold my ſervants ſhall eat, but ye ſhall be hungry ; behold my ſervants
Shall drink, but ye ſhall be thirſty ; behold my ſervants ſhall rejoyce, but ye ſhall be alka.
med; behold my fervants
shall ſing for joy of heart, but ye ſhall cry for ſorrow of heart,
3. and homl for vexation of ſpirit, Iſa. 65.) And whereas the ſervant of lin, (beſides
that he hath no fruit nor comfort of his ſervice in the mean time) when he com-
eth to receive his wages at the end of his term, findeth nothing but ſhame or
(f) kom.6.21. death ; Shame,if he leave the ſervice,and if he leave it not, death: (*) (What fruit
had ye then in thoſe things, whereof ye are now aſhamed? For the end of thoſe things
is death.) The ſervant of God on the contrary, beſides that he reapeth much com
fort and content in the very ſervice he doth in the mean time, he receiveth a blef-
(8)Rom.6.21. fed reward alſo at the laſt, even eternal life.He hath (8-) his fruit in holineſs, (there
is his comfort onward) and the end everlaſting life, there is his full and final re-
ward; a reward far beyond the merit of his ſervice. And ſo the ſervice of God
is a profitable ſervice.
60. And now I pray you, What can any man alledge or pretend for himſelf if he
ſhall hang back, and not with all ſpeed and chearfulneſs tender himſelf to
ſo juft, lo neceſſary, fo eaſie, ſo honourable
, ſo profitable a ſervice ; Methinks, I
hear every man anſwer, as the Iſraelites fometimes ſaid to Joſhua with one com-
(a) Joſh. 24. mon voice, (a) God forbid, that we ſhould forſake the Lord, to ſerve any other :
Nay, but we will ſerve the Lord, for he is our God, Joſh. 24. But beloved, ler
us take heed we do not gloze with him, as we do one with another: we are de-
(b) Gal. 6.7. ceived, if wethink God will be (b) mocked with hollow and empty proteſtations.
We live in a wondrous complemental age, wherein ſcarce any other word is ſo
ready in every mouth, as your ſervant, and at your ſervice, when all is but mere
form, without any purpoſe, or many times but ſo much as ſingle thought, of
doing any ſerviceable office to thoſe men, to whom we profeſs ſo much ſervice
.
However we are one towards another, yet with the Lord there is no dallying:
it behoveth us there to be real. If we profeſs our ſelves to be, or deſire to be
called döror, the ſervants of God; we muſt have a care to demean our ſelves
as d'eros, in all reſpects as becometh the ſervants of God. To which purpoſe,
when I ſhall have given you thoſe few directions 1 ſpake of, I ſhall have done.
Servants owe many duties to their earthly Maſters in the particulars;. but three
generals comprehend them all, Reverence, Obedience, Faithfulneſs. Whereof
the firſt reſpecteth the Maſters perſon, the ſecond his pleaſure, the third his buſi-
neſs. And he that will be Gods ſervant in truth, and not only in title, muft
perform all theſe to his heavenly Maſter.
61. Reverence is the firſt; which ever ariſeth from a deliberate apprehenſion of
ſome
16.
n
1
mörg overy
(b) 1 Tim.6.11
i Pet. 2 16. The Seventh Sermon.
323
fome worthineſs in another more than in a mans ſelf; and is ever accompanied
with a fear to offend, and a care to pleaſe, the perſon reverenced: and ſo it hath
three branches ; whereof the firſt is Humility. It is not poſſible, that'that ſervant
jho (a) thinketh himſelf the wiſer, or any way the better man of the two, ſhould (a) Aurei pe
truly reverence his Maſter in his heart. St. Paul therefore would have ſervants to
μείζον Φρονών,
(6)count their own Maſters worthy of all honour 1 Tim.6.1. he knew well they could Manand.
nor elſe reverence them, as they ought.(.) Non decet ſuperbum eſſe hominem ſervum,
could he ſay in the Comedy, A man that thinketh goodly of himſelf, cannot
(c) Plaut.
make a good ſervant either to Godor man. Then are we meetly prepared for his
ſervice; and not before, when truly apprehending our own vileneſs and unworthi-
neſs
, both in our nature, and by reaſon of ſin; and duly acknowledging the infi-
nite greatneſs and goodneſs of our Maſter; we unfeigoedly account our ſelves al-
together unworthy to be called his fervants.
Another branch of the ſervants reverence is, fear to offend his Maſter. This fear 62.
is a diſpoſition well becoming a ſervant, and therefore God as our Maſter, and
by, that name of Mafter challengeth it, Mal.1. (a) (If I be a Fatherywhere is my ho- (a) Mal, 1.6.
nour ? And if I be a Maſter, where is my fear? ſaith the Lord of Hoffs.) Fear and
reverence are often joyned together, and ſo joyntly required of the Lords fer-
vants. (b) (Serve the Lord with fear, and rejoyce to him with reverence, Pſal. 2.) and (6) Pfal. 2.11.
the Apoſtles would have us furniſhed with grace, (c) whereby to ſerve God accepta-28.
(c) Heb. 12.
bly with reverence and godly fear. Heb. 12.
From which fear of offending, a care and defire of pleaſing cannot be ſevered: 63.
which is the third branch of the ſervants Reverence to his Maſter. St. Paul biddech
Titus exhort ſervants to(a)pleaſe their Maſters well in all things.So muſt Gods ſervant (a) Tit. 2. 9.
do; he muſt ſtudy to (6) walk worthy of him unto all pleaſing : not much regarding (b) Col. t. 10
how others interpret his doings, or what offence they take at him, ſo long as his
Mafter accepteth his ſervices, and taketh his endeavours in good part. Whofo is
not thus reſolved to pleaſe his Maſter,although he ſhould thereby incur the diſplea-
Jure of the whole world beſides,is not worthy to be called the ſervant of ſuch a
Mafter. ©) (If I yet ſought to pleaſe men, I ſhould not be the ſervant of Chriſt,Gal.I.) (c) Gal. I. 10.
And all this belongeth to Reverence.
Obedience is the next general duty (a) (Servants be obedient to your Maſtersg., 64.
Eph. 6. (6) Know you not, whom you yield your felves ſervants to obey, his
(a) Eph.6.5.
(6) Rom.6.16.
vants ye are to whom ye obey ? Rom. 6.) As if there could be no better proof of
ſervice than obedience : and that is two-fold, Active, and Paſſive. For Obedi-
ence conſiſteth in the ſubjecting of a mans own will to the will of another : which
Subjection, if it be in ſomething to be done, maketh an Aētive; if in ſomething
to be ſuffered, a Paſſive Obedience. Our Active Obedience to God, is the keeping
his Commandments, and the doing of his will: as the people faid, Foßb. 24.
) The Lord our God will we ſerve, and his voice will we obey. And this muſt be rc)Joſh.24.24
done (d) in auditu auris upon the bare ſignification of his pleaſure, without diſpu- (d)Pfal.18.44
ting or debating the matter : as (e) the Centurions fervant, if his Maſter did but (e) Mat. 8.9.
ſay, Do this, without any more ado, did it. So Abraham the ſervant of the
Lord, (f) when he was called to go out into a place which he ſhould receive for an in. (S) Heb. 11.8.
heritance, obeyed, and went out, though he knew not whither. Nor only fo, but in
($) the greateſt trial of Obedience that ever we read any man (any mere man) to (8) Gen. 22.
have been put unto, being commanded to ſacrifice (1) his only begotten Son, of (h) Heb. 11.
whom it was ſaid, That in Iſaac ſhall thy Seed be called: he never (2) ſtumbled (as (1) Roni.4.20.
not at the promiſe through unbelief, ſo neither) at the command through diſobedi-
ence, but ſpeedily went about it; and had not failed to have done all that was
commanded him, had not the Lord himſelf, when he was come even to the
laſt act, inhibited him by his countermand. If mortal and wicked men look to
be obeyed by their ſervants upon the warrant of their bare command, in evil and
Tt 2
unrighteous
1
1
ſer-
1
1
t
1 Pet. 2. 16.
28.
13:
juſt?
t
324
Ad Populum,
2 Sam.13. unrighteous acts ; (5) (When I ſay unto you, Smite Amnon, then kill him, fear
not: have not I commanded you? faith Abſalom to his ſervants, 2
Sam.
Ought not the expreſs command of God much more to be a fufficient warrant for
us to do as we are bidden, none of whoſe commands can be other than holy and
65.
That is our Active obedience. We muſt give proof of our Paſſive obedience al-
fo, both in contenting our ſelves with his allowances, and in ſubmitting our felves
to his corrections. He that is but a ſervant in the houſe, may not think to com-
mand whatſoever the houſe affordeth at his own pleaſure ; (that is the Maſters
prerogative alone:) but he muſt content himſelf with what his Maſter is content
to allow him; and take his portion of meat, drink, livery, lodging, and every
other thing, at the diſcretion and appointment of his Maſter. Neither may the
fervant of God look to be his own carver in any thing ; neither ought he to mut-
(a) Mar. 25. ter againſt his Maſter (with that(a) ungracious fervant in the Parable) complain-
ing of his hardneſs
, and auſterity, if his allowances in ſome things fall ſhort of
(5) 1 Tim.6.8. his deſire: but (6) having food and rayment, be it never ſo little, never fo coarſe,
he ſhould be content with it; nay,though he ſhould want either or both, he ſhould
be content without it. We ſhould all learn of an old experienced ſervant of God,
(c) Phil.4. ir. St. Paul, what grace and long experience had taught him, (-) In whatſoever ſtate
we are, to be therewith content.
24.
23.
66. We are to ſhew our Obedience to our heavenly Mafter yet further, by ſubmit-
ting to his wholeſom Diſcipline, when at any time he ſhall ſee cauſe to give us
correction. Our Apoſtle, a little after the Text, would have ſervants to be lubject
(a). 1 Pet. 2. 'even to their (a) froward Maſters and to take it patientlywhen they are buffeted un-
(6) Lev.6.21, deſervedly, and without fault. How much more ought we (6) to accept the puniſhe
ment of our iniquity (as we have the phraſe, Lev.26.) and with patience to yield
our backs to the whip; when God, who hath been ſo gracious a Maſter to us,
Thall think fit to exerciſe fome little ſeverity towards us, and to lay ſtripes upon
us? Eſpecially, ſince he never ſtriketh us : Firſt, but for our fault, (luch is his
juſtice :) nor Secondly, (ſuch is his mercy) but for our good. And all this belong.
eth to that Obedience, which the ſervant of God ought to manifeſt, both by doing
and ſuffering according to the will of his Maſter.
67.
The thirdand laſt general duty is Fidelity, (a) (Who is a faithful andwiſe ſervant?
(a) Mat. 24. (6)Well done thou good and faithful ſervant, as if the wiſdom
and goodneſs of a fervant
conſiſted in his faithfulneſs
. Now the faithfulneſs of a ſervant may be tried eſpe-
cially by theſe three things : by the heartineſs of his ſervice,by being tender of his
Maſters honour and profit, and by his quickneſs and diligence in doing his buſi-
neſs. A notable example whereof we have in Abraham's ſervant, Gen. 24. in all
the three particulars. For firſt,being many miles diſtant from his Maſter, he was
no leſs ſolicitous of the buſineſs he was put in truſt withal, than he could have
been, if he had been all that while in the eye of his Mafter
. Secondly, he framed
himſelf in his ſpeeches and actions and in his whole behaviour to ſuch a diſcreet
3 carriage, as might beſt ſet forth the credit and honour of his Maſter. Thirdly, he
uſed all poſſible diligence and expedition; lofing not any time, either at firſt for
the delivery of his meſſage, or at laſt for his return home, after he had brought
things to a good conclufion. Such faithfulneſs would well become us in the fer-
vice of God in all the aforeſaid. reſpects.
68. The firſt whereof is Heartineſs in his ſervice. There are many ſervants in the
world, that will work hard, and buſtle at it luſtily for a fit, and ſo long as their
Maſters eye is upon them; but when his back is turned, can be content to go on
(a) Eph. 6. s, fair and ſoftly, and fellow-like. Such (a) ógvan.co feasiu the Apoſtle condemneth,
45
(6) Mat. 25
21.
1.
2. 3.
1
7
Col. 3.
0
2
premise oman
f
1
14.
1 Pet. 2. .16. . T be Seventh Sermon.
325
Col. 3. and elſewhere, admoniſhing ſervants whatſoever they do to do it hear-Col. 3. 22,23,
tily, and to obey their Maſters not with eye-ſervice, but in ſingleneſs of heart.
Towards our heavenly Maſter, true it is, if we had but this eye-ſervice, it were
enough; becauſe we are never out of his eye : his eyes are in all corners of the
earth, (6) beholding the evil and the good; (c) and his eye-lids try.the children (6) Prov. 15.
of men ; (d) he is about our beds, and about our paths, and ſpieth out all our goings. s:
And therefore if we ſhould but ſtudy to approve our ſelves and our actions Plal.149.3
:
before his ſight; it could not be but our ſervices ſhould be hearty, as well as
kandy; becauſe our hearts are no leſs in his light than our hands are. We cannot
content our Maſter, nor ſhould we content our ſelves, with a bare and barren
profesſion in the ſervice of God; neither with the addition of ſome autward per-
formances of the work done: but ſince our Mafter calleth for the. (e) heart, as (e) Prov.23.6
.
well as the hand and tong'ne; and requireth (f) truth in the inward parts no leſs,ra-(f) Plal.s1.6.
ther much more, than ſew in the outward : let us but joyn that inward truth of
the heart, unto the outward profeſſion and performance; and doubtleſs we ſhall
be accepted. (s) (Only fear the Lord, and ſerve him in truth with all your heart; (f) 1 Sam.12!
I Sam. 12.)
Secondly, We muſt ſhew our faithfulneſs to our Maſter by our zeal in his be-
69.
half. A faithful ſervant will not endure an evil word ſpoken of his Mafter be:
hind his back, but he will be ready upon every occaſion to vindicate his credit,
and to magnifie him unto the opinion of others: He will make much of thoſe
that love his Maſter, and ſet the leſs by thoſe that care not for him. And as to
his credit principally, ſo he hath an eye alſo in the ſecond place to the profit of
his Maſter. He will have a care to ſave his goods the beſt he can; it (a) will Ca) Xpnso som
grieve his very heart to ſee any of them vainly waſted or imbezeled by his felemele neuen
lom-fervants ; yea, and it will be ſome grief to him, if any thing under his mustās stroby ra,
hand do but chance to miſcarry, though it be without his fault. See we, how as operâv ev-
far every of us can apply all this to our own ſelves in the ſervice of God. If we Eurip.in Med.
have no heart to ſtand up in our rank and place for the maintenance of Gods a&. i. .
truth and worſhip, when it is diſcountenanced or over-born either by might or
multitudes : If our blood will not appear a little, when curſed miſcreants blaſt
the honour of God with their unhallowed breath, by blaſpheming oaths, fear-
ful imprecations, fcurrile profanations of Scripture, licentious and bitter ſar-
calms againſt the holy Ordinances of God: If a profound drunkard, and obſcene
rimer, an habituated ſwearer, a complete roarer, every looſe companion and
profeſſed ſcorner of all goodneſs, that doth but peep out with a head, be as
welcome into our company, and find as full and free entertainment with
us, as
he that carrieth the face, and for any thing we know hath the heart of an honeſt
and ſober Chriſtian, without either profaneneſs or preciſeneſs : If we grieve not
for the miſcarriages of thoſe poor ſouls that live near us, eſpecially thoſe that
fall any way under our charge: what faithfulneſs is there in us, or what zeal
for God, to anſwer the title we uſurp, ſo often as we call our ſelves the ſervants
of God?
Thirdly, If we be his faithful ſervants, we ſhould let it appear by our diligence 70.
in doing his buſineſſes. No man would willingly entertain an idle ſervant, thar
is (a) good at bit, and nothing elſe; one of thoſe the old riming verſe deſcribeth.(a) Éreo 28
(Sudant quando vorant, frigeſcunt quando laborant
) ſuch as eat till they ſweat, xaxou dé
and work till they freeze. 6) (0 thou wicked and ſlothful ſervant, faith the Ma- i reptus
o gastie
fter in the Parable, to him that napkined up his Talent, Mat. 25.) they aré Ap. Stob. feri
rightly joyned, wicked and ſlothful, for it is impoſſible a ſlothful ſervant ſhould
be good. The Poets therefore give unto Mercury, who is Interpres divům, the 26.
Meſſenger (as they feign) of Jupiter, and the other Gods, wings both at his
hands and feet: to intimate thereby what great ſpeed and diligence was requi-
ſite to be uſed by thoſe that ſhould be imployed in the ſervice of Princes, for
the
t
60.
(b) Mat. 25
1
+
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A
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II.
1
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326
Ad Populum,
1 Pet. 2. 16.
the managing of their weighty affairs of State. Surely, no leſs diligence is need-
ful in the ſervice of God, but rather much more: by how much both the Maſter
(c) Rom. 12. is of greater Majeſty, and the ſervice of greater importance, ~) (Not Nothful
in buſineſs, fervent in ſpirit, ſerving the Lord, faith St. Paul.) Let all thoſe that
trifle away their precious time in unconcerning things, or put off the
of their fins, and the reformation of their lives till another age; or any other
way back their bounden ſervice unto God, either in the common duties of their
general, or in the proper works of their particular calling ; tremble to think what
(d) Jer.48.10. Ihall become of them, when all they ſhall be (d) curſed, that have done the Lords
work (in what kind loever ) negligently.
71.
We ſee now what we are to do; if we will approve our felves and our ſervi-
ces unto the Lord our heavenly Maſter. What remaineth, but that we be wil
ling to do it: and for that end pray to the ſame our Maſter, who alone can
(1) Phil
. 2.12. (a) work in us both the will and the deed, that he would be pleaſed of his great good
a
.
neſs to give to every one of us courage to maintain our Chriſtian liberty inviolate
as thoſe that are free; wiſdom to uſe it right, and not for a cloak of maliciouſneſs;
and grace at all times, and in all places, to behave our ſelves as the ſervants of
God; with ſuch holy reverence of his Majeſty, obedience to his will, faithfulneſs
in his employments, as may both procure to us and our ſervices, in the meắn
time gracious acceptance in his fight, and in the end a glorious reward in his
pre-
ſence: even for Jeſus Chriſt his fake, his only Son, and our alone Saviour.
1
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A Table of the Places of Scripturé, to which fomë light
(more or leſs) is given in the fore-going Four-
teen Sermons.
.
1
chap.
Page: :
Page:
!
Gen. III.
I22
206.290
Ver:
4-5
I5
16
19
2
6
Chap.
ху
i Sam. 13
XV
xxi
3 King. 3:
Х
xxi
Ver:
IS
28
4
14
9
1
1
1
1
308
324
IIO
146
99
107
308
1
20
iv
vi
ix
XV
xviii
25
151,&c.
1
206
206
206
172
1990
180
127
182
33
182
181
269, &c.
I12
IS
20
32
8
4 King. 2
vi
13
sxxis
9
25-26
27
10
xix
viii
X
t
1
9
16
vi
30
51
196
195
179
191
180
138
108
258
20
12,&c.
23, &c.
29-31
6
286
xxii
t Chro. 26.
2 Cbro. 1g.
Xxiv
Nehem. 5.
Job I.
6
22
4, &c.
15
131
98
XX.
xxiv
xxxi
xxxii
xxxiii
Exod. II.
X
xi
XIV
XX
xxiii
Lev. 26.
14
26
287
287
8
303
193
155
193.198.201.
ouw
5-6
t
1
4
5
ii-iii
ix
XIII
xxii
XXix
și
117, &c.
21
Thoſe that
have this note
Sprefixed, are
the Texts of
the Sermons.
Num. 22.
Xxii
XXV
Deut. 8.
Pſalm 2.
ii
IV
xiv
Xviii
xix
.
23
26, &c.
27
19.
5
3
14
17
18
4
2
15
15
!
8
193
33
2
7
62
30
182
9
98
514-17,&c. 95, &c.
II
323
7
107
6.7 252
4
106
44
323
I 2
272. 278.
13
296.
II
284
3
279
6
186
i
167
II
189
6-7
99
22
183
6
325
I 2
301
2-4
I 22
4
106
4
279
324
324
266. 208
238
172
139
251
255
255
263
213
105
258
320
323
139
139
IOS
321
138
325
XXXV
XXXW
XV
xvii
xxxii
1
Joſh.24.
24
xxxvii
xxxix
xlv
1
li
Judg. 3.
V
xix
I Sarn. 2.
iv
хіі
9-10
7
30
30
18
24
lii
lvii
lviii
1
1
328
Places of Scripture.
Chép.
Chap
ix
Ver.
I
Page
Page
107
188
188
lxxiii
Ver.
6
2-3
17
2-4
Іо
X
4
156
229
54
IO
1
108. 149
1xxy
lxxvi
142
xi.
xii
Iſaiah 1
iii
4
9
· I 2
24
I 2
lxxxi
Ixxxii
9
1
288
288
297
102, 108.
249
290
20I
ciii
15
18-23
1.2
1
lo
1
CV.
cvi
20
20
133,&c.
12
14
6
sxxx
31
8
14
16
21
cvii
cix
V
viii
xxvi
xxviii
xxxvii
xxxix
xliii.
xliv
lii
lv
lvii
Ix
Ixv
Jerem. 3.
35
8
23-24
2 I
cxvi
12
16
6
III
+
$
cxix
8-9
I
I 2
cxliii
cxlv
94
141
12
8
16
I
8
13-14
15
I
6
cxlvii
cxlix
139
290
IOI
98
250
320
159
322
3
322
177
208
260
293
125
103
143
5
164
252
149
221
125
208
105
126
+
viii
xvii
xviii
Prov. I.
13
9
7-8
18
29
56
171
308
106
311
305
140
321
311
I91
180
· 320
319
176
186
181
320
322
201
282
288
223
172. 174.
I 22
161
326
198
123
165
171.174
71
306
124
201
258
279
171
236
196.236
311
174
299
195
323
111
xii
xiv
3
13
21
8
xxiii
xlviii
Lam.
5.
IO
XV
.
Ezek. 22.
xvi
xvii
xvili
17
I 2
16
xxix
xxxiii
7
9
20
11-14
16
18
3-5
Dan.3.
A
11
7
9
13
17
25
I
26
321
XX
xxi
xxiv
XXV
xxvi
vi
ix
Hof. 2.
iV
xi
XIII
287
99
105
I
8
2
143
9
6
4-6
13
25
13
7
I 2
XXVIII
xxix
1
Amos 3.
vi
Jon. 3.
Micah 6.
Zach. 5.
Mal, 1.
A OS
4
6
XXX
I
292
278
I 27
130
5
I 21
208
191
280
143
33
21
xxxi
Ecclef. 1.
1
I
Chap.
Matth.3.
Page
18
Ver.
7
IO
vili
IL
iv
195
303
1
$
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1
329
Chap:
Page
Page
56
}
2
Vers
15
16
17
29-30
37
vi
2,&c.
vii.,
ix)
xi
24
I 2
13
19
30
31-32
xii,
Afts 4.
xiii.
36
5.6
xviii
1-2
20:21
7
Το
21-22
4
8
xix
XX111
10
V
13
14.
I
1
1111
1
Places of Scripture.
Chap:
Vera
26
137
44. 156
xxii
$ 2
24
310
II
4
244
John 20 22
47
32
111
36
66
165
ix
2-3
189
32 1
X
12 25. 107
123
XV,
'22
308
29.
xvi -
26
310,
156 :
xix
12
24
304.32 1
XX
22 47.229
26.
19
306
25
viii.
22
309
154. 159
X
28
215
154
45-46
43
246
xiv
66
36
IŚ 306
158
17
252
312
XV.
9
253
301
28-29 273
301
xvii
II
307
309
28
260
308
xxiii
282
99
xxiv
25
163
201
xxvi
9
68
324
Rom. I.
16
156
156
19-20 ,223
324
ii
5-6
188
325
14
55'
15
63
213. 257
22
34
190
iii
Vili
21,&c.
31
154
iv
13
252
237
20
323
125
vi
14
310
311
16
323
154
21-22
322
70
23
187
179
vii
4
310
8
6
310
279
X
4
310
168
xi
35
262
127
xii
7
IOO
209
II
326
311
xiii
I
IIO
167
1.6
318
262
4
162.108.118.144
4. 295
6
102
121.130
xiy
2
66
164
LIL
35
4
9
57
5
69
U u
23
35-36.
45
51
xxiv
XXV
21
282. 283
11
26
28
=
II
ХХуі
xxvii
xxviii
25
1
20
46
310
Mark 4.
16-17
18
:
X
Luke 3.
14
I
vi
yiii
ix
À
xii
1
XV
xvi
25
6
50
28
14
48
17
2
9
19
25
13
II
8
40
53
15
)
xvii
xviii
xix
xiv
1
1, &c.
xxi
1
330
Places of Scripture.
}
1
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Vers
Page
Chat.
249
9
4
6
ii
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Veri
5
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IO
14
13
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iii
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19
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24-25
4
I
13
18
1
V
Page
305
20
310
310
240
240
240.301.305
303.312
310
295
312
308
192
207
55
59,&c.
les llll
XV
1
vi
I
t
2
xvi
1 Cor. I:
II
Eph. 1:
iv
111
1
4-5
1
199, 208
iv
V
Ilill
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3
8, &c.
16
28
3
6
15
5-7
19
13
IO
vi
Phil. 3.
V
vi
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Col. 1.
:
20
vii
ii
1
1
1
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22
iii
5
14 29. 70.
15
312
20-21
29
22
71
5 xxiii
I-2
312
14
125.
306
13
307'.
26 mig 291
307'
2I.
168
22-23
240. 252
3
284
284
5
9. 142
49.255.295
309
I2
243.312
18
273
19-20 303. 319
4
274
7
44
17
46
2' I
213
23 301.312
5 xxiv
31
57
36
73
I
5.51
8
247
19-22 312
II
140
30
248
4
6
s vii 41,&c. 207.218
29
48
5
IO
37
47
38
280
IO
321
19.20 172
290
4
303
2 Í
190
IO
51
7
5. 52.
IO
125. 306
16-17
216
10
* 323
22-23
203,&c.
i Thef. 2.
273
305
303
302.324
303
221
323
240
305
305
304
303
325
308
190
297
305
302
207
104. 214
208
208
72
26.68. 280
228
239
V
viii
2 Thef.2.
5
16
23
3
4
6
ix
jii
I
X
IO
II
xii
I Tim. I.
I2
8
$
xiii
xiv
111
iv
13
13
3
Siv
5
12
16
3
233, &C.
XV
2 Cor. 1.
iii
iv
V
ix
xii
17
1112131
V
vi
311
3
54
103. 214
208
323
245
324
25. 302
25.47
}
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2 Tim. I.
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Chap.
Ver:
14
Places of Scripture.
Page
Chap:
25. 303
253
iv
Page
Ver.
25
'I 2
11
Tit. I.
111
321
301
301
9
174
12
1
1
58
Heb. I.
iv.
71. 280
V
Na
251
179
161
9
155
I'Pet. 26
15
3
8
3
I
I
13
4-5
18
6
30
8
9
vi
306
94. IIO.
299,&c.
324
190
!
vi
1
178
: viii
8. 304
V
2 Pet.2.
X
xi
XII
309
15
17
'17
'13
s xvi
18
24
3
I
15
18
7
I
3
3
4
16
287
1
1
310
9
323
176
187
252
323
50
II2
IL
iii
1 Joh. 2.
iv
2
V
26
321
307
304. 321
302
3,10
306
23
28
6
8
17
2 I
Jam. 1.
Fude
E
43.280
309
1
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FINI S.
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1
XXI
.
SERMONS
l
VI Z
XVII) AV LAM.
III A D MAGISTRATUM.
I
POPULUM.
BY
The Right Reverend FATHER in GOD,
Robert Sanderſon,
Late Lord Biſhop of LINCOL N.
}
1
Sometime Fellow of Lincoln-Colledge in Oxford,
and Regius Profeſſor in the ſaid Univerſity.
Jerem. vi. 16.
Ask for the old Paths, where is the good way, and walk therein.
"Η μ' ελέγχειν, ήν η μη καλώς λέγω.
*Η τoίσιν εν λεχθείσι συγχωρείν λόρις. Εurip.
1
LONDON,
Printed for B. Tooke, T. Paſſenger, and T. Sawbridge, and are to
be ſold by Thomas Hodgkin, next door to the Dolphin-Inn in
Weft-Smithfield. MDCLXXXVI.
1
1
1
+
+
N
!
335
1
}
+
1.
I
12
i
5.
13.
1
THE PREFACE.
Had thought to have given ſomewhat a larger account
in this Preface, than now I do: as well concerning the
publiſhing of theſe Sermions; [1. Why at all ? '2. Wly viov?
ſo late ?i3. Why theſe? ſo many? ſo fem? ] as concerning
the Sermons themſelves ( 1. The Truth, and 2. The Choice of the Mat-
ters therein handled. 3. The Manner of handling] and ſuch other
things, as ſome Readers out of curioſity expect to be fatisfied in.
But conſidering with my ſelf, that there may be times, wherein it may
be a point of the greateſt (a) Prudence to keep ſilence ; and where-(a) Amos
in, as it was wiſely ſaid of old, Qui benie latuit' bene vixit, He
liveth beft, that appeareth leaft; ſo it may be as 'truly ſaid, Qui bene
tacuit, bene dixit; He ſpeaketh beſt that ſaith ledſt : I thought it
ſafer to ſave that labour, than to adventure the poſſibility of having
offence taken, upon no better ſecurity than che not having meant to
give any.
2. Therefore in ſhort; thus. After theſe Sermons were preached;
ſo far was I from any forwardneſs to publifh them, that før ſome
years they were thrown afide without any thought at all of printing
them, but rather a reſolution to the contrary. I could not obſerve any
ſuch ſcarcity of printed' Sermons abroad, as that there ſhould be any
great need of ſending out more: and the copying out of moſt of them
again (which was to be done, ere the work could be fitted for the
Preſs, and could not well be done by any other hand than my own )
could not be any ſuch pleaſing task to me (eſpecially at theſe years
69 current) as to tempt me to a willingneſs to undergo a drudgery
of ſo much toyl and 'irkſomneſs
. Wherefore, though I was often and
earneſtly follicited thereunto, both by the entreaties and letters of
friends, and ſome conſiderable offers alſo from ſuch as trade in lani meam di-
Books, to quicken me on: yet my conſent came on very heavily, and Hoe ne oportuit
my reſolutions remained uncertain : Until I underſtood that one , zip znacie hodin
who having by ſome means or other light on a Copy of one ſingle Epift. 100.
Sermon of mine, preached at Newport in the Iſle of Wight during the
Treaty there, upon Gal. 5. 22, had(a) ſurruptitiouſly without my con-
ſent, or ſo much as knowledge (and that (b) negligently and imperfectly)
Exempli
enough) printed it. Which, not knowing how to help for what nec probus ali-
was paſt, nor for the future how far it might become a leading ex- ibid -- mali
ample for others to follow, (as (c) ill Precedents ſeldom want ſe- de forma
conds ;) but well knowing withal, that there were in ſeveral mens fumere in fcri-
hands, Copies alſo of moſt of the Sermons here printed : I had no id. ad lector.
other way left to ſecure the reſt from running the ſame Fate their per fixie.com-
fellow
1
(a)Vide Epiſtoa
(b)- Et an fic
oportuir?
ſolam?
imo.do Cyru*
ptam? Ibid.
1
1
1
336
THE PREFACE E.
eſt unquam
Sat. 14.
1
1
Newark
fellow had done, than by yielding my abſolute conſent to the publiſh-
ing of them, and preparing them (as my leiſure would ſerve ) for the
Preſs. For I had learned by this late, and ſome former experiences,
(a)_nam que that there are men, of thoſe that (d) make hafte to be rich,who bear ſo
genen vuis pu- little reverence to the Laws of common Equity and Ingenuity, thạc
van mens they will tranſgreſs them all for the gain of (e) three-Half-pence or a
er njüven, piece of bread. 1.his åperaò ais méya Nivesov maslazi.
3. But ivhen thus reſolved, I came to ſeek up my ſcattered Copies,
Paristoph
, which lay neglected ( fo little did I value them) fome in one corner
,
fome in another of the Two and Twenty, which I intended to pub
liſh (viz. Nineteen 4d Aulam, preached at the Court in my Attendance
Ordinary and Occaſionāl there; and Three Ad Magiſtratum, preached
before ſome of the Reverend Judges in their Circuits :) after the beſt
ſearch I could make, I fell ſhort Five of my whole Number: Thoſe
Ad Magiſtratum were all found; and being all now publiſhed, there
need no farther account to be given of them.
The Nineteen Ad. Aulam, were theſe, viz.
1.
on Ecclef. vii. 1.
Whitehall. 1631.
II. on Prov. xvi. 7. Whitehall. 1632.
- III. on I Pet, ii. 17.
1633.
IV.
I on Luk. xvi. 8. Otelands.
1636.
V. on Pſal. xix. 13. Belvoir.
VI. I on Phil. iv. m.
Greenwich.
VII. 2 on Phil. iv. 11.
Otelands.
VIII. on Ifai. lii.
3.
Greenwich,
IX. on Rom. XV. 5.
Theobalds.
X. on Pſal. xxxvii. 11.
XI. on 1 Tim. iii. 16.
XII. I on i Cor. x. 23.
.
XIII. on Pfal. cxix. 75. Whitehall. 1640.
XIV. 3 on 1 Cor. X. 23. Hampton.
XV. on Rom. xv. 6.
Whitehall
. 1641.
XVI. on Pſal. xxvii. 1o.
Woburne.
XVII. 2 on Luk. xvi. 8.
Stoke Pogeys.
XVIII. on Gal. v. 22.
.
XIX. on Heb. xii. 3.
Newport.
Of theſe the I. II. III. IV. and X. were all miſſing; and the XVIII.
was before faln into the hands of another; who would not be
perſwaded to part with his Copy, (as he called it) either to me upon
entreaty, (perhaps to chaſtiſe me for my Ignorance, who was ſo ſilly
before as to think I had had ſome right to my own; ) or to his fellow-
Stationer upon any reaſonable (or rather as I am informed, unreaſon-
able ) terms : which is done, though not all out ſo agreeably to the
old Rule, Quod tibi fieri non vis; yet very conformly to the old Pro-
verb, Kai neeguid's neque.
4. Of theſe Six, thus in hazard to be all left out in the Impreſſion ;
Three
A
. 1
Berwick. }1639.
1647.
1
-
1
)
2
1
1
amore. Quinc.
Tryph.
THE PREFACE.
337
Three are recovered; and here preſented to publick view, and Three
are not. Tlse;first (viz. that on Ecclef. vii, 1.) I made a ſhift by the
help of iný memory to make up (as near as it would ſerve me, to what
I had. ſo long fince ſpoken) out of an old Copy of Sermón formerly
preached upon the ſame. Text elſewhere. For I am not aſhamed to
profeſs that moſt of thoſe Ad Aulam. were framed upon ſuch Texts,
and out of ſuch Materials, as I had formerly made uſe of in other
places : but always caſt (as it were) into new moulds. For both fit it
was the difference of the Auditories in the one place, and in the other
should be ſomewhat conſidered : and beſides my firſt crude medita-
ons being always haſtily put together, could never pleaſe me ſo well
at,(a) a ſecond and more leiſurable review, as to paſs without ſome
(a) refrigerate
additions, defalcations, and other alterations, more orleſs. The Second inventiones
and Third alſo (viz. that on Prov. xvi. 7. and that on 1 Pet.ji. 17.) Epilt ad
it was my good hap, ſearching purpoſely among the Papers of my
late worthy friend and neighbout (whoſe memory muſt ever be
precious with me) Thomas Harrington Eſquire deceaſed, there to
find, together with the Copies of divers others which I wanted not,
tranſcribed with his own hand. But the Fourth and Fifth are here
ſtill wanting, becauſe I could not find them out : and ſo is the Eighteenth
alſo, becauſe I could not get it in. The want of which laſt, though
hapning not through my default, yet I have made a kind of compen-
ſation for, by adding one other Sermon of thoſe Ad Populum, in lieu
of that which is ſo wanting, to make up the number an even ſcore
notwithſtanding.
5. As for the Sermons themſelves the matter therein contained, the
manner of handling, &c. I muſt permit all to the Readers doom. Who
if he be homo quadratus, perfectly even, and unbyaffed both in his
Judgment and Affection, (that is to ſay, neither prepoſſeſſed with ſome
falle principle to forestal che one, nor carryed aſide with partiality
for, or prejudice againſt, any perſon or party, to corrupt the other) will
be the better able to diſcern, whether I have any where in theſe Pa-
pers exceeded the bounds of Truth and Soberneſs, or laid my ſelf
open to the juſt imputation either of Flattery or Falſhood. There hach
been a generation of men (wiſe eis vir geveciv Qusxs, and for their own Luk. 16. 8.
purpoſes, but Malignants ſure enough) that laboured very much
(when time was) to poſſeſs the world with an opinion, that all
Court Chaplains were Paraſites, and their Preaching little other than
daubing." I hope theſe Papers will appear ſo innocent in that behalf,
as to contribute ſomewhat towards the ſhame and confutation of that
Rander.
6. The greater fear is, that (as the times are) all men will not be
well pleaſed with ſome paſſages herein, eſpecially where I had occaſi-
on to ſpeak ſomething of our Church, Ceremonies; then under com-
mand,
1
1
.
XX
t
1
1
)
338
)
1
+
.
ز
THE PREFACE
mand, but ſince grown into diſuſe. But'neither ought the diſpleaſure
of men, nor the change of times, to caſt any prejudice upon the Truth :
which in all variations and turnings of affairs remaineth the ſame it
was from the beginning, and hath been accuſtomed, and therefore
can think it no new thing, to find unkind entertainment abroad, eſpe
cially from them whole intereſt it is to be (or at leaſtwife. to ſeems to
be) of a different perſwifion. For, that the truth is rather on my ſide.in
this point than on theirs that diffent from me, there is, beſides 'other,
this ſtrong
, preſumption onwards ; That I continue of the ſame judga
ment I was of, twenty; thirty, forty
: years ago ; and profeſs fo to do,
with no great hopes of bettering my temporal condition by ſo profeſ-
ſing: whereas hundreds of thoſe, who now decry the Ceremonies (as
'they do älſo ſome other things of greater importance) as Popiſh and
Antichriſtian did not many years ſince,both uſe them themſelves, and
by their ſubſcriptions approve the enjoyning of them ; but having ſince
in compliance with the Times profeſſed their diſlike of them, their
portion is viſibly grown fatter thereby. If the face of affairs be not now
the ſame it was, when the Sermons wherein this point is moſt inſiſted
on were preached, What was then done, is not ſure in any juſtice now
chargeable upon me as a crime : who never pretended to be a Prophet ;
nor could then either foreſee that the times would ſo ſoon have changed,
or have believed that ſo (a) many men would ſo ſoon have changed with
πλίω ολίγων
78 zsáv éze the times.
7. Of the preſumption aforeſaid I have here made uſe ; not that the
buſineſs ſtandeth in need of ſuch a Reſerve, for want of competent
proof otherwiſe, which is the caſe wherein (b) the Lawyers chiefly
plena probatio allow it: but to ſave the labour of doing that over again in the Pre-
bus agendum face, which I conceive to be already done in the work it ſelf. With what
Succeſs I know not ; that liech in the breaſt of the Reader. Buc that I
Spake no otherwiſe than I thought, and what my intentions were there-
in; that lieth in my own breaſt, and cannot be known to the Reader ;
who is therefore in charity bound to believe the best, where there
appeareth no pregnant probability to the contrary. The diſcourſes
themſelves, for much of the matter, directly tend to the peace both of
Church and Stdte, by endeavouring to perſwade to Unity and Obedie
ence : and for the manner of handling have much in them of Plain-
neſs, little (I think nothing at all) of Bitterneſs, and ſo are of a tem-
per fitter to inſtruct than to provoke. And theſe I am ſure are no Sym-
ptomes of very bad Intentions. If there be no worſe Conſtruction made
of them than I meant,nor worſe Uſe; I truſt they neither will deſerve
much blame, nor can do much burt. Howſoever, having now adven-
tured them abroad, though having little elſe to commend them but
Truth and Perſpicuity;' two things which I have always had in my
care (for wherero elſe ſerveth that.Nrapues éganyaToxiìwherewith God
hath
a Πάνος
!
vuono av. Naz.
b Ubi deficit
eſt.
1
1
.
1
1
THE PRE FAC E.
339
hath endued man, but to ſpeak reaſon, and to be underſtood ?) if by
che good bleſſing of Almighty God, whom I deſire to ſerve in the ſpirit
of my mind, they may become (in any little degree) inſtrumental
to his Glory, the edification of his Church, and the promoting of any
one foul in Faith and Holineſs towards the attainment of everlaſting
ſalvation : I ſhall have great cauſe of rejoycing in it, as a ſingular evi-
dence of his undeſerved mercy towards me, and an incomparably rich
reward of ſo poor and unworthy labours. Yet dare I not promiſe to
my ſelf any great hopes, that any thing that can be ſpoken in an ar-
gument of this nature, though with never ſo much ſtrength of rea-
fon, and evidence of truth, ſhould work any kindly effect upon the
men of this generation : when the times are nothing favourable, and
themſelves altogether undiſpoſed to receive it : No more than the
choiſeſt Muſick can affect the ear that is ſtopt up; or the moſt proper
Phyfick operate upon him,that either cannot, or will not take it. But as
the Sun, when it ſhineth cleareſt in a bright day, if the beams thereof
be intercepted by a beam too, (but of another kind) lying upon
the eye, is to the party ſo blinded, as if the light were not at all; fo I fear
it is in this caſe. Not through any incapacity in the Organ ſo much;
eſpecially in the learneder part among them; as from the interpofiti-
on of an unfound Principle
, which they have received with ſo much
affection, that for the great complacency they have in it, they are loth
to have it removed. And as they of the Roman party, having once
throughly imbibed this grand Principle, that the Catholick Church fand
that muſt needs be it of Rome) is infallible, are thereby rendred in-
capable to receive any impreſſions from the moſt regular and conclu-
ding diſcourſes that can be tendred to them, if they diſcern any thing
therein diſagreeing from the dičtates of Rome ; and ſo are perpetual-
ly ſhut up into a neceſſity of erring (if that Church can err) unleſs
they can be wrought off from the belief of that Principle : which is
not very eaſily to be done, after they have once ſwalloived it, and di-
geſted it, without the great mercy of God, and a huge meaſure of ſelf-
denial : Even ſo have theſe.our Anti-ceremonial Brethren framed to
themſelves a falſe Principle likewiſe, which holdeth them in Errour,
and hardneth them againſt all impreſſions or but Offers of reaſon to
che contrary
8. All Errors, Seets and Hereſies, as they are mixed with ſome in-
feriór Truths, to make them the more paſ able to others ; ſo do they
uſually owe their original to ſome eminent Truths (either miſunder-
ſtood or miſapplied) whereby they become the leſs diſcernable to their
own Teachers : whence it is that ſuch Teachers (a) both deceive and
are deceived. To apply this then to the buſineſs in hand. There is a
moſt ſound and eminent Truth, juſtly maintained in our own and
other Reformed Churches, concerning the Perfe&tion and Sufficiency
of
A 2 Tim. 3. I.
X X %
>
1
+
*
T
peſtered.
340
THE PRE FACE.
of the Holy Scriptures. Which is to be underſtood of the revelationi
of ſupernatural Truths, and the Subſtantials of Gods Worſhip; and the
advancing of Moral and Civil duties to a more ſublime and ſpiritual
height, by directing them to a more noble end, and exacting perfor-
mance of them in a holy manner : But without any purpoſe thereby
co exclude the belief of what is otherwiſe reaſonable, or the practice
of what is prudential. This Orthodox Truth hath by an unhappy miſ-
underſtanding proved that great ſtone of offence, whereat all our late
Se&taries have ſtumbled. Upon this foundation (as they had laid it)
began our Anti-ceremonians firſt to raiſe their ſo often renewed Mo-
dels of Reformation : but they had firſt transformed it into quite ano-
ther thing ; by them perhaps miſtaken for the ſame, but really as
diſtant from it, as Falſhood from Truth ; to wit this, That Nothing
might lawfully be done or uſed in the Churches of Chriſt, unleſs there
were either Command or Example for it in the Scriptures. Whence they
inferred, that whatſoever had been otherwiſe done or uſed, was to be
caſt out as Popiſh, Antichriſtian, and Superſtitious. This is that un-
ſound corrupt Principle whereof I (pake: that root of bitterneſs, whoſe
ſtem in proceſs of time hath brought forth all theſe numerous branch-
es of Sects and Herefies, wherewith this finful Nation is now ſo much
9. It is not my purpoſe, nor is this a place for it, to make any large
diſcovery of the cauſe of the miſtake ; the unſoundneſs of the Tenent it
felf, and how pernicious it is in the Conſequents. Yet I cannot but
humbly and earneſtly entreat them, for the love of God, and the com.
fort of their own ſouls; as they tender the peace of the Church, and
the honour of our Religion ; and in compaſſion to thouſands of their
Chriſtian Brethren, who are otherwiſe in great danger to be either
miſled or ſcandalized : that they would think it poſſible for themſelves
to be miſtaken in their Principle, as well as others, and poſſible alſo for
thoſe Principles they reſt upon to have ſome frailties and infirmities in
them, though not hitherto by them adverted, becauſe never ſuſpected;
that therefore they would not haſten to their Concluſion, before they
are well aſſured of the Premiſes; nor ſo freely beſtow the name of
Popiſh and Superſtitious upon the opinions or actions of their Brethren, as
they have uſed to do, before they have firſt and throughly examined
the ſolidity of their own Grounds : finally, and in order thereunto,
That they would not therefore deſpiſe the. Offer of theſe few things
enſuing to their conſideration, becauſe tendered by one that ſtand-
ech better' affected to their Perfons than Opinions.
10. And firſt I beſeech them to conſider, how unluckily they have
at once both ſtraitred too much, and yet too much widened, that
which they would have to be the adequate Rule of warrantable acti-
ons; by leaving out Prudence, and taking in Example. Nor doth it
found
.
1
}
1
1
1
)
THE PRE É AG E.
341
ſound well, that the examples of men, though never fo:Godly, ſhould
as to che effect of warranting our ačtions, ſtand in ſo near equipage
with the commands of God, as they are here placed joyntly together
without any character of difference fo much as in degree. But the ſu-
peradding of Examples to Commands
. in ſuch manner as in this Affera
tion is done, either ſignifieth 'nothing, or overthroweth ail the reft :
which is ſo evident, that I wonder how it could efcape their own
obſervation. For that Example which is by them ſuppoſed ſufficient
for our warranty, was it ſelf either warranted by ſome Command or
fornier Example or it was not. If it were ; then the adding of it
clearly ſignifieth nothing : for then that warrant we have by it, pro-
ceedeth not from it, but from that precedent Comnuand or Example
which warranted it. If it were not :then was it done meerly upon the
dictates of Prudence and Reaſon: and then if we beſufficiently warrant-
ed by that Example (as is ſtill by them ſuppoſed) to ačt after it, we are al-
ſo ſufficiently thereby.warranted to act upon the meer dictates of Pru-
dence and Reaſon, without the neceſſity of any other either Commandor
former Example for ſo doing. What is the proper uſe that ought to be
made of Examples, is touched upon a little in the 8. Sermon Ad Aulam,
towards the latter end; but it is very needful to be better underſtood
than it is, conſidering the ill uſe that hath been made of Scripture-
examples both in former, and (much more) in theſe our later times.
11. Secondly, I beſeech them to conſider (whereof alſo I have given
ſome touch more than once in the enſuing Sermons ) what ſcandal is
given, and what advantage to the Anabaptiſts, Familifts, Quakers, and
the whole crue of our modern Se&taries, by what other name or title
ſoever they are called or diſtinguiſhed. When this gap was once
opened [[/bat Command have you in Scripture, or what Example for
this or that?) Unà Euruf que Notuſque : it was like the opening of
Pandora's Box, or the Trojan Horſe. As if all had been let looſe ;
ſwarms of Setaries of all ſorts broke in, and (as the Frogs and Lo-
cuffs in Egypt) overſpred the face of the Land. Nor ſo only; but as
ofçen it hapneth, theſe young Striplings ſoon outſtript their Leaders ,
and that upon their own ground : leaving thoſe many Parafangs be-
hind them, who had firſt thewed them the way, and made entrance
for them. For as thoſe ſaid to others ; What Commands or Example
have you for kneeling at the Communion ? For wearing a Surplice ? &c.
For Lord Biſhops? For a penned Liturgy? For keeping Holyedays ? &c.
and there ſtopt: So theſe to them; Where are your Lay-Presbyters,
your Claſſes, &c. to be found in Scripture? Where your Steeple-houſes,
your National Church? Your Tithes and Mortuaries ? Your Infant-
(prinklings ? Nay, where your Metre-Pſalms ? Your two Sacraments ?
Your obſerving a weekly Sabbath? (for ſo far I find they are gone, and
how much farther, I know not, already: and how much farther
they
,
3
342
· THE P R E F AGE: .
Juven. Sat. 2.
id. Sat. 14*
(
1
it.
they will béreafter, for Erranti nullus terminus, God only knoweth)
ſhew us, ſay they, a Command or Example for them in Scripture,
Fugerunt trepidi vera o manifeſta loquentem
Stoïcida-----
Thus do theſe pay them home in their own metal : and how the pay
can be honeſtly refuſed, till they order their Mintage better, 1 yet
underſtand not. If any of them ſhall ſay with him in the Satyriſt,
------- hæc ego nunquam
Mandavi (dices olim) nec talia ſuaſi;
the reply is ready in the next verſe there,
Ment is cauſa malæ tamen eſt, & origo, penes te:
I doubt not but many of thoſe that made a ſtand ſooner, are highly
diſpleaſed with thoſe that ruſh on headlong and adventured farther;
yea, and it may be, declaim againſt them with ſome vehemency both
in the Pulpit and Preſs
. But truly no great reaſon, if they lent them
their Premiſes
, to fallout with them about the Concluſion. The Maſter
in the Fable did not well to beat his Maid for ſerving him with thin
Milk, when it was his own Cow that gave For why ſhould he
that giveth another Scandal, be angry with him for taking it ? Or he
that helpeth to ſet it on tumbling down the hill, blame the ſtone if it
timble on ſtill Ex virtute impreſà, and do not ſtop juſt where he would
Arift. z.de have it ? ſo miſchievous a thing is it, as Åriſtotle often obſerveth
aljo 1. de ccelo to už verãs dacãiv ris webtas diezaise not to lay the foundation upon a firm bottom
at the firſt. It had been beſt, if this had been looked to ſooner and from
de generat. the beginning : but better than not at all, if it would be well conſidered
yet, and ſome remedy thought on to help it as much as may be, before
it grow paſt all hope of recovery.
12. But thirdly
, and above all I beſeech them to conſider, whether
that embleia os árborxiis, which many times marreth a good buſineſs, hathi
carried them; and how mightily (though unwittingly, and I verily
believe moſt of them unwillingly
) they promote the Intereſt of Roine
,
whilſt they do with very great violence (but not with equal prudence)
oppole againſt ir : ſo verifying that of the Hiſtorian Poet, ſpoken in
another caſe,
Omnia dat qui jufta negat.
I mean, in caſting out not Ceremonies only, but Epiſcopacy alſo, and
Liturgy, and Feſtivals out of the Church, as Popiſh and Antichriſtian,
Hoc Ithacus velit. If any of theſe things be otherwiſe guilty, and
deſerve ſuch a regulation upon any other account (which yet is more
than I know) farewel they: but to be ſent away packing barely up-
on this ſcore, that they are Popiſh and Antichriſtian ; this bringeth in
ſuch a plentiful harveſt of Profelytes to the Jeſuit
, that he doth not
now, as formerly, gaudere intus & in finu (laugh in his ſleeve, as we
ſay) but werd xaparño openly and in the face of the Sun triumph
gloriouſly
5. deinceffu
animal. cap. 74
7.
Bafil
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Lucan
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THE PREF AC E.
3:43
gloriouſly and in every Pamphlet proclaim his Victories to the World
If you ſhall ſay, that the Scandal is taken by them, not given by you :
ic.is, (to all but your ſelyes.) as much as nothing : whilſt the contrary,
is demonſtrable, and that there is in theſe very pretenſions: la proper
(and
ás I may ſay, a natural) tendency to produce ſuch effečts, as we
fee to have enſued thereupon. The truth whereot will evidently ap-
pear by ſtating the Caſe tkus. A man, otherwiſe rational and conſcien-
tious, but ſomewhat wavering in point of Religion, yet defiring in
ſincerity of heart to be of, the truer Church, if he knew which were
it, hath ſome temptations offered him by his Education, Friends, Booksu
the confuſions among us, or otherwiſe to incline him towards the
Church of Rome. Which temptations; being not able of himſelf to con,
quer, he repaireth to a Presbyterian (ſuppoſe) or ladependent : he ac,
quaintech him with his doubts', and deſireth ſatisfa&tion therein,
telleth him among other things, that he had a good opinion of the
Church of England heretofore, whilſt ſhe had Epiſcopal Government
and a well-formed Liturgy, and did obſerve, Chriſtian Feſtivals, and
ſome kind of outward decency
, in, the worſhip of God, as all the
Churches of Chriſt had and did in the the pureſt and primitive times; buţ
now that all theſe things are laid aſide;r he muſt needs be of another
mind, unleſs they can fully ſatisfie him concerning the premiſſes. In
this Cafe, I would fain know what poſſible ſatisfaction ſuch a man
could receive from either of theſe, holding to their Principles. To
tell him theſe things were. Popiſh; and therefore to be caſt out of the
Church, were the next way to put him quite off: he would preſently
conclude (and it is impoſſible he ſhould do otherwiſe, being already
ſo prepared as in the Caſe is ſuppoſed) that certainly then that which
we call Popery is the old Religion, which in the pureſt and primitive
times was profeſled in all Chriſtian Churches throughout the World.
That only copòy parquexora which is uſually the laſt Reſerve in theſe di-
ſputes, l'hat the myſtery of iniquity began to work betimes ; will
ſeem to him) but a' ridiculous begging of the Queſtion ; and he will
tell them, that every Se&tary may ſay the ſame to them. Whereas
the ſober Engliſh Proteſtant, is able by the Grace of God, with much
evidence of truth, and without forſaking his old. Principles, to juſtifie
the Church of England, from all imputations of Herefie or Schiſm,
and the Religion thereof as it ftood by Lav eſtabliſhed from the like
imputation of Novelty, and to apply proper and pertinent anſwers
to all the Objections of thoſe whether Papiſts, or others) that are
concräry minded, to the full ſatisfaction of all ſuch, as have not by
ſome partial affection or other rendred themſelves uncapable to receive
them.
12. I confeſs I had no purpoſe (as may appear by the beginning
of my Preface) when I ſec pen to paper, to have ſaid much, if any
ching
3
.
THE PREFACE.
thing atalt, of théfémetters : But I had fo very much more to ſay for
the preling of each of theſe three conſiderations, and the buſineſs
withàt ſeemed to mé of fo much importance; that after I had once
begun; I had much ado to repreſs my ſelf from drawing this Preface
into a yeč far greater length." But ſince I had thus adventured to
unboidèl my ſelf, and to lay open the yery inmoſt thoughts of my heart
in this ſad buſineſs before God and the world : I ſhall hope to find
ſo much charity from all my Chriſtán Brethren; as to ſhew me my Ero
vor, if in any thing I have now ſaid I be miſtaken, that I may retract
it; and to pardon thoſe exceſſes it modo loquendi, if they can obſerve
åny ſuch which might poſibly (whilft I was paſſionately intént
upon the matter ) unawares drop from my Civilities which we
mutually owe one to another, ------.damus hanc veniam, petimuſque
viciſsim. Conſidering how hard a thing it is, amidſt ſo many paſu
fionis and infirmities, as our corrupt nature
. is ſubject to, to do or ſay
all that is needful in a weighty buſineſs, and not in ſome thing or
other to over-Lay or over-do : Yet this I can ſay in ſincerity of my
heart, and with Comfort, that my deſire was (the nature of the buſi-
neſs conſidered) both to ſpeak as plain, and to offend as little as might
be. If I can approve my carriage herein to the judgment and conſciences
of ſober and charitable men ; it will be ſome rejoycing to me: but I am
not hereby juſtified. I muſt finally ſtand or fall to my own Maſter, who
is the only infallible fudge of all mens hearts and ways. Humbly' 1
beſeech him to look well if there be any wdy of wickedneſs or hypocris
ſie in me ; timely to cover it himſelf, and diſcover it to me, that
it may be by his grace repented of, and pardoned by his mercy ; by
the ſame mercy
and
grace to guide my feet into the ways of Peace and
Truth, and to lead me in the way everlaſting.
#
1
1
Decemb. 31. 1655.
1
O be favourable and gracious unto Sion ; build thou the Walls of Jeruſa-
lem; Repair the breaches thereof; and make no long tarrying, O Lord
our Helper and our Redeemer
ETIAM VENI DOMINE JESU.
1
The Reader is deſired to take notice, That the Eighteenth Sermon (one of
thoſe mentioned by the Author in his Preface to have been formerly omicted)
is in this Impreſſion added.
1
The
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THE
CONTENTS, or SUMMARY
Of the ſeveral enſuing
1
SERMON.S
1
1
Sermon I. Ad Aulam, on ECCLES. vii. 1.
>
:
}
↑
EC
2
36
IO
I
15-16
17--18
Sect. I
Ccleſiaſtes; the Preachers Sermon;
or Solomons Paradoxes.
The uſe of Rhetorical Exornations in Sermons.
7
THE WORDS OF THE TEXT ſeverally explained.
III2 A good Name to be preferred before the moſt precious Oyntments;
As,
13 14
I. being a more peculiar bleſſing.
. 2. yielding more ſolid content.
3. enabling to worthier performances.
19--22 4. being of larger extention, both for Place and Time:
23--25 Yet not to be preferred before a good Conſcience.
26 27 THE INFERENCES: 1. The fin of thoſe that rob others of their
good Names.
2. The folly of thoſe,, that value any outward things above a
good Name.
30 31
3. That it is not enough for a man, that he can ſatisfie his
own Conſcience in what he doth. But
32
4. There ought to be a great care had alſo of preſerving a good
Name, And that upon theſe
33 CONSIDERATIONS. Í. That it is our bounden Duty.
34 -5
2. That by our care much may be done in it.
36
3. That a good name lojt is of hard recovery,
37, &c. Some RULES OF DIRECTION tending as helps thereunto.
Sermon
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346.:
THE CONTENTS.
1
!
Sermon II. Ad Aulam, on PROV. xvi. 7.
Sect. I.
2-6
7
8 -9
IO11
I 2-
14
15-16
17
18
19
20
21.
22 24
25
26-8
29
30
T T
He Sum and Diviſion of THE TEXT.
The Words iit the former part of the Text explained:
POINT I. The neceſſity of ſeeking to PLEASE God.
both in point of Duty (and Relations ;)
and in point of Wiſdom (and Benefit.)
POINT II. God is pleaſed with our ways ; wherein he findeth
1. Conformicy to his ways,
2. and Obedience to his Will.
--notwithſtanding their imperfection.
I, as being his own work in us ; and
2. beholding them as in the face of Chriſt.
The Inference; for comfort.
The Words in the latter part of the Text explained.
POINT III. God procureth the peace of thoſe that' pleaſe him.
Their own endeavour (ſubordinately) concurring.
A grand Objection removed.
FOUR INFERENCES briefly touched.
A FIFTH INFERENCE farther conſidered : for the preventing of
a double fallacy ; to wit,
1. that of imputing our ſufferings wholly to the injuſtice of
others.
2. that, of thinking the better of our
felves and our own ways,
becauſe we have Enemies.
The Conclufion.
31-
32
4
35.
1
1
Sermon III. Ad Aulam, on 1 PET. ii. 17.
4-
Sect. I.-3.
-8
9-
IO
II
12-14
15
16 -
17
1
{
He Scope, and Diviſion of THE TEXT.
The Duty of HONOUŘING ALL MEN, explained.
and enforced; by Reaſons taken 1. from Juſtice,
2. from Equity,
3. from Religion.
A REPROOF 1. of thoſe that honour none but themſelves.
-2. of thoſe that honour none but their Superiors.
3: of thoſe that limit the duty with a condition,Si meruerint.
Who are meant by THE BROTHERHOOD.
and what by loving the brotherhood.
Two grounds of this dnty, viz. 1. Their Goodneſs in themſelves.
their Nearneſs to us ; in fundry relations.
We
may in loving the Brethren, prefer ſome :
But not
exclude any.
18, &c.
24---- 26
37, &c.
30
31, Bc.
36, &c.
39, &c.
Sermon
1
1
THE CONTENTS.
+
347
S
Sermon IV. Ad Aulam, on PSALM xix. 13.
, . .
{
1
Sect. I--3
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8
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. 12
14
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15--18
19
20 24
1
25
26-27
A
General view of the xix. PSALM.
The Scope and Diviſion of the Text.
The reading conſidered and cleared.
Of Preſumption in General.
Of the Sin of Preſumption, materially taken.
From the diſtinction of Sins; of Ignorance, Infirmity, and Pre-
ſumption.
Severally Exemplified:
The nature of Preſumptuous Sins declared.
The heinouſneſs of Preſumptuous Sins declared by fundry Intimati-
ons in the Text;
and by Reaſons drawn, partly from their Cauſe ;
partly from their evil Effects.
1. before Repentance,
2, at the time of Repentance,
3. after Repentance.
For the avoiding of Preſumptuous Sins;
with our Prayers to God,
we are to joyn our own Endeavours.
Four Particular Rules for direction herein, viz.
I. Do nothing againſt Conſcience.
2. Get the maſtery of thine own Will.
3. Beware of Engagements to Sin.
4. Reſolve not to yield to any Temptation.
The Concluſion.
1
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33,
34
35
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36
37 38
39 mm 43
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Sermon X. Ad Aulam, I. Ser. on PHIL. iv, 11.
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Sect. 1--4.
T
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5
6
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13-14
7
15 ------16
17 mm 19
20------21
22
23
24
25
26
27-29
30-31
32
He occaſion, Scope,
Paraphraſe and
Diviſion of the Text.
Four Obſervations from the Apoſtles Proteſtation.
The Nature of Contentment gathered from the Text in three Par-
ticulars, viz.
1. That a man be content with his own Eſtate, without coveling that
which is anothers.
Illuſtrated by Examples both ways :
and proved from Grounds both of Juſtice,
and Charity.
Not all deſire of that which is anothers forbidden.
but the Inordinate only: Whether in reſpect
1.Of the Object, 7
The Act, or
jof the Deſire
.
3. The Effects
The Inference thence,
2.-
}er
Y y 2
33 II. That
1
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.
348
THE CONT ENTS.
}
1
1
33
II. That a man be content with his preſent Eſtate.
34
Becauſe i. That only is properly his own.
35
2. Al looking beyond that diſquieteth the mind.
36
3. The preſent is ever beft.
37-38. The Duty preſſed:
39-40
and the miſunderſtanding of it prevented.
41
III. That a man be content with any Eſtate:
42-44 with the Reaſons thereof,
and Inferences thence.
1
45, &c.
Sermon yr. Ad Aulam, II. Serm. on PHIL. iv. 11.
Sect. 1.-3.
TH
1
1
4
4
6
7
8
2.-
3.-
--
9
Io, &c.
l'
12
13
14
15
16.
17
18
19
He Art of Contentment,
1. Not from Nature,
Inſtitution,
or Outward Things.
But from God: who teacheth it us,
I. by his Spirit :
2, by his Promiſes:
3. by the Rod of Diſcipline.
Inferences. I. Where this learning is to be had.
II. Sundry motives thereunto.
III. The Trial of our proficiency therein, by Six Marks;
1. The deſpiſing of unjuſt gain.
-2. The moderating of worldly Deſires and Care.
3. The careful uſing and
4. the charitable diſpenſingfof what we have.
5. The bearing both of wants
with patience.
}
6.—and loſſes
Seven Helps, to further us in this Learning.
CI. A right per/waſwn of the Goodneſs and Truth of God.
2. A through ſenſe of our own unworthineſs.
3. Thankfulneſs for what we have.
4. A prudent comparing of our Eſtates with other mens.
5. To conſider the vanity of all outward things.
6. Sobriety in a frugal and temperate uſe of the Creature.
7. To remember, that we are but Pilgrims here.
20, &c.
22
23-24
*25
26
27
28
29-30
31
Sermon VII. Ad Aulam, on IS A. lii. 3.
1
Sect. 1.
-4
2-
5
He Sum and Diviſion of the Text.
T
Part I. Mans Sale.
Inferences thence: To take knowledge,
1. of our Miſery
2. and Prefumption}therein.
The Materials of the Contract : viz.
1
2
.
7
8IO I. The
1
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THE CONTENTS.
349
0
2
8 IO
II IS
15-
-18
19-24
25
26
27
1
:
7
28
29
30
I. The Commodity; and therein our Baſeneſs.
II. The Price; and therein our Folly.
An Obje&tion by way of Excuſe, removed.
III. The Conſent; and therein our Inexcuſableneſs
.
PART II. Mans Redemption wróught.
I. EFFECTUALLY. Wherein are conſidered,
1. The Power,
2. The Love, of the Redeemer.
3. The Right,
And thence Inferred a threefold Duty: viz.
1. of Affiance,
Power..
2. of Thankfulneſs, >relatively to his Love.
3. of Service
(Right.
II. FREELY. As to us; who payed nothing towards it :
But yet a valuable price payed by our Redeemer.
Inferences thence: To exclude Merit.
But not Endeavours.
The Concluſion.
Thankfulnek, relatively
31
32
33
34
37
38
39
1
40
>
Sermon VIII. Ad Aulam, on ROM. xv. 5.
1
3
Sect. 1.-2..
3-5
TH
1
2.
6 - 9
io
II-
13
14-
16
17-19
20
21
22
23
24:-
-26
27
28
29
30
31-33
34-35
He Scope and Diviſion of .
THE FORMALITY of the Prayer.Obfervations thence,viz.
1. Prayer to be joyned with Inſtruction.
II. God the only Author of Peace.
III. Concerning the Style FIVE ENQUIRIES, viz.
1. Why the God of Patience ?
Why of Conſolation?
3. Of the Choice of theſe two Attributes ;
4.
Their Conjunction;
5.
and Order:
In the matter of the Prayer; three Particulars.
I. THE THING prayed for: viz. Like-mindedneſs,
Opened ;
-and Preſſed, upon theſe conſiderations.
1. That we are members of the ſame Body,
and of the ſame Family.
3. That it forwardeth the building up of Gods Church.
4.--but the want of it giveth Scandal to the Enemies thereof.
II. The FORMER QUALIFICATION:importing an agreement,
1. Univerſal
2. Mutual.
III. The Later QUALIFICATION: importing an agreement, 1.ac-
cording unto Truth and Godlineſs.
2. after the Example of Chriſt.
The Concluſion.
2.
!
36-38
39 40
-42
41
43
Sermon
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THE CONTENTS
Sermon IX. Ad Aulam, on 1 TIM. iji. 16.
co
1
A
1
Sect. 1-4.
TH
.
5 6
7
8
-9
10 13
14-15
16-17
18-19
20-21
He Occaſion, Scope and Diviſion of THE TEXT.
Of the word Myſtery.
I. POINT. 'The Goſpel A GREAT MYSTERY. . Becauſe.
1. it could not have been known;
2. had it not been revealed, and
3. being revealed, cannot be perfectly comprehended.
INFERENCES thence, I. Reaſon not to be the meaſure of Faith.
II. Diſquiſition of Truth to be within the bounds of Sobriety,
III. Offence not to be taken at the difference of Opinions among
Chriſtians.
II. POINT. Chriſtianity a Myſtery of Godlineſs: In regard
I. both of the general Scope?
2. and of the ſpecial Parts">thereof;
3. and the means of conſerving it.
INFERENCES thence, I. for the trial of Doctrines:
with application to the preſent Church of England.
II. For the ordering of our Lives.
The Concluſion.
22-23
1
24-26
27
28
29-31
32-33
34
35
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Sect. I.
1
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2-6
7
8.
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و
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II
12~-14
15--17
18
He Diviſion of THE TEXT.
What is meant by the Judgments of God.
POINT I. The righteouſneſs of Gods Judgments,
1. as proceeding from him;
2. as deſerved by us.
INFERENCES thence. 1. Not to murmur againſt the ways of Gods
providence.
2. but to ſubmit our wills to his.
Davids many troubles :
and God the cauſer thereof.
POINT II. That God cauſeth his ſervants to be troubled, it is out
of his faithfulneſs: whether we reſpect
1. his Promiſes,
2. or their Relations.
The Inference thence : To bear troubles chearfully.
POINT III. The faithfulneſs of God in ſending troubles eviden-
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23
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26-30
t
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35-36
1. The End, he aimeth at
2. The Proportion, he holdeths therein
3. The Iſſues, he giveth thereout.
1
Sermon
*
THE CONTENTS.
351
f
Sermon XI. Ad Aulām. I. Sér.on 1 COR. X, 23.
. SérÉ
✓
T
.
1
Se&. 1--2.
3-4
5
68.
9.IO
II-14
- 1522
23
24
25-27
28-30
31.
32
33
35
He Scope and Diviſion of the Text.
All things meant of Indifferent things.only.
What things are Indifferent.
POINT 1. The Liberty we have to indifferent things.
The Error of thoſe that over-much reſtrain this Liberty
blamed : as 1. unrighteous in it ſelf;
2. Dangerous in the Conſequents.
With ſome APPLICATION to this Church.
The chief Cauſes of that Error diſcovered:
viz. 1. Ignorance,
2. and Partiality.
POINT II. All Chriſtians have title to this Liberty:
The Unregenerate as well as the Godly;
And the Clergy, as the Laity.
The Concluſion.
36
1
A
Sermon XII. Ad Aulam, II. Ser. on í COR. X. 23.
A
T
&
1
I2
Sect. I--2.
He Scope and Diviſion of the Text.
3-5
OBSEKV. I. Expediency not conſiderable, but in Lawful
things only.
6
Illuſtrated by the contrary Examples of David:
- In the matter of Saul ;
and in the matter of Uriah.
-II THE INFERENCE thence. Not to do any unlawful thing, ſeem
it never ſo expedient.
OBSERV. II. Things otherwiſe lawful, to be forborn when they are
inexpedient.
13-
16 What Expedience is :
17
and how it differeth from lawfulneſs.
18. THE INFERENCE. Expediency to be examined in all other acti-
ons, as well as Lawfulneſs.
19-21 Two important Reaſons thereof.
22-23
OBSERV. III. Èdification the meaſure of Expediency.
24-27
what is Edification.
28
tom 29
In the exerciſe of Liberty; much left
to the Diſcretion,
30-3-33
and to the Charity }of particular men.
34..-35 ' A neceſſary Caution: touching the Authority of Superiours in
different things.
Obedience
36~--41
The Caſes of {and Scandal compared.
Our whole Duty for Practice ſummed up in Three Rules.
t
+
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24, &c.
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Sermon
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2
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+
352
THE CONTENTS.
1
1
+
Şermon XIII. Ad Aulam, on ROM. xv. 6.
+
"
T
1
.
1
17
18 19
Sect. I--2.
He Scope and Diviſion of the Text.
3-9
The words [That you may glorifie God] opened in Six
Particulars.
IOMII POINT I. The Glory of God to be intended as our chiefeſt End.
12
Reaſ. 1. as being the chiefeſt Good.
13
2. and that whereunto we are both in Duty,
14
3. and Wiſdom obliged.
15
Inferences of Admonition. That we do not either
-1. beſtow upon any Creature;
Many of that Glory
16 —2. or draw to our ſelves,
which is due to
---3. or accept, if caft upon us by others, S God.
--4. nor entitle the glory of God to our own paſſion or intereſts,
20-22 -with ſome application hereof.
23-24 POINT II. God the Father of our Lord Jeſus Chriſt.
With the Reaſons, both of the Style it ſelf;
25-26
And why it is here uſed j
27
POINT III. God to be glorified of us : firſt with the mind;
28
and then with the mouth.
POINT IV. God is much glorified by Chriſtian unity and Like-
mindedneſs.
30-31
31 – Illuſtrated : from the reſemblance of Muſick
32.c 33 and from the reſemblance of Building;
34-35 --and that in regard both of Diſpatch;
36-37
—and Strength.
The Concluſion
1
!
29
38
Sermon XIV. Ad Aulam, on PSAL. Xxvii. 10.
ritin
8-9
Sect. I--2.
T
He Scope and Diviſion of the Text.
3
The words in the former part of the Text opened.
4
POINT I. A poffibility of failing in all worldly helps.
5-
1. Either out of Choice; Inſtanced
-I. in Parents,
2. and all other Friends;
10-12 Or out of Neceffity.
13-15
The Inference. Not to truſt in
Not to truſt in any Creature.
16
The words in the latter part of the Text opened.
17
POINT H. Gods help ready, when all others fail
.
18
Proved 1. by Inſtances;
19
2. by Reaſons : taken partly from the Nature of God; viz.
1. his Love,
23-24
2. his Wiſdom,
25
3. his Power,
26
4. his Eternity;
27-
28 -Partly from his Promiſes.
29-32 Inferences thence.
33
The Concluſion.
20-
22
/
1
Sermon
.
1
THE CONTENTS ..
353
Sermon XY. Ad Aulam, on LUKE. xvi. 8.
1
$
.
$
+
Sect. 1.
· 2
3
4
5
68
9-13
14-15
16
II 18
He Scope of the whole Parable,
and of the Text in particular.
The Diviſion of the Text.
POINT 1. The perſons here compared, and oppoſed.
I. Who are meant by the children of the world.
and why they are ſo called.
II. What is meant by Light.
and who by Children of Light.
The Inference, from their Oppoſition.
POINT II. the children of the world wiſer than the children of
Light. As being
1. More Sagacious;
2. More Induſtrious ;
3. More Cunning;
4. More United,
with fundry Reaſons thereof:
Two Inferences thence;
1. Not to be ſcandalized at their proſperous ſucceſſes.
2. But to emulate their wiſdom.
POINT III. The Worldlings wiſdom but folly.
Proved; and
-diſcovered in fundry particulars.
than they.
1
19
20
21
22-
24-
29
1
23
28
30-
31
32-33
34
35
}
Sermon XVI. Ad Aulam, on HE.B. xii. 3. .
1
Sect. I.-3.
TH
4
5-6
1
7 I 2
13 -18
19-a22
23-24
4
He Occaſion, Coherence, Scope,
and Diviſion of the Text.
The former general part. Wherein 4 Particulars; viz.
I. The Malady; Wearineſs.
II. The Inward Cauſe ; Faintneſs.
III. The part affe&ted; The Soul or Mind,
with the Inference thence.
IV. The Perſons: and what fear there might be of their fainting uns
der the Croſs: in regard
1. Of the greatneſs of the Trial.
2. Of the natural Frailty of man.
3. Of the neglect of watchfulneſs and preparation.
4. Of Gods diſertion.
The Inference thence.
A Caution: concerning the lawfulneſs of ſhunning affidions :
fundry Objections to the contrary anſwered.
A ſhort view of the chief heads contained in the Second General
Part.
25
26-29
1
30
31 32
33 - 35
35-----37
43
38
44, &c.
/
Ż Z
Sermon
>
354
THE CONTENTS .
Sermon I. Ad Magiſtratum. I. Ser. on PROV. xxiv. 10.-12.
T
I
7-18
Sect...
He Scope and
2-3,
Diviſion of the Text.
45
The main duty,
The delivering of the Oppreſſed, propoſed and proved
6
The Neceſſity thereof inferred from divers confiderations ; Some re-
Specting
I. God; viz. 1. his Command.
2. his Example.
12----13 II. Our ſelves, viz. The power we have;
14
2. the need we may have.
15
16, II. Thoſethat are oppreſſed; viz. I. The greatneſs of their diſtreſs
17
2. the paucity of their friends.
18.
3. the equity of their Cauſe.
23
26 IV. The Effects of the Duty; vix. 1. Honour to the Calling.
27.
2. the bleſſing of the poor upon the Perſon.
28
3. a reward from God for the Work..
29 -32 4. Mercy to the Land.
33——-34 The Sum of all, and the Concluſion.
22
1
Sermon II. Ad Magiſtratum, II. Ser. on PROV. xxiv. 10:--- 12.
Sect. I.
The Scope, and
5
2
6
7
1
8
9
Ιο
either have not2, the Mind
II
1
I2
$
13
14 -15
16-18
19 20
21 24
Diviſion of the Text.
Three Points propoſed to be handled.
I. POINT. The Excuſe [We knew it not] maybe ſometimes fuft,
Either through
I. Ignorance of the Fact. When the oppreſſed
21. the Opportunity,
0}to complain
II. Doubtfulneſs in point of Right. Through
1.' 'uncertainty of the Evidence,
2. defect of proofs,
3. artifices to becloud the Truth.
III. Inability to help. Through.
1. ſome defe&t in the Laws,
2. the iniquity of the Times.
Inferences thence. 1. Governours not to be rafhly cenſured, if all be
not remedied,
2.-nor diſcouraged, if they have done their part towards it.
II. POINT. That Excuſe ſometimes bụt pretended.
Referred therefore to the judgment of the heart.
III- POINT. That Excuſe, where it is canfeleſly pretended, of no
avail with God. Becauſe it can
I. neither eſcape his ſearch,
2. nor avoid his knowledge,
3. nor exempt from his puniſhment.
The Inference thence.
Sermon
A
25
1
26-27
28-
29
30-32
33
34
35
36
1
THE CONTENTS .
355
Sermon III. Ad Magiſtratum, on ISAM., xii. 3;
1
1
1
3
Sect. I--3.
T.
1
4
5 7
8.
9-13
14 15
16 -18
19-21
$
He Occaſion,
Scope, and
Diviſion of the Text:
POINT I. Samuels voluntary offering himſelf to the trials
Five probable Reaſons thereof.
POINT II. Sumuels confidence of his own Integrity.
The Inference and Application.
POINT ÍII. Samuels Juſtice, I. In diſclaiming all unjuſt gain.
II. In general.
With the general inference thence,
and Special application to Judicature,
in the Particulars; viz. 1. Fraud,
2. Oppreſſion,
3. Bribery,
(a ſpecial property whereof is to blind the eyes.)
· III. In offering Reſtitution.
22-24
25–
26
27 30
31-34
35-
-39
494 -4. I
l
í
.
42, &c.
3
1
}
Sermon VIII. Ad Populum, on PROV. xix. 2 1.
ways
and ours,
3
Sect.
I--3
4-5
7-14
15-17
18-21
22
23-24
25-
-26
27-
28
29-
-30
31
32 -- 3
34
35 37
38
-39
40-41
42
43-44
of Godo
fosc
"
DIFF. I. in their Names,
II. in their Number.
III. in their manner of Exiſting.
REASONS thereof : taken from
1. The Soveraignty
2. The Eternity
3
The Wiſdom
4. The Power
INFERENCES thence :
The Firſt.
The Second.
The Third.
The Fourth.
The Fifth.
An Objection
-Anſwered.
1
is
ter
Z z 2
A D
1
1
1
1
)
357
1
នឱក៏មិនទំនង
ទំនង
GERMES:
Po
1
I
A D .
A
1
1
A U L AM
t
The firſt Sermon.
+
WHIT E-H ALL, November 1631.
)
!
Ecclef.7. 1.
>
1
1.
04
A good Name is better than precious
Oyntment : and
4067 Here the Author profeſſeth himſelf a Preacher, it cannot be
improper to file the Treatiſe a Sermon. This Book is ſuch ;
a Sermon:and, the Preacher being a King, a Royal Sermon.
He took a very large, but withal a very barren Text. His
Text the whole
World, with (a) all the pleaſures, and pro- (a) Quicquid
fits, and honours, and endeavours, and buſineſſes, and e- agunt homines
vents that are to be found under the Sun. From which ſo large u Text, after
votum, timor,
as exact a ſurvey thereof taken, as unwearied diligence in ſearching, joyned Gaudia,diſcur-
fus.-- Juvenal.
with incomparable wiſdom in judging could make, he could not yet with all
Satyr. I.
his skill raiſe any more than this one bare and ſhort Concluſion ; propoſed in
the very entrance of his Sermon, as the only Doctrinal Point to be inſiſted
upon throughout:Vanity (6) of Vanities, ſaith the Preacher, Vanity of Vani- (b)Ecclef.1.2.
ties, all is vanity. This he proveth all along by ſundry Inſtances, many in num-
ber, and various for the kind, to make the induction perfect : that ſo having
fully eſtabliſhed the main Doctrine, (which he therefore often inculcateth in
his paſſage along.) that all things in the World are but Vanity; he might the
more effectually
enforce the main Vſe which he intended to infer from it
, and
reſerveth (as good Orators uſe to do) for the cloſe and Epilogue of the whole
Sermon; namely, that quitting the World and the Vanities thereof, men ſhould
betake themſelves to that which alone is free from vanity, to wit, the fear and
ſervice of God, (c) Hear the concluſion of the whole matter : fear God, and keep (c) Eccl. 12.
his Commandments: for this is the whole duty of man.
2. To the men of the world, whoſe affe&tions are ſet upon the World, and who
propoſe and promiſe to themſelves much contentment and happineſs from the
things of this World : as the main Doctrine it ſelf is, ſo are moſt of the Proofs and
paſſages of the whole Sermon, very Paradoxes. We may (not unfitly) therefore
call this Book Solomons Paradoxes. Look no further than a few of the next fol.
lowing verſes of this very Chapter. To prefer (a) the houſe of mourning before
(a) Ver. 2.
the houſe of feaſting :(b) ſorrow before laughter ; (c)rebukes before Praiſes; (d)the
end of a thing when it Thall be no more, before the beginning of it, when it is cm----
growing
13.
1
3.
5.
d.
1
A
1
Ecclef. 7.1.
12.
Cleanches
CG
1
358
Ad Aulam
ing and coming on; a ſoft patient ſuffering Spirit before a ſtout and haughty
mind; and(e)learning before riches, as the Preacher here doth:what are allthele,
if
(fΟπλάσμασε and other like
we reſpect the (f) common judgment of the World, but
Soršulu žuvid ſo many Paradoxes? « The
Writings of Zeno and Chryfippus (if we had thëra
My Lov om " extant) with the whole School of Stoicks, would not afford us Paradoxes
sy TW dropwa“ more or greater, thân this little book of Solomon doth. There are no leſs than
wirw quøv. a two in this ſhort verſe. Wherein, quitè oppoſitely to what value the World
Plutarch. de uſually ſetteth upon them, Solomon out of the depth of that Wiſdom, where-
contrar. Stoic with God had filled his heart, preferreth a good Name before precious Oyntment;
and the day of death before the day of ones birth. Paradoxes both: Beſides the
(2) megabča common opinion; but(8) moſt agreeable to truth and reaſon both: as to him that
usu, & esiv
naeg.ngja.
ſhall duly examine them both, will clearly appear. It will find us work enough
at this time, to examine but the former only, in thoſe words. A good name is
apud eund.
better than a precious Oyntment.
3.
Wherein before I come to the pith of the matter; I cannot but take notice
of an Elegancy obſervable in the very bark and rind of the Letters in the Hebrew
Text, 319 yowa DW 219. The Figure Paronomaſia, as Rhetoricians callit; a
near affinity both in the Letters and Sound, between the words, whereby the
oppoſite Terms of the Compariſon are expreſſed, aw the Name,and you the Oynt-
ment. Such alluſions and agnominations are no ſtrangers in either of the holy
Tongues: but of frequent uſe both in the Old and New Teſtaments
. “Examples
might be alledged many: As out of the Old Teſtament : Jer. 1. 11.12. Oſe. 9.
15. Amos 5. 5. and 8. 2. Ezek. 7.6. And out of the New many more: ärge and
Mee Baiger, Joh. 15.2. égzasówfoot, and mereg zal brefiors 2 Theſ. 3. 1 1. treiðhour, ¿recta
". πορνεί 4,. πονηρία: φθόνε, φόνε: ασυνέτες, ασυνθέτες, three toge-
a ther as it were with a breath, Rom.1. 29:31. But omitting the reſt,I ſhall com-
e mend unto you but two, but thoſe very remarkable ones: out of either Tefta-
e ment,one. The one in Ija:24. where the Prophet expreſſing the variety of Gods
(a)Iſa. 24.18. « inevitable judgments under three ſeveral appellations, (a) The Fear, the Pit and
rithe Snare; uſeth three ſeveral words, but agreeing much with one another in
" letters and found: 100 Pachadh, the Fear; noa Pachath, the Pit; na Pach,the
“ Snare. The other in Rom. I 2. where the Apoſtle exhorting men not to think
“ of themſelves too highly, but according to ſobriety, ſettech it off with exquiſite
(1)Rom. 12.3. elegancy thus, (6) vs Lappegváv Tag? ò de pegvéiv, éma megvávèrs to owpegvetv.
4. The more inconſiderate, (that I ſay not, uncharitable and unjuſt) they, that
paſs their cenſures very freely (as I have ſometimes heard ſome do, fondly and
raſhly enough) upon Preachers : When now and then in their popular Sermons
they let fall
the like Elegancies, ſcatter in here and there ſome flowers of Elocu-
(42; Pet. 2.2. tion among. As if all uſe of Rhetorical ornaments did ſavour of an unſanctified
1 Cor. 2.5. spirit; or were the rank fuperfluities of a carnal Wit; or did adulterate, cor-
(α) ομοιοτέ.
rupt, and flatten (a) the ſincere milk of the Word. Or as if they that made uſe of
cateráq; hujuſ- ſuch exornations,
did () preach themſelves and their own wit, rather than Chriſt
modi ſcitamen. Jeſus and his Croſs; or elſe ſought to make (c) the Faith of their hearers to ſtand
ta, quæ iſtics
πειρόκαλοι -
rather in in the wiſdom of men, than in the power of God.
immodicè faci 5. Theſe are the common Objections, but they are ſoon anſwered. “I confeſs
ant go rancide. c there may be a fault this way, and (in young men eſpecially, before their judg.
ments are grown to the juſt ripeneſs) many times there is:
And ſo far the excep-
b) Tranſlucida tions made here againſt, may be in ſome degree)admitted. (a) Affectation in this
,
Zori quorundam as in every other thing, is both tedious and ridiculous : And in this by ſo much
elocutio, res ip- more than in other things by how much more the condition of the perſon,and the
Sas effeminat,
nature of the buſineſs, require a ſober, ſerious and grave deportment. Thoſe
rum habitu ve- Preachers therefore,by a little vanity in this kind, take the readieſt way to bring,
ftiuntur.
both their own diſcretions into queſtion, and the Sacred Word they handle into
contempt, that play with words as children do with a feather. A too too (6) light-
nimiumque de- coloured habit, certainly ſuteth not well with the gravity of a Sermon. But, as
pieta, Cic, in
it will not ill-become a ſober grave Matron (though ſhe will never be light and
gariſh;
See alſo
Ifa. 5. 7.
å drar
Gell
noct. 8.
G6
quæ illo verbo-
Quint. 8. in
proocm.
Oratore.
-
i
Eccleſ.
7.
1.
359
The Firſt Sermon.
til. 12. 10.
proem Sen-
que puerili.
l'at.
-bic ipfo
Quincil. Ibid.
GC
laus bonorum.
gariſh, yet) to be always decent in her attire; yea, and ſometimes alſo (upon
fit occaſions) to put on her“Jewels, and other coſtlier ornaments : So neither is it
blame-worthy, but rather a commendable thing in Preachers of the Goſpel
, (a) Dandum
(though they ought to avoid by all means all fruitleſs ostentation of a frothy poribus atque
Wit
, yet) to endeavour at all times, ſo far as their gifts and leiſure will permit, auribus, niti-
to expreſs themſelves in pertinent and proper forms of ſpeech; yea, and ſome-
dius aliquid
times allo (as occaſion may require, and eſpecially (c)the diſpoſition and temper tius poftulanti- ,
atque affe&tako
of the hearers) to put their matter into a more accurate and elaborate dreſs, and bus. Quin-
to adorn their diſcourſes with the choicer habiliments of Art.
fa) Quod eft in
6. Provided, Firſt that it be done ſeaſonably, diſcreetly, and with judgment : dicendo pul-
Sparingly
, and as it were(a)offering it ſelf fairly, and without enforcement. And cherrimum, sed
fécondly, that it be directed to the right end : Which is, not to gain glory or ap tur, non cum
plauſe to the ſpeaker (that is a baſe and unworthy end :) much leſs to poyſon the affectatur
.
Judgments, or pervert the Conſciences of their Hearers, by drawing them the
Quinc. 8. in
more eaſily thereby into Errour or Sin (that is a curſed and pernicious end.) tentia fine pig-
But either thereby the better to inform the Underſtanding, or (6) to work
mentis, fuco-
upon
the affections, or to quicken the attention, or to ſuccour the memories, or ſome Cic. 2. de O-
other way to ) pleaſe their Neighbour for his good unto edification. I may not
dwell on a by.note : therefore in brief thus. If Preachers ſeek with wiſdom laminates
(6) Excitatoria
to find out pleaſant words : beſides the practice of the holy Prophets and Apoſtles Quint. 12. 10.
to warrant them therein, they have our Preachers warrant alſo for it. Who, as
© Rom.15.2.
he profeſſeth(d)elſewhere the doing of it, ſo here he hath actually done it. Look proderat, quod
but at the very outſide, the ſhell of the Letter, and you muſt grant, that the placebar, de
Preacher hath found out pleaſant words.
7. But where he profeffeth that, he profeſſeth another thing withal; “ with. (d)Eccl. 12.10
(a) Confentiens
out which,pleaſant words would be either to none,or to bad purpoſe ; and that
" is, that the things that ſhould be written, ſhould be upright, even words of Truth. Cic.2. Tuſcul.
Search we therefore a little into the pith and kernel of the matter; and ſee if () Gloria est
he have performed that part alſo, as well as the other.. A good name is better liquo fame
than precious Oyntment. The Terms of the compariſon are wand jaw; a Name, cum laude.
anOyntment. The common Attribute wherein they both agree, is Goodneſs : vent
.
The name good, the Ointment good. The difference is in the inequality of de- (a) co èpéneus-
gree:Name and Ointment both good ; yet ſo, that of the two Goods, the good )sce Luk.q.
Name is better than the good Ointment. A good Name I underſtand then to be, 46.
when(a)the common voice of men, (either all
, or moft, or beſt) doth from the
ap-
CC) "Oumpo
Mugav label
proved evidence of a mans worthy carriage in the conſtant tenour of his life
λήσιν οίδεν,
and converſation, give(b)a frequent and commendable teſtimony. thereunto. έλαια και αυ-
8. Then for the other Term in the compariſon; whereas we read it Ointment, Father in liado
the Greek calleth it(a)Oil." Between which two tho’there be ſome(b)difference,
“and accordingly as well in the Greek and Latine Tongues as in the Engliſh that (d) were om
“difference is acknowledged by allowing them diſtinct names (c) xūcov and lib. 5.
" Encuor in the Greek, Vnguentum and Oleum in the Latine, as well as Ointment e) Vnguentum;
" and Oil in our Engliſh:
yet the ſame Hebrew word comprehendeth both; and
the words are very often promiſcuouſly and reciprocally uſed the one for the other reftové
aglov
.
in the Greek, Latin,and moſt other Languages; becauſe they agree much in the Clem. Alex...
fame qualities and are much of likenſe:and the moſt ancient confections of Oint- Unguenta fin
ments did conſiſt for the moſt part of Oil,(d) with ſome addition of herbs, ſpices, unt mixto oli-
or other ingredients. Yea,and even yet,in the moſt precious and exquiſite Oint-
eſt materia ap-
ments (ſuch as are either moſt aromatical for ſmell, or of moſt foveraign opera- ta fuſcipiendis
tion for medicine) (e)common Oil hath a very great part in the confection, and is
vandiſque Ca-
therefore eſteemed as the baſis or foundation of all Ointments. But whether Oil or faub. ad Perf.
Ointment,the word ſeemeth to be here uſed(by a kind of Synecdoche)to ſignifie Sat; 2:
(f$ec Marfil.
all the delights of the Sons of men. Becauſe anciently,and in thoſe Eaſtern Conn- Cognat. 2.
tries eſpecially, (f)Oils and Ointments were much in uſe, and in great requeſt for var obſerv.9.
78) Recreans
pleaſing (8) the ſenſes, or comforting the brain, for refreſhing the spirits
, for
chearing the countenance, for ſuppling the joynts, and for ſundry other fervices quor. Plin. 12.
tending
Cic. 2. de in-
. Athenæ.
oleum condi-
tum. dedwongo
.
vo: nam o'eum
odoribus, fer-
membra olei li-
nat. hiſt. 1.
: 360
Ad Aulam,
Ecclef.
7.1.
Y
$
CG
A
tantim ea le-
1
1
quibus ungui-
1. in
argento.
ff. de aur. &
)
tending to delight and chearfulneſs; “Wherein they abounded even unto Wan-
s tunneſs and Luxury.Whoſe exceſs therein as in all other manner of riotous and
“ voluptuous living, was ſoon followed by the Greeks: and thence derived into
Italy; and entertained once at Rome, quickly over-ſpread the greateſt part
« of the World, then under her Empire, as appeareth by the frequent complaints,
" and other paſſages in the Writings of the Learned of thoſe times. Not ta
(6) Unguentis « ſpeak of the great uſe of (6) Oils and Ointments then, and ever ſince, in
legatis, non
« order to health, as well as pleaſure.
gata videntur,
9. The Epithete here given to Ointments,is in ſome former Tranſlations Good;
mur voluptatis
and ſo the Hebrew 10 properly ſignifietb: but in our laſt rendred Precious. Alſ
cauld, fed do to one effect, for good things are ever precious ; and the better they are, the more
valetudinis.
precious. The meaning is, as if Solomon had ſaid, A good Name is better than the
moſt fragrant and odoriferous Ointments, which for their exquiſite pleaſantneſs
arg. leg.-
are held in greateſt price and eſtimation.
Io. The word Better, “which decideth the whole controverſie between the
compared terms, and is the juſt importance of that which the Hebrews in their
“Idiom(for want of the comparitve degree)expreſs by the Prepoſition yo prefixed;
muſt here be underſtood agreeably to the ſubject matter; and with reference to
Bonum jucundum Better ; that is to ſay, more pleaſant, more contentful: or as
()Prov.22.1. Solomon faith (a) elſewhere, comparing a good Name with Gold and Silver, De
fiderabilius, more to be wilhed or delired than a precious Oyntment; or Eli-
gibilius, in the choice to be preferred before it.
II. From the Words thus opened the whole reſult is briefly this:A good Name
is a thing very worthy to be of every good man highly eſteemed; and to be held
much more valuable than Riches, pleaſures,honours or whatſoever other outward
things the men of this World can place their utmoſt felicity in. Wiſe Solomon
hath elſewhere delivered his judgment as poſitively as may be in this matter,con-
(a)Prima ferè cerning one of theſe,and that(a)ihe chiefeſt of all the reſt in moſt mens account,
vor a dar cunelis the Worldlings Summum bonum, Riches(Prov. 22.)(b) A good name is rather to be
plis, Divitiæ. choſen than great Riches: and loving favour rather than ſilver and gold. And
Juvenal. Sat. the wiſe Son of Sirach alſo preferreth a good name before (c) a thouſand great
(b)Prov.22.1.
Treaſures of Gold. Obſerve the gradation; Before gold,Treaſures of Gold, great
c) Sirac
. 41. treaſures of gold, thouſands of great treaſures of gold, yea and put life it ſelf in to
Sirach 41. Compare we a little the moſt eſteemed delights of the ſons of
men, thoſe Ointments that are moſt precious in their eſteem, with a good Name:
and ſee if it do not in very many reſpects go beyond them all.
12. “If we ſhould take an exa& Inventory of all the particularsthe World af
« fords, which worldly men hunt after with ſuch eagerneſs, that they not only
“ſpend all their ſtrength and travel, but adventure their healths alſo and lives in
“the purſuit; not ſo only,but for the obtaining whereof they truck away their
"precious ſouls too:We ſhall find them all to come under one of theſe three heads,
« whereunto St. John hath reduced them,fumming them up as it were in the groſs
(a) 1 Joh.2.6.“ (1 Joh. 2.) (a)The luft of the fleſh, the luſt of the eyes and the pride of life. Hæc
“ tria pro trino numine mundus habet.) Theſe are the things ſo much magnified
6 and adored in the World ; with one or other of theſe baits Satan tricketh upall
histemptations, when he layeth wait for our ſouls; Riches, Honours,and Plea-
fures.And to each of theſe may the word Ointment in the Text(either by way
of Metapbor,or Metonymie of the adjunct) be very well extended.For Riches firſt,
it appeareth
that Ointments were of ancient time accounted, and are fo taken no-
(6) Caſtris
Darii Regis tice of by Hiſtorians as a ſpecial part of (b)the Royal treaſure of Kings and Prin-
expugnaiis, in ces. And therefore are(o)the ſpices and precious Ointments reckoned amongſt the
reliquo ciekaip things which Hezekiah (hewed to the Babyloniſh Ambaſſadors, when with vain o-
der cepit ferr- ſtentation he deſired they ſhould ſee the royal wealth & magnificence of his Trea-
nium unguen- fures,Ointments alſo ſecondly,were the Enſigns & Symbols of the greateſt honours
,
13. nat.hift. I. as being uſed in the ſolemn confecration and inauguration of men into the Kingly
C) 2 Kings and Prieſtly dignities.Among the Heathens indeed in imitation of the Hebrews(as
many
10.
12, 13
boot,
)
20 130
1
!
1
1
Luiſin. 2.
18.
1
Ecclel. 7. 1.
The Firf-Sermon.
361
many
other of their rites came in npon that account,) but among the Hebrews, by
ſpecial appointment from God himfelf.Infomuch as(dykome Intérpreters conceive d Pineda:
it not improbable, that Solomon in this place might have reſpect to thoſe Regal
and Sacerdotal anointings. But above all, thirdly, Ointments were the ſpecial
emblems and expreſſions of mirth and jollity: and therefore were uſed in enter:
tainments, and at feaſts. “Teſtimonies hereof from the Writings of Poets and
Hiſtorians, both Greek and Latin, in great abundance, beſides that I find them
“readyCe collected by ſundry learned men,are of themſelves obvious every where: e v. Franc.
“But finding ſtore enough alſo in the holy Scripture, I need not recite any other.
There'we read (f )of the Oil of joy,and(8)the Oil of gladneſs. When thou faſteſt, Bochi. obferv.
.
faith our ſaviour, do not by an affected ſullenneſs and ſadneſs make oftentation in PL. 22. F.
of thy fasting; as hypocrites do: butch)unge caput; &e make ſemblance rather
, Par....?;.
by anointing thy head, and waſhing thy face, as if thou wert going to a feast ; . Mar. 6.1%;
that ſo thou maieſt be out of the reach of all temptation to vain glory that way,
while thou doſt not appear to men to faſt. When David recordeth in Pſal. 23.
how bountifully God had dealt with him,and ſhewed him his goodneſs plenteons
ly, he ſetteth it forth in this manner; (i)Tho hast prepared a table before me, thou i Pfal. 23. s.
haft anointed my head with Oil, and my cup runneth over. To omit other places,
hitherto tendeth that ironical ſpeech of our Preacher to the Epicure
, Chap. 9.
(k)Go thy way, eat thy bread with joy, and drinkthy drink with a merry heart. "Let & Eccl.9. 7,81
thy garments be always white, (another ſign of rejoycing that) and let tby head lack
ro ointment. Riches, Honours, Pleaſures ! you ſee Ointment hath ſomewhat to
do with them all, and ſo the word may well comprehend them all.
13. Now then to enter into the Compariſon : Firſt,all theſe Ointments(even the
moſt precious of them)are equally common to the Good and Bad.The worſt of men
may have as large a ſhare in them, as the beſt:the moſt notorious vicious liver, as
the moſt eminently vertuous perſon.For though they be in truth ſecretly diſpoſed
by the moſt wife and juſt hand of a divine providence: yet to the ontward appeaa
rance(and farther our eye will not pierce) the diſpenſation of them ſeemeth to come
from Chance rather than Justice,and Fortune rather than Merit.“This the Preach-
er took into his conſideration and complaineth of it,Chap.g.as one of the great
“ evils and vanities among thoſe that are done under the Sun,that (a) all(outward) a Eccl.9. 1,36
things come alike to all, & that there is one event to the righteous and to the picked:
"& thence inferreth, that no man can know(ſoas to pronounce thereof with any
certainty) whether he be in the love or hatred of God, by all that is before him. If
« in reſpect of theſe outward things there be any difference between the Good and
"the Badsthe advantage is rather on the worſe ſide, bad men oftentimes having
“ larger portion thereof, than good men have. Why the holy and wiſe God, the firſt
caufe of all things that happen,ſuffereth it ſo to be as to particulars that is coun-
"Sel to us and we may not ſearch into thoſe ſecrets:only we are aſſured in the gene-
« yal,that he doth it for juſt &gracious ends beſt known to himſelf.But as to ſecond
6 cauſes, we ſee evidently reaſon enough to ſatisfie us, why it ſhould be likely to
“fall out thus rather than otherwiſe ; if but in this,that wicked men, what worldly
"ends they propoſe to themſelves they purſue to the utmoſt
, not boggling at any
thing that they think may conduce to the obtaining of the ſame, be it right or
wrong ; whereas godly,and vertuous men make conſcience both of End &Means,
" and
will neither pitch upon any unworthy End, nor adventure upon any unlar-
ful means. Hath it not been always ſeen, and ſtill is, and ever will be more or,
leſs)to
the worlds end, That extorting Uſurers, oppreſſing Landlords,unconſcio-
nable Traders, corrupt Magiſtrates and griping Officers have gotten together the
greateſt wealth and moſt abounded in riches? That obſequious Flatterers,tempoá
rizing Sycophants,perfidious Traitors,bold and inſolent Intruders,bribing and Si-
moniacal Chafferers have climbed up the higheſt rounds of Civil and Eccleſiaſti-
cal perferments? That men of baſe and unmanly condition, rather to be called
beasts than men, if not Monsters rather than either of both, (ſuch as ſome of the
old Aſyrian and Perſian Monarchs, and after them ſome of the Roman Emperours
Ааа
were)
(
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a
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1
.
64
06
.
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Ecclef. 7.1.
i
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b Gloria um-
bra virtutis
791.0L
lâ yder.
Max. 8. 14.
}
Larioris, Solin.
43.
362
Ad Aulam,
Wereybave ſurfeited of pleaſures to the full, and wallowed in all'mariner of luxu-
Wory and ſenſuality? Worthleſs and wicked men may ſwim up to the chin in Rivers
of oiland have their heads and beards, yea & the very skirts oftheir garments too,
bedrencht in great abundance with the choiceft of theſe oustward'Oint reénts.
- 146. But a Good Name is Peculium bonorum. Gracious and vertuous men have a
more ſpecial intereſt, a kind
of peculiarity in it : as being (in the ordinary courſe
of Gods
, providence) the proper effect, and (by his good bleſſing) for the moſt
a Phil. A %. part the moſt certain temporal reward of Vertue and Piety.[a]Siqua virtus, fi qua
219... laus, faith the Apoſtle,. Phil
. 2. ::If there be any vertue, if there be any praiſe - Asif.
there could be no praiſe where there is no vertue ; no more than there can be a
Eboligadon, where there is no body to caſt it. It was[c]by faith (and the fruits of
faith), that the Elders obtained a good report. The Projectors of the Tower of
eft Sepec. Ep.
Babelaimed by that building to get themſelves[d]a name; and ſo they did: but
Feb. 11.2. the name was[e]Babel, a name of Confuſion; little comfort or honour to them.
dGen, 11. 4. Many meņare ambitious of a great name; and ſometimes they[f]get it too:as
f- & qui-, he that ſet Diana's Temple on fire, [8]only to be talked of. But a great name is
eia, calicutus one thing, and a good name another. Greatneſs may get a man a great name;
est. de Paula- but goodneſs only a good name. You that are great men, if you be not good withal;
do what you can for the preſervation of your name and memory, uſe all youp
mvoto ad- beſt wit and art, ſpend the
moſt coſtly perfumes and precious ointments you have
piſcend e fame about it: when you have done your utmoſt endeavours, we may juſtly put that
rebuke upon you, which the Diſciples
, did unjuſtly upon the good woman in the
b Matt. 26.8. Goſpel, [1]Quorſum perditio hæc? Whereunto ſerveth this waſte? Oleum & ope-
ram: you ſhall not be able, after all this expence of oil and toil, to preſerve
your names from ſtench and putrefaction.It is nothing but godlineſs and righte-
i Prov. 10.7. ouſneſs that can do that
. [:] The memorial of the just (when Envyand Calumny
have done their worſt to blaſt it) Shall yet be bleſed : but the name of the wicked
(when Hypocriſie and Flattery have done their beſt to prevent it) ſhall rot not-
withſtanding. A good name then is therefore firſt more excellent than any pre-
cious Ointment (either in the Letter or Metaphor) becauſe leſs common.
14. Gompare, ſecondly, the delight and comforts, and contents of both: and
ſee the iſſue. Oils and Ointments do.give exceeding great delight to the ſenſes; ſo
as ſcarce any one kind of thing more: which perhaps might be ſome cauſe, why
Solomon ſhould here make choice of them,rather than any other things,whereby
to expreſs outward and ſenſual pleaſures.And this they do by three diſtinct qualities:
whereby they affect three diſtinct ſenſes. The Qualities are; Levor,Nitor Odor:
The Senſes affected therewith, Feeling, Seeing,Smelling. The firſt Quality is Lavor;
a kind of gentle ſoftneſs, and ſmoothneſs, and ſupple glibbineſs:
wherewith the
touch is much delighted. Upon which quality David the Father and Solomon the
Son, do both reflect in thoſe proverbial ſpeeches of theirs: where ſpeaking, the
a Pfal. 55. 21. One of flattering diffemblers, faith[a]Molliti fuper oleum,Their words are ſofter tha
6 Prov. 5. 3. Oil, Pfal. 55. the other of the whoriſh woman, fajth[6]her lips drop like a honey-
comb; and her mouth is ſmoother than Oil, Prov.5. The ſecond quality of Oils and
Ointments is Nitor a kind of brightneſs and varniſh, which they caſt upon other
bodies, making them look freſh and gliſter: which quality taketh the eye,
and
affecteth the fight. As colours laid in Oil, have graceful verdure and lustre be-
yond thoſe that are not ſolaid. Of which quality the Pſalmiſt maketh ſpecial
mention, Pſal.104. where deſcribing the manifold works of God, among other
things he ſaith that God bringeth food out of the Earth,as namely,Wine to make
c Pfal. 104. 4. glad the heart of man, [c]and Oil to make him a chearful countenance,or(as our laſt
Tranſlation hath it, fomewhat nearer the Letter, but to the ſame ſenlè) to make
his face to shine. Their third Quality is Odor; the ſweet fragrancy which they
ſend forth round about them to a good diſtance : which maketh them wondrous
pleaſant to the Smell.The Poets therefore fometimes call Ointments and Perfumes
d ----- perfufius [d]Odors in the abſtract : as if they were nothing elſe but ſmell
. To this quality
do refer thoſe reciprocal ſpeeches in the Canticles, of the Sponſe to her weld
ز
1
odo, ibus. Hora
I, carin. 5.
Ecclef
363
. 7. 1.
The Firſt Sermon.
<
4. to.)
1
2
1
noct. Accic. Sa
1
TÓG. Eurip.
beloved in the firſt Chapter, [e]Becauſe of the favour of thy good Ointments there- e Cant. 1. 3.
fore do the Virgins love thee; And of him again to her, in the fourth Chapter,
(f)Horo fair is thy love, my ſister,my Sponſe ? How much better. is thy love than Wine?f
And the ſmell of thine Ointments than all Spices? When Mary poured out her
coftly Spikenard on Chriſts feet, the Story telleth us, that[8]all the houſe was fil- & Joh. 12. 3.
led with the odonr of the Ointment, Joh. 12.
16. Ointments then are good and pleaſant. But as Ariſtotle ſometimes pronoun-
ced of the Rhodian and Lesbian Wine, when he had taſted of both; that[a]the utrumque
Rhodian was good too, but the Lesbian was the pleaſanter : So it may as reaſo- oppido bonum
nably be pronounced in the preſent conteſt,that though the precious Ointment be aerre.
good and pleaſant in his kind, yet the good Name for goodneſs and pleaſantneſs is A Gel. 13.
far beyond it. For whereas the precious Ointment, though it have in it much va-
riety of pleaſure in regard of the three now-mentioned qualities:yet can it bring all
that delight no farther than to the outward ſenſes of Touch, Sight and Smell. As
for that paſſage in Pſal. 109. [6] It ſhall enter like Oyl into his bones : It is perhaps b Pfal.109.18.
rather to be underſtood as an hyperbolical expreſſion, than to be taken as exactly
true in rigore loquendi. But as for a good Name, that pierceth farther than either
bones or marrow : It entereth into the inner man, and bringeth rejoycing to the
very heart and ſoul. [c] A good report maketh the bones fat, faith Solomon :and c Prov.Is. 13.
that, I ween, is another-gates matter, than to make the face to shine. This for
material Oil. Then for thoſe other outward things, which for ſome reſpects (I
told you) might be alſo comprehended under the name of Ointments; Riches,
Honours,and worldly Pleaſures: alas(d)how poor and ſorry comforts are they to`d Toys Exy und
a man that hath forfeited his good Name;that liveth in no credit not reputation;
καλώς, μέγας
that groaneth under the contempt and reproach, and infamy of every honeſt, or in Hecub.
but fober man! Whereas he that by godly and vertuous Actions, by doing Juſtice, A&. 2.
and exerciſing Mercy,and ordering himſelf and his affairs diſcreetly,holdeth up his
good Name and reputation, hath that yet toe) comfort himſelf withal,and to fill e-- tamen; dum
his bones as with marrow and fatneſs; though encompaſſed otherwiſe with ma- integra, facile
ny outward( 8 )wants and calamities. Without which, even life it ſelf would be confolatur ho-
unpleaſant, I ſay not to a perfect Chriſtian only, but even to every ingenuous mo- neftus egeſta-
tein, Cic. pro
The worthier ſort of men among the Heathens, would have choſen Quina.
rather to have died the moſt cruel deaths, than to have lived infamous under f Ego ſi bonam
ſhame and diſgrace. And do not thoſe words of St.Paul( 1 Cor.9.) ſhew,that he fervafo Satero
was not much otherwiſe minded? [8] It were better for me to dye, than that
any
man ſhould make my glorying void. Thus a good Name is better than any precious
gi Cor. 9.150
Ointment (take it as you will, properly, or tropically) becauſe it yieldeth more poaBiG,
folid content and ſatisfaction to him that enjoyeth it, than the other doth.
--
17. Compare them thirdly,in thoſe performances whereunto they enable us.Oils zoro eza-
and'Ointments, by a certain penetrative faculty that they have, being well cha. Olymp. 7. 2.
fed in, do[a]ſupple the joynts, and[b]ſtrengthen the finews very much, and there. Tistut corpus
by greatly enable the body for action, making it more nimble and vigorous, than avi
. Senec
.
otherwiſe it would be. Whence it was, that among the Greeks, and from their Ępiſt: 53.
b- το άλαμμα
example among the Romans, and in other Nations, thoſe that were to exerciſe
ρωσικόν το
Arms, or other feats of Activity in their ſolemn Games, eſpecially (c) Wreſtlers, gruaro :
did uſually by fri&tions and anointings, prepare and fit their bodies for thoſe Acuroria może
thletick performances, to do them with more agility and leſs wearineſs. “ Info- Tuis ue'nsor.
much as Chryſostom and other Greek Fathers almoſt every where uſe the words Joach. Came-
åncipay and excipeatret, not only when they ſpeak of thoſe preparatory advanta-decur 8. T.
ges, (ſuch as are prazer, faſting, meditation of Chriſts Sufferings; or of the c Exercent pa-
« Joys of Heaven, and the like) wherewith Chriſtiang may fortifie and ſecure
bente paleſtras.
" themſelves, when they are to enter the combate with their ſpiritual enemies ; Virgil
. Æn. 3'
" but more generally to ſignifie any preparing or fitting of a perſon for any man-
einer of action whatſoever.
18. But how much more excellent then is a good name? Which is of ſuch
mighty conſequence & advantage for the expediting of any honeſt enterpriſe that
Ааа 2
ral man.
dives, Plaut.
Mortel. 1.3.
1
dr & aual
YOL
1
CC
trias oleo la
we
A
1
Eccleſ. 7. 1.
b Nec verò
rat. 17.
364
Ad Anlam,
we take in hand, either in our Chriſtian courſe or civil life in this World?lt is an
old ſaying, taken up indeed in relation to another matter ſomewhat diſtant from
that we are now treating of; but it holdeth no leſs true in this, than in that o-
a -- aby G 28 ther reſpect: Duo cum faciunt idem, non eſt idem. Let two men ſpeak(a)the ſame
everyone
the words, give the ſame advice, purſue the ſame buſineſs, drive the ſame deſign; with
Tây Boxóvreur, equal right, equal means, equal diligence, every other thing equal: yet common-
ayris, miv- ly the ſucceſs is ſtrangely different, if the one be well thought of, and the other
Euripid. in
labour of an ill mame. So ſingular an advantage is it, for the crowning of our en-
Hecub. act. 2. deavours with good ſucceſs, to be in a good name. If there be a good opinion held
of us and our names once up (whether we deſerve it or no:)whatſoever we do is
well taken ; whatſoever we propoſe is readily entertained ; our counſels,yea,and re-
bukes too,carry weight and authority with them. By which means we are enabled
(if we have but grace to make that good uſe thereof, to do(b)the more good, to
negligenda eft bring the more glory to God, to give better countenance to his truth, and to good
diocrè tclum ad cauſes and things. Whereas on the other ſide, (e) if we be in an ill name(whether
res gerendas we deſerve it or no:) all our ſpeeches and actions are ill-interpreted ; no manre-
oparter benero-gardeth much what we ſay or do; our propoſals are ſuſpected ; our counſels and re-
lentiam civium bukes though wholſom and
juſt,ſcorned and kickt at:ſo as thoſe men we ſpeak for,
Cic.de amicit, that ſide we adhere to, thoſe cauſes we defend thoſe buſineſſes we manage, ſhall lie
c
Την εαυτό και
under ſome prejudice, and be like to ſpeed the worſe, for the evil opinion that is
Tul guves
, zeva held of us. We know well it ſhould be otherwiſe: Non quis,ſed quid. As the Magi-
a xersos eque ſtrate that exerciſeth publick judgment, ſhould lay aſide all reſpect of the person,
rj Nev reéya and look at the cauſe only:fo ſhould we all in our private judgings of other mens
κερδα και
Speeches and actions,look barely upon the truth of what they ſay,and the goodneſs
ο μυήσεται.
Chryfoft. of what they do,and accordingly eſteem of both; neither better nor worſe,more
Tom. (cdit. or leſs, for whatſoever fore-conceits we may have of the perſon. Otherwiſe how
Savil 6.0-
can we avoid the charge of having(d)the faith of our Lord Jeſus Christ the Lord of
d jam. 2. I.. Glory with reſpect of perſons ? But yet ſinceCe)men are corrupt, and will be partial
ere hoe this way, do we what we can; and that the World and the affairs thereof are
262090, fomuch ſteered by (f) Opinion: it will be a point of godly wiſdom in us, ſo far to
aóſ o. Me- make uſe of this common corruption, as not to diſadvantage our felves for want
f severozitul of a good name, and good Opinion, for the doing of that gond (whilſt we live
Exertùy misu here among men ſubject to ſuch frailties) which we ſhould ſet our deſires, and
To 19o.
bend our endeavours to do. And ſo a good Name is better than a good Ointment,
In homine vir- in that it enableth us to better and worthier performances.
turis opinio va-
19. Compare them Fourthly, in their Extenſions: and that both for Place, and
let plurimum.
Cic. in Topic.
Time. For place firſt. That Quality of the three before mentioned, which eſpeci-
ally fettetha value upon Ointments
, advancing their price and eſteem more emi-
nently than any other conſideration, is their ſmell: thoſe being ever held moſt
precious, and of greateſt delicacy, that excelthat way. And herein is the excel-
Tency of the choiceſt Aromatical Ointments that they do not only pleaſe the ſence,
if they be held near to the Organ; but they do alſo diſperſe the fragrance of their
ſcent round about them to a great diſtance. Of the ſweeteſt herbs and flowers the
finell is not much perceived, unleſs they be held ſomewhat near to the Nostril:
But the ſmell of a precious Ointment will inſtantly diffuſe it ſelf into every corner,
a Joh. 12. 3. though of a very ſpacious room ; as you heard but now of the{a) Spikenard pou-
red on our Saviours feet, Joh. 12. But ſee how in that very thing, wherein the
excellency of precious Ointments confifteth, a good Name ſtill goeth beyond it.
It is more diffuſive, and ſpreadeth farther. Of King Uzziah, ſo long as he did
b 2 Chro. 26. well and proſpered, it is ſaid, that.(6) his name Spread far abroad, 2 Chron. 26.
And the Prophet ſaith of the People of Iſrael, in reſpect of her firſt comely eſtute,
before ſuch time as ſhe truſted in her own beauty, and played the harlor, that
c Ezek.16.14. (c) her name went forth among the Heathen for her beauty, Ezek. 16.
20: Beſides, a good name, as it reacheth farther, ſo it laſteth longer than the
moſt preciowe Ointments:and ſo it excelleth in the extenſion of Time, as well as
of Place.As for Riches,Pleaſures, Honours and whatſoever other delights of mortal
men,
Ariſt. 1. Rhet.
15.
1
1
1
1
1
*
14.
Ecclef. 7. 1
1.
The Firſt Sermon.
365
men, who knoweth not of what ſhort continuance they are? They many times.
[a] take them wings and fly away from us, leaving us behind to grieve for the loſs. a Prov. 23. 5.
If it happen thy ſtay with us to the laſt (as ſeldom they do) yet then is the part-
ing uncomfortable: we can neither ſecure them from the spoil of others; nor
can they ſecure us from the wrath of God. However,part we muſt : If they leave
not us whileft we live, ſure enough we ſhall leave them when we die
. It may be
when we are dead, ſome pious friend or other may beſtow upon our carcaſſes the
coſt of(b)embalming with Spices,Odours and Ointments:as we ſee the Cuſtom was b Joh. 19. 403
of old both amongſt the Heathens, and the People of God. And thoſe precious
Ointments may perhaps preſerve our dead bodies ſome few months longer from
putrefaction, than otherwiſe they would have endured. But at length, how-
ſoever the worm and the grave will prevail :and we ſhall turn ſooner or later;firſt
to dirt, and then to duft. And here is the utmoſt extenſion, continuance, and pe-
riod of the moſt precious Ointments(literalor Metaphorical)the World can afford.
21. But a good Name is a thing far more durable. It ſeldom leaveth us, (unleſs
through tome fault or negle&t in our felves ;) but continueth with us all our life
long. At the hour of death alſo it ſtandeth by us, and giveth fome * ſweeto * Mor's turi
ning unto the bitterneſs of thoſe laſt pangs; when our conſciences do not ſuggeſt aquiſimo ani:
to our expiring thoughts any thing to the contrary, but that we ſhall
, die deſt-
mo appetitur,
retion and that thoſe that live by us and ſurvive us, will account our gain by that laudibus vita
cum ſuis se
change to be their loſs. Yea, and it remaineth after death precious in the me- occidens conſo-
mories, and mouths, and ears, of thoſe that either knew us, or had heard of us. Cic. Io. Turcul.
Surely no Ointments are ſo powerful to preſerve our bodily alhes from corruption,
as a good name and report is to preſerve our Piety and Vertue fromOblivion. (a) a Sirac.44.
Their bodies are buried in peace, but their name endureth for evermore, Eccluſ. 44.
And upon this account exprefly it is, that the fame Eccleſiaſticus elſewhere tas
you heard before)preferrethb Ja good Name,not only before the greatest riches
, b-- 41. 12.
becauſe it will out-laſt a thouſand great treaſures of gold ; but even before life it
ſelf, yea, before a good life (at leaſt in this though in other' reſpects it be below
it, as but an appurtenance thereunto) that whereas (c) a good life hath but a few
days, a good Name poſſibly may endure for ever.
22. Now lay all together that hath been ſaid, that a good name is a more pe-
culiar bleſſing ; That it bringeth more ſolid content; That it enableth us more,
and to more worthy-performances; That it is of greater extenſion both for place
and time, reaching farther and laſting longer than the moſt precious Ointments,
either literally or Metaphorically underſtood:and then judge, if what Solomon
hatla here delivered in the Text, how great a Paradox ſoever it may ſound in the
ears of a Wordling, be not yet a moſt certain and clear Truth, viz. That a
good name is better then a precious Ointment : and therefore in all reaſon to be
preferred by every underſtanding man before Pleaſures, Riches, Honours, or
whatſoever other outward delights of worldly men.
23. But it is needful you ſhould be here admoniſhed(left what hath been hi-
therto ſaid ſhould be in any part either miſtaken,or miſapplied that all this while
I have ſpoken but of material Ointments, and ſuch other contentment, as the ont-
ward things of this World can afford. The preeminence of a good Name thus far
juſt beware ye make not unjuſt by over-stretching.For there is beſides all theſe a
fpiritual Ointment alſo; an inward anointing, the anointing of the inner man,the
Soul and Conſcience with oil of the Spirit, the ſaving graces and ſweet comforts
of the Holy Ghoſt;that (a)oil of gladneſs,wherewith the bleſſed Son of God was a Plal. 45. 7.
anointed above his Fellows, and without meaſure, and whereof all the Faithful
and elect Children of God are in their meaſure his fellow partakers. (b) Ye have b 1 John 2.200
an Vnction from the Holy One,faith St. John: And again, (c)The anointing which cấ- 27.
ye have received of him abideth in you. This is a ſingular and right precious Oint-
ment indeed: infinitely more to be preferred before a good Name, than a good
name is to be preferred before other common and outward Ointments. The inſepaa
rable adjunct and evidence whereof is that 222'0, which we uſually call a good
Conſcience
C41. 13.
}
.
+
1
1
1
1
Label
366
Ad Aulam,
Eccleſ
. 7. 1.
απώλεσεν
adelds ollos.
Plutarch.
1
1
1
1
dregryss Conſcience. God forbid any man ſhould ſo far tender his [d]good name, as for
the preſervation of it to make ſhipwrack of the other. [e] Dua funt res, Conſcien-
tiada Fama, evc. faith St. Auguſtine. Two things there are, faith he, whereof
Auguſtin,
every man ſhould be ſpecially chary, and tender: his Conſcience, and his Cres
dit. But that, of his Conſcience, muſt be his firſt care: this, of his Name and
€ Tà de madeiv Credit, muſt be content to come[ f Jin the ſecond place. Let him firſt be ſure to
f πρώτον
guard his Conſcience.well: and then may he have a due regard of his Good Name
αέθλων, 4 Α'
di rácsv bré- alſo. Let it be his firſt care to ſecure all within, by making peace with God, and,
equies. Pin. in his own breaſt; that done, (but not before)let him look abroad if he will, and
Pyth. 1. IS. caſt about as well as he can,to ſtrengthen his Reputation with & before the World
24. A very prepoſterous courſe the mean while is that,which thoſe men take that
begin at the wrong end; making their Conſciences wait upon their Credit. Alas
,
that notwithſtanding the clear evidence both of Scripture and Reaſon to the con-
trary, after ſo many ſharp reprehenſions by the Minister, ſo many ſtrait probia
bitions by the Magistrate, there ſhould yet be found among our Gentry, ſo many
ſpirits of that deſperate unchriſtian reſolution, as upon the ſlighteſt provoking
word that but toucheth upon their reputation, to be ready either to challenge,
or to accept the duel: Either of which to do, muſt needs leave a deep ſting in
the Conſcience (if yet it be penetrable and not quite ſeared up :) fince thereby
they expoſe themſelves to the greateſt hazard, if not inevitable neceſſity of the
ful murther either of themſelves or their brethren! 2. Alas, that there ſhould ſtill
be found amongſt over Clergy-men; that formerly being perſwaded that our
Church Ceremonies and Service were unlawful, and having (during ſuch their
perſwafion) preached againſt them openly before their Congregations as unlaw-
ful, but have been ſince convinced in their judgments of the
Lawfulneſs thereof,
Thould yet with-hold their Conformity thereunto, and chuſe rather, not only
to expoſe themſelves to ſuch miſchiefs and inconveniences as that refuſal
may
a ne pudorem bring upon them, but to ſeem allo[a]to perſiſt in their former error(to the great
penitentiamg ſcandal of their people, and cheating their own Conſciences) than by acknow-
rumatiâ vindi- ledging that they have erred, adventure the loſs of that great reputation they
catis errorem. had by their former oppoſition gained amongſt their credulous followers !3. A-
Quint. de-
las, that there ſhould ſtill be found among our People,men who being conſcious to
themſelves of ſome ſecret wrongs done to cheir brethren in their worldly eſtate
by oppreſſion, fraud, or other falſe dealing; do yet-hold off from making them
juſt reftitution or other meet compenſation for the ſame, and ſo become really
cruel to their own Conſciences, whilſt they are ſo fondly tender.over their repu-
tations with others, as rather to continue ſtill diſhoneſt in retaining, than.ac-
knowledge their former diſhoneſty in obtaining thoſe ill gotten parcels.
25. Bụt leaving all theſe to the judgment of God and their own hearts, and
e Luk. 16. 15. to ruminate on that fad Text, (Luk.16.[a]That which is highly esteemed amongst
men, is abomination in the ſight of God; Forthee, Chriſtian brother, who ever
thou art, that ſhall at any time be in a Strait between two evils, ſhaken with
doubtings and diſtractions, what to do, when thy Conſçience and thy Credit
lie both at ſtake together: “Thou haſt a ready reſolution from the old Maxim
E malis minimum. As the Merchant in a ſtorm throweth his dear commodities
b Conſcientie into the Sea to ſave himſelf: ſo do thou reſolve to[b]redeem thy Conſcience how-
Satujiat : nil in ſoever, and at any rate; whatſoever betide thy Credit. I forbid thee not to
famam labore- be tender of thy good Name; (it is an honeſt care:) but I charge thee upon thy
mus. Senec. 3.
ſoul, to be more tender of thy Conſcience,
a- puso 26. This admonition premiſed; I ſhall now with your patience proceed to
fome Inferences, from what hath been delivered concerning the excellency of a
b Exceduntque good Name,and what å precious thing it is. But the more precious it is the more grie-
denarios libræ : vous first is their ſin, that ſeek to rob others of it. We read in Pliny, that there
tanti emirar were ſome Ointments in the ſhops in his time, made of ſuch[a]coſtly ingredients
(ſo great was the riot of thoſe times)that [b]every pound weight was ſold at 400
nat, hiſt. 3. Roman Pence, which by computation allowing to the Roman Penny ſeven pence
half-penny,
>
clam. 1-7.
de ira 41.
βαρυτίμο. .
Mat. 26.7.
voluptas alie-
na. Plin. 13.
1
1
Ecclef. 7.1.
1
A
.
plus pane
quam in mora
Inſtic. 26
اد
The Firft Sermon.
367
half-penny of our Coyo) cometh to above twenty two pounds Engliſh: which was
a yery great rate,eſpecially conſidering the time wherein he lived, about fifteen
hundred years ago. We would all think, that man had done a very foul robbery,
that ſhould have brokeri a ſhop,and carryed thence any conſiderable quantity of
fuch Coſtly ware. And muft we not then adjudge him a far worfê Thief that inju-
riouſly taketh away a mån’s good Name from him : which we have heard to be in
many reſpects far more precious than the moſt precious Ointments cari
. be ? But
Murther is a felony of a higher degree than Theft. Sometimes we pity.Thieves:
but we deteft Murtherers. Yet neither Thieves nor Murtherers are more cruel
and injutious, than Slanderers and Back-biters, and Tale-bearers, and Whiſperers,
and falle Accuſers are.' Thoſe bereave a man but of his Livelihood, or at moſt of
his Life : but theſe take that from him which is juſtly more dear to him than
either Life or Livelihood.
27. It were to be wiſhed that all malicious and envious perſons would lay this a Ergo linguas
to heart, who ſeek to raiſe their own. Fame upon the ruine of their Brothers : ingladios,quias
whoſe daily endeavour it is, and daily practice, to raiſe fcandalous, reports of moviſtis in mor-
others
, and to caſt foul afperſions upon them without cauſe, to make their Names tes, non cor po-
unfavoury, and thereby to render their perſons odious, among ſuch as will be rum. Fuguli
.
ready to ſpread the Report farther (and it is great odds they will do it with ſome ftis non mem-
[a] addition of their own too)or otherwiſe make[b]ill uſe of it,to their preju- Opłat
. lib
. 2.
dice. But ſince ſuch miſchievous perſons will not, or cannot, learn to do better, b In maledicto
having been long accustomed to do illzno more then a Leopard can change his ſpots, plus infamie
of a blackamore his skin: It will concern us very much, nor to ſuffer our ſelves to nu: in infamid
become Receicers to theſe Thieves,or Abbeitors to theſe Murtheress,by ſetting our
Ears wide opento their detractions but rather to ſuſpect him as an Impe of Satan, te. Quint.ç.
that delighteth in Satan's Office, in being an accuſer of his Brethren.
28. Secondly, how diſtant are they from Solomon's judgment, that value any ai due partie
ειώθασι
outward thing in the World (it may be ſome little fordid[a]gain, or ſome petty Woman 2007-
flippery preferment, or ſome poor fruitleſs pleaſure) at a higher rate than they do ciletv dis die
παegλάβωσι
their good Name: which Solomon here ſo much preferreth before them all? 1. The
ohuo.s. Procl.
Covetous Worldling, ſo he may but lade himſelf faſt enough with thick clay, in Heſiod.
b Rev. 12. 10.
[b]what careth he what men ſay or think of him? Call him Churl, Miſer,čaitiff,
αναιρωνία
Wretch, or what elſe they think good : [c]at mihi plaudo domi. Tuſh, faith he, Pers Luza's
let them ſay on:The Fox fareth best when he is curft
. If this man be a wiſe man, die einge
(as himſelf thinketh none wiſer ;) ſure then Solomon was not ſo wiſe a man as he
usporas. Placo.
is taken for to ſay as he doth,Prov.22. [d]A good Name is rather to be choſen than d quid
great riches, &c. 2. The Ambitious man, that panteth after Preferment; what famia num-
regardeth he,though all the World ſhould tax him of Flattery, of Bribery, of mis ! Juvenal.
Calumny, of Treachery, of Perjury: So he can but climb up to the ſtep at which Satyr. I.
he aimed, and from which he knoweth not how ſoon he may be juſtled off by mihi malo lu-
another as ambitious as himſelf? 3. The luxurious Wanton, the prodigal Game- pin, Quam si
ſter, the Glutton, Drunkard; or other voluptuous beaſt in any kind, when once vicinia bados
imboldned in his ways, ſitteth him down in the ſeat of the ſcorner : laugheth
át all mankind that will not [e] run with him to the ſame exceſs of riot; refol- e Horat. I. Sa-
veth (againſt whatſoever dislikes fober men bewray of his exorbitances) to Prov
. 20. 1.
take his own pleaſure howſoever, and then let others talk theirs; beſtoweth a 1 Pet. 4. 4.
nick-name(or perhaps a rhime or two) upon thoſe that cenſure him ; and then,
as if he had ſtabb’d them dead, and the day were his, he infulteth like a Con-
queror, and thinketh he hath now quit himſelf ſufficiently for the loſs of his
Reputation.
29. Quid facias illi ? Without more than the ordinary mercy of God; in
awakening their Conſciences by ſome immediate work of his own; deſperate is the
condition of all thelemen. «Shame is the moſt powerful [a] curb to reſtrain men i moderatrix
from ſuch vicious exceſſes as are of evil report :and Reproof ſeaſonably, lo- cupiditatum
vingly and diſcreetly tendered, the moſt proper instrument, to work Shame in Cíc. 2. de fin.
thoſe that have done amiſs. What hope is there then (as to humane endeavours
tunicam
Sat. 14.
1
1
GC
6 and
1
1
1
1
358
7.1.
Ad Avlam,
Ecclef.
&
1
. 3. 3.
c Aldiso
'd Prov, 21. I.
A Malum, aut
male colora-
b
orat, 2. in
Annam.
e Luk. 6. 22.
of andiche uſe of ordinary means) to reclaim fuch men from the purſuit of their
* vicious lufts; as are once grown wretchleſs in their good names: Sith they grow
4 alſo therewithål ſhameleſs în fin, and harden their foreheads againſt all reproof
.
Plaut. in *[6]Ego illum perditum duco,cui quidem periit pudor. He is but a loft inan,that harh
sa Toft all [c] ſhame: there being then nothing left to keep him back from ruſh-
oizusun, meir- “ ing headlong into all manner of wickedneſs. [d] And be that being often' re-
mui, mavé peces os proved hardneth his neck, muſt needs be deſtroyed without remedy: inaſmuch
Zianz. Carm. - as that which is the laſt and likelieſt remedy to preſerve him from destruction
(ad Olympi- “ (to wit reproof) hath by his wilful neglect (in not making uſe of it) proved
ad.)
“ ineffectual to him.
37. Thirdly, the valuableneſs of a good name in the judgment of ſo wiſe a
tum. Bernard. perſon as Solomon was, may ſufficiently inform us of the weakneſs of that Plea
,
3.de conſider. which is ſo often taken up for our own juſtification, and to put by the wholfom
Theli. s. 22. admonitions of our friends, when we are dealt withal for the reforming or for-
habeas illud è bearing ſome things in our practice; which if they be-not evil, yet are («) ill.
trinio ; Sufficit coloured, look ſuſpiciouſly, and carry in their faces ſome reſemblance or [b] ap-
tia mea, non pearance of evil, and for which we hear not well. It is an [C] uſual plea with us
curo quid de me in ſuch caſes: That, [d] ſo long as we ſtand clearin our own Conſciences, and are
loquantur how fare our hearts are honeſt,we are not to regard the ſpeeches and cenfures of men.
mnines. Hieron.
Epiſt. 11.
There is a time indeed, and there are Cafes, wherein ſuch a Plea will hold good.
d Td owoto's When men ſhall go about by propoſing diſgraces to fright us out of any part of
ésout eves that duty that by vertue of our (general or particular) calling lieth upon us; or
fee Sæbens- ſhall endeavour to [e] put out our names as evil from amongſt men, for having
Twoul. Chryf.
done but that which was our bounden duty to do: in ſuch like caſes we may fea-
ſonably[f.]comfort our ſelves in our own innocency, flie for refuge againſt the
f Nec ineare, injuries of Tongues into our own Conſciences, as into a Caſtle; there repoſe our
quid aliis vie’ ſelves with ſecurity; diſregarding the reproaches of evil men, and prafeffing
deatur, mihi with St. Paul, that [8] with us it is a very ſmall matter to be judged of them, or
Mea mihi con- of mans judgment.
ſcientia pluris 31. Bui where we may do more; we are not to think it* enough to ſatisfie our
elt, quàm om-
nium ſerino
opon Conſciences: but we are to endeavour, as much as in us lieth, to ſtop the
Cic. 12. ad mouths, or at leaſtwiſe to manifest our uprightneſs[2]to the Conſciences of others.
What elſe meant St. Peter to exhort Chriſtians that they ſhould[b]have their con-
Non Sarika verſation honeſt among the Gentiles? Or as St. Paul ſo frequently and earneſtly to
um te oficium fall upon the point of Scandal? Or to be ſo careful in his own perſon, to[c]pro-
fecife, fi non
id fara adpro-
vide things honeſt
, not only in the fight of God, but in the light of men algo? Or
bat? Terent. to ſtir up others to good things by arguments drawn as well from Praiſe asVer-
Phorm. 4. 5. tue,from Fame as Conſcience? As you ſhall find them mixtly thrown together in
6 1 Pet. 2. 12. the heap, (Phil
. 4.) [d] Finally Brethren, faith he, whatſoever things are true
,
C2 Cor.8.21. (that's taken from Conſcience;)whatſoever things are honest, (that from Fame ;)
Apoftolici do whatſoever things are juſt, what fever things are pure, (thoſe from Conſcience
præcepti eft
, & again;)whatſoever things are lovely, whatſoever things are of good report, (thoſe
beamus ratia* again from Fame:) think on theſe things &c. To ſay then, as ſome times we do,
when we are told that ſuch or ſuch doings will be little to our credit; That other
men are not to be[e] judges of our Conſciences, but we (f)stand or fall to our own
, fa-
me. Hieron.“ Maſter and if we do otherwiſe than welijit is we (not they) that muſt anſwer for
(vel Paulin.) it, evc. I ſay, theſe are no good anſwers. If men were of St. Auguſtin's mind,
Epiſt 14. ad
in his Book De bono viduitatis (if that book be his) they would not give them
e 1 Cor.10.29. the hearing, Non audiendi funt, &c. It is confeſſed even by Heathens, that, for
fRom. 14. 4.
8-a negligere
a man wholly to diſregard what eſtimation others have of him, is [s] not only
quid de se quiſ- arrogancy and cruelty, but stupidity too.
32. Laſtly,Sith a good Name is a thing ſo precious ; it ſhould be the great care
tis est, ſed eti- of every one of us next the care of our Souls) to keep that unſtained : that ſo
am disſóluti.we(a)may be blameleſs as well as harmleſs, carrying our ſelves as the Sons of God
fic
. de Offic. without rebuke,though we live in the midſt of never fo,crooked, perverſe and un-
a Phil. 2. 15. toward a generation. Scandalous behaviour will render our names unſavory;
(b) as
1
putn curandum
Attic, 27.
8 1 Cor.4.3:
nein 10n cin.
ſcientie tan-
Celanciam,
que fentiat non
Jolsun arrogan-
Eccleſ. 7. 1.
The Firſt Sermon.
369
Gen. 34• 30.
1
1 Pet. 2o 170
(6) as dead flies cauſe the Ointment of an Apothecary to ſend forth a stinking favour. b Eccl. 10. i.
Apothecaries we ſee are very choice over their precious Confe&tions therefore, to
preſerve them from taint and putrefaction, Shall not a Chriſtian be as wiſe and
chary in his generation, as a ſhop-keeper in his ; to keep the Ointment of his good
Name from (c) Stench and rottenneſs, which is ſo incomparably more precious ç Odor pro fa-
than the others are ? Truly I ſee not why every honeſt godly man; ſhould not Schindler" lex
ſtrive as earneſtly, and with as good hope, to have every mans good word, as he in UX) &c.
ſhould to live in peace with every man. You well know, what the Apoſtle faith
Exod. 5. 21.
for that (Cd)Rom.12.) If it be poſſible, ſo muchas in you lieth, have peace with all men, 1 Sam. 13. 4.
That is not ſolely in our own power,nay it is a thing ſcarce poſſible
, elſe the If were d Rom. 12.10.
needleſs :) ſo is this too. But yet ſomewhat we may do towards it, and poſſibly
by our good endeavours obtain it in a competent meaſure, (elſe the Exhortation
were bootleſs :) and ſo we may do in this too.
33. To excite our care the more hereunto ; (although the Excellency of the
thing itſelf, whereof we have ſpoken ſo much already, might alone fuffice, if it
were ſeriouſly conſidered :) yet conſider farther: First, That the preſervation of
our good Names is a duty which by the Law of Nature, and the Law of Charity
(and whatſoever belongeth to either of theſe is the very Law of God) we are
obliged unto. God hath ingrafted in our Nature, as a Spur to vertuous and lau-
dable actions, an (a) appetency and praiſe of glory : and expecteth that we ſhould a Trahimur omne
make uſe of it accordingly, ſo far as it may be ſervient to thoſe ends for which nes laudis ſtu-
he gave it, and ſo as it be withal ſubſervient to his glory that gave it. And the quiſque maxime
Law of Charity binding us to (b) honour all men, and to preſerve the juſt Repu. gloriâ ducitur.
tation
ofour meaneſt Neighbourzmuſtconſequently bind us to do our ſelves right chia.
Cic. pro Ar-
in the point of honour : foraſmuch as we alſo, as men, are included in that gene- b Rom. 13. 7.
rality. Yea, and that à fortiori too; inaſmuch as the duty of Charity to be
per-
formed to our ſelves, is to be the rule and meaſure of that Charity which we owe
to our Neighbour: “And it is not ſuppoſable, that he that hath little care of
s his own, ſhould be meerly tender of his brothers reputation.
34. Conſider ſecondly, (as but now I touched) that it is partly in our own pom-
er, what other men ſhall ſpeak, and think of us. Not that we are Lords either
of their tongues or thoughts, (for men generally, and wicked men eſpecially chal-
lenge a property in theſe two things, as abſolute Lords
within themſelves: (a) Our a Pfal. 2. 4
tongues are our own, ſay they: and Thought is free.) But that we may, if we be-
have our ſelves with godly diſcretion, win good report, even from thoſe that in
their hearts wiſh no good to us; or at leaſt put ſuch a mazzle upon their tongues,
that whereas they would with all their hearts (6) Speak evil of us as of evil doers, b 1 Pet.
they ſhall not dare for ſhame to accuſe our good converſation in Christ
. For[c]who
is he that will harm you, ſaith St.Peter, if ye be followers of that which is good? As
if he had ſaid, Men that have any ſhame left in them, will not lightly offer to do
you any harm, or to ſay any harm by you, unleſs by ſome miſcarriage or other
of your own you give them the advantage. The old ſaying, that every man is
Fortunæ ſuæ faber, and ſo [d] Fame too, is not altogether without truth and d Kozős áxión
reaſon:For ſeldom doth a man miſcarry in the ſucceſs of his affairs in the World, ev teos of the
or labour of an ill name :but where himſelf by ſome ſinful infirmityor negligence, Mol. Byzant
ſome raſhneſs
, credulity, indiſcretion, or other overſight, hath made a way open in paræem.
for it. This I note the rather, becauſe it falleth out not ſeldom to be the fate or
fault of very good men, byaſſed too much by ſelf-love and partiality, to impute
ſuch croſſes and diſgraces as they ſometimes meet withal,wholly totke injuries of
wicked men;which if they would ſearch narrowly at home,they might perhaps find
reaſon enough ſometimes to impute (at leaſt in part) unto themſelves. When,
by buſie intermedling where they need not; by their heat, violence and intempe-
rance of fpirit in ſetting on thoſe things they would fain have done, or oppoſing
thoſe things they would fain hinderzby their too much stiffneſs or peremptorineſs
either way concerning the uſe of indifferent things, without due conſideration of
times,places,perfons & other circumstances:by partaking with thoſe they think welt
Bbb
of
3.
16.
(130
--
370
Eccleſ
. 7. 1.
as
1
1
may
1
oblrestunde mit-
teriain inini-
..370
Ad Aulam,
of ſo far as to the juſtifying of their very Errors and Exorbitances
, and denyingi
on the other ſide to ſuch as are not of their own way ſuch fair and juſt respects,
to men of their condition are in common civility due; or by ſome other like
Partialities and Exceſſes, they provoke oppoſition againſt themſelves, their per-
ſons and good names: from ſuch men eſpecially as do but wait an opportunity, and
would greedily apprehend any occaſion, to do them ſome diſpleaſure or dif
grace.
35. That it may be otherwiſe, and better with you, Beloved, ponder well, I
beſeech you, what our Solomon wrote long ſince, Prov. 19. (a) The fooliſhneſs
.
of man perverteth his way, and his heart fretteth againſt the Lord; or, which cometh
to one,against ſuch perſons as the Lord is pleaſed to make uſe of as his rods where-
with to give him due correction. Neither caſt off this care of your good Names
,
by any pretenſions of impoſſibility: which is another Topick of Sophiftry where
with Satan teaches us to cheat our ſelves. It is indeed, and I confeſsit, ſomething a
hard thing, and not ſimply sfis sp siūv, to have every mans good word: but I
6 3 Joh. 12. not yield it impoſſible. (b) Demetrius hath good report of all men, and of the truth
it ſelf
, faith St. John. Do you what in you lieth towards it, and if then men will
yet be unjust, and ſpeak evilof you undeſervedly,you have your comforts in God
and in Christ zand ſome comfort alſo in the testimony of your own hearts, that you
have faithfully done what was to be done on your part to prevent it,and by walk-
c2 Cor. 11.12. ing honeſtly and wiſely, to (c) cut off occaſion from them that ſeek occaſion. But fo
far as you have been wanting to your felves in doing your part ; ſo much you take
d fruftrà iram off, both from (d) their blame, and from your own comfort. It concerneth you to
fcimur obtre- have a great care of preſerving your good Names, becauſe by your care you may
ftris, fi eis ipſi do much in it.
36. Conſider thirdly, that a good Name is far eaſier kept than recovered. Men
ftramus. Hie-
that have had loſſes in ſundry kinds, havein time had ſome reparations. Sampſon's
ron Epiſt. 14. locks were ſhorn of, but grew again: Job's Goods and Cattel driven, but restored
again: the Widows Child dead, but revived again:the Sheep and the Groat in the
a Hominum im- Parable loft, but found again. But (a) the good Name once loſt, the loſs is little
famia Plaut. in better than(b) deſperate. He had need be a good Gamešter they ſay, (and to have
beheer en very good fortune too) that is to play an After-game of Reputation. The ſhip-
peſo da.
wrack of a good Name, though in moſt, and the moſt conſiderable reſpects, it be
2015-x- incomparably leſs
, yet in this one circumſtance it is in ſome ſort even greater than
asme
, the ſipwrackof a good Conſcience. The loſs there may be recovered again by Repen-
Hefiod.
9. B.
tance,which is(c)tabula ſecunda poft naufragium:as in A&t.27.(d)ſome on boards &
chlieron. ſæpe. fome on broken pieces of the ſhip, got all ſafe to Land : But when our good Names
d Act. 27. 44. are ſhipwrackt, all is to ſhattered in pieces, that it will be hard to find ſo much
as a board or plank to bring us alhore. And the Reaſon of the difference is ma-
nifeſt, which is this. When we have made ſhipwrack of our Conſciences, we fallin-
to the hands of God: whoſe Mercies are great, and his Compaſſions failnot;and
who, if we timely and unfeignedly repent, is both able and willing to reſtore us.
But when we make ſhipwrack of our good Names, we fall into the hands of men,
whoſe bowels are narrow, their tendereſt Mercies cruel, and their Charity too
weak and, faint to raiſe up our Credit again after it is once ruined. I have ſome-
times in my private thoughts likened a flaw in the Conſcience, and a flaw in the
e Virea fuma, good Nime, to the breaking of a bone in the body, and the breaking of a(e)Chri-
Hor. 2. Sat. 3. Štal Glaſs, or China diff), at the Table. In the miſchance there is no comparilon:
a man had better break twenty glaſſes or diſhes at his Table, than one bone in his
body. And ſo a man had better receive twenty wounds in his good Name, than
fecúzzaaisou but a ſingle raze in his Conſcience
. But yet here the recovery is eaſier than there.
A broken bone may be ſet again,and every ſplinter put in his due place:and if it
Ch a porters be skilfully handled in the ſetting, and duly tended after, it may in ſhort time
vefl-1,thatcau- knit as firm again as ever it was, yea and (as it is ſaid) firmer than ever, ſo as it
wholc again,
will break where elſe ſooner than there.But as for the ſhivers of a (f)broken
any
Jer. 19.11.' Gluff or Earthen Dijh, no art can piece them ſo as they ſhall be either ſightly or
ſerviceable:
t
xsell
*
o Venry
As one break-
noc be made
}
Ecclef. 7.1. The Firſt Sermon.
371
S
1
1
1
Tuſcul
1
ſerviceable: they will not abide the file nor the hammer; neither folder nor glue,
nor other coment will faſten them handſomly together. The application is ob-
vious to every underſtanding, and therefore I ſhall ſpare it. If Simon be once
a Leper, the name will ſtick by him, when the diſeaſe hath left him. Let him be
cleanſed from his Leprofie never ſo perfe&ly, yet he will be called and known by
the name of (8) Simon the Leper to his dying day. Envious and malicious per-8 Mat. 26. 2. . •
fons apprehend the truth hereof but too well: one of whoſe Aphoriſms it is,
(and they practice accordingly) Calumniare fortiter, aliquid adhærebit: (h) Come h Jer. 18. 18
and let us ſmite with the tongue ; and be ſure to ſmite deep enough: and then,
though the grief may be cured, and perhaps the skin grow over again: 'tis odds
but he will carry fome mark or print of it to his grave. It ſhould make us very
careful to preſerve our Names from foul aſperſions; becauſe the Stains will not
eaſily (if at all) be ſcoured off again.
37. But how may that be effe&tually done, may ſome ſay? Abſolutely to fe-
cure our ſelves from falſe Aſperſions, truly it is not in your power, and therefore
I can preſcribe no courſe to prevent it. If Malice or Envy be minded to throw
them on, there is no help for it but patience. But ſo far as dependeth upon our
ſelves and the likelieſt way withal to counter-work the uncharitableneſs of others
(to give you a very general anſwer) is: By (a) eſchewing evil and doing good, by a 1 Pet. 3. ir
walking warily and circumfpectly; by living (b) ſoberly,righteouſly and godly in this 5TH? 2. 12.
preſent World. Praiſe is the reward of Vertug (c) as you heard: and the foun.convirtutis
,
dation of a good name is a good life. If any man defire yet more particular dire, quam neceſſaria
&tions, as namely what kinds of A&tions are eſpecially to be practiſed, and what tu non'agas cona
kinds eſpecially to be ſhunned in order to this end, I ſhall commend unto his ſequatur.Cic.l.,
conſideration theſe five Rules following; which I ſhall but briefly point at, the
time not ſuffering me to inſiſt.
38. Firſt, let him look well to his particular calling, and the duties that belong
to him in it ; beſtirring himſelf with all diligence and faithfulneſs, and carrying
himſelf uprightly and conſcionably therein, and be ſure to keep himſelf within
the proper bounds thereof. This Rule is given
us, 1 Thef. 4. (a) That you ſtudy to a 1 Theſ. 4
be quiet
, and to do your own buſineß; Why ſo? That ye may walk honeſtly towards "I, 12.
them that are without.
39. Secondly, Let him carry himſelf lowly, dutifully, and reſpectfully to all his
Superiors and Betters : to Magiſtrates, to Ministers, to his parents, to his Ma-
ſters, to the Aged, and to all others agreeably to their reſpective conditions and
relations. And this Rule we have, as in other places, ſoin 1 Pet. 2, (b) Honour b 1 Pet
. 2. 3.
all men, be ſubject even to your froward Maſters, ſubmit to the King as ſupreme,
and to Governours fent of him, &c. Why? For ſo is the will of God that with
well doing you may put to ſilence the ignorance of fooliſh men.
40. Thirdly, Let him be wiſe, charitable and moderate (with all brotherly con-
deſcenfion)in the exerciſe of his Chriſtian Liberty and the uſe of indifferent things.
Not ſtanding always upon the utmoſt of what he may, or what he may not dozbut
yielding much from his own liberty for his brothers fake: conſidering as well,
what (as the caſe preſently ſtandeth) is expedient for him
to do in relation to o-
thers, as what is ſimply and in it ſelf lawful to be done. St. Paul giveth us the rule
(Rom. 14.) (c) If thy Brother be grieved with thy meat, now walkeſt thou not chari. c Rom. 14.15.
tably, &c. Let not your good be evil ſpoken of.
41. Fourthly, Let him be mild, gentle, a lover and maintainer of Peace and
Concord: not violent, or boyſterous, or peremptory either in his Opinions or
Courſes : but readier to compoſe
, than to kindle quarrels ; and to qualifie
, than to
exaſperate differences. This Rule we have (Phil
. 2.) (d) Do all things without d Phil
. 2: 143
murmurings and diſputings. And why ſo ? That you may be blameleſ and harm- 15.
leſ and without rebuke.
42. Fifthly, Let him be Liberal and merciful, (e) willing to communicate the e I Tim. 6.18
good things that God hath lent him for the comfort & ſupply of thoſe that ſtand
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F.Pfal. 112.6,9. in need. This Rule I gather out of Pſal. 112. (f) The righteous shall be had in an
everlaſting remembrance. He hath difperſed abroad, he hath given to the poor : His
righteouſneſs ſhall endure for ever : his horn alſo shall be exalted with honour.
43. Whoſo obſerveth theſe directions, his memory ſhall (if God ſee it good
a Sirac. 49. 1. for him) be like the remembrance of good Joſiah in Ecclefiasticus; (a) Like the
compafition of the perfume made by the Art of the
Apothecary : Sweet as honey (in
the mouths of all that speak of him) and as muſick at a banquet of Wine in the
Ears of all that hear of him.) Or if it be the good pleaſure of God, for the trial
b Mac.5.11,12. of his faith, and exerciſe of his patience, to ſuffer men to (6) revile him, and to
Speak all manner of Evil againſt him falfly in this World: it ſhall be abundantly re-
compenſed him in the encreaſe of bis reward in heaven, 'at the laſt great day,
c 1 Cor. 4. s. when every man (Whoſe name ſhall be found written in the book of life) (c) fhall
have praiſe of God, and of his holy Angels, and of all good men.
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The Second Sermon.
WHITE H A LL, November 1632.
2
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1
1
Prov. XVI. 7.
When a marts ways pleaſe the Lord, he maketh even his Enemies to be at
peace with him.
A
I.
1
12
HE words contain two bleſſed fruits of a gracious converla-
tion: the one more immediate and direct, Acceptance with
God: the other more remote and by conſequence from the
former,Peace with men.Or,if you will,a Duty,and the Bene-
fit of it: and theſe two coupled together as they ſeldom go
ſingle)in one conditional Propoſition conſiſting ofan Ante-
cedent and a Conſequent : wherein we have Gods part and
ours. Our part lieth in the Antecedent : wherein is ſuppoſed a Duty, which God
expecteth from us ex Debito ; and that is to frame our ways ſo as to pleaſe the
Lörd. Gods part lieth in the Conſequent : wherein the benefit is expreſſed, which
(when we have performed the Duty) we may comfortably expect from him ex
promiſo; and that is, to have our Enemies to be at peace with us. The Antece-
dent in thoſe former words (when a mans ways pleaſe the Lord :) The Confe-
quent in theſe latter (He maketh even his Enemies to be at peace with him). Of
the Antecedent firſt; wherein three things are obſervable:The Snbjet, the AEF,
and the Object. The Subject, A mans wags : The Act, Pleaſing : The Object,
The Lord. Each of which are firſt to be opened apart, for the clearer under-
ſtanding of the words: and then to be laid together again, for the better enforce-
ment of the thing contained therein, [When a mans ways pleaſe the Lord.]
2. A mans ways:]That is the Subject. A mans (a) whole carriage in the courſe a 'Oddsó bios
of his life, with all his thoughts, ſpeeches
, and actions, whether good or bad, are in Pal.
an uſual Metaphor in the Scriptures called, The ways of a man. And of theſe
Ways Solomon ſpeakerh, rather than of his perfori
. Becauſe it is poſſible, the
Lord may graciouſly accept ſome mans perſon, and yet take juſt exception at
ſome of his Ways. 1. For thus it is; when a man walketh in the beaten track of
the World, without ever turning his feet into Gods Teſtimonies ; neither that
man nor his ways can pleaſe the Lord. 2. Again, When a man walketh conſcionably
and conſtantly in the goodways of God, without turning aſide, either on the right
hand, or on the left; both that man and his ways are pleaſing unto God. 3. But
ther
PfalLo
t
1
374
Ad Aulam,
Prov. 16.7.
***
ways
vd, 8 time-
xor.
Tneogn.
then againthirdly, when a man in the more conſtant courſe of his life walketh up-
rightly, and in a right way, but yet in ſome few particularities treadeth awry;
(either failing in his judgment ; or tranſported with paſſion; or drawn on by the
example or perſwaſion of others; or miſcarrying through his own negligence, in
cogitancie or other ſubreption ; or overcome by the ſtrength of ſome prevalent
temptation; or from what other cauſe ſoever it may proceed :) I ſay, when a
man thus walking with God in the main, hath yet thefe out-steppings and devia-
tions upon the bye, (neither acted preſumptuouſly, nor iſſuing from a heart habitu-
ally evil:) althoughthe perſon of ſuch a man may ſtill be accepted with God in
Chriſt, and his
alſo be well pleaſing unto God, in regard of the main bent
thereof ; yet in regard of ſuch his finful deviations, thoſe particular paſſages in.
his waysdo not at all pleaſe, but rather highly diſpleaſe, the Sacred Majeſty of
God"
3. That for the Subject. The A& is, Pleaſing: and Pleaſing hath reference to
Acceptation. Wherein the Endeavour is one thing, and the Event another. For:
tuitum est placere, we uſe to ſay. A man may have a full intention, and do his
beft endeavour to pleaſe, and yet fail of hisend: the Event not anſwering his Ex-
péčtution. Which is moſt apparent when we have to deal with men. For nor
2-hg : only mens diſpoſitions are various one from another, and ſo there is no (a) pof-
Zdºsy&Gº Besv. libility of pleaſing all : becauſe what would pleaſe one man, perhaps will not pleaſe
ma'ilas árdá
another. But even the ſame man is not alike diſpoſed at all times, and ſo there
can be no certainty of pleaſing any; Becauſe what would pleaſe
him at one time,
perhaps will not pleaſe him at another. Now in propriety of ſpeech, to pleaſe
ſignifieth rather the Event in finding acceptance, than the Endeavour in ſeeking
it. But when it undergoeth a moral Conſideration, it is quite contrary: Then it
importeth not ſo much the Event (which being not in our power, ought not to
be imputed to us, either to our praiſe, or diſpraiſe, as the Intention and Endea-
vour. So as he may be ſaid to pleaſe in a moral ſenſe, that doth his beſt endeavour
bi Cor.10.33.
to pleaſe, however he ſpeed. As S. Paulfaith of himſelf, that he (b) pleaſed all
men in all things: which in the event doubtleſs he neither did, (for we know he
C-16. go had (c) many Adverſaries :) neither could do, the thing it ſelf being altogether
impoſſible. But he did it in his intention and endeavour, as he ſundry times ex-
poundeth himſelf. Ifit be demanded whether of the two is rather meant in the
Text: I anſwer, both are meant; the Endeavour principally, and conſequently
alſo the Évent. For by reaſon of Gods goodneſs and unchangeableneſs, there
may be a good aſſurance of the Event, where the deſire of pleaſing is unfeigned,
and the Endeavour faithful. As it was told Cain in Geneſis :(d) Ifthou doeſt well,
d. Gen. 4. 7. halt thou not be accepted? We may do well and not find Acceptance with men :
But was there ever any thing in the World well done, and the Lord acceptedit
not? That for the Ad, Pleaſing.'
4. But A&t us diſtinguuntur ſecundum Obječta. Whatſoever the ways are, it is a
part of every mans intention to pleaſe howſoever: it is the Object eſpecially that
maketh the difference. All men ſtrive to pleaſe : but ſome to pleaſe themſelves,
ſome to pleaſe other men,and ſome few to pleaſe the Lord. There be that regird not
either the diſpleaſure of God or man, ſo they may but pleaſe themſelves, Audidas in
S. Peters word : it ſignifierh as much as Self pleaſers : Tranſlations have well ren-
dred it ſelf willed; men that will have their own
way in every thing, that will ſpeak
their pleaſure of
every man,that will ſay what they liſt, and do what they liſt, let
who will take offence at it.S. Peter in the ſame place where he hath given us the
a 2 Pet. 2. 10. Name,hathalſo given us part of their Character.(a)Preſumptuous are they faith he,
and they are not afraid to ſpeak evil of dignities.For commonly you may obſerve it,
they that love to pleaſethemſelves, ſeldom pleaſe themſelves better than when they
have with moſt petulancy of ſpleen vented their diſaffection towards them that
are in authority. Which for the moſt part proceedeth from an over-weaning conceit
they have oftheir own either wiſdom or wit :although in S. Auguſtine's judgment,
oribus,cap.9. they are quite devoid of both; whoſe cenſure of them is ſharp. (6) Valdė ſtulto
homini
b Aug. lib. dc?
Prov: 16.7.
The Second Sermon.
375
.
t
6
homini placet, qui fibi placet : He that caſteth to pleaſe himſelf, cafteth to pleaſe a
very fool. Nor are they only void of wiſdom in his, but in S. Paul's judgment al-
to of Chriſtianity ; who voucheth againſt them Chriſt's Example ; (c) For even c Rom. 15. 37
Christ pleaſed not himſelf, Rom. 15.
5. Beſide S.Peter's évsodeis, theſe Self-pdeafers; there are alſo S.Paul's (a)avgward- a Eph. 6. 6.
geoxor Men-pleaſers. And what is that a fault too? To pleafe other men out of a Col. 3. 22.
Chriſtian indulgence, by condeſcending to their weakneſs, and gratifying them
in the exerciſe of that liberty and power we have in things of indifferent nature;
is ſo far from being a fault, that it is rather a commendable Office of Christian
Charity, which every man ought to practiſe. (b) Let every one of us pleaſe his b Rom. 15. 2
neighbour for his good unto edification, but that muſt be only in larpful things and
ſo far forth as may tend to Edification, and ſubordinately to a greater care of
pleaſing God in the firſt place. But if we ſhall ſeek to pleaſe men beyond this,
by doing for their fakes any unlawful thing, or leaving undone any neceſſary clna
tý; by accompanying them in their ſins, or advancing their deſigns in any thing
that
may
offend 'God; then are we cu gazusco xos Men-pleaſers in an evil ſenſe,and
our ways will not pleaſe the Lord. S. Paul, who in one place profefſeth men-
pleaſing (() even as I pleaſe all men in all things) taking it in the better ſenſe;pro-c 1 Cor. 10:35
teſteth againſt it as much in another place (Cd) If I yet pleaſed men, I ſhould not bed Gal. 1. 10.
the ſervant of Chriſt ;) taking it in the worſe fenfe.
Ő. To draw to a Head then; Wemay pleaſe our ſelves, and we ſhould ſeek to
pleaſe our brethren, where theſe may be done, and the Lord pleaſed withall :But
when the ſame ways will not pleaſe all, we ought not to be careful to ſatisfie o-
thers in their unreaſonable Expectances, much leſs our ſelves in our own inordi-
nate Appetites; but diſregarding both our ſelves and them, bend all our ſtudies
and endeavours to this one point,how we may approve our hearts and our ways
unto the Lord: that is, to God the only Lord, and our Lord Jeſus Chriſt
. God and
Chriſt muſt be in the final reſolution, the ſole Object of our pleaſing. Which is the
ſubſtance of the whole words of the Antecedent laid together, which we have hi-
therto conſidered apart, and cometh now to be handled. The handling whereof
we ſhall diſpatch in three Enquiries, whereof two concern the Endeavour, and
one the Event. For it may be demanded firſt, what neceſſity of pleaſing God?
And if it be needful, then ſecondly, how and by what means it may be done? And
both theſe belong to the Endeavour: and then it may be demanded thirdly, con-
cerning the Event, upon what ground it is that any of our endeavours ſhould
pleaſe God? Of which in their order.
7. First, That we ſhould endeavour ſo to walk as to pleaſe God. The Apoſtle
needed not to have (a) prayed ſo earneſtly as he doth, Col. 1. and that without a Col.l.10,11,
ceaſing ; neither to have adjured us ſo deeply as he doth, 1 Thesſ. 4. even (6) by b i Thell 4.1,
the Lord Jeſus; if it did not both well become us in point of Duty,and alſo much
concern us in point of Wiſdom ſo to do. Firſt, It is a Duty whereunto we ſtand
bound by many Obligations. He is our Maſter, our Captain, our Father, our
King. Every of which reſpects layeth a ſeveral neceſſity upon us of doing our
endeavour to pleaſe him: if at leaſt there bein us any care to diſcharge with
faithfulneſs
, and as we ought the parts of Servants, of Souldiers, of Sons, of Subo
jects.
8. Firſt, He is our Maſter, (a) [Ye call me Lord and Master, and ye ſay well, for a Joh. 13. 13
So I am] and we are his ſervants, (b) 0 Lord I am thy ſervant, I am thy ſervant and b Pfal.116.16.
the ſon of thy Handmaid. And he is no honeſt ſervant that will not ſtrive to
pleaſe his Maſter,(c)[Exhort ſervants to obey their own Masters, and to pleaſethemd Heb. 2. io.
well in all things, Tit.2.] Next he is our Captain, (d) It became him to make the ę 2 Tim. 2. 30
Captain of their ſalvation perfect ] and we are
his Souldiers,(e)[Thou therefore en- ad militiamDei
dure hardneſs,as a good Souldier of Feſus Christ, ſaith Saint Paul to Timothy.]We vivi jam tunc,
received our Prest-money,and book'd our Names (f) to ſerve in his Wars, when
menti verba red
we bound our ſelves by Solemn Vow, and took the Sacrament upon it in our ſpondimus.Ter-
Baptiſm, manfully to fight under his Barner, against Sin, the World, and the tul. ad Marty
Devil
c Tit. 2. 9.
cum in Sacra-
C. 30
1
Prov. 16.7
5, 7, pc.
376
Ad Aulam,
Devil, and to continue his faithful Souldiers unto our lives end. And he is ro
ge-
& 2 Tim. 2. 4. nerous Souldier that will not ſtrive to pleaſe his General. (g) [No man that wär.
reth entangleth himſelf in the Affairs of this life, that he may pleaſe him that hath cho.
Sen him to be a Souldier, 2 Tim. 2.] Thirdly
, He is our Father, and we his Chil-
b Cor. 6.18. dren, (b) [I will be a Father to you, and ye ſhall be my Sons and Daughters, faith
the Lord Almighty :]and when we would have any thing of him, we readily be-
ſpeak him by the name of Father, and that by his own direction, ſaying, Our Fa.
ther which art in Heaven. And that Son hath neither grace nor good nature in
him, that will not ſtrive to pleaſe his Father. It is noted as one of Eſau's Impie-
Heb. 12. 36. ties, whom the Scripture hath branded as (i) a Profane Perſon, that
(k) he grie-
ķ Gen, 26.35. ved, and (1) diſpleaſed his parents in the choice of his Wives. (m) [If I be a Fa-
m Mal. 1.6. ther, where is mine honour ? Mal. 1.] Laſtly, He is our King. (n) [The Lord is a
n Pfal. 95. 3. great God, and a great King above all Gods;] and we are his Subjects
, (o) [bis
p Nehem.22 people and the Sheep of his Pasture]and he is no Loyal Subject that will not ſtrive
to pleaſe his Lawful Sovereign. That form of ſpeech ((P)if it pleaſe the King) ſo
frequent in the mouth of Nehemiah, was no affected ſtrain of Courtſhip, but a
juſt expreſſion of Duty: otherwiſe that religious man would never have uſed it
.
9. And yet there may be a time wherein all thoſe Obligations may ceaſe, of
pleaſing our earthly Maſters, or Captains, or Parents, or Princes. If^it be their
pleaſure we ſhould do ſomething that lawfully we may not: we muſt diſobey,
though we diſpleaſe. Only be we ſure that to colour an evil diſobedience, we
do not pretend an unlawfulneſſ where there is none. But we can have no colour
of plea for refuſing to do the pleaſure of our heavenly Lord and Mafter in any
thing whatſoever; inaſmuch as we are ſure nothing will pleaſe him, but what is
juſt and right. With what a forehead then can any of us challenge from him ei-
ther Wages as Servants, or Stipends as Souldiers, or Proviſion as Sons, or Pro.
tection as Subjects ; if we be not careful in every reſpect to frame our ſelves in
ſuch ſort as to pleaſe him? You ſee it is our Duty ſo to do.
10. Yea, and our.Wiſdom too: in reſpect of the great benefits we ſhall reap
thereby. There is one great benefit expreſſed in the Text; If we pleaſe the Lord,
He will make our Enemies to be at peace with us : of which more anon. The
Scriptures mention many other, out of which number I propoſe but theſe three.
Firſt, if we pleaſe him, he will preſerve us from ſinful temptations. Solomon,Eccl.
« Eccl. 7. 26.7. ſpeaking of (a) the strange woman, whoſe heart is as Nets and Snares, and her
hands as bands, ſaith that whoſo pleaſeth the Lord ſhall eſcape from her, but the fin-
ner ſhall be taken by her. He that diſpleaſeth God by walking in the by-paths of
fin, God ſhall withhold his grace from him, and he ſhall be tempted and foyled:
but whoſo pleaſeth God by walking in his holy ways, God ſhall ſo aſſiſt him
with his grace, that when he is tempted, he ſhall eſcape. And that is a very great
benefit. Secondly
, If we pleaſe him, he will hear our Prayers, and grant our Pe.
titions in whatſoever we ask; if what we ask be agreeable to his will, and expe-
dient for our good :((b) whatſoever we ask, we know we receive of him, bécauſe we
8 1 Jo 1. 3. 22.
keep his Commandments, and do thoſe things that are pleaſing in his fight.) And that
is another very great benefit. Thirdly, if we pleaſe him in the mean time, he will
3.
© Ea vittoria in the end (c) tranſlate us into his heavenly Kingdom: whereof he hath given
(ſpeaking of us aſſurance in the perſon of Enoch ; (d) Whom God tranſlated that he ſhould not
habet & glori. See death, becauſe before his tranſation he had this teſtimony that he pleaſed God.
din placendiDe- And this is the greateſt benefit that can be imagined.
0,& prædamvi-
11. Go then wretched man, that haſt not cared to diſpleaſe the immortal God,
for the pleaſing of thy ſelf,or of ſome other mortal manzcaſt up thy Bills,examine
Apol, cap. 50. thy Accounts, and ſee what thou haſt gained. 1. By diſpleaſing God thou haſt
d Fleb. . ftrengthened the hands of thoſe enemies againſt thee,with whom thou mighteſt
have been at peace. 2. Thou haſt expoſed thy ſelf for a prey to thoſe temptations,
from which thou mighteſt have eſcaped. 3. Thou haſt blocked up the paſſagea-
gainſt thine ownPrayers that they cannot have acceſ before the Throne of grace.
4. Thou haſt utterly debarred thy ſelf from ever entering into the Kingdom of
glory
1
I.
2.
vendi in æter-
Tinn. Tertul,
4.
1
Prov. 16. 7.
The Second Sermon.
377
Rhetor.
18.
he loveth, hate what he hateth in the Affections of their hearts; and they are (a) a Eph. s. I.
glory. All this thou haſt loft, not now to be regained, ſave only by bewailing the
time paſt, that thou haſt not fought to pleaſe him better heretofore: and by re-
deeming the time to come, in ſeeking to pleaſe him better hereafter.
12. Which how and by what means it may beſt be done, is our next Enquiry.
Wherein to give you a general and eaſie direction, withoutdeſcending into parti-
culars, theſe two things will do it, Likeneſand Obedience. For the firſt
; (a) Si-a šiai šnorca
milis Simili is a common ſaying, and common experience proveth it true:Like-pegad. Arift. 2.
neſs-ever breedeth liking. As men we ſee are beſt pleaſed every one with ſuch no-
tions and expreſſions, as ſort beſt with their own fancies, and with ſuch companions
as are of their own temper. So good Souldiers are beſt pleaſed with thoſe that are
valiant, like themſelvesand good Wits with thoſe that are facetious, like them.
ſelves : and good Scholars with thoſe that are judicious, like themſelves: and ac-
cordingly it is with all other ſorts of men in their kinds. Yea, of ſo great mo-
ment is likeneſs unto complacency; as that two men, if they be of different difpofi-
tions, as it may be the one of a quick, ſtirring and active ; the other of a flow,
remiſs, and ſuffering fpirit ; or it may be the one of an open, free and pleaſant
converſation; the other of a fad, cloſe, and reſerved temper: although they may
be honeſt and holy men both; yet I ſay two ſuch men will take little pleaſure ei-
ther in the company of the other, as experience alſo ſheweth. (6) Oderunt hila. b Horat. Épift
.
rem triftes, &c.
13. Now a wicked man is altogether unlike God, both in his inward Affections,
and in hisoutward Converſation. He loveth the ways of fin, which God hateth:
and (a) hateth to be reformed, which God requireth. He (6) Speaketh well of evil a Plal. 50. 19.
men, as the covetow, and others whom God abhorreth; and (c) caſteth out their Pfal. 10.3
names as evil, in whom God delighteth. Is it poſſible that God who is (d) light d 1 Joh. 15.
should take pleaſure in him that is nothing but darkneſs? And God, who is(e) a Joh. 4. 24.
Spirit,in him who is nothing but fleſh?And God,who is (f) Love,in him who is Pfal.145.15.
nothing but rancour, and malice, and uncharitableneſs? And God, who is (g)
righteous in all his ways, and holy in all his works, a juſt, a merciful, a bountiful
God : in him who is altogether unclean, or unjuſt, or cruel, or covetous? It can-
14. But then as for the Godly, no marvel if both their perſons and ways be well
pleaſing unto God; being that both their perſons are inwardly renewed after his
Image
, and their ways alſo outwardly framed after his Example. They love what
followers of God as dear children in the converſation of their lives. They deſire ( Mat. 5.48.
and endeavour to be (b) boly as he is holy; (c) perfe&t as he is perfect; and (d) d Luke 6. 36-
merciful as he their heavenly Father is merciful. And as earthly Parents, though
they love all their Children well, yet commonly love thoſe beſt that are likest
themſelves : fo our heavenly Father is well pleaſed with all his Children, becauſe
they are indeed all like him; but beſt pleaſed with thoſe that nearlieſt reſemble him.
The more we grow in likeneſs to him, the more ſhall we grow alſo in liking with
him.
15. The other thing wherewith to pleaſe God, is our Obedience, when he be-
holdeth in our ways a proof of our willing and chearful ſubjection to his moſt
righteous Commands. All Superiours are beſt pleaſed with thoſe that owe them
ſervice, when they find them moſt pliable to their Wills, and moſt careful to ob
ſerve what is given them in charge:neither are ever ſo much or ſo juſtly diſpleaſed
with them, as when they ſee them to ſlack their own Obedience, and light their
Commands. Do you think the Centurion could have been pleaſed with thoſe he had
under him,if (a) when he ſaid to one Come, he ſhould have gone the other way? 4 Mat. 8. g.
And to another Go,he ſhould have ſtood
till? And to another, Do this he ſhould
have left that undone
and done the quite contrary? Obedience is a thing wherein
God (6) more delighteth than in Sacrifice, and the keeping of the Command-hi Sam. 15:21.
ment will pleaſe him better than a Bullock that hath horns and hoofs. The Apoſtle
giveth this very reaſon, in Rom.8. why (c) they that are in the flesh (carnal and c Rom. 8.7,8.
Сcc
worldly
not be.
1
1
bi Pet. 1. 16.
!
<
S.
378
Ad Anlam,
Prov. 16.7.
7
.
/
1
3
worldly
men) cannot pleaſe God, even becauſe the carnal mind is not ſubject to the
Law of God, neither indeed can be, ſo long as it continueth carnal. Intimating, that
if it could be ſubject, it could not chuſe but pleaſe.
16. Great therefore is the vanity of thoſe men, who think to gain and to hold
the favour of God by the outward performances of Fafting, Prazer, Almſdeeds
,
hearing Gods Word, receiving the Holy Sacrament, and the like ; (jult as the
hypocritical Jews of old did by Sacrifices and Oblations :) when as all the while
their hearts are rotten, and their converſation baſe. But let not any of us deceive
our ſelves with vain confidences
. For as the Lord of old often cried down Sacri.
fices by his Prophets, though they were in thoſe times a neceſſary and principal
part of that holy worſhip which himſelf had preſcribed : ſo no doubt he will now
reject theſe outſide ſervices, though otherwiſe and in themſelves excellent duties
in their kinds;if there be no more in them but meer outſide. And they are no bet-
a Prov. 16. 2. ter where there is not withal a conſcience made of Obedience. The Lord who(a
b Jer. 17.10. weigheth the ſpirits, (as it is a little before in this Chapter) and (b) ſearcheth the
hearts and reins ; ſeeth the falſeneſs of our Spirits; and obſerveth every preva-
riçating ſtepboth of our hearts and lives. There is no dallying therefore with him:
c Heb. 12. 13. either let us ſet our hearts and
our faces aright, and (c) make ſtraight ſteps ta our
d Pfal. 5: 4. feet, or our ways will not pleaſe the Lord. (d) Deus non volens iniquitatem, he is
a God that hath na pleaſure in wickedneſſ
, Plal. 5.
17. We have hitherto enquired into the Reaſons why we ſhould endeavour
to pleaſe the Lord:and into the means how it may beſt be done. There remains yet
athird Enquiry, which concerneth the ſucceſs or the Event; and that is, how it
cometh about, that ſuch poor things as our beſt Endeavours are,ſhould ſo far find
acceptance with the Lord as to pleaſe him. Likeneſs indeed will pleaſe, and Obe-
dience will pleaſe: But then it ſhould be ſuch a likeneſs, as will hold at leaſt ſome
tolerable proportion with the Exemplar.; ſuch Obedience
, as will punctually an-
ſwer the Command : and ſuch is not ours. True it is, if the Lord ſhould look up-
on our very beſt Endeavours as they come from us, and reſpect us but according
to our merit; he might find in every ſtep we tread, juſt matter of offence, in none,
a Pfal. 130. 3. of acceptance. If he ſhould (a) mark what is done amiſs, and be extreme in it, no
fleſh living could be able to pleaſe him. It muſt be therefore úpon other and bet-
ter grounds than any defert in us, or in our ways, that God is graciouſly pleaſed
to accept either of us or them. The Apoſtle hath diſcovered two of thoſe grounds,
and joined them both together in a ſhort paſſage in Hèb. 13. ((6) Nom the God
of peace make you perfect in every good work to do his will
, working in you that which
is pleaſing in his ſigặt, through Jeſus Chriſt.) Implying that our good works are
pleaſing unto him upon theſe two grounds : Firſt, Becauſe he worketh them in
us : Secondly, Becauſe he looketh upon us and them in Chriſt.
Πάνες αγα 18. Firſt, Becauſe he worketh them in us. As we ſee (*) moſt men take pleaſure
πώσι μάλλον
The US les in the Rooms of their
own contriving in the Engines and Manufactures of their
2. Botes or own deviſing, in the Fruits of thoſe Trees which themſelves have planted. Now
Zoubisthe crooked ways of evil men, that walk according to the courſe of the World,
7.00Tu. Ariſt.
4. Echic. 2. are indeed the Works of the Devil he is(a)the spirit that workethin the children of
a Eph. 2. 2. diſobedience,Eph.2.ſuch works therefore may pleaſe the Devil, whoſæthey are:But
it is not poſſible they ſhould pleaſe God who ſent his Son into the World, on pur-
bi Joh: 3. 8. poſe(b)to deſtroy the Works of the Devil. And as for thoſe ſtrayings alſo and ont-
ſteppings, whereof Gods faithfulleſt ſervants are now and then guilty, although
chey be not the Works of the Devil(for he hath not now ſo much power over them
as to work in them Jyet are they ſtill(c)the Works of the fleſh, as they are called,
cGal. 5.19. Gal. 5. Such works therefore may be pleaſing to the fleſh, whoſe they are: but they
d Eph. 4.30. are ſo far from being pleaſing unto God, that they rather(d)grieve his holy Spirit.
The works then that muſt pleaſe God are ſuch as himſelf hath wrought in us, by
that his holy Spirit ; which are therefore called (e) the fruits of the Spirit in the
fila. 26. 12. fame Gal.5. As it is ſaid by the Prophet((f) O Lord,thou wilt ordain peace for #s,
& Pfal. 37.23' for thou alſo haft wrought all our works in us. And again in the Plalm,((s)The Lord
ordereth
A
b Heb. 13. 21.
1
e Gal. 5. 22.
1
1
Prov.16.7.
The Second Sermon.
379
b Mac. 3. 17.
26.
20.
!
ordereth a good mans ways, and maketh them acceptable unto himſelf) they are
therefore acceptable unto him, becauſe they' are ordered by him.
19.
That is one ground. The other is becauſe God looketh not upon us as we
are in our felves, neither dealeth with us according to the rigour of a legal Cove-
nant : but he beholdeth us (a) év szammusku, in the face of his beloved One, even Je-a Eph. 1.6.
ſus Chriſt his only Son, and as under a Covenant of Grace. He is (b) his beloved,
Son, in whom alone he is well pleaſed for his own ſake; and in whom, and for
whoſe fake alone it is, if at any time he be well pleaſed with any of us, or with
any of our Ways. For being by him, and (c) through faith in his Name,made the c Gal. 3.
children of God by adoption and grace, he is now pleaſed with us as a loving Fa-
ther is with his beloved Child. As a loving Father takech in good part the willing
Endeavours of his Child, to do whatſoever he appointeth him, though his per-
formances be very ſmall: So the Lord is graciouſly pleaſed to (d) accept of us,and d Osã círop
our weak ſervices, according to that willingneſs we have, and not according to
Tèx vau.
Nazianz. Orac.
that exactneſs we want : not weighing our merits, but pardoning our offences, and
paſſing by our imperfections, as our loving Father in Jeſus Chriſt. That is the o-
ther ground.
20. And we doubt not, but the acceptance we find with God upon theſe two
grounds, if ſeaſonably applied, will
fustain the ſoul of every one that truly fear-
ech God, with ſtrong comfort, againſt two great and common diſcouragements
,
whereunto he may be ſubject: ariſing the one from the ſenſeof mens diſpleaſure;
the other from the conſcience of his own imperfe&tions. Sometimes God and his
own heart condemn him not, and yet the World doth; and that troubleth him :
Sometimes God and the World condemn him not, and yet his own heart doth and
that troubleth him more. If at any time it be either thus or ſo with any of us,let
us remember but thus much, and we ſhall find comfort in it ; that although we
can neither pleaſe other men at all, nor our felves ſufficiently; yet our Works
may
for all that be graciouſly accepted by our good God, and ſo our ways may
pleaſe the Lord.
21. But I forbear the amplification of theſe comforts: that I may proceed from
the Antecedent in thoſe former words (when a man's ways pleaſe the Lord of which
I have ſpoken hitherto; unto the Conſequent in the remaining words (he maketh
even his Enemies to be at peace with him.) Wherein alſo, as in the former part,
we have three things obſervable. The Perſons, the Effect, the Author. The Per-
fons, a mans Enemies; the Effect, Peace ; the Author, the Lord. (He maketh a
mans Enemies to be at peace with him.) The words being of an eafie underſtand-
ing, will therefore need the leſs opening. Only thus much briefly. Firſt for the
Perſons, they that wilh him ill, or ſeek to do him Harm in his Perſon, Eſtate or
good Name, they are a mans Enemies. And Solomon here fuppoſeth it poſſible,
that a man whoſe Ways pleaſe the Lord, may yet have Enemies : Nay, it is ſcarce
poſſible it ſhould be otherwiſe; (a) Inimici Domeſtici, rather than fail
, Satan & Mat. 10. 36.
will ſtir him up Enemies out of his own houſe. 2. And theſe Enemies are then
ſaid to be at peace with him (which is the Effe&) when either there is a change
wrought in their Affections, ſo as they now begin to bear himeless ill-will than for-
merly
they have done; or when at leaſt-wiſe their evil Affections towards him
are ſo bridled, or their power ſo reſtrained, as not to break out into open hoſti-
lity, but (whatſoever their thoughts are within) to carry themſelves fairly and
peaceably towards him outwardly; ſo as he is at a kind of peace with them, or
howſoever ſuſtaineth no harm by them. Either of which when it is done, ic is
thirdly, (b) Mutatio dextræ excelſi
, it is merely the Lords doing, and it may well Pfal. 77. 10.
be marvellous in our Ėyes ; It is he that maketh a mans Enemies to be at peace juxta vulgars
with him.
22. The ſcope of the whole words is to inſtruct us, that the faireſt and likelieft
way
for us to procure peace with men, is to order our ways ſo as to pleaſe the Lord.
You ſhall therefore find the favour of God, and the favour of men often joined
together in the Scriptures, as if the one were (and ſo uſually it is) a conſequent
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a Luke 2.52. of the other. So it is ſaid of our bleſſed Saviour (Luke 2.) that (a) he encreaſed
b Prov. 3. 3.4. in favour with God and men. (b) My ſon, ler not mercy and truth forſake thee,&c.
So ſhalt thou find favour and good underſtanding in the ſight of God and man, faith
c Rom. 14. 18. eur Solomon, Prov.3. And $. Paul, Rom. 14. (C) He that in theſe things ſérverh
Chriſt, is acceptable to God, and approved of men.) In all which places favour and
acceptation with God goeth before : favour and approbation with men followeth
after.
23. You may ſee the proof of it in the whole courſe of the Sacred Story:
wherein the Lords dealing with his opon people in this kind is remarkable. When
they ſtarted aſide to walk after their own counſels, and diſpleaſed him, how he
ſtirred them upenemies round about them; how he ſold them into the handsof
thoſe that ſpoiled them ; how he hardened the hearts of all thoſe that contended
with them, that they ſhould not pity them. Again, on the other ſide, when they
believed his Word, walked in bis Ways, and pleaſed him, how he raiſed them
friends, how he made their Enemies to bow under them, how he enclined the
hearts of Strangers and of Pagans to pity them. Inſtances are obvious, and there-
fore I omit them.
24. Of which Effect the firſt and principal cauſe is none other than the over.
ruling hand of God, who not only diſpoſeth of all outward things according to
a Eph. 1. 5.
(a) the good pleaſure of his will, but hath alloin his hands the hearts of all men, e
b Prov. 21. 1. ven of the greateſt (6) Kings, as the rivers of water, to turn them which
way
foever he will: as our Solomon ſpeakech at the 21. Chapter of this book. The
Original there is (Jaya Palge majim) as you would ſay, the diviſions ofwa-
ters. Which is not to be underſtood of the great Rivers, though the greateſt of
them all, even the wide and great Sea alſo is in the hands of God, to turn which
way
ſoever he will:(as he turned the waters of the Red Sea backwards to let his
people go through, and then turned them forward again to overwhelm their ene-
mies.) But the Alluſion there is clearly to the littletrenches, whereby in thoſe drier
Eastern Conntries, husbandmen uſed to derive water from ſome Fountain or Ci-
c’Er is die Stern to the ſeveral parts of their () Gardens, for the better nouriſhing of their
xşkõvae ni Herbs and Fruit-trees. Now you know when a Gardiner hath cut many ſuch
érdxñzion trenches all over his Garden, with what eaſe he can turn the water out of any one
Exisveiled into any other of thoſe Channels :ſuffering it to run ſo long in one, as he think-
Homer. eth good, and then stopping it thence, and deriving it into another, even as it
Odyff
. 11.
pleaſeth him, and as he ſeeth it moſt conducible for the neceſſities of his Garden:
With much more eaſe can the Lord ſtop the current of any mans favour and af-
fections in the courſe wherein it preſently runneth, and turn it quite into ano-
ther Channel: drying it up againit one man, and deriving it upon another, even
as it ſeemeth good in his fight, and as will beſt ſerve other his holy and juſt pur-
poſes; whether he intend to chastize his Children, or to comfort them, or to ex-
d Exod. 1116, erciſe any other part or paſſage of his bleſſed providence upon them. Thus (d) be
gave his people favour in the ſight of the Ægyptians, ſo as they lent them all their
precious things at their departure, whobut a little before had conſulted the root-
ing out the whole generation of them. And thus after that in his just diſpleafuere
e Plal.106.40, againſt them for their ſins, he had (e) given them over into captivity into their e-
nemies hands: when he was pleaſed again with their Humiliations, he not only
pitied them himſelf
, according to the multitude of his mercies; but he turned the
hatred of their Enemies allo înto compaſſion, and made all thoſe that had led them
away captives, to pity them, as it is in Plalm 160.
25. The Lord is a God of Power and therefore can work ſuch effects as he plea-
ſeth for our peace without any apparent means on our parts. But being withal
a God of order : for the moſt part therefore, and in the ordinary courſe of his
providence, he worketh his own purpoſes by ſecond Cauſes,and ſubordinate means.
At leaſt he hath fo tied us to the uſe of probable means for the bringing about of
what he hath promiſed, that although we ought to be perſwaded he can,yet we
may not preſume he will work our good without our Endeavours. Now the
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Prov.16.7.
The Second Sermon.
381
fubardinate means to be uſed on our part, without which we cannot reaſonably
expect that God ſhould make our Enemies to be at peace with in; is our fair and
amicable converſation with others
. For (a) who will harm you, if ye be followers a 1 Pet. 13:
of that which is good? ſaith St. Peter. Asif he had ſaid, ſo long as you carry your
felves graciouſly and wiſely, if the hearts of your Enemies will not be ſo far
wrought upon as to love and affect you; yet their mouth will be muzled, and
their hands manacled from breaking out into any outragious either terms or a.
Ttions of open hoſtility: ſo as you ſhall enjoy your peace with them in ſome mea-
ſure. Though they mean you no good, yet they ſhall do you no harm.
26. But it may be obječted, both from Scripture and Experience
, that ſundry
times when a mans Ways are right, and therefore pleaſing unto God, his Enemies
are nothing leſs, if not perhaps
much more, enraged againſt him than formerly
they were. Our Saviour often foretold his Diſciples, that they ſhould (a) be ha a Matth.10.22.
ted of all men for his fake. And David complaineth in Pſal
. 38. of ſome that were
(b) againſt him, eo nomine, and for that very reaſon, becauſe he was a follower of b Pfal. 38. 20.
that which was good. What a ſeeming diſtance is there between the Prophets and
the Apostles ſpeeches ? Or elſe how may they be reconciled ? (c) Who is he that c 1 Pet. 13.
will harm you if you be followers of that which is good? ſaith the one : Yea, ſaith
the other, there are ſome against me, even therefore, becauſe I follow that which is
good. As if by ſeeking to pleaſe God, he had rather loſt his friends than gained his
Enemies.
27. There are ſundry Conſiderations that may be of good uſe to us in the pre-
ſent difficulty: As First, if God have not yet made our Enemies to be at peace with
us, yet it may be he will do it hereafter : being no way bound to us, we may give
him leave to take his own time. (a) Non est vestrum nôſe, if it be not for us to a Aas 1. 27.
know, much leſs is it for us to preſcribe, the ſeaſons which the Father bath kept in
his own power. It is his Prerogative to appoint the times, it is our Duty to wait
(6) bis leiſure. It may be, (ſecondly) neither is it unlikely, that we do not (c) ós- b Pſal. 27. 14.
Borodkív, walk with an even foot, and by a ſtraight line ; But tread awry in ſome-c Gal. 2. 14.
thing or other which diſpleaſeth God; and for which he ſuffereth their enmity
to continue. But it is more certain, (thirdly) that we pleaſe him, but imperfe&tly,
and in part : even as thoſe Graces wherewith we pleaſe him, are in us but imper-
fe&tly, and in part. And therefore no marvel, if our peace alſo be but imperfect,
and in part. Poſſibly he will procure our peace more, when we pleaſe him bet-
28. But where none of theſe, or the like Conſiderations will reach home; it
will ſufficiently clear the whole difficulty
, to conſider but thus much, (and it is
a plain and true anſwer) that generally all Scriptures that run upon temporal
promiſes, are to be underſtood as CHÌ To Word, not as univerſally, but as commonly
true: Or* (as ſome Divines expreſs it) (a) cum exceptione crucis, not abſolutely , Melan&thon.
and without all exception, but evermore, with this reſervation, unleſs the
Lord, in his infinite Wiſdom, ſee cauſe why it ſhould be good for us to have it
otherwiſe. But this you ſhall ever obſerve withal, (and it infinitely magnifieth
the goodneſs of our gracious Lord and God towards us ;) that where he feeth
it not good to give us that bleſſing in specie, which the Letter of the Promiſe
Leemeth to import ; he yet giveth it us eminenter ; that is to ſay, if not that, yet
ſome other thing fully as good as that, and which he well knoweth (though per-
haps we cannot yet apprehend it ſo) to be preſently (b) far better for us thari b----mutat u-
that. Say he do not give us Wealth or Advancement, yet if he give us a con- nard
. ferm. 5.
tented mind without them, is it not better? Say he do not ſpeedily remove a de quadrag.
temptation from us, whereunder we groan, (which was St. Paul's Cafe ;) yet
if he ſupply us () with a ſufficiency of grace to encounter with it ; is it not bet- c 2 Cor. 12. 9.
ter? So in the preſent Caſe, if he do not preſently make our Enemies to be at
peace with us ? yet if he teach us to profit by their Enmity, in exerciſing our
faith
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1
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faith and patience, in quickning us unto prayer, in furthering our humiliations, or
encreaſing any other grace in us, is it not every way and incomparably better?
Now will any wiſe man tax him with breach of Promiſe, who having promiſed
a Pound of Silver, giveth a Talent of Gold? Or who can truly, ſay, that that man
is not ſo good as his Word, that is apparently much better than his Word?
29. From the Words thus cleared may be deduced many profitable Inferen.
ces, for our further inſtruction ; but that the time will not ſuffer us to enlarge
them. As firſt, We may hence know, what a bleſſed and deſirable thing Peace is:
a Phil
. 4.7. not only that inward peace with God,and in our own breaſts,which(a)pafſeth all
underſtanding : but even this outward peace with men. When the Holy Spirit of
God here in the Text uſeth it as an eſpecial ſtrong inducement to quicken us up
the rather to the performance of that with chearfulneſs, which we are in Duty
bound to perform howſoever, in ſeeking to pleaſe the Lord. We may learn hence
(ſecondly, if at any time we unfeignedly deſire peace, by what courſe we may be
likelieſt to procure it. Prepoſterous is the courſe, which yet moſt of men take,
when to make their Peace with mortal men, they hazard the disfavour of the
Eternal God. The right and ready way is chalked out in the Text :Firſt, to make
our peace with God, by ordering our Ways fo as to pleaſe him; and then to coma
mit our Ways to his ordering, by leaving the whole ſucceſs to him:and ſo doing
it is not poiſible we ſhould miſcarry. Thoſe that are now our Enemies, either
he will turn their hearts towards us, ſo as to become our Friends, if he ſeeth that
good for us; or elſe he will ſo curb and reſtrain them, that with all their Enmia
ty they ſhall not be able to do us any harm, if he ſee that better for us ; or if by
his juſt ſufferance they do us harmone way (and yet he will not ſuffer that nei-
ther, unleſs he ſee that abſolutely beſt for us) it ſhall be recompenſed to us by his
good providence, in a far greater comfort another way. We may learn hence,
3.
(Thirdly) how hateful the practice is, and how wretched the condition of
Make bates, Tale-bearers, Whiſperers, and all thoſe that ſow diffention among
Brethren. Light and Darkneſs are not more contrary than are Gods Ways
and theirs. He is the Author of Peace, and lover of Concord: they are the Au-
thors of Strife, and lovers of Diſcord. It is his Work to make a mans enemies
to be at peace with him : It is their
buſineſs to make a mans friends to be at odds
with him. We may learn hence (Fourthly.) if at any time our Enemies grow to
be at peace with us ; to whom we owe it. Not to our felves ; it is a ching beyond
our power or skill to win them : Much leſs, to them; whoſe Malice is itiff, and
will not eaſily relent. But it is principally the Lords own Work.
He is (6)
cPfal. 68.6. the God of Peace, which maketh men (c) to be of one mind in an houſe; it is he that
e29:14
. (d)
canfeth wars to ceaſe in all the Earth, and that giveth unto his people (e) the
bleſſing of peace. And therefore the glory of it, and the thanks for it, belong to
him alone.
30. But I willingly omit all further enlargement of theſe inferences, that I may
ſomewhat the longer inſiſt upon one other inference only, very needful to be
conſidered of in theſe times; which is this. We may hence learn, (Fifthly) if
5.
time we want peace, probably to gueſs where the fault may partly be, and
that by arguing from the Text thus. I read here, that when a mans ways pleaſe the
Lord, he maketh his Enemies to be at peace with him : I find ip mine no relenting,
a Pfal. 120.6. but an utter averſeneſs from peace ((a) I am for peace, but when I ſpeak to them
thereof, they make them ready to battel :) I have cauſe therefore to fear that all is
not right with me: either my heart is not right, or my ways are not right:I will
examine them both throughly, and ſearch if I can ſee (6) any way of wickedneß in
me, for which my God may be juſtly diſpleaſed with me, and for which he thus
ſtiffneth mine Enemies ſtill againſt me.
31. Thus to be jealous over our ſelves with a godly jealouſie, would not only
work in us a due conſideration of our ways, that ſo we might amend them, if
there
4.
O Heb. 13. 20.
at any
Pral. 139.24.
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Prov. 6.7 .
The Second Sermon.
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1
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never
there be cauſe: but would be alſo of right uſe to prevent two notable pieces of
Sophiſtry, twoègregious fallacies, wherewith thouſands of us deceive ourſelves:
The former fallacy.is
, that we uſe many times, eſpecially whenour Enemies do uš
manifeſt wrong, to impute our ſufferings wholly to their iniquity,' whereof we
ſhould do wiſelier to take ſome of the blame upon our ſelves. Notat all to ex-
•cuſe them, whoſe proceedings are unjuſt, and for which they ſhall beartheir own
burthens:But to acquit the Lords proceedings who ſtill is juſt, even in twofèthirigs
wherein men are unjuſt. Their hearts, and tongues, and hands, are againitus, on-
ly out of that (a) teistía roxías, that ſuperfluity of maliciouſneſſ wherewith thèir-a Jam 1, 21.
naughty hearts abound, and for to ſerve their own curfed Ends ; which is moſt
unjuſt in them. But the Lord ſundry times hardneth their hearts, and whétteth
their tongues, and ſtrengthneth their hands againſt us in ſuch ſort; to chaften us
for ſome ſinful Error, Neglect, or Luft in part ſtill remaining in 'us unſubdued ;
which is moſt juſt in him.
32. For (as I touched in the beginning) a mans heart may be right in the
main, and his Ways well-pleaſing unto God in regard of the general bent and
intention of them: and yet by wrying aſide in ſome one or a few particulars; he
may ſo offend the Lord, as that he may in his juſt diſpleaſure for it, either raiſe
him up new Enemies, or elſe continue the old ones. As a loving father that hath
entertained a good opinion of his ſon, and is well pleaſed with his behaviour in
the generality of his carriage, becauſe he ſeeth him in moſt things dutiful and to-
wardly ; may yet be ſo far diſpleaſed with him for ſome particular neglects, as not
only to frown upon him, but to give him ſharp correction alſo. Sicparvis compo-
nere magna. Not much otherwiſe is it in the dealing of our heavenly Father-with
his children. We have an Experiment of it in David, with whom doubtleſs →
God was well pleaſed for the main courſe of his life: otherwiſe he had
received that ſingular teſtimony from his own mouth, that he was (a) ſecundum a AAs 13. 22.
cor ; a man after his own heart ; yet becauſe he ſtepped aſide, and that very
fouly in the matter of Vriah the Text faith, 2 Sam. II. that (6) the thing that b 2 Safn. 1 1.27.
David had done, diſpleaſed the, Lord: and that which followed upon it in the en-
ſuing Chapter was, the Lord (c) raiſed up Enemies againſt him for it out of his
own honl.
33. The other fallacy is, when we cheriſh in our felves ſome ſinful Errors, either
in judgment or practice, as if they were the good ways of God, the rather for
this, that we have Enemies, and meet with Oppoſition : as if the Enmity of men
were an infallible mark of a right way. The Words of the Text ye ſee, ſeem ras
ther to incline quite the other way. Indeed the very truth is, neither the favor.
or disfavour of men, neither their approving nor oppoſing, is any certain mark at
all either of a good or of a bad way. Our Solomon hath delivered it poſitively
(and we ought to believe him, ) Eccl.9. that(a) no man knoweth either love ori a Eccl. g. fi
hatred, by all that is before them. It is an error therefore of dangerous conſequence,
to think that (*) the enmity of the wicked is an undoubted mark either of truthor * Non ex paffion
goodneſs. Not only for that it wanteth the Warrant of truth to ſupport it, (which ne certa eft ju-
is common to it with all other Errors:) but for two other eſpecial reaſons be- Sitia:fed ex ju-
fides. The one is, becauſe through blind ſelf-love we are apt to dote upon our rioſa. Aug. 9.
own opinions more than we ought. How confidently do ſome men boaſt out cont
. Epiſt
.
their own (6) private fancies and unwarranted fingularities, as if they were the time to get
holy ways of God. The other reaſon is, becauſe through wretched uncharitableneſs uvèrövoque
we are apt to ſtretch the Title of the wicked further than we ought. How freely
[uristus ſc.]
do ſome men condemn all that thinkór do otherwiſe than themſelves, but eſpe- avets giroveta
cially that any way oppoſe their courſes, as if they were the wicked of the World, xicus, mau goua
and Perſecutors of the godly !
34. For the avoiding of both which miſchiefs, it is needful we ſhould rightly
both underſtand and apply all thoſe places of Scripture which ſpeak of that
oppoſition
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Oppoſition, which is fometimes made againſt truth and gqodneſs
. Which oppoft-
tion the Holy Ghoſt in ſuch like places intended not to deliver asa mark of god-
lineſs; but rather to propoſe as an Antidote againſt Worldly fears and diſcou.
Fagements: That if in amay which we know upon other and impregnable Evi-
dences to be certainly right, we meet with oppoſition zwe ſhould not be diſmayed
at it, as if ſome ſtrange thing had befallen us,dzamutoluen Eericeat, Beloved, (a)think it
not strange,ſaith St.Peter(concerning all ſuch trials as theſe arejas if ſome štränge
thing had hapned : becauſe it is a thing that at any time may and ſometimes doth
happen. But now to make ſuch oppoſition a realheco or mark whereby infallibly
to judg of our ways whether they be right or no (as fome out of the ſtrength of
their heat, or ignorance, have done) is to abuſe the holy Scriptures, to pervert
the meaning of the Holy Ghoſt, and to lead men into a maze of Uncertainty and
Error'
. We had all of us need therefore to beware, that we do not like our own
ways ſo much the better becauſe we have Enemies': it is much ſafer for us to
fufpect left there may be fomething in us otherwiſe than ſhould be, for which the
Lord fuffereth us to have Enemies.
36. And now the God of grace and peace give us all grace to order our ways
ſo as may be pleaſing in his fight :and grant to every one of us, Firſt, perfect peace
with him, and in our own conſciences; and then ſuch a meaſure of outward peace
both publick and private, with all our Enemies round about us, as ſhall ſeem
good in his fight. And let the peace of God which paſſeth all underſtanding
keep our hearts and minds in the knowledge and love of him, and of his Son Je
ſus Chriſt our Lord: And let the bleſſing of God Almighty, the Father, the Son,
and the Holy Ghoſt beypon us, and upon all them that
hear his word and keep it,
at this preſent time and for evermore. Amen, Amen.
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cm Hen the Apoſtles preached the Doctrine of Christian Liberty;
opportunity was miniſtred for Satans Instruments to
work their feats upon the new-converted Christians, falſe
Teachers on the one ſide, and falje Accuſers on the other. For
taking advantage from the very name of Liberty, the Ene-
mies of their Souls were ready (a) Teegds comencie, to teach theme
under that pretence to deſpiſe their Governours: and no leſs ready the ene-
mies of their Faith, xúildrenētive to ſpeak evil of them under that colour, as perſons aanse
licentious and ill-affected to Government. The Preventing of which, whether Teeg di daoka-
abuſes or miſconstructions of ſo wholfom a do&trine, cauſed the holy Apoſtles to
touch ſo often, and to bear ſo much (as in their Writings they have done) upon by @xe-
the argument of Chriſtian ſubjection and obedience: as a duty highly concerning umumiy as eda
all thoſe upon whom the Name of Christ is called, both for their Conſciences , xotmetv. Hic.
and Credits Take, chearfully to perform. If there be in them at all any care, ei- verd i 2.
ther to diſcharge a good Conſcience before God, or to preſerve their own and the
Goſpels reputation before men : they muſt endeavour both to do (c) the c— Verli 15.
will of the moſt Wife God, and to put to filence the ignorance of fooliſh men,
by ſubmitting (d) to every humane Creature that the Lord hath ſet over them d— meira
for his ſake.
ανθρωπίνη
aliceto
2. This I conceive to be the ſcope of that part of the Chapter whence the werſ, 13.
Text is taken: which I now ſtand not with farther curioſity to Analyze. Suffice
it us.to know, that in this ſeventeenth verſe St. Peter ſhutteth
up his general
Exhortation concerning ſubjection to Superiours in four ſhort Precepts or Apho-
riſms of Chriſtian life. (Honour all men. Love the Brotherhood. Fear God. Ho-
nour the King.] Which four, though conſiderable alſo apart, and as each hath
a complete ſence within it ſelf: may yet not unfitly be ranged, and that agree
ably (as I conceive) to the Apoſtles intendment, into two Combinations. The
D dd
1
two
1
$
ī
}
)
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386
Ad Aulam,
$
1
1 Pet. 2. 17.
+
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excellentia ali-
two former into one as thus: Honour all men] but not all men alike : you muſt
be ready to do all offices of reſpect and love, as occaſion ſerveth to every man;
buryer you are to remember that your brethren in Chriſt may claim a nearer and
deeper intereſt in your affections (and ſo in the exerciſe of your charity too)
than they that are without have any reaſon to do. Honour all men:but eſpecially
a Prov. 24.21. love the Brotherhood. The two latter alſo into one, thusła Fear God and the King,
where the fear of the one will conſiſt with the fear of the other. But where
they are incompatible, hold faſt to the fear of God howſoever: but even in that
caſe, where you may not fear the King, you muſt yet do him all the honour other-
wiſe that may be. Fear God, yet honour the King too.
3.We ſhall now hold us to the former Combination only: conſiſting of theſe
two Precepts, Honour all men, love the Brotherhood. In either of which we may
obſerve;
Firſt, the Duty, what it is; and then how that duty is either extended
or limited in regard of the Object. The duties are, Honour and Love. The daty
of Honour in the former Precept : tand that extended to every man. Honour all
men. The duty of Love in the latter Precept : and that limited to the Brethren,
Love the Brotherhood. Of which in their order : keeping the ſame method in
both; even this, to conſider firſt Quid nominis, then Quid Juris, and laſtly Quid
fa&ti. The firſt, by opening the Duty, and what we are to do: The next, by en-
quiring into the Obligation, and why we are ſo to do: The laſt, by examining our
Performance
, and whether we do therein as we ought to do or no. And firſt of
the former Precept, Honour all men.
4. Honour properly, is an acknowledgment or (a) teſtification of ſome excel.
a-importat
quandam teſti- lency or other in the perſon honoured: by ſome reverence or obſervance anſwerable
ficationem de thereunto. Thus we honour God above all, as being tranſcendently excellent :
and thus we honour our Parents, our Princes, our betters, or ſuperiors in any kind.
cajus. Aquin. 2.
2. qu. 103. 1. And thus the word is clearly uſed in the laſt Precept of the four in this verſe.
Honour the King. But ſo to take it in this firſt Precept, would be ſubject toſun-
dry difficulties and inconveniences : this eſpecially above the reſt, that the Scri-
pture ſhould here bind us to an impoſſible thing. Impoſſible
, I ſay, not only ex
hypotheſi and by conſequent, in regard of the weakneſs and corruption of our na-
ture ; (for ſo is every good duty impoſſible to be performed by us without the grace
of God preventing and aſſiſting us :) but impoſſible ex natura rei, as implying a
Hat contradi&tion within it ſelf. For honouring (in that notion) being the prefer-
ring of ſome before other ſome ; we ſhould be bound by this Text (were the
word ſo to be underſtood) to prefer every man before every other man : which
how it ſhould be poſſible for us to do, is beyond the wit of man to imagine.
For, to prefer all, is in trụth to prefer none : and ſo the Apoſtles command to
honour all men, ſhall be all one upon the point, as if he had directly forbidden
us to honour any man. It is neceſſary therefore (for the avoiding of this contra-
di&tion, and ſundry other abſurdities which would follow thereupon,and I omit)
to take the word Honour in this place, in a ſignification ſomewhat looſer and lar-
ger
than the former : ſo as to inport all that eſteem or regard, be it more or
leſs, which (either in juſtice or charity) is due to any man in reſpect of his
place
,
perſon or condition, according to the eminency, merit, or exigency of any of them
reſpectively : together with the willing performance of ſuch just and charitable
offices upon all emergent occaſions as in proportion to any of the ſaid refpects
can be reaſonably expected. In which ſence, it is a poſſible thing for us to honour,
not only our Superiors, that are over us, or above us ; but our Equals too that are
in the ſame rank with us: yea even our inferiours alſo, that are below us, or un-
5. And in this latitude you ſhall find the word Honour ſometimes uſed in the
Scriptures: though not ſo frequently as in the proper ſignification. You have
one example of it, in the ſeventh verſe of the next Chapter : where St. Peter
enjoyneth
"
1
1
ܐ
der us.
r
1
1
3
t
''
b Hoc omne
Un-
1. Pet. 2. 17.
The Ibird Sermon.
387
enjoyneth husbands to give honour to the Wife as to the weaker veſſel. It was far
from his meaning doubtleſs, that the husband ſhould honour the wife with the
honour properly ſo called, that of Reverence or Subječtion: For that were to in-
vert the right order of things, and to pervert God's Ordinance; who hath gi-
ven man the preeminence, and commanded (a) the woman to be in ſubjechion. The
h I Cor.14:34:
woman therefore may not by any means (6) aubertão dydeós, ufurp authority over b 1 Tim. 2.11.
the man: but it is her duty to (c) reverence her husband, and ſhe muſt ſee that spe col üren
,
do it. His meaning clearly is, that the husband ſhould cherilh the wife, as one Eph. 5. 33.
that (though in ſome degree of inferiority,) is yet his yoke-fellom ; bearing with
the weakneſſes, whether of her Sex or Perſon, framing to her diſpoſition, and
yielding to her deſires, as far as reaſon and wiſdom will allow. “Being her head,
i he muſt not make himſelf her flave, by giving her the honour of dutiful obfer-
s vance and obedience : and yet, being his Companion, he may not make her
“ his drudge, by denying her the honour of a render reſpect, and loving conde-
ſcenſion. Which kind of honour is in ſome meaſure
, and according to their diffe-
rent proportions, dụe'alſo to be given by (d) Parents to their Children, and by d me habere
honorem ejus
the greateſt Maſters to the meaneſt of their Sérvants.
ingenio decer,
6. We have another example of the like uſe of the word, 1 Tim. 5. where St. Pater:Plauci-
Paul biddetha Timothy honour Widows that are Widows indeed.Timothy was a man nus in Afinar.
of eminent rank in the Church of God, a Biſhop; and that of no mean See, but a 1.Tim. 5. 3.
of Epheſus a famous City, and the chief Metropolis of Aſia : and the Widows
he there ſpeaketh of, were (b) poor old women, ſuch as in thoſe times for the mean
Services they were to perform to the Saints, were called alſo Diaconiſſe, and his eff viduis,
were therefore to be maintained out of the contributions of the Church, and the que Eccleſiæ
Common Stock. The parties being of ſuch wide diſtance, it had been moſt
pafcuntur elec-
mofynis,
ſeemly for him to have given to them; but extreme and moſt ridiculous arrogan- Hieron.adver
.
су in them to have expected from him, any honour properly ſo called; honour Jovinian. lib.
of reverence and ſubje&ion.But the honour he was to give them, was ſuch as was
meet for perſons of that quality, eſpecially in relation to their maintenance;
that in the execution'of his Paſtoral charge, amongſt his other cares, he ſhould
take care that thoſe widows ſhould be provided for in fitting fort; that ſo in the
Province of Epheſus there might be no cauſe of ſuch complaint, as had formerly
been by the Grecians at Jeruſalem Acts 6.that their cwidows were neglected in the c AA. 6. T.
daily miniſtration.
7. In like månner we are to underſtand the word Honour here in the Text:in
ſuch a notion as may include (together with the Honour properly ſo called, and
due to Superiours only) all thoſe fitting reſpects which are to be given to Equals
and Inferiours alſo ; which is a kind of honour too but more improperly
ſo cal-
led. And then it falleth in, all one with that of St. Paul. Rom. 13. [ Render Rom. 13. 7
therefore to all their dues: tribute to whom tribute is due, cuſtom to whom cuſtom,
fear to whom fear, honour to whom honour.] As if he had ſaid, I would not any
of
you
ſhould be behind with any man in any thing but if you owe him any duty,
perform it to the full. If any honour or reſpect in whatſoever kind or degree be-
long to him, account it as due debt: and let him haveit, to the utmoſt of what
can with juſtice or in equity be demanded. So that we then fulfil this Precept of
qur Apoſtle, when we are careful to our utmoſt power and beſt underſtanding, to
reſpect every man, whether Superiour, Equal or Inferiour (ſecundum gradum
meritum :) according to his place and deſert. For thoſe two are as it were the
Standards, whereby to meaſure out to every man his proportion of Honour in
this kind : That is to ſay, every man is to be honoured and refpected, according
to the dignity of his place, whatſoever his deſerts are ; and according to the merit
of his perſon, whatſoever his place and condition be.
8. It would be a tedious , indeed rather an endleſs task (and therefore I
undertake it not,) to drive the general into its particulars: and to ſhew what
Ddd 2
peculiar
+
1
9
388
Ad Aulam,
1
i Pet. 2.17.
1
1
a Rom. 12. 10.
1
)
A
peculiar honours and reſpects are due to all eſtates of men, conſidered in their fe-
veral ranks and mutual relations. It muſt be the care of every godly wiſe mani
to inform himſelf the beſt he can for that matter, ſo far as may concern himſelf
,
and thoſe whom he may have occaſion to converſe withal: and it muſt be his re:
ſolution to give honour to every man accordingly, that is to ſay, neither more or
leſs
, but as near as he can underſtand (within a convenient latitude) that which
is juſtly his dke. Yet let him take this withal, that where the caſe is doubtful, it
is the ſafeſt courſe (leſt ſelf-love ſhould incline him to be partial) to pinch rather
on his own part, tħan on his Neigbours, eſpecially if his Superiour ; That is to
ſay, rather to forego a good part of that honour, which he may think is due to
himſelf, if he be not very ſure of it, than to keep back any imall part of that ho
nour, which (for any good affurance he hath to the contrary) may fall due to
his neighbour. Agreeably to the other Apoſtles advice, Rom. 12. that (not in
taking, but). (a) in giving honour we ſhould go one before another.
9. Now we ſee, in the meaning of the words, both what duty we are to per-
form, and to whom: The Duty, Honour; and that to all men; and all this but
Quid nominis. It may next be demanded, Quid Juris : upon what tye we
ſtand thus bound to Honour all men; I anſwer Funiculus triplex. There ljeth a
three-fold tye upon us for the performance of this Duty:' to wit, of Juſtice, of
Equity, of Religion. Atye of Juſtice firſt : whoſe moſt proper and immediate
office it is, fuum cuique ; to give to every one that which of right appertaineth
to him, To Oxbov úrové pev, is Ariſtotles Phraſe: but St. Pauls is far beyond it, in the
fore-cited Rom. 13. Render to all their dues, (So wè tranſlate it : but the word
Rom. 13.3. i) tesoperaas which imports more than to bichov. It ſignifieth Debts : accord-
ingly whereunto he faith in the next verſe there purſuing his Metaphor, Ome
nothing to any man. We do not account it diſcourteſie
, but diſhoneſty, in any man
that is able, not to pay debts. With-hold not good from them to whom it is due
,
faith Solomon, Prov, 3. Whoſoever with-holdeth a debt or a due from another
Prov. 3. 27. doth an unjuſt act ; and is next a kin to a thief: and, as a thief, is bound to reſti.
tution. The other word in the ſame place in forceth as much, Anedote EV, which is
Luk. 19. 8.
more than Ariſtot les amovéusty. the very ſame word that is uſed, where Zacheus
promiſed four-fold reſtitution, and Swe Tergamaðv, Luke 19. render or reſtore.
10. It is a thing not unworthy the obſerving: that all thoſe words which üa
ſually ſignifie Honour in the three learned Languages,do either primarily ſignifie,
or elſe are derived from ſuch words as do withal ſignifie, either a Price or a
Weight. Now by the rules of Commutative Juſtice, the price of every Commo-
dity ought to be according to the true worth of it. And things payable by weight
are by Law and Cuſtom then only current, when they have their due and full
weight, and that uſually with ſome draught over, rather than under. Even ſo
it is a righteous thing with us, to make a juſt estimate of every mans worth, and
to ſet a right valuation upon him, ſo near as we can, reſpectively to the quality
of his place and his Perſonal deſert ; and to allow him his full proportion of Ho-
nour accordingly: neither under-rating him in our thoughts, nor ſetting lighter
by him than we ſhould do, in our carriage and converſation towards him. A falſe
Prov. 11.l. weight is abominable ; and ſo is every one that tradeth with it : and certainly
that man maketh uſe of a falſe beam, that ſetteth light by his brother (or perhaps
fetteth him at nought) whom he ought to honour. The queſtion is put on ſharply
Rom. 14. 10. by the Apoſtle, Rom. 14.Why doeſt thon ſet at nought thy brother? As who ſhould
ſay, with what face, with what conſcience canſt thou do it? He that defalteth
any thing of that just honour which he ought to allow his brother, (let his pre-
tence be what it can be) how is he not guilty of the ſin of Ananias and Saphira,
even according to the Letter. A. 5. (roocioedus dzód oluñs, being the Phraſe
there) in keeping back, as they did, part of the full price, when they ſhould have
laid it down all
. Thus we are tied in Juſtice to honour all men.
בריך
τιμή.
Honos.
care
Afts 5.3
II. The
1
1
!
1
i Pet. 2, 17.
The Third Sermon.
389
.
*
f
-
28.
1
Horat. I.
11. The next tie is that of Equity: where the Rule is, Quod tibi fieri non
vis man
A Rule which Severus, a wiſe Emperour, magnified exceedingly: Lamprid. in
Lampridius faith, that he learnt it of the Chriſtians. And it may very well be Severo
.
fo: for Christ himſelf commended it to his Diſciples, as a perfect breviate of the
whole Lawy.Whatſoever you would that men ſhould do unto you,do ye even ſo to them,
for this is the Law and the Prophets.He meaneth ſo far as concerneth
our dealings Mat. 7. 12.
and tranſactions with men. A ſhort Leſſon,but of a large comprehenſion:all one
in the meaning and reſult) with that vópos Bugrexos, as St. James calleth it, that Jam, 2. 8.
Royal Law, which comprehendethin it the whole Second Table of the Law, with
all the ſeveral offices reducible to each Commandment therein; Thou shalt love thy
neighbour as thy ſelf. If we would but once perfe&ly learn this one Leſſon, and
foundly follow it, (Do as we would be doneto) failing always by that Compaſs,
and framing all our actions by that Rule: we ſhould not need any other Law
for the guiding of our conſciences, or other direction for the ordering of our
Converſations, in reſpect of our carriage towards others
. But there is a baſe
wretched pride in us, that diſordereth all both within and without ; and will
not ſuffer us to be (I ſay not just, but even) ſo much as reaſonable
. Like ſome
broken Merchants, that drive their Creditors to low Compoſitions for great Sums,
but call hard upon their poor Neighbours for petty reckonings that ſtand uncroft
in the Book : or the Evil Servant in the Parable, Mat. 18, who having craved Mat. 18. ja,
his Maſters forbearance for a very vaſt Sum, went preſently and ſhook his fellow-
ſervant by the throat for a trifle: or as young prodigal heirs, that are ready to bor-
row of every man that will lend them, but never take any care to pay ſcores; ſo
are many of us.
Nulla retrorfum.
Epiſt. 1.
We care not how much honour cometh to our felves from others, how little goeth
from our felves to others. Nay you ſhall obſerve it, (and the reaſon of it is ma-
nifeſt ; for the ſame pride that maketh men over-prize themſelves, maketh them
alſo undervalue their brethren:) you ſhall obſerve it, I ſay, that thoſe very men
that ſtand moſt upon the terms of bitterneſs, and look for moſt respect from thoſe
that are below them, are ever the ſlackeſt in giving to thoſe that are above them
their due honour. Who ſo forward (generally) to ſet bounds, and to give Law
to the higher powers, as thoſe very men, that exerciſe the moſt unbounded and
anlimited tyranny, among their poor neighbours and underlings, crowing over
them without all mercy, and beyond all reaſon ; I forbid no man to maintain
the rights, and to preſerve the dignity that belongeth either to his Place or Pere
fon: rather I hold him much to blame; if he do not by all fair and juſtifiable
means endeavour ſo to do. For qui fibi nequam, cui bonus ? He that is wretchlefs
of his own honour, there is no great fear that he will be over careful of doing
his neighbour right in giving him his. Let every man therefore, in Gods name,
take to himſelf that portion of honour and respect that is due to him : and good
luck may he have with his honour. Provided always, that he be withal fure of
theſe two things: Firſt, that he take no more than his due; for this is but juſt :
and then, that he be as willing to give, as to take; for that is but equal. He that
doth otherwiſe, is partial, and unreaſonable. And thus we are tied in Equity to
honour all men.
12. There is yet a third tie; that of Religion: in reſpect of that Image of
God, which is to be found in man. All honour is in regard of ſome {a) ëxcel- a Habet juſtam
lency or other : and there is in man no excellency at all, of and from himſelf;
quicquid excel-
but all the excellency that is in him, is ſuch only as God hath been pleaſed to lit. Cic. 1. de
put upon him. So as thoſe Characters and impreſſions of excellency, which God Nat. Deor.
hath ſtamped upon man, as ſome image of himſelf; is the true foundation of
all
1
D
venerationem
1
i
390
Ad Aulam ,
1
1 Pet. 2. 17.
+
1
5
Gen. 9. 3.
all that honour that
can any way belong unto him. And that excellency is two-
fold: Natural and Perſonal. The Natural excellency is that, whereby man ex-
celleth other creatures : Perſonal that wltereby one man excelleth another
.
13. Of the Natural firſt : which ariſeth from the Image of God ſtamped
upon min in his Creation. And this excellency, being it was put upon the whole
Species of mankind, is therefore to be found in all men ;ard that alike : ſo as in
this reſpect, all men are honourable, and all alike honourable. Thou that com-
paring thy ſelf with thy poorer Brother, thinkeſt thy ſelf the better man, and
lo deſpiſeſt him : compare thy ſelf and him another while in puris naturalibus
,
and thou ſhalt find no difference. Take him as a man, he is every way as good á
man as thou : thou carrieft a body about thee, no leſs mortal than his; he har-
boureth a foul within him, no leſs immortal than thine: And where is the dif
ference? Well then, 'here is the firſt honour we owe to all men, even as they
are men, and that without all either exception (none to be excluded) or diffé-
rences (none to be preferred) viz. this, that we deſpiſe no man, but that as
much as lieth in us we preſerve the being, and advance the well-being of every
man : and that becaufe of Gods Image ſet upon him. As when a piece of balê
metal is coyned with the Kings ſtamp, and made current by his Edi&t; no man
may thenceforth preſume either to refuſe it in pay, or to abate the value of it ;
So God having ſtamped his own Image upon every man, and withal ſignified his
bleſſed pleaſure, how precious he would have him to be in our eyes and eſteem,
(according as you ſhall find the tenour of the Edi£t in Gen. 9. At the hand of
every mans brother will I require the life of man; with the reaſon of the Edict
alſo annexed, for in the Image of God made he man) we muſt look to anſwer it
as an high contempt of that Sacred Majeſty,if we ſet any man at nought,or make
leſs account of him than God would have us. The contumelious uſage of
the Image, is in common conſtruction ever underſtood as a diſhonour meant
to the Prototype : upon which conſideration it was, that the Romans, when
they meant to ſet a mark of publick diſgrace or diſhonour upon any eminent
perſon, did manifeſt their ſuch intention, by throwing down, breaking, tram-
Pro. 14:31. pling upon, or doing ſome other like diſgrace unto their ſtatues or pictures. And
Solomon in ſundry places interpreteth all acts of oppreſſing, mocking, or other-
wiſe despiſing our neighbours, not without a ſtrong reflection upon God himſelf;
as tending to the contempt and diſhonour of him their Maker.
14. Belides this Natural, God hath put upon man a Perſonal Excellency :
which is an effect of his Providence in the Government of the World, as the
former was of his Power in the Creation of it. And here firſt beginneth the diffe-
rence that is between one man and another. That ſaying, Homo homini quantum
preſtat, háth no place till you come to this. And that in regard of Gods free
diftribution of ſeveral giſts, and offices, and callings to ſeveral men with admi-
rable variety, and with no leſs admirable wiſdom. Alius fic, Alius vero fic:
Even as the members of the natural body, beſides life (which is common to them
ali) have alſo their ſeveral abilities, funčíions and operations, with much dif-
ferent variety each from other: And as the members according to thofe differen-
1 Cor. 12. 23. ces are differently honoured (one kind of honour belonging to the head, another
to the hand, another to the feet, and ſo to the reſt, according as they are ſome
moré, fome leſs honourable:) ſo in the World men receive different honours ac-
cording to their different capacities; the King in one kind, the Prieſt in another,
the Souldier, the Husbandman, the Artificer, and ſo all the reſt in other kinds.
It is an obſervation of ſome Divines, that there is ſome Image of God (though
Į think it were better to call it Veſtigium or Umbra, 'than Imago ; a shadow rather
than Image; ſome weak repreſentation and dark reſemblance (they mean) in
Kings of his abſolute
Soveraignty, in Judges and Magiſtrates of his Juſtice, in
Prieſts of his Holineſs', in old men of his Eternity, in Parents of his Cauſality,
17.5.
1 Cor.7.7.
10.
3
1
1
1
1
1
1
1
1
1 Pet. 2. 17:
The Ibird Sermon.
391
in Counſellors of Wiſdom, in Learned men of his knowledge, in Artificers, and
Labourers of his operative Power, &c. A conceit to my underſtannig, neither
To light as to be rejected for a meer fancy; neither yet fo ſolid, as to build a firm
concluſion upon, to ſatisfie either judgment or conſcience
. But whether that
conceit ſtand or fall; certain it is howſoevergthat it is Gods ſtamp alone that
ſetteth a value upon all humane Excellency, whether Naturator Perſonal, and
thereby rendreth it honorable. For whether we conſider mens Perſonal Excel-
lencies, quoad ftatum.bu gradum, according to their different particular places,
callings and conditions ; or quoad meritum, according to their different parti-
cular graces,
abilities and qualifications : ſtill they have their riſe meerly from
Gods gracious diſtributions ; who hath put them into thoſe places by his all-ru-
Jing providence, and imparted thoſe graces to them by his powerful diſpenſation.
Sith therefore not the meaneſt man in the World but hath received from God
ſome Perſonal Excellency in ſome kind or other, and in ſome degree or other,
whereby he may become ſome way or other uſeful and ſerviceable to humanejo
ciety (ſome very few excepted, as infants
, natural fools, and diſtracted perſons ;
s whoſe perſonal defects yet are by way of meditation and reflection uſeful to o-
“thers, and ſo they not to be deſpiſed, but as leſs honorable members to be there-
“fore rather the more carefully and tenderly reſpected) there oughrto be there. I Cor. 12. 23.
fore given to every man, even the very meaneſt
, ſome kind and degree of reſpect
· and honour, proportionable to that excellency. And thus in regard of the Image
of God ſhining both in their nature and perſons, we are tied in Religion, to honour
allmen.
15. We have ſeen hitherto both the Duty and the Obligation of it ; Quid
nominis, and Quid Juris: What we are to perform, and Why? We come now to
the Quid facti, to examine a little how it is performed among us. Slackly and
untowardly enough no doubt, (as to the generality :) as all other duties are.
Are there not ſome firſt, who are ſo far from honouring all men, as the Text re-
quiretla, that (themſelves only excepted) they honour no man at all: at lealt not
as they ought to do? No, not their known Superiours? But how much leſs then
their Equals or Inferiours? Deſpiſing Governments in their hearts
, and ſpeaking 2 Pet. 2. 10.
evil of Dignities with their mouths, and kicking againſt Authority with their
heels. No matter what ſhews and profeſſions men make of I know not what res
ſpect and obſervance ; (They honour the King and the Church, and are in cha-
rity with all the World: it were pity they ſhould live elſe.) But quid verba audi.
am, facta cum videam? Let proteſtations go, and look into the practice. How
do they honour the Magiſtrate, that decline, as much as they can, all needful
ſervices for his ſupport; and repine at what they cannot avoid? Or how the Mi-
niſter, that grudge him the portion, which if not by the Ordinance of God (for
that they think will bear a diſpute) yet without all contradiction is ſetled upon
him a by the ſame (and therefore by as ſtrong a) title as they hold their own in-
a Per leges do
heritance by, and are ever ſtudying to find out new devices and quillets to put confuetudines
him beſide it? Or how their Équals, that, to get aloft, depreſs their brethren Anglia.
by odious compariſons, or (which is worſe) diſparage them by falſe ſuggeſtions?
Or how their Inferiours, that trample them under their feet, as they do the clay
in the ſtreets ; and uſe them with leſs regard many times than they do the dogs
that feed under their Tables ; as the rich glutton did poor Lazarus ?
16. There are others ſecondly, that may perhaps be perſwaded to yield ſome
honour to their betters; (that may be but reaſon:) but that they ſhould be
bound to honour thoſe that are not ſo good men asthemſelves,or at the moſt but
ſuch like as themſelves are, they ſee no great reaſon for that. But there is no re-
medy: St Peter here telleth them, that muſt be done too. He that faith, Ho-
nour all
men, excludeth none; no, not the loweſt and meaneſt
. Take heed that ye Mar. 18. 16
deſpiſe not one of theſe little ones, (Mat. 18.) there is a kind of honour (it ſeemeth)
due
1
Luke 16.
1
1
1
1
V
T
3
1
1)
1 Pet. 2:17.
1.
no,
1
Luke 1o.
392
Ad Aulam
due to the little ones g'and they may not be deſpiſed. The poor mans viſdom is
Eccleſ. 9. 16. deſpiſed, faith the Preacher; Eccleſ. 9. He faith it is ſo ; and ſo it is but too often,
Pfal. 123. 4. through the pride of the great
and wealthy, (as it is ſaid in the Pfalm, Oxr for?
is filled with the ſcornfuclireproof of the wealthy, and with the deſpitefulneſs of the
proud :) But he doth not ſay, it should be lo.. Jobs carriage was dtherwiſe, in
Job 31. 13. Lo far that he diſavoweth it, and proteſtëth againſt it utterly [If I did despiſe thie
cauſe of my man-feruunt, or of my maid.fervant, when they contended with
&c.] He would afford the meanelt. Servants he had, the honour to debate the
matter with them ; and, if there were reaſon on their ſide, to allow it. The great-
reſt ſubject in the land need dot think it any diſparagement to him to give a juſt
reſpect to a very mean perfon, if he will but remember, that it is the duty even
of the King himſelf, to vouchſafe that honour to the pooreſt beggar within his
Reålm as to protect him from violence, and to require an account of his blood,
thoughit ſhould be ſpilt by the hand of a Lord.
17. And yet behold a greater than Job, (although, I take it, he was a King too
Phil
. 2. 5, &c. within his own Territories) a greater than any of the great Kings of the earth,
ready to teach us this duty by his example ; even our Lord Jeſus Christ : and the
ſame mind ſhould be in us, that was in him. And what was that? He was pleaf
ed ſo far to honour us, (baſe, ſinful, unworthy Creatures as we were) as for our
fakes to lay aſide his own greatneſs, emptying and diveſting himſelf of glory and
Majeſty, making himſelf of no reputation, and taking upon him the form of a Sera
vant. Ill do they follow either his Example
, or his Apoſtles Doctrine here, who
Rom. 12. 16. think themſelves too good to condeſcend to men of low eſtate, by doing them any
office of ſervice or reſpect; though they need it never ſo much, crave it never lo
oft, deſerve it never ſo well. And they, who look another way in the day of
their brothers diſtrels; as the Prieſt and Levite paſſed by the wounded man in the
Parable, without regard : And (not to multiply particulars) all they, who ha:
ving power and opportunity thereunto, negle&t'either to reward thvie that have
worth in them, according to their merit ; or to protect thoſe L.at are wronged,
according to their innocency; or to relieve thoſe that are in zant, according to
their neceſſity.
18. There are a third ſort, that corrupt a good Text with an ill glofs ; by put-
ting in a conditional limitation : like the botching 'in of a courſe Shred into a fine
garment; as thus. The Magiſtrate ſhall have his Tribute, the Miniſter his Tythe,
aud ſo every other màn his due honour; if ſo be he carry himſelf worthily, and as
he ought to do in his place, and ſo as to deſerve it. In good time! But I pray
you then firſt (to argue the caſe a little with thee, whoever thou art that thus
gloffeſt) Who muſt judge of his carriage, and whether he deſerve ſuch honour,
yea, o no? Why, that thou hopelt thou art well enough able to do thy felé
Sure we cannot but expect good juſtice, where he that is a party will allow no o-
ther to be judge but himſelf. Where the debtor muſt arbitrate what is due to the
creditor, things are like to come a fair reckoning.
19. But fecondly, how durſt thou diſtinguiſh where the Law diſtinguiſhes not?
Where God commandeth, he looketh to be anſwered with obedience :and doft
thou think to come off with ſubtilties and diſtinctions? The Precept here in the
Text is plain and peremptory; admitteth no Equivocation, Exception, or Re-
fervation : ſuggeſteth nothing that ſhould make it reaſonable to reſtrain the V-
niverſality expreſſed therein by any ſuch limitation :and therefore will not en-
dure to be eluded with any forced Gloſs.
20. Leaſt of all thirdly, with ſuch a Glofs as the Apoſtle hath already pre-
cluded by his own comment, in the next verſe: where he biddeth ſervants to
be ſubject to their Masters, not only to the good and gentle, but to the froward
alſo, and ſuch as would be ready to buffet them when they had done no fault.
Such Masters ſure could challenge no great honour from their ſervants titulo
meriti,
1
I
1 Pet. 2. 17.
The Third Sermon.
1
393
(
1
t
deſert.
+
.
1
sig
is one honour due to the place, and another to merit. Hethat is al in the place, this wegedele
meriti
, and as by way of defert : But yet there belonged to them jure dominid,
and by vertue of their- Mafter pip, the honour of Obedience and Subječtion.
Which honour, due unto them by that right, they had a good title to: and it
might not be detained from them either in part or in whole by cavilling at their
21.
, But tell me fourthly in good earneſt, doſt thou believe, that another
mans neglect of his duty can diſcharge thee from the obligation of thine ?
die Quintiliane colorem.
Canſt thou produce any publick Law, or private Contract, or ſound Reaſon,
whereon to ground; or but handſom Colonr, wherewith to varnih ſuch an imagi-
Nation? Fac quod tuum eſt : do thou thy part therefore, and honocks him accor-
ding to his place howſoever. He fhall anſwer, and not thou, for his unworthi.
neſs, if he deſerve it not : but thou alone ſhalt anſwer for the neglect of thine
own duty, if thou performešt it not.
22. Laſtly, ex ore tuo. When thou ſayeſt
, thou wilt honour kim according
to his place, if he deſerve it; doſt thou not obſerve that thou art ſtill unjuſt by
thy own confeſſion? For where place and merit concur, there is a double henour
due: (The Elders that rule well are worthy of double honour, Tim. 5.) There 1 Tim.
[] a
though without deſert, is yet worthy of a ſingle honour, for his place ſake : and
avé woulu,
juſtice requireth he ſhould have it. But if he deſerve well in his place, by right- Ezerikus ny min
,
ly diſcharging his duty therein, he is then worthy of a double honour ; and juſtice di Flav, si njaa
.
requireth he Thould have that too. Conſider now how unjuſt thou art. If he Chryfoft. in
deſerve well, ſayeſt thou, he ſhall have the honour due to his place: otherwiſe not. Coloff-ſerm.z
.
izio de
Thou mighteſt as well ſay in plain terms : If he be worthy of double honour, I vas
can be content to afford the ſingle: otherwiſe be muſt be content to go without é moxone
any. Now what juſtice, what conſcience in this dealing, where two parts are
due, to allow but one ; and where one is due, to allow juſt none?
23. But I proceed no further in this argument; having purpofely omitted fun-
dry things that occurred to my meditations herein, and contracted the reſt, that
I might have time to ſpeak ſomething to the latter Precept alſo. Love the brother-
hood. To which I now paſs, hoping to diſpatch it with convenient brevity :
obſerving the ſame method, as before, Quid nominis, Quid juris, Quid fačtiza Totum genus
What we are to do; and Why; and Hopo we perform it.
humanum quos
dammodo funt
24. Firſt then for the meaning of the words, we muſt know, that as Adam homines duos
and Christ are[a] the two roots of mankind; Adam as in a ſtate of Nature, and (oc. Proſper.
Christ as in a ſtate of Grace: ſo there is [b] a twofold brotherhood amongſt men, kontoret en
correſpondent thereunto. Firſt, a Brotherhood of Nature, by propagation from od si quasi
the loins of Adam as we are men: and ſecondly a Brotherhood of Grace, by pro και σαρκα
feffion of the faith of Christ, as we are Chriſtian men. As men,we are[c]members weet
éderon nga
of that great body, the World: and fo all men that live within the compaſs of ručupeo mo
the Worldare Brethren, by a more general communion of Nature. As Chriſtians during a quat
we are members of that myſtical body, the Church : and fo all Chriſtian men wesoix eva
that live within the compaſs of the Church are Brethren, by a more peculiar Coma opams, tiv
munion of Faith. And as the Moral Law bindeth
us to love all men as our Bre-
χάριν έλα-
thren, and partakers with us of the ſame common Nature in Adam: fothe Evan- se napgl
. o
gelical Law bindeth to love all Christians as our Brethren, and partakers with us Bafil. homil.
of the ſame common faith in Christ.
25. In which latter notion the word Brother is moſt uſually taken in the Apo- Membra fixe
inus corporis
ſtolical Writings: to ſignifie a Profeſſor of the Christian Faith and Religion, in
oppoſition to heathen men and unbelievers. The name of Christian, though of ra nos cognatos
commoneſt uſe and longeſt continuance, was yet but of a latter date; taken up Epilt. 95.
Еее
first
I
Ibid,
}
1
αυτήν στοι
in 'Laicis.
magni: Natu-
1
1
794
Ad Aulam,
1 Pet. 2. 17.
21.7.
- 15. 32.
1
2 Cor. 8. 18.
23.
.
A&. 11. 26. firſt at Antioch, as we find AS IT. whereas believers were before uſually-cal-
led Diſciples; and no leſs uſually, both before and ſince, Brethren. You ſhall
read very often in the A&s, and Epiſtles of the holy Apoſtles; How the Brethren
aſſembled together to hear the Goſpel preached, to receive the Sacrament, and
to conſult about the affairs of the Church. How the Apoſtles, as they went from
place to place, to plant and water the Churches, in their progreſs every where
AA. 15. 36. viſited the Brethren : at their firſt coming to any place, ſaluting the Brethren;
during their abode there, confirming the Brethren; at their departure thence,
18. 18. taking leave of the Brethren. How Collections were made for relief of the Bre-
-1.2%, thren; and thoſe ſent into Judea from other parts by the hands of the Brethren,
&c. St. Paul oppoſeth the Brethren, to them that are without; and ſo includeth
1 Cor. 8. 12. all that are within the Church. What have I to do to judge them that are without ?
I Cor. 5. As if he had ſaid, Chriſt ſent me an Apoſtle and Miniſter of the Church
es; and therefore I meddle not but with thoſe that are within the Pale of the
Church: as for thoſe that are withont, if any of them will be filthy let him be fil-
thy ſtill
, I have nothing to do to meddle with them. But faith he, if
any man
that is within the Chriſtian Church, any man that is called a Brother, be a For-
nicator, or Drunkard, or Rayler, or otherwiſe ſtain his holy Profeſſion by fcan-
dalous living ; I know how to deal with him: let the Cenſures of the Church be
laid upon him, let him be caſt out of the Aſſemblies of the Brethren, that he
may be thereby brought to shame and repentance.
26. So then, Brethren (in the Apoſtolical uſe of the word) are Chriſtians :
and the Brotherhood the whole Society of Chriſtian men, the ſysteme and body of
the whole viſible Church of Chriſt. I ſay the viſible Church : becauſe there is in-
deed another Brotherhood more excellent than this whereof we now ſpeak, con-
fiſting of ſuch only as ſhall undoubtedly inherit ſalvation; called by ſome of
the Ancients, The Church of Gods Elect, and by ſome later Writers, The invi-
ſible Church. And truly this Brotherhood would (under God) deſerve the high-
eſt room in our affections; could we with any certainty diſcern who were of it,
2 Tim. 2. 19• and who not. But becauſe the fan is not in our hand, to winnow the chaff from
the wheat, (Dominus novit) The Lord only knoweth who are his, by thoſe ſecret
Characters of Grace and Perſeverance, which no eye of man is able to diſcern in
another, (nor perhaps in himſelf infallibly:) we are therefore for the diſcharge
of our duty to look at the Brotherhood ſo far as it is diſcernable to us, by the plain
and legible Characters of Baptiſm and outward Profeſſion. So that whoſoever
abideth in areâ Domini, and liveth in the Communion of the viſible Church, be-
ing baptized into Chriſt, and profeſſing the Name of Christ :(let him prove as it
falleth out, chaff, or light corn, or wheat, when the Lord ſhall come with his
fan to purge his floor :) yet in the mean time ſo long as he lieth in the heap and
upon the floor; Wemuſtown him for a Chriſtian, and take him as one of the
Brotherhood, and as ſuch an one love him. For ſo is the Duty here, Love the
Brotherhood,
27. To make Love compleat, Two things are required : according to Ari-
ſtotle's deſcription of it, Béasetes tivi
, &c. Affect us cordis, and Effe&t us operis
. The
inward affection of the heart, in wiſhing to him we love all good : and the out-
ward manifestation of that affection by our deed as occaſion is offered, in being
ready to our power to do him any good. The heart is the root and the ſeat of all
true love: and there we muſt begin; or elſe all wedo is but loſt. If we do ne-
ver ſo many ſerviceable offices to our brethren, out of any by-end or ſiniſter re-
ſpect ; although they may poſſibly be very uſeful and ſo very acceptable to them ;
yet if our heart be not towards them, if there be not a ſincere affection within,
it cannot be truly called Love. That Love, that will abide the teſt, and an-
ſwer the Duty required in the Text, muſt be ſuch as the Apoſtles have in ſeve-
ral paſſages deſcribed it : qorastapice divUTónexTOS2 unfuined love of the brethren,
1 Pet. I.
1
1
1
i Pet. 2. 17.
395
The Third Sermon.
I Tim. I. 5.
Rom. 12. 9.
1
1
1
1
1 Pet. 1. Love ont of a pure heart, 1 Tim. İ. Love without diſſimulatión,1 Pet. I. 22.
Rom. 12. .
1. 28. Of which inward affection the outward deed is the beſt diſcoverer : and
therefore that moſt come on too, to make the love perfect. As Jehu ſaid to Jo- 2 King. 10.15:
nadab, Is thy heart • right? If it be, then give me thy hand. As in the exer-
ciſes of our devotion towards God, ſo in the exerciſes of our charity to-
wards meni, heart and hand ſhould go together. . Probatio delectionis, exhibitio Lam. 3. 41.
eſt operis. Good works are the beſt demonſtrations, as of true Faith, ſo of true Gregor.
love. Where there is life and heat, there will be action. There is no life then
in that Faith, (St. James calleth it plainly a dead Faith, Jam. 2.) nor heat in Jam. 2. 26.
that Love, (according to that expreſſion, Mat. 24. The Love of many ſhall wax
Mac, 24. 12.
cold:) thar doth not put forth it ſelf in the works of righteouſneſs and mercy,
„He then loveth not the Brotherhood indeed, whatſoever he pretend, or at leaſt
got in ſo gracious a meaſure as he ſhould endeavour after ; thar doth not take
every fit opportunity of doing good either to the ſouls
, or bodies, or credits, or
eſtates of his Brethren; That is not willing to do them all poſſible ſervices, ac-
cording to the urgency of their occaſions, and the juſt exigence of circumſtances,
with his countenance, with his advice, with his pains, with his purſe, yea, and
(if need be) with his very life too. This is the Non ultra : farther than this we
cannot go in the expreſſing of our love ; (Greater love than this hath no man, Joh. 15. 13:
that a man lay, down his life for his friend:) and thus far we muſt go if God
call us to it. So far went Christ for our redemption : and ſo far the Scriptures
preſs his example for our imitation. Hereby perceive we the love of God, becauſe i Joh. 3. 16.
he laid down his life for us : and we ought to lay down our lives for the brethren,
1 Joh. 3:
29. To recollect the Premiſes, and to give you the full meaning of the Precept
at once. To love the Brotherhood, is as much as to bear a ſpecial affection to all
Chriſtians more then to Heathens 5 and to manifeſt the ſame proportionably, by
performing all loving offices to them,upon every fit occaſion to theutmoſt of our
powers
. A duty of ſuch importance, that our Apoſtle, though here in the Text
he do but only name it in the bunch among other duties : yer afterwards in this
Epiſtle ſeemeth to require it in a more ſpecial manner, and after a ſort above
other duties, (Above all things have fervent charity among your ſelves, Chap.4.) And 1 Pet. 4. 8.
St.John upon the performance hereof hangeth one of the ſtrongeſt aſſurances we
can have of our being in Chriſt. (We know that we are paſſed from death to life,
becauſe we love the brethren, 1 Joh. 3. 14.)
30. Now of the Obligation of this duty, (for that is the next thing we are
to conſider, there are two main grounds; Goodneſs and Nearneſs
. Firſt, we
muſt love the Brotherhood for their goodneſs. All goodneſs is lovely. There 1 Tim. 4. 4
groweth a Love due to every creature of God from this, that every creature of
God is good: Some goodneſs God hath communicated to every thing to which he
gave a being : as a beam of that incomprehenſible light, and a drop of that infi-
nite Ocean of goodneſs, which he himſelf is. But a greater meaſure of Love is
due to Man than to other Creatures, by how much God hath made him better
than them. And to every particular man that hath any ſpecial goodneſs in him,
there is a ſpecial Love due, proportionable to the kind and meaſure thereof : So
that whatſoever goodneſs we can diſcern in any man, weought to love it in him,
and to love him for it; whatſoever faults or defects are apparently enough to be
found in him otherwaies. He that hath good natural parts, if he have little in
him that is good beſides, yet is to be loved even for thoſe parts, becauſe they are
good. He that hath but good moralities only, leading a civil life, though with-
out any probable evidences of grace appearing in him, is yet to be loved of us,
if but for thoſe moralities, becauſe they alſo arę good. But he that goeth higher,
and by the goodneſs of his converſation ſheweth forth (ſo far as we can judge) the
Eee 2
graciouſness
1
come
1
1
1
1
1.
1
l
1 Pet. 2. 17.
0
Arnob. in
Pfal. 133.
396
Ad Aulam
graciouſneſs of his heart, deſerveth by ſo much an higher room in our affections,
than either of the former, by how much Grace exceedeth in goodneſs both Na-
ture and Morality
. Sith then there is a ſpecial goodneſs in the Brethren (quatenùs
ſuch) in regard of that moſt holy faith which they profeſs, and that bleſſed name
of Chriſt which is called upon them: we are therefore bound to love them with
a ſpecial affection, and that eo nomine under that conſideration as they are bre-
thren, over and above that general love with which we are bound to love them
as men; or that which belongeth to them as men of parts, or as Civil men.
31. The other ground of Loving the Brotherhood is their Nearneſs. The nea-
rer, the dearer, we ſay:and there'are few relations nearer, than that of brother-
hood. But no brotherhood in the world is ſo cloſely and ſurely knit together, and
with ſo many and ſtrong țies, as the fraternity of Chriſtians in the Communion of
Saints, which is the Brotherhood in the Text. In which one brotherhood, it is not
eaſie to reckon how many brotherhoods are contained : Behold ſome of
many.
a Vnde eſtis Firſt, we are Brethren by propagation ;' and that [a] ab utroque parente :
omnes fritres
oftendite. De
oucozásero as well as ouo mé telo. Children of the one Eternal God, the common
uno patre Chri- father of us all; and of the one Catholick Church, the common mother of us all
.
fto do de unâ And we have all the ſame Elder Brother, Jeſus Chriſt ; the firſt-born among
matre Ecclefia.
many brethren, the lively Image of his Fathers Perſon, and indeed the Founda-
tion of the whole Brotherhood : for we are all (as many of us as have been bapti.
Rom. 8. 29. zed into Christ, the children of God by faith in Christ Jeſus; Therefore as Joſeph
Gal. 3. 26,27. loved Benjamin, his brother of the whole blood, more affectionately than the
other ten that were his brethren but by the fathers ſide only: ſo we ought with
a more ſpecial affe&lion to love thoſe that are alſo the Sons of our mother the
Church, as Chriſtians; than thoſe that are but the Sons of God, only as Crea-
tures.
32. Secondly, we are Brethren by Education : oubleggo1, Foſter brethren; as
Herod and Manaen were. We are all nurſed with the ſame ädorov zards the fincere
1 Pet. 2. 2. milk of the Word : in the Scriptures of the Old and New Teſtament, which
are ubera matris Ecclefizz the two breasts, whence we ſucked all that whollom
A primis ſtarim nouriſhment by which we are grown up to what we are, to that meaſure of ſtature
andem.coire vui- of strength, whatſoever it is
, that we have in Chriſt
. Méza mes çiríay to arterior,
tam, habet ali- faith Aristotle : and common experience ſheweth it ſo to be. They that have
quem fraterni- been nurſed, and brought up together in their childhood, for the moſt part have
Quintiſ
. de ** their affections ſo ſeaſoned and ſetled then, that they love one another the better
while they live.
33. Thirdly, we are Brethren by Covenant, ſworn brothers at our holy Bap-
tiſm, when we dedicated ourſelves to Gods Service, as his Souldiers by ſacred
Legionarii e- and ſolemn vow. Do we not ſee men that take the ſame Oath, preſſed to ſerve
quites cohortes in the ſame Wars, and under the ſame Captains, Contubernales, and Comrades:
nii affe&tione how they do not only call Brothers, but hold together as Brothers, and ſhew
themſelves marvellous zealous in one anothers behalf; taking their Parts and
cornmilitium pawning their credits for them, and ſharing their fortunes with them? If one of
auget charithem have but a little ſilver in his Purſe, his brother ſhall not want whilſt that
laſteth. Shame we with it that the children of this world ſhould be kinder
caftrenf. pecul (els Thiv gevecùs autõv) towards thoſe of their own Generation, than we are in
neceffitudo.Cic.
34. Fourthly, weare. Brethren by Co-habitation. We are all of one houſe and
Eph. 2. 19. family : not strangers and foreiners, but fellow-Citizens with the Saints, and of
the houſhold of God. What a diſquietneſs (and diſcredit both) is it to a houſe
where the children are ever jarring, and ſnarling, and fighting one with another ?
but a goodly ſight (Ecce quàm bonum!) when they dwell together in love and
unity. Even ſo, a fad thing it is, and very grievous to the ſoul of every good
man, when in the Church, (which is the houſe of God) Chriſtians that call
them-
Act. 13. 1.
A
clam 16.
1
venerantur.
.
farem. l. de
herted. ff. de
Contubernii
ours.
1
Pro Planc.
Pfal. 133. 1,
&c.
(
1 Pet. 2. 17:
The T bird Sermon.
397
!
2
R
Gal. 6. 10.
1
Rom. 8. 19.
1
themſelves brethren,fall foul upon one another:not only girding at and claſhing
againſt, but biting, and nipping, and devouring one another, as if they were bent to
conſume and destroy one another. But a moft bleſſed thing on the other ſide,plea- :
fant as the holy oil, diſtilling from Aarons head upon his beard and garments, and
rejoycing the heart, as the dew upon the mountains refreſheth the graſs a when
there is nothing done in the houſe through ſtrife or vain-glory, but ſuch an ac- Phil. 2. 2, 3.
cord amongſt them, that all the brethren are of one mind and judgment; or if Gal. 6. 2.
not always ſo, yet at leaſtwiſe of one heart and affection; bearing the burdens, Rom. 15. I.
and bearing with the infirmities one of another; and ready upon all occaſions
to do good, as to all men generally and without exception, ſo eſpecially to their
Brethren, that are of the ſame houſhold of faith with them.
35. Laſtly, we are Brethren by Partnerſhip in our Fathers eſtate. Co-partners
in the ſtate of Grace; all of us enjoying the ſame Promiſes, Liberties, and Privä-
ledges whereof we are already poſſeſſed in common :and Co-heirs in the ſtate of
Glory; all of us having the ſame joy, and everlaſting bliſin expectancy and re-
verſion. For being the Sons of God, we are all heirs; and being brethren, all Gal. 4. 7.
joynt-heirs, ou suamegvóuou, of one and the ſame glorious inheritance reſerved for
us in the heavens: which St. Jude therefore calleth, the common ſalvation. It ar- Jude Verf. 33
gueth a baſe wrangling Spirit in us, having ſuch goodly things in reverſion;
(enough for us all, ſo as heart can wiſh no more:) to ſquabble and fall out
for ſuch poor trifles as the things of this world are. We that have by Gods
goodneſs competent fuftenance for our journey, and full Sacks to open at our
coming home; as Joſephs Brethren had when they came out of Egypt to return
to their own Land: hall we fall out among our felves, and be ready to miſchief Gen. 45. 23.
one another by the way?
36. Having all theſe Obligations upon us, and being tied together in one
Brotherhood by ſo many bands of unity and affection ; I preſume we cannot
doubt de jure,but that it is our bounden duty thus to love the Brotherhood. There
remaineth now no more to be done, but to look to our performances, that they
bę right: wherein the main thing we are to take heed of, (beſides what hath
been already applied) is Partiality. Icharge thee before God, and the Lord Jeſus 1 Tim. s. 21
Christ and the elect Angels, that thou obſerve theſe things without preferring one
before another, doing nothing by partiality. It was St. Pauls charge to Timothy in
another buſineſs: bút may ſuit very well with this alſo.
37. Nor but that we may (and in moſt caſes must) make a difference be-
tween one brother and another, in the meaſure and degree of our Love; accord-
ing to the different meaſures and degrees, either of their goodneſs conſidered'in
themſelves, or of their nearneſs in relation to us : thoſe two conſiderations be.
ing (as you heard) the grounds of our Love. So David loved Jonathan as his
own ſoul; his heart was knit to him: both becauſe he was a good man, and had
withal approved himſelf his trusty friend. Yea, our bleſſed Saviour himſelf
ſhewed a more affectionate Love to John, than to any other of his Diſciples
(the Diſciple whom Jeſus loved:) for no other known reaſon ſo much as for Juk. 13. 23.
this, that he was near of kin to him, his own mothers lifters Son, as is general-
ly ſuppoſed. No reaſonable man among us then need make any queſtion, but
that we may and ought to bear a greater love unto, and conſequently to be rea-
dier to do good unto (Cæteris paribus) our Countrey-men, our Neighbours, our
Kindred, our friends, than to thoſe that are strangers to us, and ſtandin no ſuch
Relation. And ſo no doubt we may, and ought in like manner (upon that other
ground of Goodneſs more to love, and to ſhew kindneſs ſooner to a ſober, diſ-
creet, judicious, peaceable, humble, and otherwiſe orderly and regular man(cæteris
paribus ;) than to one that is lightheaded, or lazy, or turbulent, or proud, or de-
bauched, or heretical, or ſchiſmatical.
38. But ſtill that Proviſo or Limitation, which I now twice mentioned,
(cæteris paribus) muſt be remembred : for there may ſuch a diſparity ariſe by
emergent
A
5
S
398
3
2
Ad Aulam,
17.
1 Pet. 2. t
?
1
1
&
emergent occaſions, as may render á meer stranger, a heathen, a'notoriouſlyvia
cious perſon, a fitter obje&t of our compaſſion, help, or relief
, pro hic du nunc,
than the moſt pious Christian, or our deareſt friend or allye. • In caſes of great ex-
tremity, where the neceſſities
of the party importune a preſent ſuccour, and will
admit no delay, Cedat neceſſitudo neceſſitati : the former conſiderations, whe-
ther of Nearneſs or Goodneſs,muſt be waved for the preſent and give way to thoſe
Neceſſities. He is moſt our Neighbour and Brother, in a caſe of that nature, that
ſtandeth in moſt need of our help: as our Saviour himſelf hath clearly reſolved
it in the caſe of the wounded Traveller in the Parable, Luke Io. “Nor doth this
“ at all contradiet what hath been already delivered concerning the
preferring
" the brethren before others, either in the affection of love, or in the offices which
«flow therefrom. For the affection firſt: it is clear, that although ſome acts of
compaſſion and charity be exerciſed towards a ſtranger, yea, even an enemy that
“ hath great need of it, rather than towards a friend or brother, that hath either
no need at all, or very little in compariſon of the other : it doth not hinder
" but that the habit or affection of love in the heart, may notwithſtanding at the
very ſame time be more ſtrongly carried towards the brother or friend, than
« towards the enemy or stranger, as every mans own reaſon, and experience in
himſelf, can tell him. And as for the outward acts and offices of love, it is with
"them, as with the offices of all other vertues and gracious habits or affections:
which not binding ad ſemper (as the graces and habits themſelves do) are
“ therefore variable and mutable, as the circumstances by which they muſt be re-
“gulated vary pro hîc & nunc. And therefore the rules given concerning them,
“muſt not be punctually and mathematically interpreted; but prudentially, and
w rationally: and held (as we uſe to ſay in the Schools) communiter, but not
univerſaliter; that is to ſay, ordinarily and in moſt caſes, where circumſtances
“ do not require it ſhould be otherwiſe ; but not abſolutely and univerſally, ſo as
" to admit of no exception.
39. This rub then thus removed out of the way: it may yet be demanded
where is this partiality to be found whereof we ſpake ? Or what is it to have
Jam, 2. 1. the faith of our Lord Feſus Christ with reſpect of perſons? If this putting of a
difference in our love between brother and brother, (which we have now allow-
ed of) bè not it? I anſwer; It is no partiality, to make ſuch a difference as we
have hitherto allowed: ſo long as the ſaid difference is taken from other peculiar
and juſt reſpects, and not from the very condition of Brotherhood it ſelf, or any
diſtinction made therein. But here is that evil partiality we are to take heed of,
when we reſtrain the Brotherhood
to ſome one party or ſociety in the Church,ſuch
as we think good of, and exclude the reſt, as if they had no part nor fellowſhip
in this Brotherhood; nor conſequently any right to that ſpecial affection, where-
with we are to love the Brethren. Which Partiality hath indeed been the very
bane of the Churches unity and peace; and the chiefeſt cauſe both of the be-
ginning and continuance of moſt of the ſchiſms, under which Christendom hath
groaned from time to time.
40. Not to ſpeak of the Donatists and other Schifmaticks of old, who confi-
ned the Churchto ſome little corner of the World : for which they were found-
ly confuted by St. Augustine, Optatis, and other godly Fathers of their times.
First of all, extremely partial in this kind are the Romißh Party at this day.
* Cetus homi- Who, contrary to all truth and reaſon, make the Roman and the Catholick Church
mine leguimo terms convertible, exacting external Communion with them, and ſubjection to
rum paftorum, their Biſhop, as a condition ſo eſſentially requiſite for the qualifying of any
ac pracipue perſon to be a member of that Church of Christ, out of which there is no Salva-
in terris rica. tion, as that they have inſerted a clauſe to that purpoſe into the very* definition
of a Church. So cutting off from this brotherhood, in a manner wholly, all the
Pontificis.
Bellarm. 3. de ſpacious Churches of Africk and Aſia; together with all thoſe both Eastern
Eccl. milít. and Weſtern Churches of Europe alſo, which dare not ſubmit to ſo vaſt a power
sii Roinani
as
1 Pet. 2. 17.
399
The Third Sermon.
1
un-
έτι λαλώ, καί-
A
as the Biſhops of Rome pretend to, nor can think themſelves obliged to receive
all their dičtates for undoubted Articles of faith.
41. The like Partiality appeareth ſecondly in our brethren of the Separation.
Marvel not that I call them[a]Brethren: though they will by no means own us a Quia collegi-
as ſuch: the more unjuſt and uncharitable they. And in this uncharitableneſs nolunt nobela
(ſuch a coincidence there is ſometimes of extremes) the Saparatists and the Ro- cum habere
maniſts, conſequently to their otherwiſe moſt diſtant Principles, do fúlly agree ; fum college som
like Samſons Foxes tied together by the tails to ſet all on fire, although their fa- nolunt : tamen
ces look quite contrary ways. But we envy not either theſe, or thojė, their fratres funt.
charitableneſs; nor may we imitate them therein. But as the Orthodox Fathers - praceptum
did the wayward Donatiſts then, ſo we hold it our duty now/to account theſe nobis divinitus
our uncharitable brethren (as well of the one fort, as the other) our Brethren ut etiam ii qui
ſtill whether they will thank us for it or no; Velint, nolint, fratres funt. Theſe tres noftros effe,
our Brethren, I ſay, of the Separation, areſo violent and peremptory in unchurch-dicamus, fra-
ing all the World but themſelves:that they thruſt and pen up the whole Flock Aug. Ép. 203.
of Christ in a far narrower pingle, than ever the Donatists did:concluding the a ciapi kejel-
Communion of Saints within the compaſs of a private Parlour or two in Amdangos disea-
ſterdam.
42. And it were much to be wiſhed in the third place, that ſome in our own TEP SU JINA-
Church, who have not yet directly denied us to be their Brethren, had not ſome Naz. orat. 33.
of the leaven of this Partiality hidden in their breaſts. They would hardly elſe
be ſo much ſwelled up with an high opinion of themſelves, nor ſo much fówred
in their affections towards their brethren:
'as they bewray themſelves to be, by
uſing the terms of Brotherbood, of Profeſſion, of Chriſtianity, the Communion of
Saints, the Godly Party, and the like ; as titles of diſtinction to difference fome
few in the Church (a diſaffected party to the eſtabliſhed Government and Ceremo-
nies) from the reſt. As if all but themſelves were ſcarce to be owned, either as
Brethren, or Profeſſors, or Chriſtians, or Saints, or Godly men. Who knoweth of
what ill conſequence, the uſage of ſuch appropriating and diſtinctive titles (that
ſound ſo like'the Phariſees, I am holier than thon; and warp ſo much towards a Ifa.6s; s.
Separation) may prove, and what evil effects they may produce in future ? But
however, it is not well done of any of us in the miean time, to take up new
Forms and Phraſes,and to accuſtom ourſelves to a garb of ſpeaking in Scripture-
language, but in a different notion from that wherein the Scriptures underſtand
it. I may not, I cannot judge any mans heart: but truly to me it ſeemeth ſcarce
a poſſible thing for any man that appropriateth the name of Brethren (or any of
thoſe other.titles of the ſame extent to ſome part only of the Christian Church,
to fulfil our Apoſtles precept here of loving the Brotherhood; according to the
true meaning thereof. For whom he taketh not in, he muſt needs leave out; and
then he can love them but as thoſe that are without ; Perhaps wiſh them well
, pray
for their converſion, ſhew them civil reſpect, &c. which is no more than he
might or would do to a very Jew, Turk or Pagan.
43, As for us, beloved brethren, let us in the name and fear of God beware of
all rotten or corrupt partiality, in the performance either of this, or of any o-
ther Christian duty, either to God or man.And let us humbly beſeech the God
of all grace and peace, to put into our hearts a ſpirit of Wiſdom and Charity, that
we may duly both honour and love all men in ſuch ſort as becometh us to do:but
eſpecially that we may love and honour him above all, who hath already ſo lov-
ed and honoured us as to make us Chriſtians; and hath further engaged himſelf
by his gracious Promiſe, to love, honour and reward all thoſe that ſeek his honour
and glory. To whom be all honour and glory aſcribed, &c.
AD
1
1
1
1
+
1
401
1
}
1
GO
1
1
A D
1
!
A U L AM
1
/
1
The Fourth Sermon.
1
BEO VO TR. Ju LY, 1636.
+
Pſal. 19. 13.
1
/
1
}
1.
WA
Deus, Noverimi
Keep back thy ſervant from preſumptuous fins : Let them
not have dominion over me. So ſhall I be upright, and
I ſhall be innocent from the great tranſgresſion.
His Pſalm is one of Davids Meditations. That it is Davids, a to the chief
we have it from (a) the Title in the beginning : That it is Mufician a
a Meditation, from (b) the cloſe in the end of it. Now Pfalm of Da-
there are but two things eſpecially whereon to employ our i Let—and
sh
meditations with profit (to the right knowledge whereof meditation of
(c)fome have therefore reduced the whole body of Di-&c
. verſe. 14.
vinity :) God, and our felves. And the meditation is then c Calvin
moſt both compleat and fruitful, when it taketh in both. Which is to be Inſtit. I.
done; either vià aſcenſus, when we begin below, and at ourſelves, and ſo build me, Noverim te
mpwards, raiſing our thoughts higher to the contemplation of God: or vià de Bernard.ſerm.
ſcenfus, when we begin aloft, and with him, and ſo work downward, drawing a Est Natura
our thoughts home upon our ſelves.
liber primus,
2. This latter is the method of this Pſalm: ir the former part whereof David Scriptura fer
beginneth as high, as at the moſt Higheſt; and then deſcendeth as low as to him- Poſſe docens,
ſelf, in the latter. For the ſuccouring of his Meditations there, he maketh uſe altera Velle
of the (a) two great Books: that of Nature, or of the works of God; and that of Chiliad Epigr.
Scripture, or of the Word of God. In that, he readeth the Power:in this, the s. Vnicuiq; eft
Will of this Maker. That declareth his Glory: this revealeth his Pleaſure. That entia:Ladi
from the beginning of the Pſalm, (The heavens declare the glory of God, &c.) hunc librum
to the end of the ſixth verſe: This from the beginning of the ſeventh verſe (The cemenden
Law of the Lord is perfect, &c.--) to the end of the eleventh verfe.
3. Hence coming to reflect upon himſelf, he hath now uſe of (aa third Book; alii inventi
that of his own conſcience, wherein are enrolled the principal acts and paſſages intern, doma.
Fff
by
duin, omnes
of
1
1
t
1
402
/
Ad Aulam,
Pfal. 19. 13.
.
t
nd
libro vite,
Ibid.
<
2010,
of his wholelife: That by a juſt ſurvey of the particulars therein enregiſtred, he
might obſerve what proportion he had held in the courſe of his by-paſt life, both
with that actual obedience, which ſome other Creatures perform in their kinds, ás
& ---Confera. alſo (and that eſpecially) with that(b)exact obedience, which the Law of God re-
.
monteres chilibras quireth in his Word. At the very firſt opening whereof
, before he read a line
of the particulars, his known fins preſenting them in ſuch numberleſs troops un-
to his thoughts, beſides a world of unknown ones: as not a little agaft to ſee fo
large a Roli ſo full and ſo thick written (intus & à tergo ;) he is forced to break
out into this paſſionate acknowledgment, Quis intelligit ? What living foul is
able to underſtard all his errors? Who can tell hom oft he hath offended? In the
next former verſe.
4. But quid tristes querimonia? Miſery findeth ſmall eaſe in bare and barren
as zag 776
(a complaints: it rather craveth real and ſpeedy fuccour. The Prophet therefore
Feñžis mener upon the firſt apprehenſion of the multitude onis lins, inſtantly addreſſeth him-
ται κρυερgio
ſelf unto God for remedy by Prayer. And his ſuit therein is double :.the one for
Hom.Iliad.w. Mercy, for the time paſt;
the other for Grace, for the time to come. The ore
that he might be freed from the guilt and defilement of the ſins he had hitherto
done, known or unknown: (0 cleanſe thou me even from my ſecret
fins:) in the
temainder of that verſe. The other, that he might be preſerved from contract-
ing the gæilt, or falling under the dominion of any ſin thence-forward, eſpecially.
of any high grievous preſumptuous ſin, in this thirteenth verſe(keep back.--8<ç.
5. The words thenare a Prayer : wherein we may obſerve diſtinctly and apart,
the Object matter of the Prayerz.the Petitions made concerning that Object; and
the Reaſons brought to enforce thoſe Petitions, The Particulars in all five. Firſt,
and principally, the Object matter of the whole Prayer: thoſe ſins, concerning
and againſt which the Prayer is made: ſtyled here in our Tranſlations, Preſump-
tuous ſins. Secondly, and thirdly, two Petitions concerning thoſe fins: The one
antecedently, that God would not ſuffer him to fall into them, [kēep back thy
ſervant from preſumptuous fins;] 3. The other by way of reſerve, that at leaſt he
would not ſuffer him to fall under the dominion of them, [Let them not have don
minion over me.] Fourthly, and fifthly, two Reaſons fitted to the aforeſaid Petia
tions. The one fitted to the former Petition, taken from his relative condition, as
being one of Gods ſervants. Of all ſorts of men, Preſumption is moſt hateful in
a fervant; and ſuch am ['to thee, O Lord: Keep back thy ſervant therefore from
preſumptuous ſins. 5. The other Reaſon fitted to the latter Petition, taken from
the benefit He ſhould reap by the grant. If God ſhould pleaſe to keep him free
from the dominiow' of thoſe ſins, he ſhould not doubt (his many failings other-
wiſe notwithſtanding) but by his mercy to ſtand rectus in curia, innocent and
upright (through his gracious acceptation) from the great tranſgreſſion of total
and final À poftafie, [Then ſhall I be upright, and I ſhall be innocent from
the great
tranſgreſſion.]
6. My purpoſe is not, to treat of each of theſe particulars, as I have propo-
ſed them, apart; but to inſiſt principally, upon that which is the moſt principal,
to which alſo as being the common matter or argument of the whole Verſe)they
do all in ſome ſort refer, and upon that account will be occaſionally taken in
every one
of them ſomewhere or other in our paſſage, in the handling there-
of; I mean, the Object; here expreſſed by the name of Prefumptuous fins. Where-
in I know not how to proceed, more pertinently to the ſcope of the Text, and
profitably to edification; than by making this threefold plain diſcovery. Firft
of the nature of theſe ſins; that we may the ſooner learn to know them:Second-
ly, of their danger ; that we may be the more careful to ſluun them: and Third-
ly, of the means of their prevention; that by the help of God we may be the
better able to eſcape tabem.
“7. Some difference there is in the reading. Which as I may not wholly
-
1
-
J
« baulk,
1
Pfal. 19. 13,
403
>
The Fourth Sermon.
!
1
CG
CG
Schindler.
1
d Varablus,
e S. Hieron.
banlkj for without the clearing of thrat; allithe: enfing diſcourfe might be
5 füfpected to labour of impertinency::) fo I-fa all noţilong infift upon;. for the
“ profit wouldinotcountervail the pains. The Septuagint have dne emipretar and
as the Vilgan Latin following them. ab alienis: parce-onco Some of the Fathersy
“ and moſt of the Expoſitors of the middle and latteri Ages, led (as commonly
“ they are) by one of thoſe Tranſations, conceive this meaning, aşif David
“had here prayedy, to be kept from communicating withiother men instheir fins,
" and from enwrapping himfèlf (by any kind or degree of conſent), within the
guilt of their tranſgreffions. Which truly is a very needful prayer 3, and the .
“ thing itſelf worthy, the care of every.good man. But this difference needeth
not hinder us in our propoſed palage. Firſt, becauſes
. although that were
“granted the truer reading, the words might yet without much enforcement
"bear a construction agreeable to our preſent intendments and accordingly,
ſome that follow that reading have founderſtood them. But Secondly, a Senfus ferè
and eſpécially, becauſe the miſtake in the Greek and Latin Transations grew idem est. Bel-
apparently from the near affinity of Character between the two Htbrew letters larm. hic.
6 and 7 which hath occafioned the like mišbake in ſundry other words, noted
“ in the (b) Hebrem Lexicons : and ſome alſo between theſe very words b See Engel-
(c) Zarim and Zadim in other places of $cripture, as well as in this. But bert. Eng.
“ fince the conſtant reading in all Copies extant is with Daleth and not Reſh; and
prafat. ad
« ſo not only the old Hebrew Doctors, with (d) the learnedſt Expliotors of this lex. pentaglot.
“laſt age, but ſome of the ancient Fathers alſo, (e) St. Hierom by name (who As Mal.3.15.
" was among them all incomparably the beſt skilled in the Original) have ex-Zach. 12.10.
pounded it:we need not put our ſelves to any farther buſineſs for this matter, &c,
“but take the common reading, as it is in our Engliſh Tranſlations both Old and
Junius, &c.
New, (Keep back thy ſervant from preſumptuous ſins.]
8. And then the firſt thing we have to do, is to lay open the Nature of theſe vertit
, ad Su-
perbis. Bellar.
preſumptuous fins : for that is ever the firſt question, that every man will ask con-
cerning any thing propoſed to debate, under any name or notion ; What doth
that name or word import? To preſume then, in the common uſe and notion of
the word with us,importeth ever a kind of confidence or boldneſs in the Preſumer.
And it may be taken, either in a good, or in a bad ſence : But more uſually in the
bad; as (by reaſon of common abuſes) moſt other indifferent words are. He that
hath a fast friend, that he thinketh will ſupport him, will ſometimes adventure
upon an undertaking, which he is not able to go through withal alone, nor durſt
undergo, if he had not ſuch a friend to rely upon. When a man doth fo; -we
ſay be preſumeth upon that friend: that is, he is confident, that friend will not
fail to aſſiſt him therein to his utmoſt power. Now if a man be bold to do but
what he may and ſhould do, and that withal he have fome good ground for his
confidence, (“ from the conſideration of his friends ability, the experience of
“ his love, ſome former promiſes on his friends, or merit on his own part, or
“other like) ſo as every man would be ready to ſay he had reaſon to preſume ſo
far of his friend: this is a good, reaſonable, and warrantable preſumption. But
if he fail in either respect, as if he prefume eitherto do unlawful, unworthy, or
unbefitting things, or to do even lawful things, when there appeareth no great
cauſe why any man ſhould think his friend obliged by the laws of friendſhip to
affiſt him therein : then is ſuch his preſumption a faulty and an evil preſumption.
And whatſoever may bear the name of a Preſumptuous ſinin any reſpect, is ſome
way or other tainted with ſuch an evil irrational preſumption.
9. But we are further to note, that preſumption in the worfer fence, and as
applied to fin, may be taken either Materially, or Formally. If theſe terms ſeem
obſcure; with a little opening I hope the difference between theſe two will be
eaſily underſtood. Taken materially, the ſin of preſumption is a ſpecial kindoflin,
diſtinguiſhed from other ſpecies of ſins by its proper Object or Matter: when the
Fff 2
very
GC
1
Pfal. 19. 13.
+
I
co
Prov. 3. 5.
Pfal. 131: I.
f 카
​404
14.
Ad Aulam,
very matter wherein we lin, and whereby we offend God, is Preſumption:and ſo it
is a branchrof Pride. When a man preſuming either upon his awon strength, or upon
Gods saffisting him, vandertaketh to do ſomething of himſelf, not having in him-
felf'(by the ordinary courſe of nature and the common aid which God affordeth
to the actions of his creatures in the ordinary ways of his providence ſufficient
ſtrength to go through therewithal : or'expecteth to receive ſome extraordina-
ry-aſſiſtance from the: Merey, Power;-&c:of God, not having any ſufficient ground
(either from the general Promiſes contained in the Scriptures, or by particulur
immediate revelation) that God will certainly ſo af/757 him therein.
10. All thoſe men what over-value themſelves, or out of an overweening con-
ceit of their own abilities attempt things beyond their power ;. That lean to their
own underſtandings, as Solomon; That mind high things, and are wife in their
Rom. 12. 16.
awon conceits, as St. Paul ; That exerciſe themſelves in great matters, and ſuch as
are too high for them, as David exprefſeth it. All thoſe that perſwade themſelves
they can perſist in an holy courſe without a continual ſupply of Grace; or that
think-they can continue in their fins ſo long as they think good; and then repent
of them, and forſake them at their leiſure, whenfoever they lift; or that doubt
2 not but to be able by their own ſtrength to ſtand out againſt any temptation : All
theſe, I ſay, and all other like, by preſuming too much upon themſelves, are
guilty of the ſin of Preſumption : “ To omit the Poets, who have ſet forththe
folly of this kind of Preſumption in the Fables of Phaethon, and Icarus : A
notable example we have of it in the Apoſtle Peter, (and therein a fair warning
Rom. 11. 20. for others not to be high-minded, but to fear), who in the great confidence of his
Mat. 26. 33. own strength, could not believe his Master(though he knew him to be the God
of truth) when he foretold him he would yield; but ſtill proteſted, that if all the
world should forſake him, yet he would never do it.
Pricfumptio II. Nor only may a man offend in this kind, by preſuming upon himſelf too
much: but alſo by preſuming even upon God himſelf without warrant. He that
proprias vires,
fed etiam circa repenteth truly of his fins, preſuming of Gods mercy in the forgiveneſs thereof;
divinam poten or that walketh uprightly and conſcionably in the ways of his Calling, preſuming
ricordiam, con- of Gods Power for his protection therein ; finneth not in ſo preſuming. Such å
tingere potest. preſumption is a fruit of Faith, and a good preſumption: becauſe it hath a fure
Aquin. 22.
ground, a double ſure ground for failing ; firſt in the Nature, and then in the
Promiſe of God. As a man may with good reaſon preſume upon his Friend, that
he will not be wanting to him in any good Office, that by the juſt Laws of true
friendſhip one friend ought to do for another. But, as he preſumeth too much upon
his friend, that careth not into what deſperate exigents and dangers he caſteth
bimſelf, in hope his friend will perpetually redeem him, and relieve him at every
turn : So whoſoever truſteth to the Mercy, or to the Power of God, without
the warrant of a Promiſe, preſumeth farther than he hath cauſe : And though
he may fiatter himſelf
, and call it by ſome better name, as Faith, or Hope, or
Affiance in God; yet is it in truth no better than a groundleſs and a wicked Pre-
Aas. 19. 13. fümption. “Such was the Preſumption of thoſe Sons of Şceva, who took upon
a them :(but to their ſhame and ſorrow) to call over them that had evil spirits
6 the name of the Lord Jeſus in a form of adjuration, A&ts 19. when they had no
“ calling or warrant from God ſo to do. And all thoſe men, that going on in a
wretched courſe of life, do yet hope they ſhall find mercy at the hour of death :
All thoſe that caſt themſelves into unneceſſary either dangers or temptations,
with expectance that God ſhould manifeſt his extraordinary Power in their pre-
ſervation : All thoſe that promiſe to themſelves the End without applying
themſelves to the means that God hath appointed thereunto ; (as to have
Learning without Study, Wealth without Induſtry, Comfort from Children with-
out careful Education, &c.) foraſmuch as they preſume upon Gods help without
ſufficient Warrant,are guilty of the fin of Preſumption, taken in the former notion,
and Materially.
12. But
1101i inodo circa
qu. 2. I.
A
----16.
1
N
A
1
Plal. 19. 13.
405
The Fourth Sermon.
!
3
1
1
A
1
1
1
12. But I conceive the Preſumptuous fins here in the Text to belong clearly to
the other notion of the word Preſumption, taken formally, and as it importech
(not a diſtinã kind of ſin in it ſelf, as that Groundleſs Preſumption whereof we
have hitherto ſpoken doth, but) a common accidental difference, that may adhere
to ſins of any kind: even as Ignorance and Infirmity, (whereunto it is oppoſed)
alſo may. Theft and Murther, which are ſins of ſpecial kinds, diſtinguiſhed ei-
ther from other by their ſpecial and proper Objects; are yet both of them capa-
ble of theſe common differences : inaſmuch as either of them may be committed,
as ſometimes through Ignorance, and ſometimes through Infirmity, ſo alſo ſome-
times through Wilfulneſs or Preſumption.
13. The diſtribution of Sins into fins of Ignorance, of Infirmity, and of Pre-
ſumption, is very uſual, and very uſeful, and compleat enough without the Aquin 1. 2.
addition (which ſome make) of a fourth fort, to wit, Sins of Negligence or quo 76. &c.
Inadvertency; all ſuch fins being eaſily reducible to ſome of the former three.
The ground of the diſtinction is laid in the Soul of man; wherein there are three
diſtinct prime faculties from which all our actions flow: the Underſtanding, the
Will,and the ſenſual Appetite or Affections.If nothing were amiſs in any of
theſe,
all our actions ifſuing thence would be perfect, and free from all ſtain of fin.
But it is a truth, and our miſery, that in this ſtate of corruption the whole ſoul
is out of frame, and all the faculties thereof depraved. Much Blindneſs and
Error in the Understanding ; much Raſhneſs and Impetuouſneſs in the Affecti.
ons; much ſtubbornneſs and perverſneſs in the Will: which rendreth our whole
lives full of Swervings, Weakneſſes, and Rebellions. Yea, by reaſon of the joynt
concurrence of thoſe three faculties in their operations : there is in moſt ſinful
actions, (eſpecially thoſe that are compleatly ſuch) a mixture of Ignorance, In-
firmity, and Wilfulneſs, or Preſumption. Whence it is, that all Sins are in the
Scriptures indefinitely and indifferently called; ſometimes Errors, ſometimes
Infirmities, and ſometimes Rebellions.
14. But when we would ſpeak more exactly of theſe three differences, and ſo
as to diſtinguiſh them one from another by their proper appellations: the enquiry
muſt be, when a ſin is done, where the fault lay moſt; and thence it muſt have
the right denomination. 1. If the Underſtanding be moſt in fault, not appre-
pending that good it ſhould, or not aright: the ſin ſo done, though poſſibly it
may have in it ſomewhat both of Infirmity and Preſumption withal, is yet pro-
perly a Sin of Ignorance. 2. If the main fault be in the affe&tions, through ſome
ſuddain paſion or perturbation of mind; blinding, or corrupting, or but out-
running the Judgment; as of Fear, Anger, Deſire, Foy, or any of the reſt :
the Sin thenceariſing, though perhaps joyned with ſome Ignorance or Preſum-
ption withal, is yet properly a fin of Infirmity. 3. But if the Understanding be
competently informed with knowledge, and not much blinded or transported with
the incurſion of any ſudden, or violence of any vehement perturbation, ſo as the
greateſt blame muſt remain upon the untowardneſs of the Will
, reſolvediy bent
upon the Evil : the Sin ariſing from ſuch Wilfulneſs, though probably not free
from all mixture of Ignorance and Infirmity withal, is yet properly a wilful Pre-
ſumption; ſuch a Preſumptuous ſin, as we are now in treaty of.
15. Rules are fooneſt learned, and beſt remembred, when illuſtrated with
fit Examples. And of ſuch, the rich ſtorehouſe of the Scripture affordeth us in
cach kind, variety and choice enough; whence it ſhall ſuffice us to propoſe but
one eminent one of each fort. The Men, all of them for their holineſs, of lin-
gularand worthy renown: David, St. Peter, and St. Paul. The fins, all of them
for their matter, of the greateſt magnitude : Murthering of the innocent, Abne-
gation of Chriſt, Perſecution of the Church.Pauls Perſecution,a grievous Sin,yet a
Sin of Ignorance : Peters denial, a grievous Sin, yet a Sin of Infirmity: Davids
Murther,a far more grievous ſin than either of both, becauſe a fin of Preſumption.
16. St. Paul
women
}
(
aming
406
Ad Anlar,
Pſal. 19:13.
Gal. 1. 13.
Acts 8. 3.
a sx & TV
V
701, de én-
κων, αλλά
ibid.
· Acts 9. 2.
& 22.5
voulo G.
Acts 26. II.
b Phil.
ru
ÉTOIEI.
) 26.9
16. St. Paut before his converſion, whileft he was Saul, perſecuted and woaſted
the Church of God to the utmoſt of his power": making havock of the Profeſiour's
of Chriſt, enfring, into their very horſe's
, and (a)' baling tihence to priſon both
men and women'; and poſting abroad with Letters into remote quarters, to do
oupav. Chryſ. all the miſchief he could'èvery where, with grear fury, as if he had been mad,
breathing out wherever he came nothing but threatnings and ſlaughter againce
the Diſciples of the Lord. His (b) affections were not ſet againſt them through
eest ora's preto any perſonal provocations, but meerly out of zeal to the Law: and ſurely his
zeal had been good, had it not been blind. Nor did his will run croſs to his
--2.1. judgment, but was led by it; for he verily thought in'himſelf that he ought to do
3. 6. CHAạ,
many things contrary to the Name of Jeſus: and verily his Will had been good,
supão tau had it not been miſled. But the error was in his Understanding : his Fudgment
being not yet actually convinced of the truth of the Chriſtian Religion. He was
Chryf.ubi
ſupra. Acts yet fully perſwaded that Jeſus was an Impoſtor, and Christianity a peſtilent Sect
raiſed by Satan to the diſgrace and prejudice of Moſes and the Law. If theſe
things had indeed been ſo; as he apprehended them, his Affections and Will
, in
ſeeking to root out ſuch a Sect, had been not only blameleſs, but commenda-
ble. It was his erroneous Judgment that poiſoned all: and made that, which
otherwiſe had been Zéal, to become Perſecution. But however, the firſt diſcerna-
ble obliquity therein being in the Underſtanding, that Perſecution of his was
_yvo@v, ftví- therefore a Sin of Ignorance : ſo called, and under that name condemned by
more èv åmsido himſelf
, 1 Tim. 1,13.
17. But ſuchi was not Peters denial of his Maſter. He knew well enough who
he was : having.converſéd ſo lorig with him, and having long before ſo amply
Mat. 16.16. confeſſed him. And he knew alſo that he ought not for any thing in the world to
have denied him: That made him fo confident before, that he would not do ir
,
becauſe he was abundantly ſatisfied that he ſhould not do it. Evident it is then,
that Peter wanted no knowledge, either of his Maſters perſon, or his own duty:
and fo no plea left him of Ignorance, either Facti
or Juris. Nor was the fault
ſo
Mark. 14. 71. much in his Wil, as fo make it a fin properly of Preſumption. For albeit de facto
he did deny him when he was put to it, and that with fearful oaths and impre-
cations; yet was it not done with any prepenſed Apoſtaſie,or out of deſign. Yea,
he came rather with a contrary reſolution: and he ſtill honoured his Maiter in his
heart, even then when he denied him with his tongue: and as ſoon as ever the
match.word was given him by the ſecond Cock, to prefer to his conſideration what he
Luke 22. 62. had done, it grieved him ſore that he had ſo done, and he wept bitterly for it:
We find no circumſtance in the whole relatiori
, that argueth any deep obſtinacy
in his Will. But in his Affections then, Alas! there was the fail
. “A iudden
a laro na Nis (a) qualm of fear'furpriſing his ſout, when he faw his Muster fo deſpightfully
καταγωνί. uled before his face, (which made him apprehenſive of what hard uſage himſelf
in Mat. 26.75. might fall under; if he ſhould then and there have owned him) took from
him for that time the benefit and (b) uſe of his reaſon : and ſo drew all his
più agoború- thoughts to this one point, how to decline the preſent danger, that he had never
and Arift
. 5. à thought at ſo much liberty, as to conſult his judgment, whether it were a fin,
And thus, proceeding from ſuch a ſudden distemper of paſſion, Peters
denial was a ſin properly of Infirmity.
18. Bur Davids ſin, in contriving the death of Vridh, was of a yet higher
pitch, and of a deeper dye, than either of theſe. He was no ſuch ſtranger in the
Law of God, as not to know that the wilful murther of an innocent
party,
ſuch
as he alſo knew Uriahto be, was a moſt loud crying jin; and therefore nothing
ſurer, than that it was not meerly a ſin of Ignorance. Neither yet was it a fin
properly of Infirmity: and ſo capable of that extenuating circumstance, of being
done in the heat of Anger, as his uncleanneſs with Bathſheba was in the heat of
Lust (« although that extenuation will not be allowed to paſs for an excuſe
-72.
berris usled
or no.
2 Sam. II. per
totum.
I
a
" there,
*
:,
Plal. 19. 13.
The Fourth Sermon.
407
« there, unleſs in tanto.only, and as it ſtandeth in compariſon with this fouler
crime.) But having time and leiſure enough to bethink himſelf what he was
about, he doth it in cool blood, and with much adviſed deliberation : plotting and'.
contriving this way and that way to perfect his deſign. He was reſolved, whatſo-
ever ſhould become of it, to have it done: in regard of which ſetled reſolution
of his Will, this fin of David was therefore a high preſumptuous fin.
19. By the light of theſe Examples we may reaſonably diſcover what a Pre-
fumptuous fin is, and how it is diſtinguiſhed from thoſe of Ignorance and Infina
mity. Take the ſum of all thus. When a man ſufficiently convinced in his un-
derſtanding, that the thing he would do is unlawful, and diſpleaſing unto God;
or at leaſt hath ſufficient means ſo to convince him, if he be not willingly want-
ing to himſelf in the uſe thereof, ſo as he cannot juſtly plead Non putâram;
And then beſides hath time and leiſure to adviſe with himſelf, to examine the
cafe and every circumſtance of it, and to apply tlie light that is in his understand-
ing thereunto; And yet when all is done, reſolveth contrary to the dictates of
his own reaſon, and the checks of his own Conſcience, to go on, to put his wic-
ked intentions into act, and to fulfil his own wil, the apparent inconformity there-
of unto the will of God, notwithſtanding : this is a wilful and a fearful Preſump-
tion. Her ſpeech in the Poet expreſſeth itin part.
Video meliora, proboque;
Deteriora fequor
Medea apud
Ovid.
L
I fee I ſhould do that, and I know I ſhould do better to do that: but I have a Ta zgus? 674-
mind rather to this; and therefore I will do this. When we advance our own suí pése,
Wills, not only againſt the expreſs will of our great God, but even againſt the oux Cr.movs-
.
clear light of our own Conſciences ; and are not able, (nor indeed careful) to use poolelui
give any other reaſon why we will do this or that, but
only becauſe we will (pro Hippol
. act
. 2:
ratione voluntas ;) ſo making our own will (a piece of no good Logick) both
the Medium and the Concluſion: we do then ruſh headlong into thoſe fins, from
which David here prayeth ſo earneſtly to be with-held Keep back thy Servant,
O Lord, from. Preſumptuous Sins.
20. Now ſee we what Preſumptuous fins are: we are to conſider next,
how great and miſchievous they are. . Certainly if there were not ſomething in
them, more than in ordinary ſins, David would not pray againſt them in ſuch a
ſpecial manner as here we ſee he doth: and that in four particulars.
21. Firſt, becauſe thoſe other fins are quotidiană ſubreptionis, ſuch as the fer-
vant of God, though he walk never ſo warily, may yet be (and often is) over- édy zgorng:
taken with, through incogitancy, and the frequency of ſuch temptations as lie fo Oř. Gal. 6. 1.
thick in our way every where that the moſt watchful eye cannot alwaies be
aware of them all: his Prayer therefore concerning them is, that as he is ever
and anon gathering Soyl by them, fo God would be ever and anon cleanſing him
from them [O cleanſe thou me from my ſecret faults.] But
as for theſe greater and
preſumptuous firs, he deſireth the powerful.aidance of Gods holy Spirit towith-
hold him wholly from them, and to keep him back from ever approaching too
near unto them [Keep back thy Servant from preſumptuous ſins.] Asa Traveller
in a deep rode; will be choice of his way throughout, to keep himſelf as clean
as he can from beſpotting even with mire and dirt: but if he ſpie a rotten bog,
or a deep precipice juſt before him; he will make a ſudden top, hold back, and
caſt about for a ſafer way, he will be ſure (for fear of lying faſt, or venturing
a
joynt) to keep out of that howſoever: So David here ; Cleanſe me from thoſe,
but keep me back from theſe.
22. Secondly, in his Petition he maketh mention of his ſervice and dependance.
5 He often profeſſeth bimſelf the ſervant of God, Truly I am thy ſervant, I am Pfal. 116. 16.
es elre
!
}
1
.
408
Ad Aulam,
Pfal. 19. 13.
CC
he do
1
curavit ut no-
1
1
A
thy, ſervant, and the Son of thy handmaid. And he often remembreth it to
good purpoſe, and preſſeth it for his advantage, upon ſundry occaſions in this
" book of Pſalms : as he doth here very ſeaſonably and pertinently, [keep back
thy Servant -- ] Implying, that theſe Preſumptuous fins are more unbecoming
the ſervant of God, and more unpardonable in him, than thoſe other faults are.
As a diſcreet Mafter will paſs by many overſights in his ſervant, if ſometimes
for want of wit ; and ſome negligences too, if haply for want of care,
now and then otherwiſe than he would have him. But it would exceedingly
provoke theſpirit of the moſt ſuffering Maſter, to ſee his ſervant, though but
once, to do that which he knew would offend him in a kind of bravery, and out
* Idem delic of a fawcy and (a) ſelf-willed Preſumption : (*s who ſay, I know it will
anger
non eodem mos my Master, but all is one for that; I will do it tho:) no Patience would en-
do efficiet : fi dure this. So the ſervunt of God, by one preſumptuous ſin doth more grieve and
alter per nego exaſperate the holy Spirit of his gracious Master, and more highly provoke
admifit, alter his juſt indignation, than by many Ignorances or Negligences. ·
23. Thirdly, he ſpeaketh here of Dominion, [Let them not have Dominion
cens effet. Sen.
1. de ira. 16." over me.] Any ſmall ſin may get the upper hand of the finner, and bring him
under in time, and after that is once habituated by long cuſtome: ſo as he cannot
eaſily ſhake off the yoke, neither redeemhimſelf from under the tyranny thereof.
We ſee the experiment of it but too often and too evidently in our common
Swearers and Drunkards. Yet do ſuch kind of fins, for the moſt part, grow on
by little and little, ſteal into the throne inſenſibly, and do not exerciſe Dominion
over the enſlaved ſoul, till they have got Strength by many and multiplied Ads.
But a Preſumptuous ſin worketh a great alteration in the ſtate of the ſoul at once,
and by one ſingle ačž advanceth marvellouſly: weakning the ſpirit, and giving a
mighty advantage to the fleſh, even to the hazard of a compleat Conquest.
24. Laſtly, he ſpeaketh of the great offence: Total and final Apoftaſie; which
ſome underſtand to be the very fin against the Holy Ghoſt:which cutteth off from
the offender all poſſibility of pardon and reconcilement, becauſe it is ſuppoled to
be attended with final impenitency; and without penance there is no hope of re-
concilement, or place for pardon. David petitioneth to be kept back from theſe
Preſumptuous fins, and free from their Dominion, that ſo he might be upright and
innocent from the great tranſgreſſion. Asif theſe Preſumptuous fins did make ſome
nearer approaches to that great tranſgreſſion; and as if no man could well ſecure
himſelf againſt the danger of final impenitency, but by keeping out of the reach
of theſe Preſumptuous fins.
25. From all theſe intimations in the Text we may conclude, there is ſome-
thing more in Preſumptuous fins, than in ſins of Ignorance and Infirmity: the Ob-
liquity greater, and the Danger greater. Which we are now a little farther to
diſcover, that ſo our care to avoid them may be the greater. Their Obliquity is
beſt ſeen in the Cauſe: their Danger, in the Effects. It hath been cleared alrea-
dy, that Preſumptuous fins ſpring from the perverſneſs of the will, as the moſt
proper and Immediate cauſe : and it is the will
, that hath the chief ſtroke in all
moral actions torender them good or bad, better or worſe. It is a Maxime amongſt
I qui injuriæ. the Caſuiſts, Involuntarium minuit de ratione peccati:and (1) Voluntas diſtinguit
maleficia, lay the Lawyers. So that albeit there be many circumſtances, as of
Time, Place, Perſons, &c. and ſundry other reſpects, eſpecially thoſe of the
Matter, and of the End, very conſiderable for the aggravating, extenuating,
and comparing of fins one with another : yet the conſent of the Will is of lo
much greater importance than all the reſt, that call other conſiderations laid
aſide) every ſin is abſolutely by ſo much greater or leſſer, by how much it is
more or leſs voluntary. Sithence therefore in lins of Ignoranceand Infirmity there
is leſs Wilfulneſs; the 'Will being miſled in the one by an Error in the Judgment,
and in the theri tranſported by the violence of ſome Paſſion : and in lins of
Preſuma
1
1
P. de furtis
47.253.
.
I
1
Pfal. 19. 13.
409
The Fourth Sermon.
T
Preſumption there is a greater wilfulneſs; wherein the Will, wapting either in
formation or leiſure to reſolve better, doth yet knowingly and adviſedly reſolve to
do ill: it will neceſſarily follow, that Preſumptuous fins are therefore far greater
fins, than either of the other are. The Will being abundantly and beyond mea-
fure wilful, maketh the fin to be abundantly and beyond meaſure ſinful. Doubt-
lers far greater was Davids ſin, in murthering (though but) his ſervant : than
either Peters, in denying his Maſter ; or Sauls, in blaſpheming and perſecuting
his Saviour.
26. Nor only do Prefumptuous fins ſpring from a worſe Cauſe than the other,
and thence are more Sinful: but do alſo produceworſe Effects than they, and fó
are more dangerous: whether we look at them before, or at the time of Re-
pentance, or after. Before Repentance, they hạrden the heart wonderfully ;
hey waft the conſcience in a fearful manner, and bring ſuch a callous cruſt upon the
tnner man : that it will be * a long and a hard work, ſo to ſupple, loften, and * Tardiks pec.
intender the heart again, as to make it capable of the impreſſions of Repen-
catum ſolvi-
tur quod per
tance. For alas ! what hope to do good upon a wilful man? The moſt grave confilium foli-
admonitions, the moſt ſeaſonable reproofs, the moſt powerful exhortations, the datur. Greg.de
moſt convincing Reaſons that can be uſed to ſuch a man; are bụt Tabula cæco,as Parc
. 3.
a curious Picture to a blind man; (for who ſo blind, as he that will not ſee?)
and Fabula furdo, a pleaſant tale to a deaf man; (for who fo deaf as he that will
not hear?)
27. Thus it is with wicked men and caſt-aways, whoſe brawny hearts are by
theſe wilfulrebellions fitted for, and fatted up unto deſtruction. And verily not
much better than thus is it with Gods faithful ſervants for the time; if at any
time they hap to fall into any preſumptuous ſin. In what a ſad condition may we
think poor David was, after he had lain with the Wife and llain the Husband?
What muſick could he now (trow ye) find in his own Anthems? With what
comfort could he ſay his Prayers ? Did not his tongue think ye, cleave to the
roof of his mouth? And had not his right hand well-nigh forgot her cunning?
To the judgment of man, no difference for ſome months together (during his
unrepentance) betwixt holy David, the man after Gods own heart, and a profane
ſcorner, that had no fear of God before his eyes. Such waſt and havock had that
great fon made, and ſuch ſpoil of the graces and pledges of Gods holy Spirit in
his foul. Look how a fober wiſe man, who when he is himſelf is able to order
his words and affairs with excellent diſcretion ; when in a ſharp burning-fever
his blood is inflamed, and his brains diſtempered, will rave, and talk at random,
and fling ſtones and dirt at all about him, and every other way in his ſpeeches
and motions, behave himſelf like a fool or mad-man : ſo is the ſervant of God,
lying under the guilt of a Preſumptuous fin, before Repentance.
28. And then when he doth come to repent; Lord what a-do there is with
him, before that great ſtomach of his will come down, and his Maſterful
ſpirit be
ſoundly ſubdued! And yet down it muſt, fubdued it muſt be; or he getteth no a Alto vulnera
pardon. What ſhrinking and drawing back, when the wound cometh to be ſearcht! longa medicina
And yet (a) ſearcht it muſt be, and probed to the bottom 5 or there will be no non defit
.
Cypr.ler.s.de
perfect recovery. Preſumptuous fins, being ſo grievous hath been ſhewed, let no
Japfis.
man think they will be removed with (b) mean and ordinary Humiliations : The bóz నu
Remedy muſt be proportioned, both for ſtrength and quantity, (Ingredients Tugrès For sus
and Doſe) to the Quality and Malignity of the diſtemper; or it will never do the sea utzpovel-
cure. As ſtains of a deep dye will not out of the cloth, with ſuch ordinary x@. Naz. Ar-
Waflyings, as will fetch out lighter Spots; ſo to cleanſe the heart defiled with
theſe deeper pollutions, theſe crimſon and ſcarlet fins, and to reſtore it pure 2 Cor. 7. Ir.
white as ſnow or wooll; a more ſolemn and laſting courſe is requiſite , than for
than forc Quàm mag-
na deliquimus ,
leffer tranſgreſſions
. It will (c) ask more ſighs, more tears, more Indignation , tam granditer
more revenge; a ſtronger infuſion of all thoſe ſoveraign ingredients preſcribed de fleamus,
Cypr. ibid.
Ggg
by
can. carm. 8.
Iſa. I, 18.
A
i
410
: Ad Aulain, ,
Pfal. 19. 13.
1
neus.
Ambrof.
1
f
1
1
by St. Paul, 2 Cor. 7.: before there can be any comfortable hope that it is par-
doned. The will of man is a fowre: and ſtubborn piece of clay, that will not
frame to any ſerviceable ufe, without much working. A ſoft and tender heart in-
deed is foon rènt in pieces: like a filken garment; if it do but catch upon any
little nail. But a heart hardned with long cuſtom of Jinning, eſpecially if it be
d-_-duro with one of theſe preſumptuous ſins, is like the knottýroot-end of an old Oak, thật
* Rodo durus cu hath lain long a drying in the
Sun. It muſt be (d) a hard wedge that will enter,
and, it muſt be handled with ſome skill too to make it do that : and when the
Adag..
gravilli- wedge is entred, it will endure many, a hard knock, before it will yield to the
mus nodos no Cleaver, and fall in funder. And indeed it is a bleſſed thing, and to be acknow-
nifi graviſimo ledged a gracious evidence of Gods unſpeakable mercy, to thoſe that have mil-
oppreſorio. fully ſuffered ſuch an unclean ſpirit to enter in, and to take posſeſſion of their ſouls
,
if they ſhall ever be enabled to out him again, though with never ſo much
faſting and Prayer. Potentes Potenter, they that have mightily offended, ſhallbe
fure to be mightily tormented, if they repent not : and therefore it is but reaſon
they ſhould be mightily.humbled, when they do repent.
129. After repentance alſo, Prefumptuous fins, for the moſt part have their un-
comfortable Effects. Very ſeldom hath any man taken the liberty to fin preſump-
tuouſly, but he hath after met with that which hath been grievous to him: either
in outward things, or in his good name, or in his ſoul ; in ſome or other of theſe,
if not in all, even after the renewing of himſelf by repentance, and the ſealing
of his pardon from God. Like a grievous wound or fore, that is not only of a
bard cure,
but leaveth alſo fome remembrance behind it, fome ſcar in the fleſh af-
ter it is cured.
30. Firſt, a Preſumptuous finner rarely eſcapeth without ſome notable out-
ward Affli&tion. Not properly as a debt payable to the Juſtice of God by way
of ſatisfaction, for there is no proportion between the one and the other. But
partly, as an evidence of Gods high diſpleaſure againſt ſuch a high provocation ;
and partly, as a fit chaſtiſement, wherewith he is pleaſed in mercy to correct his
ſervants, when they have demeaned-themſelves ſo prefumptuouſy: that both
they and others may be admoniſhed by that example to do ſo no more. Be Da-
vid the inſtance. What a world of miſchief and miſery did he create unto him-
ſelf by that one preſumptuous fact in the matter of Uriah, almoſt all the days
of his life after? The Prophet Nathan at the very ſame time, when he delive-
red him Gods royal and gracious pardon for it, under ſeal (Tranſtulit peccatum,
the Lord hath put away thy ſin:) yet did he withal read him the bitter conſequents
2 Sam. 12. 13. of it; as you have them fet down,' 2'Sam. 12. And as he foretold him, ac-
2 Sam. 13. 14. cordingly it fell out with him. His daughter defiled by her brother : that bro-
ther ſlain by another brother : a ſtrong conſpiracy raiſed againſt him by his own
2 Sam. 15.12. Son : his Concubines openly defiled by the ſame Son; himſelf afflicted with the
untimely and uncomfortable death of that Son, who was his darling : reviled
and curſed to his face by a baſe unworthy Companion : beſides many other
affronts, troubles, and vexations continually. He had few quiet hours all his
life long and even upon his death-bed not a little difquieted with tidings of his
I King. 1. 17.
two Sons, almoſt up in arms about the Succeffion. We uſe to ſay, The wilful
&c. man never wanteth woe: and truly David felt it by ſad experience, what woe his
wilfulneſs wrought him.
31. Secondly, Preſumptuous fins are often Scandalous ; leaving an indelible
ſtain and blot upon the name and memory of the guilty offender, not to be whol-
ly wiped off, ſo long as that name and memory laſteth. David muſt be our
inſtance here too : who finned many other times and ways, beſides that in the
matter of Uriah. “ It can be little pleaſure to us to rake into the infirmities of
« Gods Servants, and bring them upon the Stage; it would perhaps become
« our charity better to caſt å Mantle over their nakedneſs
, where the fact will
66 with
+
-29.
-16. 22.
-18 33
2 Sam. 16. so
&c.
1
1
1
}
1
)
CG
19. 29.
-18.5: 336
.
&c.
Plål. 19:13.
The Fourth Sermon.
4.11
with any tolerable conſtruction bear an excuſe. Yęt ſith all things that are
sporitten are written for our learning, and that it pleaſed the wiſdom of God, Rom. 15.4
"for that end to leave ſo many of their fuilings upon record, as glaſſes to re-
< preſent unto us our common frailties, and as monuments and marks to mind us
a of thoſe rocks whereat others have been ſhipwrackt: it cannot be blamed in us,
« to take notice of them, and to make the beſt uſe we can of them for our own
"ſpiritual advantage. His diffidence then, and anxiety left he ſhould periſh one y Sam. 29.1.
day by the hands of Saul, when he had Gods promiſe that he ſhould out-live him.
His deep diſimulation with and before Achis ; eſpecially when he tendred bis 1 Sam. 21. 12
ſervice to him in the Wars. His raſh cholerick vow to deſtroy Nabal, and all that & 27.10.
belonged to him, who had indeed played the churl and the wretch with him (as & 388
covetous and unthankful men ſometimes will do) but yet in rigore had done a Sam.16.4.
him.no wrong. His double injuſtice to his loyal Subject Mephiboſheth C and
therein alſo his forgetfulneſs of his old and truſty friend Jonathan ) firſt, in giving
away all his Lands upon the bare ſuggeſtion of a ſervant, and that to the falſe In-
former himſelf, and that without any examination at all of the matter ; and
then, in reſtoring him but half again, when he knew the fuggeſtion to be falſe.
His fond affection to his ungracious Son Abjolom ; in tendring his life before his
own fafety, and the publick good, and in taking his death with fò much unman-
ly impatience. His lenity and indulgence to his other Son Adonijah, who was no
Þetter than he ſhould be neither ; to whom he never ſaid ſo much at any time;
as Eli did to his Sons, Why haſt thou done ſo ? His carnal confidence in the mul
1 King. 1.6.
titude of his Subjects, when he cauſed them to be numbred by the Poll. Theſe 2 Sam.
24
(and perhaps ſome other) ſinful overſights, which do not preſently occur to
my memory, are regiſtred of David, as well as the murther of Vriah. Yet as if
all theſe were nothing in compariſon of that one': that one alone is put in by the
Holy Ghoſt by way of exception, and ſo inſerted as an exception in that glorious
teſtimony, which we find given of him, 1 King. 15. 5. [David did that which
was right in the eyes of the Lord, and turned pot aſide from any thing that he came
manded him-all the days of his life, ſave only in the matter of Uriah the Hittite.]
That is, he turned not aſide ſo foully, and to contemptuouſly,ſo preſumptuoufly,
and ſo provokingly in any other thing, as he did in that buſineſs of Uriah. All
his Ignorances, and Negligences, and Inconſiderations, and Infirmities are paffed
over in ſilence: only this great Preſumptuous fin ſtandeth up as a Pillar or Mo-
nument erected ad perpetuam rei memorian, to his perpetual ſhame in that parti-
cular : for all ſucceeding generations to take warning and example by
32. Yet were this morė tolerable, if beſides a Stain in the Name, theſe Pre-
fumptuous fins did not alſo leave a Sting in the Conſcience of the finner, which
abideth in him many times a long while after the ſin is repented of and pardoned;
ready upon every occaſion to ſmite him, and to gall him with ſome touch and
remorſe of his old prefumption: Like as a man, that having gotten ſome fore ,
bruiſe in his youth, and by the help of Surgery and the ſtrength of youth over-
worn it; may yet carry a grudging of it in his bones or joypts by fits, perhaps to
his dying day. And as for the moſt part ſuch grudgings of an old bruile,are
aptelt to recur upon ſome new diſtemper of body, or upon change of weather::ſo
the grief of an old preſumptnous fin.is, commonly moſt felt, upon the com-
mitting of ſome new ſin, or the approach of ſome new affliction. Do you
think David had not in all thoſe afflictions that after befel him, and at the
apprehenſion of every ſinfuil overſight into which he fellz a freih remembrance
withal of the matter of Uriah, not without ſome grief and Mhame thereat ? As
Gen.42.21.22.
the diſtreſs-Foſephs brethren met with in Ægypt, Gen. 42. brought to their re- V. Facob. Ar-
membrance their treacherous dealings with him: which was (by probable com-
les a.m. 22760
putation) at the leaſt twenty years after the thing was done. Yea, and after their
Fathers death, (which by the like probable computation was dear upon twenty
Ggg 2
DE
magh. Anna-
-2314.
50. 15.
17.
}
years
des
0
?
1
-
<
*
Pfal. 19. 13.
? 412
Ad Aulàm,
yeurs motey the remorſe of the fame fin wrought upon their Conſciences afreſh,
perplexilfig their hearts withi new fedrs and jealouſies, “True it is, the finüer
i once throughly purgèd ofthe fin by repentance, hath no more conſciencë of thiae
fid; in that fearful degree (ordinarily) as to be a perpetual rack to his soul,
s and to törment him with reltleſs doubtings of his reconcilement even to de
“Spain: yet can it not chuſe but put ſome affrightment into him, to remember
"into what a deſperate eſtate he had before plunged himſelf by his own wilful dif
sobedience, if God had not beer infinitely gracious to him therein. Great pre-
fumptions will not fuffer him that hath repented them, for ever quite to forget
them: and he fhall never be able to remember them, without shame and bora
"
1
rour.
1
way ; but
Jer. 8.6.
33. Great cauſe then had David to pray fo earneſtly (as we ſee here he doth)
againſt them; and as great cauſe have the beſt of us to uſe our beſt care and en
deavour to avoid them: being they ſpring from ſuch a curſed root, and are both
fo grievous to the holy Spirit of God, and of ſuch bitter conſequence to the guil-
ty
offender. Our next bulineſs will be, (the ſin and danger being ſo great) to
learn what is beſt tobe done on our patt, for the avoiding and preventing both
of fin and danger
. Now the means of prevention (our third diſcovery) are
,
Firſt, to ſeek help from the hand of God, by praying with David here that the
Lord would keep us back; and then to put to our own helping hand, by ſecond-
ing our prayers'with our beſt endeavours
, to keep our felves back from theſe pre-
fumptuous liris.
34. A Jove Principiam. We have no ſtay, nor command of our felves; (lo
maſterføl are our Wills, and head-ſtrong:) but that, if God ſhould leave us
wholly to the wildneſs of our unruly nature, and to take our own courſe, we
ſhould ſoon ruh our ſelvès upon our own rnin. “Like unto the horſe and mule
Pfal. 32. 9. fo that have no underſtanding, to guide themſelves in a right and ſafe
thêý mult be Rolden in with
. bit arid bridle put into their mouths : elſe they will
kelther, w9Bp. find miſchief
. If we be not kept back with ſtrong hand (and no
other hand but the hand of God is ſtrong enough to keep us back:) we ſhall foon
run into all extremities of evil with the greateſt impétuouſneſs that can be, as the
horſe riefhethinto the battle's running into every exceſs of riot as faſt as any tems
i Pet. 4. 4. ptation is ſet before us, and committing all manner
of wickedneſs with all kind
Eph. 4. 19. of greedinėsDavid Kitewit full well, and therefore durſt not truſt his own
Heart ito fát; but beiflg jealous over Himſelf with a Godly jealouſie, evermore he
made God fis refugę. 'If at any time, he had been kept back from linning, when
fome opportunity did seem to tempt or 'provoke him thereunto, he bleſſed God
1 Sam. 25. 32. for if; for He ſawit was Gods doing more than his own, (Bleſſed be the Lord,
that hati kept his ſervant from evtt) in the caſe of Nabal, 1 Sam. 25. If at any time
he deſired to be kept back from finning, when Satan had laid a bait for him with
gut, ſuitable to fortie last ſtirring within; he fought to God foriè : for he knew
thál" he must do it'; "Himſelf could not, (keep back thy ſervånt alſo from pre-
fumptied des Jers) here in the Text. Without his help and bleſſing all endeavours
are ivanh, his help and bleſſing therefore muſt be ſought for in the firſt place
bý pruhy
35. But we may not think, when we have ſo done, that we have done al
thàt lièch upón us to do, and ſo an end of the buſineſs. It is Gods bleſſing; I
confefs, that dbth the deed; not our endeavours : but we are vain, if we ex-
pedt Godsdielling, without doing our endeavours
. Can we be ſo ſenlleſs as to
vitnagide it ſhould ſerve our turn to ſay, Lord keep us back: and yèt our ſelves in
the mean time thræft forward as far as we can? No: if we will have our prayer
Effectural and in their efficacy is our 'chiefeſt hope and comfort;) we muſt le
cond
durfaithfiel
, prayers with our faithful endeavours
. Oculus ad Cælum ; manus
od davnina
. "Then may we with confidence expect, that God ſhould do his part
34.
1
in
S
in
3
1
+
A
1
t
1
1
1
ز
1
Pfal. 19. 13.
The Fourth Sermon.
413
in keeping us back, when we are duly careful to do our part alſo towards the
keeping our felves back from preſumptuous ſins. Againſt which fins, the beſtánd
moſt ſovereign preſervatives, I am yet able to preſcribe, are theſe four follow-
THE E
ing. It is every mans concernment : and therefore I hope it shall be without autóv.
offence, if after the example of God himſelf in delivering the Láto, I ſpeak to
I Joh. g. 28.
every mans ſoul (as it were) in particular.
36. For the avoiding then of Preſumptuous fins: Firſt, be ſure never to do any
thing againſt the clear light of thine own Conſcience. “Every known ſin hatha
<< ſpice of wilfulneſs and preſumption in it. The very compoſure of Davids
Prayer in the preſent paſſage implieth as much ; in paffing immediately, after
« the mention of his ſecret and unknown fins, to the mentioning of theſe pre-
“ fumptuous Sins: as if there were ſcarce any medium at all between them. And
“ every ſin against Conſcience is a known ſin. Aman hath not a heavier Foe than
“his own Conſcience, after he hath ſinned; nor before he fin; a faster Friend.
Oh take heed of loſing ſuch a Friend: or of making it, of a Friend, an Accuſer.
If I ſhould ſee one that I loved well fall into the company of a Cheater, or
other crafty Companion, that would be ſure to inveigle him in ſome ill bargain,
or draw him into ſome hurtful inconvenience , if he ſhould cloſe with him ; of
whom yet he had no ſuſpicion : I ſhould do but the part of a Friend to take
bim aſide, tell him who had him in hand, and bid him look well to himſelf,
and beware a cheat. But if he ſhould after ſuch warning given grow into farther
familiarity with him; and I ſhould ſtill give him ſigns one after another, to
break off ſpeech, and to quit the company of ſuch a dangerous fellow, and all to
no purpoſe : Who could either pity him, or blame me, if I ſhould leave him at
laſt to be gulled and fooled, that ſet fo little by (a) the wholfom and timely ad-
adga si
monitions of his friend ? Much greater than his is thy folly, if thou (b) neg- mae poo's
lecteſt the warnings, and deſpiſeſt the murmurings of thine own conſcience. Ev ¿Tekops.
Thou ſuffereſt it but deſervedly, if thy Conſcience having ſo often warned thee in b 0 te miferum
vain, at length grow weary of that office, and leave thee to take thine own ſi contemnis
courſe; and to thou become a prey to the Devil
, and fall into fundry grievous Senec. Ep.43
preſumptions. Quis enim invitum fèrvare laboret ?: Be careful not to grieve thine Hor.1.Ep.20.
omon Spirit by offending thy Conſcience: and thou ſhalt not lightly griève the Spi- Eph. 4. 3o.
fit of God by Ginning Prefimptuouſly.
37. Secondly, ſtrive to be Maſter of thine own Will
. We count our horſes un-
ſerviceable till they be broken : and the more head-ſtrong, the more unſervice-
able: And it is a point of the greateſt skill in the Art of Education, for Parents
betimes to break their children of their Wills. If David had done fo with his
Abſolom, and his Adonijah, for ought we know, he might have had more com-
fort of them. Why ſhouldſt
riot thou carry as ſteady and ſevere' a hand over
thine opon Soul, as a diſcreet Father would do over his Child? And be as careful
to break thy ſelf of thîne owon Will; as he his Child of his? And to get the Maſtery
over thy ſelf in greater matters, it will behove thee to exerciſe this Difiipline
firſt in leffer thithgs: as he that would be a skilful Wood-man, will exerciſe him-
ſelf
thereunto firſt by ſhooting ſometimes at a dead mark. In thy meats and drinks
.
in thy paſtimes and ſociety
, iti other delights and things, ſuch as are in themſelves
both lawful and honeft ; exerciſe this foveraighty now and then over thine own
will. When thou obſerveſt it eagerly bent upon ſome one thing, (that may
without fin or folly be left únqotie;) ſometimes dény thy ſelf and thine own will
therein; curb thy deſives, though they be ſomewhat importunate: and thou ſhalt
find in time incredible benefit by it. There are fome other, but this is one of the
belt lures of Faſting, and (to my ſeeming) the moſt proper and immediate
good that cometh by it: not fo much toʻtame the flesh; and take down the body
(though that allo) as to croſs the appetite, and pull down the Will
.
Ifa. 58. So
Proverbial form of afflitting the foul, uſual among the Hebrews, and that
6 peculiar
I,
1
A
66 That
1
1
Plal. 19.13.
25.
Knolles.
2 Sam. 23. 15.
16.
by the
de benef.
7
Prov. 16. 32.
414
Ad Aulam,
Prov. 23. 2. peculiar to Solomon of putting a knife to the throat, do both look this way.
1 Cor. 9.27. ' And fo doth St. Pauls upotrditevCor, 9, which is an athletique pugilar word:
as thoſe that beat one another with their fiſts, ſtriving for the Maſtery; ſo did he
to bring his body in ſubjection, that fo he might have (as the phraſe is otherwhere
1 Cor. 7.33• in the ſame Epiſtle) ésciav zõ idi's fiahuer G, power over his own will
.
38. The fact was barbarous, but yet the Story memorable of Amuraih
the Great Turk, in cutting off with his own hands the head of his beautiful
Minion Irene, upon no diſlike at all ; but meerly that his Princes (who were
diſpleaſed to ſee his mind, by doating upon her, drawn off from all care of the
publick affairs) might withal fee, how he could command himſelf, and conquer
his own affections. But we need not ſeek out fo for an example : having one
more innocent, aud of a far better man than he, in the Scriptures; even our
David. Who longing with an earneſt appetite to drink of the water of the Well
;
gate of Bethlehem:“Yet when he had it brought him, by the brave' at:
tempt of three of his Worthies, he would not tafte a drop of it, but in con-
demnation of the inordinacy of his appetite, which had expoſed ſuch worthy
a Quem magis
admiraberis, perſons to the bazard of their lives) poured it out unto the Lord. What a mals
quàm qui im- or Sin and Miſery had he eſcaped, could he have ſo denied himſelf in the matter
perat fibi,
quàm qui ſe
of Uriah? Verily, there is no conqueſt like this,for a man to conquer himſelf: and
habet in pote- he that hath(a) ſubdued his own will,hath done a braver thing, than he that hath
ftate?
taken a Town or ſcaled the walls of a Caſtle. It is wilfulneſs only that begetteth
Gentes facilius
eſt barbarus, Preſumption: the more therefore thou canſt maſter thiae own will, the ſafer thou
&c. Senec. 5. art from ſinning Preſumptuouſly. That is the ſecond.
39. Thirdly. Beware of engaging thy ſelf to fin. It is a fearful thing, when fin
2 Tim. 2. 26. hath got a tye upon a man. Then is one properly in the ſnare of the Devil: when
he hath him as it were in a ſtring, and may lead him captive to what meaſure of
preſumption he will. And ſundry ways may a man thus entangle himſelf: by a
Verbal, by a Real
, by a Sinful Engagement. He ſhall do beſt to keep himſelf
out of all theſe ſnares. But if once he be in, there is no way out again but one:
even this, To loſe his Pledge, to break in ſunder the bonds wherein he is tied, as
Judg. 16.9. Samſon did the green withs, and to caſt away thoſe cords from him.
40. A man hath bound himſelf rathly by ſome. Promiſe, vom or Covenant ;
to do ſomething he may not do, or not to do ſomething he ought to do. He
now engaged in a fin: the Devil hath got this tye upon him. And though his
Conſcience tell him he cannot proceed
without fin ; yet becauſe of his von, or
his oath, he is wilful, and muſt on. It was Herods Caſe; for taking off the Bap-
tiſts head, It was againſt his Conſcienceto do it, for he knew he had not deſerved
it : Yea,and it was againſt
his mind too to do it, for the Text ſaith he was exceed-
ing ſorry that his Nięce ſhould put him upon it. But faith the Story withal,
for his oaths fake, and becauſe the great ones about him ſhould not ſay but the
King would be as big as his word, he reſolved it ſhould be done, and
mandment accordingly to have it done. This I call a Verbal Engagement.
41. There is a Real one too, asill as this. For example. A man heareth of a
bargain which he apprehendeth will be for his profit.; or ſpieth out a likely way
for his advancement : and being unwilling to loſe the opportunity, perhaps dif
burſeth ſome moneys, or putteth his great friends upon it to further his deſign.
It
may be afterwards, upon better conſideration, he eſpieth a flaw in it, which
he ſaw not before :: or fome intervening accident, which he could not proba-
bly foreſee, hath caſt ſuch a rub in his way, that he cannot go on fairly, as at
firſt he hoped, but he muſt ſtrain his conſcience a little to remove that rub. This
he knoweth he ſhould not do: but alas, he is now engaged. The Devil hath this
tye upon him; It would not be for his eaſe to loſe ſo much money, as he is out
of purſe already in the adventure: And he ſhall hazard the loſs of his great
:53. friends hereafter, if having put them upon a bulineſs, ſhould now relinquiſh
it;
Mat. 6. 20.
-26.
A
gave com
1
2 Chron. 25:
3
.
-9.
A
!
jam
Pſal. 19: 13.
T be Fourth Sermon.
415
it: And ſo he reſolveth to go on. It was Amaziah's Cafe in part, when to aid
him againſt the Edomites he had hired a hundred thoufand men of Iſrael
for an
hundred talents of ſilver. A Prophet cometh to him, and telleth him it was the ő.
Lords pleaſure he ſhould diſmiſs the Souldiers he had hired; for God woonld not
be with them : and if he did employ them, he should not proſper. The-King was
troubled at it not a little. He might fear leſt the caſhiered Souldiers fhould do
him fome diſpleaſure as they returned back : and ſo they did, and that aſhrewd 13.
diſpleaſure too ; but the thing he ſtuck at moſt, was the moneys he was out,(What
Mall we do, faith he, for the hundred talents, wkich I have given tothe Army of
Iſrael?) He thought it went hard to part with ſuch a round firm for nothing.
Indeed the Prophet put him into the right way ; even to give it for loſt, and to
reſt upon the goodneſs of God, who was able to give him much more than that,
And the King did very well and wiſely,to hearken to the counſel of the Prophet,
and to be content to Git down with the loſs : And ſo he came well off at the laſt;
though he was dangerouſly engaged onward.
42. Beſides that Verbal, and this Real, there is yet a third, which I call a ſin-
ful Engagement, (becauſe it is ſuch originally, and à principio ; for the two for,
mer alſo are ſinful à termino, and in the Event :) far worſe than either of both.
And that is, when a man hath already done ſome èvil, from which he cannot
handſomly acquit himſelf, but to his loſs or Shame, or other puniſhment ; 'unleſs
he either cover it, or maintain it, or ſome other way help himſelf
, by laying
(a) another ſin uponit: as untoward Children and naughty Servants are wont, a Scelera ſcele-
when they have done a fault, and yet would ſhún the blame, to ſhift it off with ribius tuenda
funt. Senec. I.
a lie. This is (b) the moſt dangerous tye of all other: and there is nothing that de clem. 13.
lo deſperately caſteth a man upon a pilful reſolution of finning, as when the com-b Quid eo ind
mitting of one Sin bringeth with it a ſeeming neceſſity of doing another. This este malo ne-
makes men like the Giants in the Poets, imponere Pelion Ofæ, to heap fin upon ceſſe est ? Ibid.
fin, to pile up tranſgreſſions one upon another, and to add thirſt to drunkenneſs
. Deuz 29.19
It was Davids very caſe in the matter of Uriah “He had never proceeded to
“ſuch black thoughts, as to plot the murther of a perſon ſo worthy and ſo inno-
“ cent in ſo baſe a manner, and with ſo much palpable hypocriſie; had he not been
deeply ingaged before by another diſhonest act already by him committed. He
had lain with the wife, ſhe proving with child, and ali his other ſhifts, where-
by hehad attempted to cloak it, taking no effect; the thing was like to come to
publick knowledge to his everlaſting diſgrace, if not alſo to the great reproach of
Religion. No way now to help it, but to take the husband out of the way, and
to marry the widow. He reſolveth upon it therefore : (c) ſo it muſt be, come
c m uaves
what will come on it, Jacka eft alea: David was already in, and now no remedy váy xin rúv
but he muſt on.
τυχω, κάν μη
43
53. Theſe be fearful things. Therefore as wary men in the world love to keep Hecuba act. 4.
themſelves out of bonds, fo do thou bewareof theſe Engagements. Seldom doth
a man fall into a Preſumptuous Sin, but where the Devil hath got ſuch a bank
over him, as one of theſe three , I have now mentioned. But he that hath fuf-
fered himſelf to be thus enſnared, hath this only way left for his eſčape, even to
diſengage himſelf out of hand, by breaking through the ſnare, if he cannot fairly
unty it: as Alexander cut the great knot in pieces with his ſword, which he
Curt. lib.
could elſe never have unlooſed. Know that neither Oath, Von, nor other tye
whatſoever is allowed by Almighty God to be Vinculum iniquitatis,to bind thee
to any Ginfulinconvenience. Whatſoever ſeeming neceſſity there is of doing evil;
conſider it groweth but by a latter contract:but God isable to plead a precontract;
be vertue whereofthere lieth upon thee an abſolute neceſſityof obedience.Oppoſe
then, againſt all thy raſh promiſes and vows, that ſolemn promiſe and vow, thou
madeſt unto God in the face of the Congregation, and tookeſt the holy Sacra-
ment upon it in thy Baptiſm, to keep his holy Commandmenis, and to continue his
faithful
/
.
}
:
Pfal. 19.13.
}
1
416
1
1
Prov, 1, 10.
Ad Aulam
faithful fervant and ſouldier unto thy lives end. Let Equity teach thee, that the first
bond ſhould be firſt diſcharged: and Reaſon, that if an Oath or Vow muſt ſtand,
the firſt ſhould rather. That is the Third Preſervative.
44. Laſtly, and in a word : “Obdura, Harden thy ſelf with a holy obſtinacy
wand wilfulneſs; and Obtura, ſtop thy ears, like the deaf Adder, againſt all the
“inchantments of Satan and his inſtruments, when they would by any cunning
"inticement charm thee into any kind of Sin. It is Solomons receipt, and a fure
one z no antidote like it : My Son, if Sinners entice thee; conſent thou not. Yet even
from theſe Sinners thou mayeſt learn this point of Wiſdom : behold how reſolute
and wilful they are in their courſes. Diffwade them therefrom with the beſt art
you can deviſe : they will, it may be, give you the hearing; perhaps confels
you ipeak reaſon. But they hold the Concluſion ſtill
, in deſpite of all Premiſſes:
when you have ſaid what you can, they will do what they liſt. Why canſt thou
not be as obſtinately good, as they are obſtinately evil; And notwithſtanding all
the ſophiſms of Satan, perſwafions of carnal Reaſon, allurements or diſcourage-
ments in the world, ſay and hold ; that thou wilt not for all that depart from
-Pfal 119,115.
the obedience of thy Maker. Away from me ye wicked, for Iwill keep the Com.
106. mandments of my God; faith David, Pfal
. 119. As if he had ſaid, Talk no more
of it; ſave your breath ; I am reſolved of my courſe, I have ſworn and am fted-
faſtly purpoſed to keep the Commandments of my God : with God help there will
I hold me: and all the world ſhall not wreſt me from it.
45, The Divel is an errand Sophifter ; and will not take an anſwer, though
never ſo reaſonable and ſatisfactory,bat will ever have ſomewhat or other to re-
ply. So long as we hold us but to Ob. and Sol. to argument and anſwer ; he will
Mat.4.6.
never out:but wrangle in infinitum. You may ſee it in Mat. 4. how ready he
was with his Replies, even upon our bleſſed Saviour himſelf; and that with
Scriptum eſt too: as if he meant to drop quotations with him. But as there Chriſts
70.76 Edturã, Avoid Satan, non-pluſt the Tempter, beyond all the Reaſons and Alu
thirities that could be produced: ſo the ſafeſt way for us to come off clear
from him, is to give him a flat denial without further reaſon, and let him take
that for an anſwer, if he will any. Thus to be Wilful, is a bleſſed wilfulneſs ; a
reſolution well becoming the ſervant and child of God; and a ſtrong pre-
ſervative againſt wilful Preſumption. The fort, is as good as half loſt(having to
“ treat with ſuch a cunning enemy) if you do but once admit of a Treaty:
“therefore ſtand off.
ali gerid on a
46. But when we have done all, we muſt begin again. When we have reſolved
deve per cent Boy and endeavoured what we can, unleſs (a) the Lord be pleaſed to ſet his Fiat
pày gedragship unto it, and to confirm it with his royal aſſent, all our labour is but loſt
. As he
.
is the Alpha, ſo is he to be the Omega too: and therefore we muſt ſet him at
Eurip. Sup.
plic. Act 2. both ends. And as we were to begin with kim, ſo we are to conclude with him:
Pray firft; pray laſt: Pray before all, that we may have grace to do our Endea-
vours ; Pray after all, that he would give a bleſſing to our endeavours. That ſo
when Satan, the World, and our own Fleſh ſhall all conſpire againſt us to drive us
forward to the works of fin, we may by his grace and bleſſing he kept backthere-
from, and enabled to perfevere in true faith and holineſs all the days ofour lives.
Which God our heavenly Father grant us for his mercies ſake, and for the merits
of Jeſus Chriſt his only Son our Lord: to whom both with the Holy Ghost, &c
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Philip, 4.11.
Not shat I speak in reſpect of want: for I have learned
in whatſoever ftat&
I am, therewith to be content.
i
Aint Paul found much kindneſ from theſe Philippidns; and
took much comfort in'it : And becauſe it was more than
ordinary, and beyond the kindneſs of other Churches, he
doth therefore ſometimes remember it with much thank-
fulneſs both to God and them. “Even in the beginning of ver. 15.
s the Goſpel ; that is preſently after his firſt preaching it a-
çamong them, (the ſtory whereof is laid down, AFS 16.) ACS 16. I.
" when having paffed through Amphipolis and Apollonia, he came and preached
a at Theffalonica, which was another principal City of Macedonia : theſe Phi- 2 Thef. 3.9,9.
" Lippians hearing belike that the Apoſtle had little other means for his mainte- ---
* manos there, than what he got by his band-labour (wherein both for Examples
" lake, and becaufe he would not be chargeable to the Theſſalonians, he employed
himſelf diligençly bath day and night ;) they fent over, and ſo did no other Church
but thay, and that once and again, to fupplý his neceſſities there.
: 1. And as they began, it feemeth they continued to ſhew forth the truth of
their Faitli
, and to adorn their Chriſtian Profeffion, by their chearfulneſs and li-
berality, in contributing to the neceſſities of their brethren upon every good oc- Aas 18. 11.
safion. " Egt at Corinth alſo the
year following,
where for the ſpace of a year and 1 Cor. 9. 126
kalf together he did for good conſiderations forbear (as he had before. done
at Theffalomica) to challenge that Maintenance from the people which by
«cGods Ordinance he had a right unto: the ſupplies he had, he acknowledgeth-14.
to have come froma dhe brethren of Macedonia ; As if he had even robbed the Phi- 2 çor. II: Q.
clippians (it is his own word) in taking wages of them for the ſervice done to other
Churches.
H hh
-8.
1
Ver. 15. 16.
15.
CG
-8.
3. Not
1
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Phil. 4. 11.
+
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Vers. so.
-18.
-18.
-19
1
2 Cor. 12. 16.
-18.
1
V.10.-19.
Ad Aulam,
3.
Not to ſpeak of their great bounty ſome three or four years after that, to-
Rom. 15. 26. wards the relief of the poor brethren that dwelt in Judea; wherein they were
2 Cor. 8. 3. willing of themſelves without any great ſolicitation, and liberal (not only to the
utmoſt of, but) even ſomewhat beyond their power : Now alſo again, after ſome
three or four years more, St. Paul being
at durance in Rome, their former cha
ritable care over him (which had not of a good while ſhewn it ſelf forth for
lack of opportunity) began to re-flouriſh, and to put forth with a freſh Verdure
, as
a Tree doth at the approach of Summer. For they ſent him a large benevo-
lence to Romeby Epaphroditus, of the receipt whercof he now certifieth them
by the fame Epaphroditus at his return; expreſſing the great joy and comfort
he took in thoſe gracious Evidences of their pious Affections, to the Goſpel firſt,
and then to him. He highly commendeth their Charity in it : and he earneſtly
beſeecheth God to reward them for it.
4. Yet leſt this juſt commendation of their beneficence, ſhould through any
mans uncharitableneſs (whereunto corrupt Nature is too prone) raiſe an unjuſt
opinion of him, as if he fought theirs more than them, or being crafty, bad caught
them with guile, to make a Prey or a Gain of them; ſo ſiniſterly interpreting his
extolling of their Charity for the time paſt
, as if it were but an artificial kind of
begging for the time to come:He thought it needful for him by way of Prolepis
to prevent whatfoever might be ſurmiſed in that kind, which he beginneth to do
in the words of the Text, to this effect.
5.
True it is, nor will I diſſemble it, when I received from Epaphrodit us the
things that were ſent from you : it was no ſmall rejoycing to my heart, to ſee your
care of me (after ſome years intermiſſion)to flouriſh again: And I cannot but give
an
Euge to your Charity: for truly you have
done well to communicate with my
Aflictions. Yea, I ſhould derogate from the Grace of God, which he hath be
ſtowed upon you, and workethin you, if I ſhould not both acknowledg your
free benevolence towards me, and approve it as an odour of a fweet ſmell, a facri.
fice acceptable, and well-pleaſing to God. Which I ſpeak not out of a greedy
mind to make a gain
of you, nor for a cloak of covetoufness (God is my witneſs)
nor any other way ſo much in reference to my own private interest, as for the
glory of God, and to the comfort of your conſciences
. In as much as this fruit
of
your
Faith thus working by Love, doth redound to the honour of the Gof
pel in the mean time, and ſhall in the end abound to gour account in the day of the
Lord Jeſus. Otherwiſe as to my own particular, although my wants were fup-
plied, and my bowels refreſhed through your liberality, (which, in the condition
I was in, was ſome comfort to me :) yet if that had been all I had looked af
ter; the want of the things you ſent me, could not have much afflicted me.
The Lord whom I ſerve is God Al-Jufficient: and his Grace had been ſufficient
for me, though your ſupplies had never come. He that enableth me, (howſoever
of my ſelf unable to do anything, yer) to do all things through Christ that
Strengthneth me, hath framed my heart by his Holy Spirit, and trained me up
hereunto in the School of Experience and Afflictions ; to rest my ſelf contented
with his allotment whatſoever it be, and to have a ſufficiency within my ſelf
,
though in never ſo great a deficiency of outward things
. [Not that I speak in
reſpect of want : for I have learned in whatſoever ſtate I am, therewith to be con-
tent.]
6. The words contain a Proteſtation, and the Reaſon of it. First, becauſe his
commendation of their Charity to him might be obnoxious to mis-conftru&tion,
as if he had ſome low coverous end therein: to prevent all evil ſuſpicion that
way, he diſavowethit utterly by proteſting the contrary, in the former part of
the Verſe, [Not that I ſpeak in reſpect of want.] And then to make that Proteſta-
tion the more credible, he alſigneth as the reaſon thereof the contentedneſs of
his mind [For I have learned, Taith he, in whatſoever ftate I am, therewith to be
content.]
!
1
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Phil. 4. 11:
Tbe Fifth Sermon.
419
1
1
content,] Concerning which contentedness in the latter part of the Verle, he gi-
vech a touch what a manrier of thing it was ; apd-withal, acquainteth us how
he came by it. giving us ſome hint, in that, of the Natures in this, of the Art
of true Contentment, which are the two things indeed mainly to be inſiſted
upon from the Text. Yet would not the Proteſtation be-wholly ſlipt over:ſith
from it alſo may be deduced ſundry profitable Inferences
. Some of which I ſhall
firſt mind you of, with convenient brevity:, and then paſs on to the main. 'oux
Sri xcęb”-usegnoiv. Not that I ſpeak in reſpect of want.
7. Hence learn firſt,what a baſe and unworthy thing it is, indeed for any man,
for a Chriſtian man much moſe ;, moſt of all for a Church-man, to be covetoully
minded. Would our Apoſtlebe ſo careful; to quit himſelf but of the ſuſpicion,
if the crime it ſelf were any whit tolerable ? Nor doth he it here only; but upon
every needful occaſion otherwhere alſo, uſing the like preventions and prote-
ftations. To the Epheſians : I have coveted no mans Silver, or Gold, or Apparel
. Aas 20.33.
To the Corinthians : I have not, written theſe things, that it ſhould be ſo done to 1 Cor.9815.
me. I was not, neither will I be burt henſome to gou, for I ſeek not yours, but you. To 2 Cor. 12. 14.
the Theſſalonians: Neither at any time uſed we a cloak of covefonſneſ, God is wit- 1 Theſ. 2. 5.
nefs. He calleth God to be his Compurgator
. : which ſure he would not do, niſi
dignus vindice nodus ; if it did not much concern him to ſtand clear in the Eye
of the world in that behalf. And he ſpeaketh there of a cloak of covetonſnefs too:
for who indeed (hameth not to wear it outwardly? No man will profeſs himſelf
covetous, be he never ſo wretchedly ſordid within : but he will for very ſhame
oaſt as handſome a cloak as he can over it (Frugality, (a) good Husbandry, Provi-a Nec debità
dence, ſome cloak or other) to,hide the filthineſs of it from the fight of others, audatur avas
But filthy it is ſtill; be it cloaked never ſo honeſtly. Still God abhorreth it, as a rus. Juvenals
filthy thing :(He ſpeaketh well of the covetouk; whom God abhorreth,] “ To it in a praleidos.
more peculiar manner hath the very name of Sordidneſbeen appropriated of
"old; and ſtill is in every maps mouth. Our Apoſtle hath ſet a brand of Filthì 1 Tim. 3. 3, 8.
neßupon it more than once (vi
' aigegregs) calling it filthy lucre. Yea, ſo unfit he Tit. 1. 7.
holdeth it to be found among the Priests, that he would not have it (if it were
poſſible) ſo much as once (6) named (at leaſt not with allowance, not without b Eph. 5: 3. if
that be the
ſome ſtigma upon it) among the Saints.
8. There is an honeſt care to be had, I confeſs, of providing for a mans ſelf,
meaning of
και πλεονεξία
and thoſe that depend upon him:no leſs requiſite in a Church-man than in eve-there,as tranfe
ry other man; if not (in ſome reſpects) even much more: and verily he wanteth
commonly
either Wit, or Grace, or both, whoever negle&eth it. Yea, further, ſith God hath rendred it.
aſſigned ((a) by his own Ordinance) wages to him that laboureth in his work, and a crus vej o meu.
if he be a faithful Labourer he is well worthy of it:) he may without injuſtice « Métačem
not only expect it, but even exact it, of thoſe that would unconſcionably defraud
him therein. But why may not all this be done, and that effe&ually too, with-
out either bearing inwardly,or betraying outwardly,a greedy and covetous mind.
Whether then we provide for our own, by well husbanding what we have; or
whether we look for our own, by requiring our dues from others : ſtill, ſtill
Four Converſation be without covetouſneſs. Take heed and beware of covetouſneſs
,
faith our Saviour : doubling his charge, that we ſhould double our circumſpe. Heb. 13. 5.
Luke 12. 15
&tion. Which if we do not, and that with more than ordinary heedfulneſs;
the love of the World will creep upon us, and by little and little get within us,
ånd ſteal away our hearts ere we can think it
. Take heed and beware of covetouſ
neſs. It is an evil ſpirit, but withal a ſubtil : and can ſlyly wind it ſelf in ata
little hole; but having once made entrance, and gotten posſeſſion, it is not ſo eafi-
ly outed again. Rather it will quickly ſet open a wide door to ſeven more, and in
time to a whole legion of other evilípirits (I cannot ſay, worſe than it felf
, for
there are not many ſuch : but certainly bad enough) to render the end of that
man much worſe than the beginning. For the love of Money is the root of (very 1 Tim. 6. 104
H h h 2
many,
16
1
I Cor. 9. 14
1
420
Ad Aulam,
1
.
Phil. 4. il
II.
.
1
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Lev. 19. 17.
1
many, and even almoſt of ) all évil : which while ſome have coveted after, they
have erred from the faith; made ſhipwrack of their Conſciences, and entangled
themſelves in a world of piercing cares and forrows. But thou, O man of God, fly
from theſe things : fly covetouſneſs
. Obſerve how careful the Apoſtle is every
whereto diſclaim it: and be thou ás careful evermore to avoid it..
9. Obſerve hence ſecondly, wbat an aptineſs there may be even in very good
men (through the remainders of Natural Corruption) to miſinterpret the
ſpeeches and actions of their ſpiritual Fathers: as if in much of what they ſaid
or did, they aimed moſt at their own ſecular advantage. That theſe Philippians
had charitable hearts, if there were no other proof, their great bounty, both to
our Apoſtles and others ſo often by him remembred; were evidence enough. Yet
ſurely, if he had not withal known thoſe dregs of Uncharitableneſs, that (as the
ſediments of depraved Nature) lurk in the hearts of the moſt charitable men: he
might have ſaved the labour, that ſometimes he is put upon, of his own purga-
tion. Hard the mean while isthe Strait, men of our cloth are often put unto. If
we let all go, and permit it to mens Conſciences how they will deal with us, re-
ſolving to ſuffer and ſay nothing: beſides that we expoſe our ſelves both to lofs
and ſcorn ; we alſo betray Gods and the Churches right; and we are alſo ún-
faithful in the work of our Calling, in ſuffering fin upon our Neighbour for want
of a rebuke. But if we look better about us, and require what of right belong-
eth to us : then do men ſet their mouths wide open againſt us ſtraight į And
covetoús are we, if we do but ſpeak for our own, (that is the leaft and beſt they
can ſay :) but if fue for it, then not covetous only, but contentious alſo. Yea, and
this is often done with ſuch palpable iniquity, that there lieth many times a deep-
er imputation upon us, for but ſeekingtoright our felves, than upon thoſe who by
doing us, manifest prong enforce us thereunto. Alas! is this the double honour
you
would beſtow upon thoſe that labour in the Word: firſt to rob them of their
Maintenance, and then to rob them of their good Names? Do you thus reward
1 Cor.9.9. the Oxen that tread out the corn for you:Firſt, to muzzle them up, that they can-
not eat; and then to thruſt another muzzle upon them, that they may not com-
plain.
10. “ This is hard, you will ſay. It is ſo:but no more than (ſo long as there
ce is ſuch â proneneß in moſt men, to miſ-judg and mil-aſperſe thoſe that are ſet o-
ver them, eſpecially if they once grow to differ about meum and tuum) we
may expect from the men of this Generation, and ſhould prepare for before
we put our hand to the plow. It ſhould not therefore much diſcourage us (St.
Paul counted it but a very ſmall thing) ſo long as we know nothing by our ſelves,
and do but what we may and ought : if we ſhall find onr ſelves wrongfully and
upon light ſurmiſes taxed of Covetouſneſs
, of Ambition, of Time-ſerving, which
are the Crimes uſually laid in our diſh, not only by the ſcum of the people, men of
lower rank and repute, but ſometimes even by perſons of quality, yea, ſuch as pre-
tend moſt to Religion. Since holy Paul, than whom never man lived freer from
ſuch vicious affections, could not without ſo many Proteſtations, ſecure himſelf
a Ne admiltam from (a) the finiſter jealouſies and cenſures of thoſe from whom he received
culpam ego meo maintenance. Rather ſhould their
forwardneſs to judg thus uncharitably of us,
ForiSuspicio make us to walk the more warily and wiſely, not to give them cauſe, but to be
eſt in pe&tore a- ſure in our whole courſe to have both the warrant for what we are to do, and
Lieno lita.Plaut. for what we have done, the Teſtimony of a good Conſcience
. That if yet they will
1 Pet. 3. 16. needs Speak evil of us, as of evil doers, they may do it gratis, and to their own
Shame, and not our s.
II. Obſerve hence thirdly,with what great caytion the Apoſtle here ſpeaketh;
and wherefoever elſe he is occaſioned to ſpeak of himſelf, or his own Affairs. It
were certainly good for us (in the publick exerciſe of our Ministry at leaſt)
where we may avoid it, not to meddle at all with perſonal and particular things,
that
1 Tim. 5. 17.
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I Cor. 4. 3.
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Phil
. 4. 11 The Fifth Sermon.
411
that concern either our ſelves or others. Both becauſe the more weateſtend
to particulars, the more ſubject we are to miſtakings, (for deſcendendo coñtingit
erirare's) and the leaven of a little Error or Indiferetion in the Palpit, will fower
a great lump of-Truth and of Wholfom Doctrine: As alſo becauſe perſonal mat-
ters can hardly be ſo dealt in, (eſpecially
in publick) but that; through prejudices
and the partiality of mens Affe&tions, offence and diſtaft will be taken thereat by
fome or other. It were beſt for us therefore, (that we either do not mi
miſtake,
or be not miſtaken) to hold us to general Iruths; forbearing perſonal matters, as
much as may be. But where a Neceſſity lieth upon us, not with conveniency
to be avoided (as ſo the Caſe' may be) to ſpeak of our own or other mens parti-
cular concernments: it ſhould be our great care by our bleſſed Apoſtles example,
to ballance well every word we ſpeak, and to uſe ſuch caution and diſcretion
therein, that we leave nothing (as far as is poſſible) ſubject to miſconſtruction;
neither inject ſcruples into the heads and minds of our Hearers, which we ſhall
not withal have ſufficiently removed: and not only to be ſure to avoid the juſt
giving, but to uſe our beſt diligence alſo to prevent the unjuſt taking, of Offence
at any thing we ſhall deliver.
12. Obſerve Fourt hly, how ready the Apoſtle is upon every needful occafiori
,
as to keep himſelf from the Crime, ſo to clear himſelf from (a) the ſuspicion of a Omnes bonos,
evil
. He that is wanting to his own juſt defence, tranſgreſſeth the Law of God, bongsoz accurate
and the Rule of Charity, in bearing falſe witneſs againſt himſelf. And it is not on-cionem de cul-
ly cruelty, but ſtupidity too, for a man wholly to dif-regard what others think of pam ut ab fe fe-
him ; Eſpecially pernicious, when their miſ-conceits of the Perſon may draw pre- in Frinum. I.
“judice upon his Do&trine, and conſequently bring ſcandal unto the Goſpel of 2.
Jeſus Chriſt. It carrieth with it ever a ſtrong preſumption of Grilt, but an
infallible argument it is of Vanity howſoever:When a manſweareth to put away
a Crime from him, before it be laid to him ; and laboureth (as a woman in travel)
to be delivered of an Excuſe, ere any body have accuſed him. But, for to ſtop
the mouth of Calumny upon a falſe charge, or to prevent miſpriſions where they
are likely to enſue, and may do harm if they ſhould enſue: there to justifie our
felves, and by publick manifesto (as it were) to diſclaim what we might be
wrongfully charged withal, is many times expedient, and ſometimes neceſſary. I
am become a fool in glorying, ſaith our Apoſtle, but ye have compelled me.
who ſay; your undervaluing of me, to the great prejudice of the Gospel
, but
advantage of falſe Teachers, hath made that glorying now neceſſary for me,
which had been otherwiſe but Vanity and Folly. When his caſe falleth to be
ours'; we may then do, as he now doth; purge our ſelves from falſe Crimes and
Suſpicions, and maintain our own Innocency. Only be we firſt ſure, that our
Conſciences ſtand clear in the ſight of God, before we endeavour to clear our Cres
dits before the faces of men. Leſt by juſtifying our ſelves before them, we con-
tract a new Guilt before him: and ſo become indeed worſe than we were, by ſtri-
ving to ſeem better than we are.
All theſe from the protestation in the former part of the Verſe, 'oux &T, &c. not
that I ſpeak in reſpect of want.
13. But the main of our buſineſs is (as I ſaid) in the latter part of the verſe:
concerning the Nature and the Art of Contentment. All Arts have their Pre-
cognita: ſo hath this.
« The firſt and chiefeſt whereof is (as in all other Arts
s and Sciences) to underſtand, Quid fit, Qua de re agitur, what it is that we are
to treat of as the ſubject matter of the whole diſcourſe: as whéreunto all the
« Precepts, Rules, and Concluſions therein contained muſt relate. We ſhall ne-
ver' learn the Art, unleſs we firſt know the Nature of Contentment. Ofthat there-
fore first, from theſe words (very few in the Original) y @vs ciu, In whatſoever
state I am.
14. Wherein the Nature of true Content ment is (by intimation) diſcovered
from
As 2 Cor. 12. 110
1
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}
1
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Phil
"
. 4, 11.
1
1
1
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66
1
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.
1
frogsthe Object hergo in three particulars: partly limited and
partly unlimited
.
Limited first, in reſpects of the Perfom : it muſt be a mans oman Estatea, The Verb
here is in the first Perfon, ciui I am. Limited Secondly, in reſpect of the time. :ic
muſt be a mans prefent Estate. The Verb here is of the Preſent Tenſe, sipi, I AM
Butyhirdly, for the Kind (high or low:») for the Quantity (great or ſmall ;)for
the quality (convenient or inconvenient ;) and in every other reſpect
, altoge-
thenindifferent and unlimited. So it be a mans own, and preſent eſtate, it mat-
terech not elſe what itibesbofs indefinite, In whatſoever estate
. In theſe Three
joyntly conſiſtęth the Natline of Gontentment: in any of which whoever fail-
eth, is ſhort of St. Paul's learning. That man only bath learned to be content, that
can fùffice himſelf with his own eſtate, with the preſent eſtate, with anyèltate, of
theſe Three therefore in their order. And firſt of the Limitation in reſpect of the
perſon, that a man reſt ſatisfied with his own estate.
1,5, The very thing (to my ſeeming) principally intended in the last com-
mandment of the Decalogue, 'Our Om Superiosis, which forbiddeth expreſiy the covet-
ing of our Neighbours Houſe, his Wife
, his Cattel: and proportionably, the co-
veting of his Farm, his Office, his Honour, his Kingdom: and generally theco
vețing of any thing that is
, anothers, “Which is as much in effect, as to require
every man to reſt fully ſatisfied with that portion of outward things, which
“ God hath been pleaſed by fair and jqftifiable ways, in his good providence to
“ derive upon him, without a greedy deſire of that which is anothers. They
who conceit, the thing in thao Commandment properly forbidden, to be the
Primi motus, thoſe first motions or ſtirrings of fin, which we call Concupiſcence
,
ariſing in.the ſenſual Appetite (“corrupted through Adam's fall, as all other facul
“ ties of the foul are) before any actual deliberation of the understanding there-
about, or actual conſent of the Will thereunto: I muſt confeſs do not ſatisfie
For thoſe motions or ſtirrings (ſuppoſing them ſinful) are according to
their ſeveral objects (ſo far as they can be ſuppoſed ſinful) forbidden in every
of the Ten Commandments reſpectively : even as the Acts are, to which they
refer; and from which they differ, not ſo much in kind, as in degree. I much
rather incline to their judgment, who think the thing properly and principally
there forbidden, to be an inordinate defire after that, which by right or proper-
ty is Anothers, and not Ours.
16. And then theſe words of the Apostle, Heb. 13. may ſerve for a (ſhort,
but full) Commentary upon that last Commandment: both in the Negative, and
in the Affirmative part thereof. Let your Converſation be without Covetouſneſs
,
the Ņegative: and be content with ſuch things as ye have, the Affirmative. When
we endeavour or deſire to get from another that which is his, by any fraudulent,
oppreſſive, or other unjust courſe; we are then within the compaſs of the Eighth
Commandment, Thou ſhalt not steal: “as is evident from the Analogy of our
“ Saviours Expoſitions upon the other Commandments, wherein Murther and
Adultéry are forbidden, Mat. 5. But the laſt Commandment, Thou ſhalt not
Covet, cometh more within us : condemning every inordinate deſire of what
is not ours, albeit we have no actual intention to make it ours, by any unlawful
aus chi (either violent or fraudulent) means. The bare (a) wiſhing in our hearts
, that
épe
. Të man what is our Neighbours were Ours; his Wife, Houſe, Servant, Beast, or his
Hecub. A&. s. anything Ours; without conſidering whether he be willing to part with it or
no, or whether it be meet for him ſo to do or no; is a curſed fruit of corrupt
Self-love, a direct breach of the holy Law of God in that laſt Commandment, and
flatly oppoſite to that duréguest or ſelf-ſufficiency, wherein true contentment con- ,
fifreth.
17. Ahab s ſin was this, when firſt his teeth began to 'water after Naboth's
Vineyard. He went indeed afterwards a great deal farther, çHe brake the Eight h
King
, 21. 1, Commandment, Thou ſhalt not steal ; and he brake the Sixth Commandment
alſo
me.
*
!
Heb. 13. 5.
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6.
Phil
. 4. II. The Fifth Sermon.
423
állo, Thor ſhalt not kill:when he took Naboth's both Life and Vineyard from him
by a moſt unjuſt and cruel oppreſſion. All this came on afterwards. But his first
fin was mèerly againſt the last Commandment : in that he could not reft himſelf
Satisfied with all his own Abundance, but his mind was
ſet on Naboth's plat; and
unleſs he might have that too (lying ſo conveniently for him) to lay (a) to his annoli ana
demeſnes, he could not be at quiet. He had not as yet (for any thing appear sulu ile
accedat
eth in the Story) any ſetled purpoſe, any reſolved deſign, to wreſt it from the qui nunc denor-
owner by Violence, or to weary him out of it with injust Vexations : So he mat agellum!
might but have it upon any fair terms ; ( either by way of Sale; he would
Horat.2. ſacyr:
give
him full as much for it as it could be worth of any mans money; or by
way of Exchange, he would give him for it a better plat of ground than it
of was; either way ſhould ſerve his turn:) Naboth ſhould but ſpeak his own Con's
ditions, and they ſhould be performed. Many a petty Lord of a Hamlet with us,
would think timſelf diſparaged in a Treaty of Encloſure, to deſcend to ſuch lomo
Capitulations with one of his poor Neighbours, as the great King of Iſrael then
did with one of his Subjects, and to lin but as modestly as Ahab yet did. Here
was neither Fraud nor Violence, nor ſo much as Threatning uſed : but the whole
carriage outwardly ſquare enough, and the propoſals not unreafonable. All the
fault (as yet) was within. The thing that made Ahab even then guilty in the
ſight of God, was the inordinacy of his deſire after that Vineyard, being not
his owen : which Inordinacy, upon Naboth's refuſal of the offered Conditions,
he farther betrayed by many ſigns, the effects of a diſcontented mind. Forin he
comech, heavy and diſpleaſed ; taketh pet, and his bed ; looketh at no body, and
out of ſullenneſs forſaketh his meat. Had hewell learned this piece of the leſſon
in the Text, to have contented himſelf with his own, both his body had been in
better temper, and his mind at better quiet, and his conſcience at better peace than
now they were.
18. Abraham it ſeemeth had learntit. Who was ſo far from all baſe deſire of
enriching himſelf with the King of Sodom's Goods, that he utterly refuſed them,
when he might have taken them, and held them without any injuſtice at all. He
had, or might have had, a double Title to them. They were his (a) Jure belli, by a mà tzt sóng.
the Law of Arms and of Nations; having won them in the field, and in a juſt war: hoy xperá-
and they might have been his jure donationis, by the Kings free donation [Give measure to get mogen
me the Perſons, take the Goods to thy ſelf ] if he had been minded to accept the quoi. Arift. te
offer. But Abraham would none : contenting himſelf with what the Lord had Polis,
bleſſed him withal, he did not deſire, neither would he take from a thread or a
Mooe-latchet, of any thing that appertained to the King of Sodom.
19. But what need we ſeek any other (indeed where can we find a better)Ex-
ample to inſtance in, as to the matter we now treat of, than this our Apoſtle : if
we do but recall to mind that Proteſtation of his once before mentioned, made
before the Clergy of Aſia in his Viſitation at Miletum, Acts 20. [I have coveted Aas. 20. 33.
no mans Silver, or Gold, or Apparel.] Brave and noble was the challenge, that
Samnel made in a full Aſſembly of the whole people of Iſrael, [Behold here I am,
witneſ againſt me before the Lord, and before his Anointed. Whole Oxe have Ita
ken, or whoſe' Aſs have I taken? Or whom have I defrauded: Whom have I oppref-
fed ? Or of whoſe hands have I received a Bribe] Poſſibly there are Judges and
Officers in the World, that would be loth to make ſobold a Challenge, and ven-
ture a fair trial upon it. Yet cometh that Challenge far ſhort of this Proteſtati-
on : Samuel ſpeaketh only of not taking ; St. Paul alſo of not coveting : accor-
ding to the expreſs letter of the prohibition in the Decalogue. 'oux EAs suceshods, Thou
Shalt not covet, faith the Law : his Conſcience anſwereth, dux Ensurenou, I have not
coveied. So good a Proficient was he, ſo perfect a Scholar in this holy learning,
that he cond it Verbatim, féuce
. Jou might be well ſay and truly: for he had indeed
learned to be content with his own.
20. And
1
Gen. 14.21;
&c.
1 Sam 130
1
not owes
)
424
1
Phil. 4. iTIT
.
Ers!
1
1
:.
20, And might not we learn it too, shink ye, as well as ke 2: Sureyye right:
for what ſhould Hindér? Only if we would but tie our felves ſtrictly to thoſe
Rules Cebote I mean of Juſtice and Charitywhich are the firft
. Elements of this
earning. Fortufticefiift : the Ruleis, Suum cuique,That everylaman have what
of right to the appertainieth. Nowevery mansmight unto any of the things
face of this World arifegh ffom Gods diſpoſal thereof by ſuch ways and means
... ordinarilady as by the general Law and common conſeşt of all civil Nacions,
s or by the positive Luips of particular
Kingdoms and Common-wealths (not
repágnant thereunto) are allowed for that end; as Deffent; Gift; Purchaſe
,
© Induſtry, &c. Whofe distributions, however unequal
they may ſeem to us, are
If yet éveriore just in tiêmlélves
, and as they come from him. So that every
* inanis by us to be accounted theʻjuſt owner and proprietary of that whereot
hélix-cheiegal poſlejor : yea, though it do appear to us to have been very un
justlý gotten, either by himſelf
, or by any of thoſe from whom he had it. His
very poseſian I ſay, although without a justifiable Title, is yet ſufficient to make
“ ít his, as to the intendment of the Law in that behalf; that is to ſay, fo far
a forthria's to render our defiring of it from himn unlawful in foro interno: unleſs
If in that one Caſe only, when the right is in us, though he be in poffeffion. In all
se other Caſes poffeffion is a good plea : the Title of Pošėſwon being in all reaſon to
be fifteemed good againſt
him, that is not able to ſew a better.
21.* If then we be at any time carried with a reſtleſs and immoderate deſire
ef after that which the hand of Providence hath been pleaſed to diſpoſe other-
« where, and our ſelyes have no Antecedent right, whereby to entitle it Oürs:)
C do we noţtake upon us (after a ſort) to controll the holy and wiſe Appoint-
«ments of our good God? For if it were indeed fitter for us than him, and not
cin opinion only:could not the Lord by his Almighty power, and would he not
“in the diſpenſation of his good providence, have by ſome honeſt means or other
« diſpoſed it upon us rather than upon him? By this extreme partiality to our
ſelves we become unjust Judges of evil thoughts: in ſetling that upon our ſelves
in our own thaughis, as kitteſt for us, which God hath thought fit to fettle ra-
Lib. 1; Kueix ther upon another. The Story in Xenophon, how young Cyrus was corrected by
20.1f cluso
his Twtör, for beſtowing the Tia Coats upon Two of his School-fellows, accor-
đủng to the fitneſs theroof to their Two Bodies in his own diſcretion; without
enquiring firit-Cas he thould have done) who was the right owner of either 3 is
ſo well known, and withall pertinent to our prefent purpoſe, that I ſhall not
need either to relate it, or apply it. When Almighty God then, by diſpoſing of
theſe outward things, hath manifeſted his pleaſure to give our neighbour a prior
perty in them: it is an unjust deſire in us to covet them from him, and to wiſh them
trářstarred upon our felves
.
22. The of fier Rulé I told you of, is that of Charity. “Which binding us to
es lave our neighbour as our felves, muſt needs bind us conſequently to rejoyce
as in kiis good as in our aton; and not wiſh any thing to his prejudice, no more
qe than to our own; arid conſequently to thefe, to be partant that he ſhould enjoy
thảe which God hath allotted him with our good wills, as we defire to hold that
which is in like minner allotted us with his good will. There is no fuch Enemy
to Brotherly love as is Self-love. For look how much we beſtow upon our felves
more than we ſhould, we muſt needs leave to our brother ſo much leſs than we
fhould. And it is nothing but this overmuch love of our felves, that maketh us
fo muellcovet to have to our felves, that which belongeth not to us. If ye fulfil
the Royal Law according to the Scripture
, Tharifpalt love thy Neighbour as thy ſelf
,
yedo well
, faith St: James: Very well this. But if je have respect 10 Perſons,
(eſpecially if ye become partiat onge to your own perforis;) that is not well :
then you commit fini
, (áith he, and are convinced of ske Lem as tranſgreffors.
1
1
3
.
Jam. 2.8.
9.
-
23. But
1
1
Phil. 4. II. 1
425
The Fifth Sermon
.
1
5
A
1
$
1
↑
in any
23.
But this is Durus ſermo, may ſome fay. It were hard ſo to confine mens
pinds to that which is their own, as not to allow any deliveat all
of that which
is anothers. If we ſhould conceive the Law thus ſtrict : it would deſtroy, pat
only all Humane Ordinances, that concern Trading and Commerce
, as buying,
Selling, exchanging, &c. (without which publick Societies cannot fublift :)
but even´the Divine Ordinance alſo of earning our livings by labour and induſtry.
Theo might no man endeavour by honourable and vertuous atchievements to
raiſe himſelf a fortune, or make way for his future advancement, or do
any
thing whatſoever, whereby to acquire or derive upon himletfa property in any
thing that were not his own already: Since none of all this can be done without
a deſire in ſome degree or other) of that which is anothers.
24. This Objedion need not much trouble us. Nor justice, nor Charity, nor
the holy Law of God, which giveth rules to both, condemn all deſire of that which
is anothers: but an inordinate deſire only: that which is orderly and rightly qua-
lified, they all allow. All the difficulty in this matter will be, (and that will
make us ſome buſineſs) how to diſcern between an orderly, and an inordinate
deſire': that ſo we may be able to judge rightly concerning our own deſires at all
times; whether they be ſuch as are allowed, and may confiſt with contentment,
or ſuch as are forbiden, and cannot conſiſt therewith. Which is to be done by
duly conſidering of thoſe three eſpecial Qualifications, which are all requiſite (the
concurrence, I mean, of the whole three) to the making up of an orderly deſire:
of which if there be a failure, the deſire becometh inordinate and linful.
Theſe three are in reſpect ; Firſt, of the Object ; Secondly, of the AT ; Thirdly,
of the Effect of the deſire.
25. For the Object firſt. If I defire but that from my neighbour (ſay it be his
Houſe, Land, Beaſt, or other Commodity) which I find him willing, or may
reaſonably preſume he will not be unwilling (for that I ſee no cauſe why he
ſhould be ſo) to part withal; eſpecially if the having thereof be viſibly ſo much
greater advantage or convenience to me, than the parting therewith could be loſs
or inconvenience to him, that I ſhould be as ready to pleaſure him with mine,
were my caſe his, as I am now deſirous he ſhould pleaſure me with his : If all
this be done and meant by me bona fide, and that I am willing withal to make
him a valuable compenſation to the full
, for whatſoever loſs or inconvenience he
Thall ſuſtain thereby, and according to the worth of the thing : my deſire is
thus far regular. In this manner Abraham deſired of Ephron the Hittite ,
a ſpare portion in one end of his field for a burying-place for Sarah : when Gen. 23.4,8ća
as, being a ſtranger, he had no poffefion among them wherein to bury his dead,
26. But if I ſhould deſire to have that from him, which probably is as uſeful
and expedient for him, as it can be for me, or which he taketh ſome pleaſure or
content in, or is very unwilling howſoever ("though for no great reaſon
per-
haps, but for his minds fake only) to part withal; or which (if it were mine
own caſe) I ſhould be loth to forego to another, that ſhould in the like kind
defire it from me: If yet, when all this appeareth to me, I perſiſt in my for-
mer deſire notwithſtanding, and thirſt after it ſtill; this is an uncharitable
, and
fo an inordinate deſire in me. Ahabs deſire was ſuch. After he ſaw Naboths heart
ſo ſet upon his ancient inheritance, that he would not part with it upon any
terms; For he had given him a flat denial, and rejected all Motions for an alie-
nation with an Abſit (the Lord forbidit me, that I should part with the Inheritance
i King. 21.3?
of my Anceſtors ;) yet he muſt have it tho; nothing will content him without it.
That for the Object.
27. Secondly, For the Act, or more imediate Effect of the Deſire. If I deſire
any thing that is my neighbours with a moderate and ſober delire; ſo as I can
ſet
my heart'at reſt, fall out as it will, and compoſe my affections to an indifferent
Iii
temper
Gen. 23.
CC
1
1
426
'
Ad Aulãm,
Phil
.
. 4: '11.
1
qe videtur
Et vi-
far. 14.
1
tempër whether I obtain my delire or no; “If I may have it well and
good;
“ if not, itao great tiårm "done, I'am but where I was :) my deſire is alſo thùs
får regular, and hindreth not but that I may be well enough content notwith-
ſtanding.
28. But if my deſire raiſe mud and perturbations in me, and breed troubled
and confuſed thoughts, so as to diſquiet me in my ſleep, diſtrad me in my de-
votions, diſturb me that I cannot walk in the ways of my Calling, or perform
the common offices of life with any chearfulneſs, or any other
way distemper the
calm tranquility of my mind and ſoul: then is my deſire ſo far forth an inordi-,
ñate and covetous deſire, and inconſiſtent with true Contentation. And ſuch again
1 King. 21. 4. Was Ahabs. When he could not have his longing, Nec manus, nec pes; He could
neither eat, nor drink, nor ſleep, nor enjoy any thing he had, nor do any thing he
ſhould for thinking of it: nothing
but lowre, and tumble, and fret for grief and
deſpight: have ithe muſt, or he ſhould never be well.
29. There are thouſands, that would loth be reputed Covetous, yet have
a grudging of his diſeaſe: and it is an evil diſease. For tell me (to cloſe a little
with thee, thou that ſcorneſt the name of Covetous) whence is it, that thou
either pineſt away with envy at the Greatneſs of thy neighbours, or repineſt with
murmuring at the ſcantneſs of thy own portion? Theſe are parlous symptoms.
am-major- Why art thou ever and anon maundering that his (a) Farm is better than thine,
his Meadows greener than thine, his Corn ranker than thine, his cattle fatter than
cirafeges
. Juv
. thine, his Ware-honfe fuller than thine, his Office gainfuller than thine, his ſervice
better rewarded than thine, his trading quicker than thine ; and I know not how
many things more ;
Quodque capella aliena gerat diſtentius uber
Tabeſcas?
Muſt thine
eyes
needs be evil towards him becauſe the hand of God hath beer
good to him? Tolle quod tuum, & vade. Take that is thine, and go thy way, and
rest quiet with it. Be thankful to him that gave it, it was more, I ween, then
he owed thee:) and in Gods name make the beſt of it (Spartar quam nactus es,
hanc orna.) “But do not defire that inordinately, which thou canſt not compaſs
honeſtly, and which (if diſhoneſtly gotten) thou ſhouldeſt have little joy of
,
“when thou hadít it. Say thy lot be not all out as thou couldſt wiſh indeed
what mans almoſt is ſo?) yet take comfort in it onward, till better come. Better
may come, when God ſeeth thee fit for better: but fir thou art not, ſo long as
thou art not contented with what thou hafta
30. Laſtly, for the conſequents
, or remoter effects of the Defire.
“ looketh ever at the end, carrying the mind and thoughts thither with ſome
eagerneſs : and therefore ſtirreth endeavour in the uſe of ſuch means as are
likely to bring men to the deſired end the ſooneſt, and ſo putteth them upon
“ Allion. Whence commonly ſuch as the deſire is, ſuch is the endeavour allo:
and that, both for Quantity and Quality. According to the ſtrength of the deſire
is the bent alſo of the endeavour : and according as the Deſire is qualified (Mo-
rally qualified, I mean, that is, either good or bad ;) the endeavour alſo is condi-
tioned much what like it. If then I can ſo bound my deſire of ſomething which
another hath, as to reſolve and hold, not at any hand to attempt the obtaining
thereof by any other than by fair, and warrantable, and conſcionable means:
1 Sam. 24. 4. my deſire is alſo thus far a regular and lawful deſire. “So David, though he could
“not but deſire the accompliſhment of Gods gracious promiſe of advancing
“him to the Kingdom, which was not his yet (otherwiſe than in Gods deſigna-
sSam 24. 6. « tion) but anothers : yet when he was urged by his followers
, to lay hold of
" a fair opportunity, which (as they thought) God had put into his hand for
the
Hor. I. Serm.
f
I.
/
I
« Deſira
2
& 26. 8.
66
1
Phil: 4:
-4.27
it. I be Fifth Sermon.
4
1
the effecting thereof; hisfogl did ſo much abhora rhesivery mention of ſuch a
fa&t, that át two ſeveral times, he would not lo muchas take the advice into
the leaſt deliberation, but rejected it with an 'Abfit koosn'Shall I lay theſe hands
upon the Lords Anointed ? Gód forbid, Nolaith he; I will not do it for a King-
dom. Such wicked facts I leave for wicked men to act God can and will I know
in his due time make good his own promiferwithout my fin. Ifhall be content 1 Sam: 24. 13.
to wait his leiſure, and to remain in the ſad condition I am now in, till it ſhall
pleaſe him to bring me out of it, rather than clog my conſcience with the guilt
of ſuch a horrid crime.
31.
But if my deſire ſhall prompt me to that reſolution ſo common in the
World, (rem ſi poſſis, rectè; ſi non, quocunque modo rem) I would rather have it Hor. 1. Ep. I.
.
fairly, if it might be; but ifit will not come ſo, yet would I have it horſoever : Unde habeat
my deſire becometh an unjuſt and inordinate deſire
. Such was Ababs ſtill : his quarit nemo,
example, you ſee, furniſheth us at every turn. He muſt have the Vineyard : yea, bere. Juven.
that he muſt.
!
1
3
far. 14
#
.
46
1
$
CG
CG
Cujus fi dominus pretio non vincitur ullo, &c.
Juven. ibid.
If money will fetch it, Naboth ſhall have his own asking : But if that will not
do the deed, ſomething elſe muſt. Letters ſhall be written, Witneſſes ſuborned,
Judges awed, Justice perverted, and an innocent perſon (If the ſituation if his
“Vineyard had not made him guilty) in a goodly formal pageant of a legal pro-
ceeding with much baſe hypocriſie, and in a moſt undue unworthy manner,
accuſed, condemned, executed. Quid non mortalia pectora cogis ? Stand amazed,
“and conſider, what a maſs of fin and miſchief, the leaſt indulgence to a vici-
“ous inurdinate deſire may lead you to at the laſt, more than perhaps you could
"at the firſt ſuſpect your ſelf capable to fall into.
32. What ſhould I ſay then, Brethren? Even what our Lord hath ſaid be-
fore me, Take heed and beware of Covetouſneſs ; “Look upon all (a) the frauds a: Inde fere ſce-
" that are practiſed every where among the ſons of men ; take a ſurvey of all lerum cauſé :
*** the oppreſſions the greater and leffer oppreſſions, that are done under the Sun:nam fena
you
ſhall find the moſt of them to owe both their first-birth and after-growth cupido Inmo-
s to this curſed root of Covetouſneſs. Exiortien, Bribery, Flattery, Calumny, Juv. rat. 14.
Perjury, Simony, Sacriledge, unjuſt Wars and Suits : Do they not all come i Tim. 6. 109
from hence? Folſe weights and meaſures in the Markets ; falje lights and wares
in the Shops ; falſe Pleas and Oaths in the Courts ; exhaunſing of Fees, trucking
for Expedition, racking of Rents, cracking of Bankrupts, depopulating of Towns,
projecting of Monopolies; and God knoweth how many more, (my breath
would fail me, and the time, but to name them) are they not all from hence?
And doth not the rifeneſs of them abroad in the World, unanſwerably convince
the men of this Generation of much injuſtice and uncharitableneſs, in covering
other mens goods, and not being content with their own?
33. Upon this firſt point I have ſtood the lorger, being the Principal of the
three, and the foundation of the other two. That now ſetled, we ſhall be like
to come off with quicker diſpatch in the reſt. The object of Contentment, as it is
limited in reſpect of the Perſon ; It muſt be a mans own eſtate (of which hi-
therto :) fo is it limited in reſpect of the Time; It muſt be a mans preſent
Eſtate, (of which next.) The Text hath not av oſs åpeny in the preter, In what
ſtate I have bcen; nor av ois fooques in the future, In what ſtate I ſhall be : but in
the preſent èy ois ciui, In whatſoever ſtate I am. Look what God (who is Lord of all,
and diſpenſeth to every man ſeverally as he will) diſpoſech upon him for the
preſent; although perhaps far ſhort of what he may have had in ſome times
beretofore, or of what he may probably have in poſibilities and reverſions here-
after: he that hath a contented mind doth not afflict himſelf, either with penſive
Iii 2
thoughts,
}
}
1
1
}
428
Ad Adam,
Phil.-4. 11:
Heb. 13.5.
a
πίς παράσι. .
de pice.
. I Tim. 6.8.
con-
1
Horat. 2. fac.
2.
thoughts at the remembrance of what he hath been or:with ſuspenceful thoughts
,
in forecaſting both his hopes and fears: what he
may be : But he givesh himſelf up
to the Lords preſent diſpoſal, and reſteth ſatisfied with the portion that is before
bim., 'Agréuivos mapšot
, faith the Apoſtle expreſly. Heb. 13. being content (a) with
583 YES
the preſent things and elſewhere. Having food and Rayment (szortes in the pre-
Iſocrạc. orat. , ſent tenſe ftill) let us be therewith content.
34. Grant but the former part, already made good, That we are to
be
tent with our own ; and this will follow of it felf, 'That we are to be content
with the preſent : becauſe nothing can be truly ſaid to be our own, but the pre-
Jent. What is paſt and gone, perhaps it pas ours; but we cannot ſay, It is ours
.. now: and what is future, and to come, perhaps it may be ours, (and perhaps
it may not too ;) but we cannot ſay, It is ours yet
. Panem noſtrum quotidianum,
our daily bread; or (as ſome tranſlate it) hodiernum, our this days bread: fo
we are taught to ſtile it, when we begit. Noſtrum and Hodiernum may be well
put together : for it is only this days bread that is our bread. Another days bread
may be another mans bread, for ought we know.
Nam proprie telluris herum natura, nec illum,
Nee me nec quenquam fecit.
All theſe things paſs to and fro in the world from one hand to another, and ſo
to another, and another, ever and anon, upon ſome caſualty ór other, many
times
(a) in a moment, Shifting Mafters ; and ſeldom ſtay long in a place.
quam sit pro-
When one would think we had them faſt, either they take them wings and flye
quam, pun&to
away, and leave us behind; or our thread is cut, and we drop away, and leave
them behind. And how ſuddenly this may be done, who knoweth ? Perhaps
dominos & ce before to morrow, (fiulte, hac nocte:) and then what was ours goeth another
julen Hofe. 2. way, whoknoweth whither? Perhaps to a meer ſtranger (cujus erunt?) Thor
Epift
. 2. Prov
. fool
, this night thy Soul shall be required of thee : then whoſe hall theſe things be
23. 5. Luke. 'thou now calleſt thine ? Nothing is certainly ours, but the preſent : and of that
we have no farther certainty than the preſent. So that unleſs we can frame out
minds to be content with the preſent, we ſhall never be able to find any certainty
whereon to reſt.
35. Add hereunto ſecondly, that all folicitous looking forward and beyond
the preſent, doth ipſo facto and of it ſelf take off ſo much from our content. It
raiſeth up many foggy miſts of hopes and fears, and other periurbotions, that
diſquiet the mind wonderfully, and torture it with ſuſpencefulneſs and anxie-
ty. Spemq; metumq; inter dubii
. Whilſt men, through the deſire of having, hang
in ſuſpence betwixt the hope of getting, and the fear of miſſing; they cannot
1 Tim. 6-10.) chuſe but pierce themſelves through with many ſorrows, and create themſelves
much unreſt.
Latus in præfens animus, quod ultra eſt
2 -
tan.
prium cui-
quod mobilis
bor.e Permutet
3
I 2, 20.
Hor, 2. Carm.
16.
Oderet curare;
And again,
1
3. Carm
Dona præfentis cape-latus hord, oo
Linque
futura.
8.
* ¢ ¢a-
« Theſe and ſundry other like paſſages we meet with in the Poets, together witb'
μέeιον βίον
farav. « thoſe phraſes ſo uſual with them,
Anchol. 2.
Epigr. 47
Ile potens
“(a) In diem vivere, &c.
ſai, Latuſque
zivet, cui licet,
In diem dixifle
“ would be good meditations for us : if we ſhould underſtand them in that
vixi. Horat
. 3. “ Chriſtian ſence, whereto we now apply them, and which the words themſelves
Od 29.
6s will
1
Phil. 4. 11.
The Fifth Sermon.
429
1
1
(
1
5
s will bear; and not in the Epicures fence, wherein for the moſt part they that
té uſed them meant them. But I rather give it you in our Saviours words; Take Mad -6.34.
therefore
. no thaught for the morrow, for the morrow Jhall takethought for the things
of it felf, fufficient unto the day is the evil thereof, Mat. 6.
36. A third conſideration there is, nothing lefs available than either of the
former, but rather much more, to them that can lay hold of it (for it is above
“the reach of Poetsand Philoſophers, and beyond the ken even of profeſſed
“Chriſtians that want the eye of Faith) to frame us to contentment with the
pre-
ſent, ariſing from the contemplation of the infinite love of our gracicus Lord
God, joyntly with his infinite wiſdom. By theſe, as many as are truly the Children
of God (by faith, and not titulo tenùs only). are aſſured of this moſt certain
truth; That whatſoever their heavenly Father in his wiſdom ſeeth beſt for them,
that evermore in his love he provideth for them : From which Principle every
man that truly feareth God, and hath fixed his hope there, may draw this infal
lible concluſion demonſtratively, and by the Laws of good diſcourſe, (per viam
regreſus.) This my good God hath
preſently ordered for me : and therefore it
muſt needs be he ſaw it preſently best for me. Thus may we ſugere mel de petra ;
gather grapes of thorns, and figs of thiſtles, and ſatisfie our ſelves with the honey
of comfort out of the ſtony rock of barrenneſs and adverſity.
37: Where are they then, that will tell you, Onthe one ſide, what jolly men
they have been : But miſerum eft fuiſſe
. Having been born and bred to better for-
tunes, their ſpirits are too great to ſtoop to ſo low a condition as now they are in.
If it were with them, as in ſome former times, nó men ſhould lead more con-
tented lives than they ſhould do. Or that will tell you on the other ſide, what
jolly men they ſhall be : when ſuch fortunes as they have in chaſe or in expectati-
on ihall fall into their hands ; they doubt not, but they ſhall live as contentedly
as the beſt. Little do the one fort, or the other, know the falſeneſs of their
own' unthankful and rebellious hearts. If with diſcontent they repine at what
they are ; I ſhall doubt they were never truly content with what they were, and I
ſhall fear (unleſs
, God change their hearts) that they will never be well content
with what they ſhall be. He that is indeed content when the Lord giveth, can be
content alſo when the Lord taketh away; and with Job bleſs the holy Name of Job 1. 2t.
God for both. “He had a mind contented in as good (though perhaps not in
“ fo high) a meaſure, when he fate upon the dunghil
, ſcraping himſelf with a pot-
“Theard, in the midſt of his incompaſſionate friends; as he had when he fate
" in the gate, judging the people in the midſt of the Princes and Elders of the
"Land.
38. It were certainly therefore beſt for us to frame our minds now the beſt
we can to our preſent eſtate, be it better or worſe : that whether it ſhall be bet-
ter or worſe with us hereafter, we may the better frame our minds to it then
alſo. We ſhould all do in this caſe, (a) following the Lord which way ſoever he aémy Star
leadeth us, as the Iſraelites followed the guidance of the cloudy-fiery-pillar
. When Plato.
it went, they went; when it ſtood, they ſtood : and look which way it went way
to the North, or to the South, the ſame way they took: and whether it moved
ſwiftly or ſlowly, they alſo framed their pace accordingly. We are in like fort to
frame our ſelves and wills to a holy ſubmiſſion, to whatſoever the preſent good
pleaſure of his will and providence ſhall Mare out for us.
39. Which yet let no manſo deſperately miſ-underſtand, as to pleaſe himſelf
hereupon in his own ſloth and lupinity, with Solomons Singgard, (whom that
wiſe man cenſureth as a fool for it) who foldeth his hands together; and letteth Eccl. 4.5.-6.
the world wag as it will
, without any care at all what ſhall become of him and
his another day. “And yet, as if he were the only wiſe man (Sapientum octa-
vus, wiſer than ſeven men that can render a reaſon) he ſpeaketh Sentences, Prov. 26. 16.
(but it is like a Parable in a fools mouth, a ſpeech full of reaſon in it ſelf, but by 7.
him
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him witlelly, applied) and telleth you,' that Better is a handful with quietües
than both
the hands
full with travel and večation of ſpirit. «Would you flot
" think him the moft contented ſoul that lives? Bút there is no such mati'er.
“He is as deſiring, and as craving, as the moſt covetous wretch that never
" ceaſeth toyling and moyling to get more, if he might but have it, and fiever
#ſweat for it.
40. Nor yet Secondly ſo, as to paſs cenfure upon his brethren; as if it were no-
thing but Covetouſneſs or Ambition, when he ſhall obſerve any of them by their
providence, induſtry, and good endeavours in a fair and honeſt courſe, to lay a
foundation for their future better fortunes: as the currifh Philoſopher ſnarled at
his fellow.
Hor. 1. Ep.17.
Si pranderet olus ſapienter, regibus uti
Nollet Ariſtippus
For ſo long as the ways we go are juſt and ſtraight, and the care we take modem
rate, and neither the things we look after unmeet for us, nor the event of our
endeavours improbable ; if withal the minds we bear be tempered with ſuch an
evenneſs, as to expect the iſſue with patience, and neither be puft up beyond
meaſure with the good ſucceſs of our affairs, nor caſt down beyond meaſure if
a quezaobom they hapto miſcarry:it hindereth not, but we may at once both be well (a) con-
hecis videos
tented with the Preſent, and yet induſtrioully provident for the future. The
xev. Eurip. ſame Poet hath meetly well expreſſed it there, ſpeaking again of the fame per-
in Jon, act. 2. ſon, Omnis Ariſtippum decuit color, & ftatus, dures. Tentantem majora, ferè
præfentibus æquum. It is a point of wiſdom, not a fruit of diſcontent, when God
openeth to a man a fair opportunity of advancing his eſtate to an higher, or fuller
condition than now he is in, to embrace the opportunity, and to uſe all meet
diligence in the purſuit, for the obtaining ofhis lawful deſires. Rather it is a fruit
either of Pride, or Sloth, or both, 'to negle& it, though upon the pretence of
being content with the preſent.
41. Paſs we now on from this Second, to the Third and laſt points obſerved
concerning the object of true Contentment : which was the Indifferency of it,
as it ſtandeth in the Text, for the kind, quantity, quality, and every other re-
ſpect (except the before excepted) altogether unlimited. ?Ev ois, indifferently.
Be it high or low, rich or poor, bafe or honourable
, eaſie or painful
, proſperous or
troublous; all is a point : all that God ſendeth is welcom. He that hach learned
St. Pauls Leffon, can make a ſhift with any ſtate, and reſt ſatisfied therewith-
all
. The Apoſtle a little enlargeth himſelf in the next verſe: ſhęwing that in
the change of ontward things, his mind yet continued unchanged, and was ſtill
the fame under the greateſt contrarieties of events. I know both how to be abaſed,
and I know how to abound: every where and in all things I am inſtructed both to
be full and to be hungry, both to abound and to ſuffer need. And elſewhere he
faith of himſelf and his fellow-labourers in the Goſpel, that in all things they
2 Cor.6.4.7, had been careful to approve themſelves as the Ministers of God, by the armour
of righteouſneſs on the right hand and on the left, by honour and diſhonour, by evil
report and good report, Sc. As indeed it is a point of the ſame skill, to know
how to abound, and how to want : and equally hard to bear prosperity without
Prov. 30.8. infolence, and adverſity without impatience. The wiſe Son of Agur was there-
fore equally afraid of both, when he prayed that God would neither give him
excellive Riches, nor extreme Poverty; As one that well knew, there was great
and equal danger in the one Extreme, as well as in the other; if God ſhould leave
us to wreſtle with the temptations that may ariſe from either of them, by our own
ſtrength alone without the aidance of his grace. But he whoſe heart is eſtabli-
Mhed with grace, can ſort his mind to any eſtate, and find content in any. He
can ſleep, both ſecurely in a Palace, and thankfully in a Cottage.
1
&c.
42. Reaſons
lover
1
2
t
1
1
Phil.: 4 11. The Fifth Sermon.
431
742: Reaſons are for Imuſt haſtení
. First,. Contentment cometh from the mind
withiin, not from the things withpièt. Non res præftat, fed animus, If the things Seneca.
themſelves were enough to afford content, or breed diſcontent: then ſhould all
men that enjoy them alike, be alike contented therewith; and all men that want
them alike, be alike diſcontented thereat. · Whereof daily experience ſhewech
the contrary. It is therefore from the different furniture of the mind, that men
are differently affe&ed both with plenty
, and want. Now the mind of a godly
man, being ſetled upon God by a holy dependance upon his providence: hence
it is; that neither height nor depth, neither want nor abundance, neither things
preſent, nor things to come, nor any worldly accident can drive him from that Pfal. 112.6,9.
hold. He ſhall not be moved for ever, neither ſhall be daunted with any evil ty-
dings, becauſe his heart is fixed, and his truſt is in the Lord, Pfal. 112.
Si fractus illabatur orbis
Hor.3.Carm.3.
Impavidum ferient ruina.
43. Secondly, ſuch a vaſt diſproportion there is between the reaſonable foul of
man, and the ſublunary Creatures
, that the appetite of that cannot be filled with
any of theſe. Capacem Dei non implet niſi Deus. The ſoul being capable of a Com-
munion with God by grace, and the fruition of him in glory, cannot be ſatisfied
with any thing that is leſs than God; nor therefore with any thing but God. At
the laſt day, when the Saints ſhall enjoy fulneſs of glory in the preſence of God,
their ſouls ſhall be compleatly ſatiated with joy and happineſs to their utmoſt
capacity ($atiabor cum apparuerit gloria , When I awake, I ſhall be ſatisfied with Pfal. 17i 15.
thy likeneſs, Pfal
. 17.) In the mean time they are ſatisfied with a kind of fulneſs,
according to the meaſure of their preſent capacity: “ſuch a fulneſs as fúfficeth
“for the ſuſtaining of their Souls with patience and comfort, (Sufficet tibi gratia:
“Till that ſatiety of Glory come, my grace is ſufficient for thee onward.) Hence 2 Cor. 12.90
groweth another difference between the godly, and the worldly man. The one
is content with nothing : becauſe for wantof Grace he hath not a ſufficiency with-
in, to quiet the deſires of his ſoul, not to be ſatisfied with outward things. The o-
ther is content with any thing : becauſe he hath a ſufficiency of grace within him,
whereof (ſo long as he perſiſteth in that ſtate, and but by his own default ) no
creature in the world can deprive him.
44. Again, thirdly, the encreaſe of outward things rather provoketh the
appe-
tites of the ſoul, than ſtilleth them: and by that means rather putteth a man fur-
ther off from content, than he was before.
$
Et minus hæc optat, qui non habet.
Juven. fat. 14.
1
He that loveth ſilver, faith Solomon, ſhall not be ſatisfied with ſilver: nor Ae that lo- Eccl. 5. 10.
veth abundance with encreaſe. As a River, the greater it groweth by receiving in
little brooks, the wider and the deeper it weareth the channel : ſo all outward
things,the more they encreaſe, the more they enlarge the deſires,ſtill to their own
proportion. Was ever Voluptuous, or Ambitious, or Covetous, or Malicious man ſo
glutted either with pleaſures, or preferments, or riches, or revenge, as not to de-
fire more ? Only the Godly mans hopes are not ſo nipt with the decay, nor his de-
fires ſo extended upon the encreaſe of
theſe outward things; as to hinder his con-
tent. Becauſe neither bis hopes, nor deſires are ſet upon the world, or the things of
the world: but upon God, and his Christ, and his Spirit, and his Promiſes.
45. First, then (to infer ſomewhat,briefly) why ſhouldſt thou that liveſt in a
low and mean eſtate, envy him that hath a fár greater : which yet is as far from
giving him content, as thine would be if it were his ? When riches encreaſe, they Eccl. 5. il.
are encreaſed that eat them: and what profit (or pleaſure either) is there to the
owner thereof, ſave the beholding them with his eyes ? All the advantage he hath is
but
V
432
II1
Ad Axlam
Phil. 4. 11:
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Horace.
Seneca,
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πλησίαν -
Gen. 28. 20.
.
but this: that he can fay, All this is mine. The Sun is as warm to thee as to him:
the air as ſweet. Thy fare, though not ſo coſtly, yet as favoury: thy body-as
healthy, thy mind as free, as his: thy fleep as foft, though upon a harder bed:
thy reſt as fafe, thoughi under a means, roof
. If there be any difference, here it is
.
That as his eſtate is greater ; ſo his charge is greater ; and his cares greater, and
his fears greater ; and his troubles greater: and at the laſt great day, his reckon
ing ſhall be greater. Therefore envy hiq not.
46. Secondly, Io this, as in moſt other things, moſt of us (God help us) make
our ſelves a great deal of work more than needs, becauſe we go the wrong way
to work. For the bringing of our minds and our eſtates together, (for that is
in a manner the wholebufineſs : till they meet, there can be no true Content-
ment:) we commonly begin at the wrong end, and foloſe our labour. We ſtrive
to fit all things to our minds: which (ſo long as our deſires are yaft and bound-
leſs) is a tedious and bootleſs work.
Non ſi te ruperis
We may tug hard at it;/weat till our hearts ake : but it will not be. Why do
we not rather begin at the other end? Do that rather, which is not only poſſible,
but (the grace of God affiſting) eaſe allo ? In friving to fit our minds to the
things. Non augende res, ſed minuendæ cupiditates: that is the way. To work our
own Contentment, we ſhould not labour ſo much (a) to encreaſe our ſubſtance
Tieto vtorey, (that is a prepoſterous courſe ;) as to moderate our deſires : which is the right
way, and the more feaſible. Jacob did not propoſe to himſelf any great matters;
ndit a. Plaut. fat revenues
, and large poffeffions : but only bread to eat, and rayment to put on,
de legib. Gen. 28. No matter of what courſe grain, ſo it were but bread to give nouriſh-
ment, and maintain life. No matter for the ſtuff, or faſhion, ſo it were but rai.
ment to cover nakedneſs, and to keep off heat and cold. Neither doth St. Paul
ſpeak of any choicer or coſtlier matters. Having food and raiment, faith he, let 18
1 Tim. 6. 8. be therewith content. 1 Tim. 6. He faith not neuqlu, delicates; but resolul, dialegpets
food : nộr xoo us peata, ornaments ; but one doua ta raiment, coverings. Any filling
for the belly, any hilling for the back, would ſerve his turn.
47. Thirdly, ſince it is a point of the ſame skill to do both, to want, and to
abound; we ſhould do well
, whilſt the Lord lendeth us peace and plenty, to exer-
ciſe our ſelves duly in the Art of abounding; that we be the better able to manage
the Art of wanting, if ever it ſhall pleaſe him to put us to it. For therefore eſpe-
cially are we ſo much to ſeek, and ſo puzled, that we know not which way to
turn us, when want or afflictions come upon us: becauſe we will not keep with
in
any reaſonable compaſs
, nor frame ourſelves to induſtrious, thrifty, and cha-
ritable courſes, when we enjoy abundance. It is our extreme infolency and un-
thankfulneſs when we are full, that maketh our impatience and diſcontentedneſs
break forth with the greater extremity, when the Lord beginneth to empty us.
Quem res plus nimio delect avere ſecunde,
Horat. 1. Epift.
Mutat& quatient.
As in a Feaver, he that burneth moſt in his hot fit Saketh moſt in his cold: ſo no
man beareth want with leſs patience, than he that beareth plenty withleaſt mode-
ration ; if we would once perfectly learn to abound, and not riot, we ſhould
the ſooner learn to want, and not repine.
48. But how am I on the ſudden, whilſt I am diſcourſing of the Nature,
fallen upon ſome of the Rnles of the Art of Contentment? And yet not belides
the Text neither : the word 'équ.tov containeth that too. Yet becauſe to lay down
the grounds and method of that Art and to do it to purpoſe, another hours work
would be but little enough:I ſhall therefore forbear to proceed any further at
this time. Now to God the Father, God the Son,and God the Holy Ghoſt, &c.
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Philip. 4. 11.
for I have learned in whatſoever ſtate I am, there-
with to be content:
:
1
1
1.
1
O omit what was obſerved from the Apoſtles Proteſtation
in thoſe firſt words of the verſe [not that I ſpeak in reſpect
of want: ] from theſe words in the latter part of the
verſe we have propoſed formerly to ſpeak of two things
concerning Christian Contentment : firſt of the Nature of
it; and wherein it confifteth; and then of the Art of it,
and how it may be attained. The Nature of it hath been
not long ſince ſomewhat opened, according to the intimations given in the
Text, in three particulars. Wherein was thewn, that man'only liveth truly
contented, that can ſuffice himſelf firſt, with his own eſtate; ſecondly, with the
preſent eſtate; thirdly, (being his own and the preſent) with any eſtate
, v bis čupus
in whatſoever ſtate I am, therewith to be content.] I am now by the Laws of
good Order, and the tie of a former promiſe, to proceed to the like diſcovery
of the Art of contentment: by occaſion of this word'éque.Joy, [I have learned, in
whatſoever ſtate I am, to be therewith content.]
2. St. Paul was not framed unto it by the common inſtinct of nature: neither
had he hammered it out by his own induſtry, or by any wife improvement of na-
ture from the Precepts of Philoſophy and Morality : nor did it ſpring from the
abundance of outward things, as either an effect, or an appurtenance thereof. It
was the Lord alone, that had wrought it in his heart by his faving and ſanctify-
ing Spirit, and trained him up thereunto in the School of Experience and Affíi-
&tions. The ſum is that true contentedneſs of mind is a point of high and holy learn-
ing: whereunto no man can attain, unleſs it be taught him from above. What
-the Apoſtle faith of Faith, is true alſo generally of every other Grace; and of
this in particular, as an eſpecial and infallible effect of Faith : [Not of your Eph. 2. 8.
Sélves, it is the gift of God.]. And of this in particular the Preacher To affirmeth
Kkk
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Phil
. 4. IJ.
Mat. 5. 46.
Eccleſ
. 5. 19. in Eccles s', [Every man alſo to whom God hath given riches and wealth, and hath
given kim power to grant therego and to take big portion and torejmice in his labave,
this is the gift of God.jams
3. Neither is it a comment gitá, like that of the Rain and Skin he coğhforke
Luke. 6.35whereof are indifferently afforded to good and bad, to the thankleſs as well as the
thankful : but it is a ſpecial favour which God vouchſafeth to none, but to
thoſe that are his special favorites, baiṣbelgved ones ; [-she giveth bis beloved.
Pſal. 127. 3. ſleep, Pfal. 127.] whiles others riſe up early, and go to bed late, and eat the
bread of ſorrows; reſtleſly wearing out their bodies with toyl, and their minds
with care:they !ay.them down in peace, and their minds are at reſt. They ſleep:
But it is the Lord only that maketh their reſt ſo loft and ſafe: he giveth them
ſleep. And the beſtowing of ſuch a gift is an argument of his ſpecial love to-
wards them that partake it; He giveth his beloved ſeep. It is indeed Gods good
bleſſing, if he give to any man bare riches: but if he be pleaſed to ſecond that
common bleſſing with a farther bleſſing and to give;cañtentment withal; then it is
to be acknowledged a fingular and moſt excellent bleſſing; as Solomon faith,
Prov. 10. 21, [The bleſing of the Lord, it maketh rich; -and he addeth no forrow with it.] In
Ecclef, 2. 26. Ecclef. 2. the ſame Solomon telleth us, that contentment cometh from none but
God, and isgiven to none butthe Godly:For, faith be, God giveth to a man that
is good in his fight, and (that is the godly only) wiſdom, and knowledge, and joy.
But as for the finner, none of all this is given to him. What is his portion
then ? Even as it there followeth, [But to the finner he giveth travel to gather,
and to heap up.] The finner poſſibly may gåther as much together as thegodly, or
more; and raiſeto himſelf more and greater heaps of worldly treaſure: but when
he hath done, he hath but his travel for his pains. He hath not wiſdom and know-
ledge to underſtand the juſt valuation and the right uſe of that which he hath
ga.
thered together: he taketh no joy; he taketh no comfort in thoſe heapszhe findeth
nothing in them but cares and diſquietneſs, and vexation of ſpirit; [All his days
are ſorrows and his travel grief, yet his heart taket) pot rest in the night.] It is not
therefore without cauſe, that our Apoſtle ſo ſpeaketk of contentment, as of the
1 Tim. 6. 6. handmaid unto godlineſs:[But Godlineſs with contentment is great Gain]1 Tim.6.
4: The truth whereof will yet farther appear unto us, if we ſhall conſider
of theſe two grounds; First, that in all other things there is an inſufficiency;
and Şecondly,that there'is a füfficiency in the grace of God to work Contentment.
We cannot conceive any other things, beſides the Grace of God, from which
Contentment can be ſuppoſed to ſpring, but theſe three; Nature, Morality, and
Outward things. All which in the Trial will appear to be altogether inſufficient
to work this effect. Firſt, Nature (as it is now corrupt) inclineth our hearts and
affe&tions ſtrongly to the world: the inordinate love whereof
, firſt breedeth, and
then cheriſhet” our diſcontent. Whiles between the deſire of having and the fear
1 Tim.6. 10. of wanting, we continually, pierce our felves through with a thouſand cares and ſor-
Prov. 30. 15. rows. Our luſts are vast, as the Sea; and reſtleſs, as the Sea; and, as the Sea,
will not be bounded but by an Almighty Power. The horſeleech hath but two
daughters, but we havel know not how many craving lusts, no leſs importunate-
ly clamorous than they : Till they be ſerved, inceſſantly crying, Give, Give, but
much more unſatisfied'thanthey ; for they will be filled in time, and when they
are full they tumble off, and there's an end : But our lufts will never be ſatisfied;
Gen. 41. 21. like Pharoahs thin kine, when they have eaten up all the fat ones, they are ſtill
as hungry and as whining as they were before. We are by nature infinitely co-
Nam “vetous ; we never think our ſelves rich enough, but ſtill wiſh more : and we
qużrapiet, me- are by nature infinitely ti.ngrous; we never think our felves ſafe enough, but
ſtill fear want. (a) Neither of both which alone (much leſs both together) can
tuenos vivit, li- ſtand with true Contentment. This flower then groweth not in the garden of(cor,
rupt) Nature,which is ſo rankly over-grown with ſo many,and ſuch peſtilent and
Hor.1.Epiſt. 1. noyſome weeds.
23.
1
1
tua quoque
porrt : Qui me-
ber mihi non e-
2. unquain
5. But
។
:
Phil
. 4. 11.
T be Sixth Sermon.
435
.
5. But perhaps the ſoil may be ſo improved by the culture of Philoſophy, and
the malignity of it ſo corrected by moral inſtitution; as that Content ment may
grow and thrive in it. No: that will not do the deed neither. True it is, that
there are to be found in the Writings of Heathen 'Orators, Poets, and Philofo-
pbers, many excellent and acute Sentences and Precepts tending this way: and
very worthy to be taken notice of by us Chriſtians, both to our wonder and
ſhame. To our wonder, that they could eſpy ſo much light as they did, at ſo v
Jittle a peep-hole : but to our ſhame withal, who enjoying the benefit of divine
revelation, and living in the open Sun-ſhine of the glorious Goſpel of truth, have
profited thereby in ſo ſmall a proportion beyond them. But all their Sentences
and Precepts fall ſhort of the mark: they could never reach that ſòlid Content-
ment they levelled at.
Sunt verba do voces,
Hor.1.Epift.s.
1
)
As he ſaid: and he ſaid truer than he was aware of; for they are but words in-
deed, empty of truthand reality. The ſhadow of contentment they might catch
at; but when they came to graſp the ſubſtance, Nubem pro Junone ;' they ever
found themſelves deluded. As the blinded Sodomites that belet Lots houſe, they Ger. 19. 11.
fumbled about the door, perhaps ſometimes ſtumbled at the threſhold : but
could not for their lives either find or make themſelves a way into the inner
Rooms. The greateſt Contentments their ſpeculations could perform unto them,
were but ægri ſomnia; Not a calm and ſoft ſeep, like that which our God giv- Hor. de. Art.
eth his beloved ones; but as the ſlumbering dorms of a fick man; very ſhort, and
thoſe alſo interrupted with a medley of croſs and confuſed fancies. Which pof-
fibly may
be ſome ſmall refreſhing to them amidſt their long weary ſins: but can-
not well be called Reſt. Now the very true reaſon of this unſufficiency in what
ſoever Precepts of morality unto true Contentment, is, becauſe the Topicks from
whence they draw their perſwaſions are of too flat and low an elevation. Asbe.
ing taken from the dignity of mar, from the
baſeneſs of outward things, from
the mutability of Fortune, from the ſhortneſs and uncertainty of life, and ſuch
like other conſiderations, as come within their own, ſphere; Veful indeed in
their kind, but unable to bear ſuch a pile and roof as they would build there-
upon. But as for the trke grounds of ſoundContentment, which are the perſwa-
Jions of the ſpecial providence of God over his Children, as of a wiſe and loving
Father, whereby he diſpoſeth all things unto them for the beſt; and a lively faith
reſting upon the rich and precious Promiſes of God revealed in his holy word:
they were things quite out of their element, and ſuch as they were wholly igno-
rant of. And therefore no marvel if they were ſo far to ſeek in this high and how
by learning.
6. But might there not in the third place be ſhaped, at leaſt might there not
be imagined, a fitneſs and competency of outward things, in ſuch a mediocrity
of proportion every way unto a mans hopes and deſires ; as that contentment
would ariſe from it of it ſelf, and that the party could not chuſe but reſt Satisfi-
ed therewithal ? Nothing leſs. For firſt, experience ſheweth us, that content-
ment ariſeth not from the things, but from the mind; even by this, that diſcon-
tents take both ſoonest and foreſt of the greateſt and wealthieſt men. Which
would not bé, if greatneſs or wealth were the main things required to breed
Contentment. Secondly, thoſe men that could not frame their hearts to content-
ment, when they had leſs
, will be as far from it, if ever they ſhall have more. For
their deſires, and the things, will ſtill keep at a diſtance; becauſe as the things
come on, ſo their deſires come on too. As in a Coach, though it hurry away
never fo faſt, yet the hinder wheels will ſtill be behind the former, as much as
they were before. And therefore our Apoſtie in the next verſe maketh it a point
Kkk 2
of
#
436
t
Ad Anlam,
4.
Phil:
of equal skill, and of like deep learning, to know how to be full, as well as low
to be hungry; and how to abound, as well as how to ſuffer need, Thirdly, it is
impoſſible ibat Contentment ſhould ariſe from theſe things; becauſe contenta
ment ſuppofeth a ſufficiency (iuríguela ſuppoſeth tà águeror) whereas there is ever
fome deficiency or other in the things deſired. What man had ever all things fo
fortable to his deſires, but he could eſpy ſomething or other wanting.
t
f
1
Hor. 3.0d.23.
tamen Curtæ nefcio quid ſemper abest rei.
V
1
1
1
1
re nutitel.
Bern. ſerm, i.
2 Cor. 12.9.
And many times, all he bath doth him not ſo much pleaſure, as the want of that
Eſther 5. 13. one thing tortureth him.' 'As all Haman's wealth, and honours, and favour with
the King, and power in the Court, availed him nothing, for want of Mordecai's,
King. 21.4. knee. And Ahab could not be merry, nor ſleep, nor eat bread, though he ſway-.
ed the Scepter of a mighty Kingdom, for want of Naboth’s Vineyard. Or if we
could ſuppoſe Conteatment ſhould ariſe from the things ; yet fourthly, it could
have no itability nor certainty of continuance : becauſe the things themſelves are
ſubject to caſualties and viciſſitudes
. And the mind of a man that
ſhould repoſe
a Gaudium in upon ſuch things, műft needs (a) riſe and fall, ebb and flow, juſt as the things
materiâ con- themſelves do. Which is contrary to the ſtate of a true cintented mind; which
vertibili, mu-
tari neceffe eft,
ſtill remaineththe ſame and unchanged, notwithſtanding whatſoever changes and
chuncés happen in theſe outward and mutable things.
7. We fee now the únſufficiency of Nature, of Morality, of Outward things,
de diverfis.
to bring Contentment. It remaineth then, that it muſt ſpring from Religion, and
from the urace of God, feated in the heart of every godly man : which caſtech
him into a new mould, and frameth the heart to a blelled calm within, what-
foever storms are abroad, and without. And in this Grace there is no defect. As
the Lord'ſometimes anſwered our Apoſtle, when he was importunate with him
for that which he thought not fit at that time to grant ; fufficit tibi gratia, My
Grace is ſufficient for thèe. He then that would attain to St.
Pauls learning, muſt
repair to the ſame School, 'where St. Paul got his learning, and he muſt apply
himſelf to the ſame Tutor that St. Paul had. He muſt not languiſh in Porticu, or
in Lyc&o; at the feet of Plato or Seneca: but he muſt get him into the Sanctuary
of God, and there become goodiliskios
, he muſt be taught of God, and by the au
1 Joh. 2: 27. nointing of his holy Spirit of grace, which anointing teacheth us all things
, 1 Joh
.
All other Maſters are either Ignorant, or Enviows, or Įdle. "Some things
they are not able to teach us, though they would: ſome things they are not mil-
ling to teach us, though they might: but this Anointing is every way a moſt
compleat Tutor, able, and loving, and active: this anointing teacheth us all
things; and ambight other things this-Art of Contentation alſo.
8. Now as for the means, whereby the Lord traineth us up by his holy grace
unto this learning: they are eſpecially theſe three. First, by his ſpirit he worlieth
this pérfiválon in our hearts, that whatſoever he diſpoſeth unto us at any time
for the proven that is evermore the fittest and best for us at that
tiine. He giveth
us to ſee; that all things are guided and ordered by a moſt juſt, and wifé, ånd
powerful providence, And altholigh'it be not fit for us to be acquainted with the
particular' Kerſons of 'fach his wife and gracious diſpenſations : yet we are aſſured
Rom. 8. 28. 'in the general, that'all things work together for the best to thoſe that love God:
That he is a lovingåna'dareful Father of his children, and will neither bring a-
ny thing upon themat wiot keepbalk'any thing from them, but for their Good;
That he is a moltskjiful and compaſſionate Phyſician, fuch an one as at all times,
and perfectly, underſtanderhake.trye ſtate and temper of our hearts and affe&i
ons; and accordiogły prdèreth.us, and dieteth us as he ſeeth it moſt behoofefül
furus" (in that prefent 'ſtate) for the preſervation or recovery of our ſpiritual
Itředĝrthor for the presidenPioni of future maladies. And this
perwaſion is one
ſpecial
2.
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nie
$
Phil. 4. 11.
i
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The Sixth Sermon.
1
1
1
.
Heb. 12. 10.
ſpecial means, whereby the Lord teacheth us Contentment with whatſoever he
fenderh.
9. Secondly
, whereas there are in the word ſcattered every where, many grå-
cious and precious promiſes, not only concerning the life to come, but alſo con-
cerning this preſent life: the ſpirit of grace in the heart of the Godly, teacheth
them by faith to gather üp all thoſe ſcattered Promiſes, and to apply them for
their own comfort upon every needful occaſion. They hear by the outward
preaching of the Word, and are aſſured of the truth thereof by theinward teach-
ing of the Spirit, That God will never fail them nor forſake them; That he is Heb. 13. 5.
their ſhepherd, and therefore they ſhall not want, but his goodneſs and mercy fhall Pfal
. 23.1.6€.
follow them all the days of their lives ; That his eye is upon them that fear him, Pfal. 84. 11.
to deliver their ſouls
from death, and to feed them in the time of dearth ; That hé
will give grace and Worſhip, and with-hold no good thing from them that live a godly Plal. 34. 11.
life ; That though the Lions (the great and greedy Oppreflours of the world)
may lack and ſuffer hunger, yet they which ſeek the Lord Jhall want no manner of
thing that is good:and a thouſand other ſuch like Promiſes they hear and believe.
The aſſurance whereof is another ſpecial means, by which the Lord teacheth his
children to repoſe themſelves in a quiet content, without fear of want, or too
much thoughtfulneſs for the future,
10. Thirdly, for our better learning, beſides theſe Lectures of his Providence
and Promiſes, he doth alſo both appoint us Exerciſes, and diſcipline us with his
Rod: By ſending changes and aftlictions, in our bodies, and in our names, in our
friends, in our eštates, in the ſucceſs of our affairs, and many other ways; but
always for our profit
. And this his wiſe teaching of us bringeth on ouřlearning, 07. Tè ouppi-
wonderfully. As for thoſe, whoſe houſes are ſafe from fear, neither is the Red ego:
of God upon them(as Job ſpeaketh,)that are never eñp:ied nor poured from vef- Job 21.9.
fél to veſlėl : they ſettle upon their own dregs, and grow muddy and mušty with Jer. 48. 1r
.
long eaſe, and their proſperity befooleth them to their own deſtruction, When Prov. 1. 32.
thelecome once to ſtirring, and trouble over-taketh them, (as ſooner or later
they muſt look for it :)then the grumbles and mud of their impatience and dif
content beginneth to appear, and becometh unfavoury both to God and man.
But as for thoſe, whom the Lord hath taken into his own' tuition and nurturing;
he will not ſuffer them either to wax wanton with too long eaſe, nor to be de-
preſſed with too heavy troubles : but by frequent (a) changes he exerciſeth them a toßãi, ma-
and inureth them to all estates. As a good Captairi traineth his Souldiers, and marov, zodk
putteth them out of one poſture into another, that they may be expert in all: fixérco no
To the Lord of hoſts traineth up his Souldiers by.the armour of righteouſnes on the merisou mois
right hand and on the left, by honour and diſhonour,by evil Report and good Report ; Nazian Carm.
by health and ſickneſs; by ſometimes raiſing new friends, and ſometimes taking de vita fua.
away the old; by ſometimes ſuffering their encmies to get the upper hand, and Cor
. 6. 7;
ſoroetimes bringing the ne ziniler again; by ſometimes giving ſucceſs to their
affsirs, even beyond their expectation, and ſometimes diſhing their hopes when
they were almoſt come to fui ripeneſs
. He turneth them this way, and that way,
and every way; till they know all their poſtures, and can readily caſt themſelves
into any form that he fall appoint. They are often abaſed, and often exalted;
now full, and anon hungry: olje while they abound, and they ſuffer need another
while. Till, with our Apostile, they knom both how to be abaſed, and how to abound: Verſ. 12:
Till every where and in all things they be inſtructed both to be full and to be hungry,
both to abound and to ſuffer need: Till they can (at leaſt in ſome weak, yet com-
fortable meaſure) do all things through Chriſt that ſtrengtheneth them. Theſe
(1) exerciſes are indeed the most unpleaſing part of this holy learning, eſpecial. b Meditationes
ly to a young Novice in the School of Chriſt (the Apoſtle faith truly of it, militares.
Heb, 12. that for the preſent it is not jogous, but grievous ;) But yet it is a very Hcb. 12. 1 to
.
neceſary part of the learning, and marvefloully profitable after a time : for (as
f
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.
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it there alſo followeth) Nevertheleſs afterwards it yieldeth the quiet and peaceable
Como jugeres fruit of righteouſneſs (o) unto them wbich are exerciſed thereby,
11. We have hitherto ſeen the point opened and proved, that true Christian
contentment ſpringeth not firſt from Nature, por ſecondly from Morality
, nor
thirdly from Outward things : but is taught only by God himſelf
. Who firſt per-
ſwadeth the hearts of his Children, out of the acknowledgment of his father-
ly providence, that that eſtate is ever preſently beſt for them which they have for
the preſent :and aſſureth them fecondly, by faith in his Temporal Promiſes
, that
they ſhall never want any thing that may be good for them for the time to come;
and thirdly, exerciſeth and inureth them, by frequent interchanging of proſpe-
rity and adverſity, and ſanctifying both eſtates unto them, both to glorifie him,
and to ſatisfie themſelves by, and with either. čpabor here, and in the next yerſe
pequeunpies, I have learned, and have been thereunto inſtructed, and as it were initia.
ted into it as into an art or myſtery; in whatſoever ſtate I am, therewithal to be
content. Now for the Uſes and Inferences hence.
12. Firſt, St. Pauls fucbov here notably diſcovereth, both the vanity of thoſe
men, who boaſt as if they had minds richly content, when as yet they never
knew what grace and godlineſs meant: and withal the folly of thoſe men, that
ſeek for, or promiſe to themſelves contentment, but ſeek for it other where than
where alone it is to be found; that is to ſay, in the School of Chriſt, and of his
Holy Spirit, In all learnings it is a point of 1pecial conſequence to get a good
Master. He hath half done his work, that hath made a happy choice that
way:
And the more needful the learning is, the greater care ſhould be had in the choice.
Here is a piece of excellent learning every man will confeſs. Why ſhould
Any
of us then trifle away our time to no purpoſe, and put our felves to a great deal
of fruitleſs pains, to learn content ment from thoſe that cannot teach it? Yet ſuch
is the folly of moit of us : we ſeldom look farther than our ſelves; ſeldom
higher than theſe ſublunary things for this learning. It is one of our Vanities, that
we love to be autodidaexmoi, and we glory not a little in that knowledge, which
we have hammered out by our own industry without a Teacher. But that which
a Qui ſibi ma- We uſe to ſay in other learnings, is indeed moſt true in this; (a) He that ſcorneth
giftrum.fo.com to be taught by any but himſelf, ſhall be ſure to have a fool to his Tutor. Cato, and
ftituit, ftulto se
diſcipulum ſub-
Seneca, and other the wiſeft and learnedſt among Philoſophers, ever ſhrunk when
dit. Bern. they came to the trial:and by their timorouſneſs and diſcontente ineſs ſuffici-
Epiſt. 87.
ently diſcovered the unuſefulneſs (or at leaſt the unſufficiency) of their beſt Pre-
cepts, to effect that bleſſed tranquillity of mind which they promiſed. Profeſſing
êveus ojos
. themſelves in their ſpeculations) to be wiſe (in their practice) they became fools ;
and were confounded in the vånity of their own imaginations. It was a vain brag
of him that ſaid it.
d.
φσκοντες
Rom. I. 22.
1
1
1
Horat. 1.
Epiit. 8.
Hoc fatis eft orare Jovem, qui donat, & aufert,
Det vitam, det opes : animum mi æquum ipfè parabo.
He would pray to Jupiter to give him health, and to give him wealth: but as
for Contentment, he would never put him to trouble for that. If he might have
health and wealth, he doubted not but he could carve out his own contentment
well enough without any of Jupiters help. Little did he know the curſed cor-
ruption of his own heart: and that he ſtood rather in more need of God for
this than for thoſe other things. A far wiſer man than he hath told us from his
own experience and obſervation, and that not in one or two, or a few particu-
lars, but he faith, It is a common evil among men; A man to whom God hath gi-
ven riches, wealth, and honour, ſo that be wanteth nothing for his ſoul of all that
he deſireth, yet giveth him not power to eat thereof, Eccleſ. 6. 1, 2. But admit his
brag
had been as true, as it was vain; and that he could indeed have wrought
his
Phil. 4. II.
1
439
The Sixth Sermon.
i
1
پشتدا 5
I
.
litrat
1
his own contentiment if Jupiter (hould give him the slogs he required.ziyet
ftill he had come far flüort of StoPauls learning in the Texas For even by his
own-confeffion, he could not falfe kimſelf wicontent menitijoat of working. He
muſt have wealth and health to work upon, or elſe he could do nothing. He had
not yet attained to that high pitch of learning; as in whatever ftate
te frould
be, to be therewith content. Which yet every poor'fimple Chriſtian, that truly
feareth God, háth'in ſome meafure attained unto: who sean tind conteniment
Do in ſickneſs and in poverty, if the Lord
ble pleaſed to ſend them, as well as in
health and plentys" and bleſs his Name for both in the words of holy tab(The Job 21.
Lord hath given, the Lord hath taken, bleffed be the name of the Lord.)
13. Secondly, fince Contentment is a point of learning as we ſee, and we know:
allo where it is to be learned, or not at all': it were well iwe would all of us be
perſwaded in the next place to be willing to learn it. St. Paulhad never had it,
If he had never learned it and you ſee what uſe he had of it, and how mightily
it did beltead him the whole courſe of his life, after he had learned it
. And the
more to quicken you hereunto, take into your conſideration amongſt other
theſë inducements. Conſider first, the excellency and difficulty of this learning.
Moſt Scholars will not ſatisfie themſelves with the knowledge of ordinary and
obvious things, but are deſirous to learn things that are beyond the reach
of the vulgar. Lonow, here is a Leſſon'worthy theambition of every Diſci-
ple in the School of Jeſus Chrift: ſuch a Leſſon as none of the Princes or Phi-
loſophers of the World, by all their power or wiſdom, .could ever attain unto.
But that the difficulty diſcourage you not; Conſider ſecondly, that (as we uſe a Iſocr. ad De
to ſay, fo indeed) there is nothing hard to a willing wind. (á) 'Ea'r kor.pinopei, sás, mon.
you know. But here is the miſery of it, that as boys love play, ſo we love the
world; and this maketh us, as that doth them, truánts in our learning. And
fo we are long about a little, becauſe we cannot abide to ply it. But if we
would once ſet our ſelves to this ſpiritual learning with all our might, and
buckle cloſe to it, certainly we ſhould in ſhort time find our ſelves to have profi-
ted in it wondefully. Confider thirdly, how willing our Master is to teach us;
(Come ye children, I will teach you the fear of the Lord.) and let that provoke in Pfal. 34. 16.
us thelike willingneſs to learn ; (Speak Lord, for thy ſervant heareth.) Conſi 1 Sam. 3.9. -
der Fourthly
, the uſefulneſs of this learning. We deſire all of us (and good
reaſon we have) to learn perfectly the Myſteries of thoſe Trades and Profeſſions
which we intend to exerciſe as ouriparticular-Callings, becauſe thereof we ſhall
have continual uſe, in the whole courſe of our lives. This learning we now-ſpeak
of, is a holy myſtery ; (respu'np.ce is the Apoſtles word for it in the next verſe:)
and it is a moſt uſeful and behoofeful, and neceſſary myſtery for us all in the whole
practice of Chriſtianity: there is indeed no good to be done in our Chriſtian Pro-
feſſion without it. See ſome benefits of it, and then judge if it be not worth the
learning. It ſweetneth all the bitterneſs of this preſent life. To labour and to be
Sirac 40. 18.
content with that a man hath' is a fweet life, faith the Son of Sirac, in his 40th
Chapter. It keepeth the mind in a conſtant egnal tranquillity,amidſt all the chan-
ges and chances of this mortal life. It maketh us rich in deſpite of the world :
for what riches is like this, for a man to want nothing? He may be without many
things that others have, but he wanteth them not : even as the Angels in hea-
ven, that have neither meat, nor drink, nor'cloatbs, nor houſes, nor lands, nor any
of thoſe bodily things, yet want none of them; becauſe they are well enough
without them: And ſo the contented man, though having nothing, yet is in
the ſelf-ſufficiency of his mind as if he poſſeſſed all things. It giveth a wonderful 2 Cor.6. 19;
improvement unto the meaneſt of theſe outward things ; and by diſeſteeming
them, ſerreth a better value upon them. For he that hath once well learned this
Art, is able by his learning to make a dinner of green herbs as ſerviceable, as a
ftall-fed 0.x ; and a little Pulſe and water as comfortable and favoury, as all the
delicacies
1
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Prov. 15. 17.
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440
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4. 11,
Dan. 1.12,&c. delicacies in the Kingdom of Babylon. How ſhould the confideration of theſe
things whet:our deſires and reſolutions, not to ſuffer our eye to feep,'till we had
made fome entranceinto, and ſome fair proceedings in this ſo excellent and pro-
fitáble a learning?o bisita
cos
.. 04. A needful Exhortation, may ſome ſay; for thoſe that are yet to learn: but
as-for:us, we have been long acquainted with jes and have as contented minds,
asany man would deſire: The happier men ghey, if it prove ſo: but the heart
Jer. 17.9.
of man,iş very micked'and decëjtful 5 and it were good for us not to think well
Rom. 12. 3: of ourſelves above what we;ought to think. Sure l-am,that-in all Secular learnings
tite old laying is moſt true, õınds. ressorts en romi, There is no greater hinderance
a. 7o' oicebal té unto proficiency, than:isan (a):oper weening conceit in any man of that learning
e vous praei sov he hath already.. And not unlikely but in this ſpiritual learning alſo, that man
Naz. Orat, 1. that (b) wanteth skill the moſt, may ſee his own want the leaſt. That therefore
we may deal ſoundly in the trial.of our own hearts, and not deceive our ſelves
que cherein upon falſe grounds, as we may ſoon do, and as too many do: it will be
PAS Davao del expedient in the third place to lay down ſome rules for the examination of our
e mais doiavo proficiency, if not rather for the conviction of our non-proficiency in this kind of
learnings
is:
15. And firſt, if a man have once attained to a good mediocrity in this Art
,
it will not ſuffer him to tranſgreſs.the bounds of Juſtice and Charity, for the get-
Prov. 16. 8. ting of the things of this life. He knoweth very well, according to the Princi.
10,2. ples he hath been taught : That a little with righteouſneſs is better than great re-
20. 21. venues of the ungodly 5 -That the treaſures of wickedneſs will do a man little
profit in the evil day, nor yield him any comfort(when he will moſt of all ſtand
20. 17. in need thereof) upon his death-bed; That though an inheritance may
20:19.
haftily at the beginning; yet the end thereof ſhall not be bleſſed ; And that bread
gotten by deceit, however it may be ſweet in the mouth, will turn to gravel in
the belly. Abraham would not take to himſelf of the ſpoils of Sodom to the va-
lue of a ſhoo latchet ;, that it might never be ſaid in after-times, that the King
of Sodom had made Abraham rich. So neither will
. any godly man, that hath
learned the Art of Contentation ſuffer a penny of the gain of Ungodlineſs to mingle
with the reſt of his eſtate; that the Devil may not be able to upbraid him with
it afterwards to his shame, asif he had contributed ſomething towards the in-
creaſing thereof. Try thy ſelf now by this first Rule, thou that boalteſt thy
ſelf ſo much of thy contented minds but ſheweſt not thy ſelf over-ſcrupulous,
where gain is before thee. If thy reſolutions have been, or are, according to
the common guiſe of the World, (a) Quocunque modo rem, to gain and gather
Vnde habeat treaſure, and to feather thy neft whether by right or wrong; If thou haſt adven-
qucerit nemo,
ſed oportet ha-
tured to encreaſe thy ſubſtance by bribery, or forgery, by njury and extortion,
bere. Juvenal
. by facrilegiouſly detaining or invading the Churches Patrimony, by griping and
wringing
exceſſive fees from poor men, by delays of juſtice, by racking of Rents
to an unreaſonable proportion, by falſe weights and meaſures, and lies, and oaths;
If thou canſt diſpenſe with thy conſcience, ſo as to take advantage of thy neigh-
bours poverty or ſimplicity, or to make advantage of thy own either
power to oppreſs him, or cunning to circumvent him
: be not too confident
of thy, learning in this Art. Injuſtice and Contentment cannot certainly ſtand
together
16. Neither ſecondly hath he attained to any good degree of knowledge here-
in, whoſe thoughts are too intent upon, and whoſe deſires too eager after the
things of this earth : although he ſhould not attempt the compaſſing thereof
by any other than lawful means only. A greedy.eye, and a craving heart, impor-
fit is importuna tunately (a) hungring and thirſting after the Mammon of unrighteouſneſs,
famesq; Hor: (whereas the hunger and thirſt of a through Chriſtian ſhould be after Christ and
1. Epist. 18.
Mac. S. 6.
the righteouſneſs of his Kingdom) is a certain ſymptome of a mind not truly
contented.
Gen. 14. 23.
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The Sixth Sermon.
441
contented. And foare thoſe carking and diſquieting cares likewiſe, which our
Saviour ſo much condemneth, Mat. 6. The Apoſtle therefore ſo ſpeakech of
Covetoufneſs and Contentment, as of things that ſtand in direct oppoſition either
to other: Let your converſation be without covetoufneſs, faith he, and be content Heb. 1z. s.
with ſuch things as ye have, Heb. 13. Tlesvold and émuenele
, a studious care to walk
faithfully and diligently in the duties of our Vocations ; and a moderate deſire
of bettering our Eſtates by our providence in a fair way without the injuring
of others : are not only lawful and expedient in themſelves
, but are alſo good
Signs of a contented mind, yea, and good helps withal to the attainment of a far-
ther degree of Contentment, puéexpusa and émoupíd, a deſire that will not be confined
within reaſonable bounds; and a ſolicitous anxious care, whereby we create to
our ſelves a great deal of vexation to very little purpoſe, with taking thought
for the ſucceſs of our affairs: are the rank weeds of an earthly mind, and evi-
dent ſigns of the want of true Contentment.
17. And ſo is alſo thirdly; that pinching andepenurious humor, which becauſe
it is an Evidence of a heart wretchedly ſet upon the World, we commonly
call Miſerableneſſ
, and the perſons ſo affected Miſers. When a man cannot find
in his heart to take part of that which God ſendeth, for his own moderate
comfort, and for the convenient ſuſtenance of his family, and of thoſe that
belong to him, in ſome meaſure of proportion, futably both to his Estate and
Rank.
Servorum ventres modio castigat iniquo,
Juv, ſatyr, 14
Ipfe quoque efurienses
For whereas the contented man, that which he hath not he wanteth not; becauſe Avaro tàm de
he can live without it: this wretch on the contrary wanteth even that which he est quod habet,
quàm quod non
hath; becauſe he liveth beſide it. He that is truly contented with what God hath Faber
.
lent him for his portion, can be alſo well content to uſe it as becometh him, and
as his occaſions require : becauſethat which God intended it for, when he lent
it bim, was (a) the uſe, not the bare pofeſion. Not that the ownerſhould
behold a gestions os
it with his Eyes, and then neithen receive farther good from it, not do farther was tx pedig Tuso
good with it:but that it ſhould be uſed and employed to the glory of the Giver, Ecclef. 5. 11.
and the comfort of the Receiver, and others, with all Thankfulneſs, and Sobriety,
and Charity.
18. And do we not alſo fourthly too often and too evidently bewray the diſ
contentedneſs of our minds, by our murmuring and repining at the ways of Gods
providence in the diſpenſation of theſe outward things, when at any time they
fall out croſs to our deſires and expectations. The Iſraelites of old were much
to blame this way, and the Lord often plagued them for it: infomuch that the
Apoſtle propoſeth their puniſhment as a monitory Example for all others to
take warning by, 1 Cor. 1o. Neither murmur ye, as ſome of them murmured, and
were deſtroyed of the destroyer. In Ægypt, where they had meat enough, they
murmured for want of liberty : and in the wilderneſs, where they had liberty és
nough, they murmured for want of meat. There, by reaſon of the hard bon-Exed, I. 14.
dage they were in under Pharaoh, and his cruel Officers, they would have ex-
changed their very Lives (had it been poſſible) for a little Liberty
. Here, when
they wanted either bread, or water, or fejh, they would have exchanged their li-
berty again for the Onions, and Garlick, and fleſh-pots of Ægypt. Like way- Num. 3.no
3. and
ward children, that are never well
, full nor fašting, but always wrangling; ſo
were they. And as they were then, ſo have ever ſince been, and ſtill are, the
greateſt part of mankind: and all for want of this holy learning. Whereas he
that is well verſed in this Art of Contentation, is ever like himſelf; the fame full
and fasting: always quiet, and always thankful.
LIT
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I Cor. 10.10.
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19. Yea, and charitable too, in the diſpenſation of the temporals God hath
beſtowed upon him, for the comfortable relief of the poor diſtreſſed members
of Jeſus Chriſt: which is another good ſign of a Contented mind. For what
ſhould make him ſparing to them, who feareth no want for himſelf? As. the
Pfal. 112.798. godly man is deſcribed in Pſal 112. His heart is fixed, and eſtabliſhed, and his
truſt is in the Lord:and thence it is that he is ſo chearfully diſpoſed to diſperſe a
broad, and to give to the poor. Some boaſt of their contentedneſs
, as other fome
do.of their Religiouſneſſ: and both upon much like ſlender grounds. They, be-
cauſe they live of their own, and do noman wrong: theſe, becauſe they frequent
the houſe of God, and the holy Aſſemblies. Good things they are both, none
doubteth; and neceſſary Appendices
: (reſpectively) of thole two great Vertues :
for certainly that man cannot be, either truly Contented, that doth not the one,
ortruly Religious that neglecteth the other. But yet, as certain
it is, that no man
hafheither more Contentment, or more Religion, than he hath Charity. Youthen
that would be thought either contented or religious; now, ifever, ſhew the truth
of
your Contentation, and the power of your Religion, by the works of Mercy
and Compaſſzon. The times are hard, by the juſt judgment of God upon a thank
ļeſs Nation:and thouſands now are pinched with famine and want, who were
able in ſome meaſure, and in their low condition, 'to ſuſtain themſelves here-
tofore. By this opportunity which he hath put into your hands, the Lord hath
put you to the Teſt and to the Trial : and he now expecteth (and ſo doth the
World too) that if you have either of thoſe Graces in you, which you pretend
to, you ſhould manifeſt the fruits of them, by refreſhing the bowels of the needy.
If now you draw back, and do not (according to your Abilities and the Neces
ſities of the times) ſerioully and ſeaſonably bring forth out of your treaſures,
and diſpence out of your abundance, and that with more than ordinary libera-
lity, ſomewhat for the ſuccour of thoſe that ſtand in extreme need: how dwelleth
the luve of God in yon? How dare you talk of Contentedneſs, or make ſemblance
Jan. 1. 27. of Religion ? Pure Religion, and undefiled before God and the Father is this; to
viſit the fatherleſs and widows in their Aflictions, and to keep ones ſelf unſpotted of
the world. The ſame will ſerve as one good neithecóv among others, whereby to
make trial of the truth of our Contentedneſsg alſo.
20. Laſtly, it is a good ſign of Contentedneſs, when a man that hath
any
while enjoyed Godsbleſſings with comfort, can be content to part with them qui-
etly and with patience, when the Lord calleth for them back again. The things
we have, are not (properly) data, but commodata. When God lent us the uſe
of them, he had no meaning to forgo the property too: and therefore they are
his Goods ſtill
, and he may require them at our hands, or take them from us
when he will, and diſpoſe of them as he pleaſeth. I will return, and take away
my corn and my wine in the ſeaſon thereof, and will recover my wooll and
Oſea 2. What we have, we hold of him as our Creditor : and when he commit-
ted theſe things to our truſt
, they were not made over to us by covenant for a-
ny fixed term. Whenfoever therefore he ſhall think good to call in his debtszit is
our part to return them: with patience ſhall I ſay? yea, and with thankfulneſs
too, that he hath ſuffered us to enjoy them ſo long; but without the leaſt
grudging or repining (as-too often we do) that we may not hold them longer.
Job 1. 21. Non contriſtor, quod recepiſti: ago gratias, quod dediſti
. Thus did Job : when all
was taken from him, he bleſſed the Name of the Lord ſtill.; and to his Wife
tempting him to impatience, gave a ſharp, but withal a moſt reaſonable and reli-
gious anſwer, Thou speakeſt like a fooliſh woman: Shall we receive good things at
the hand of God, and ſhall we not receive evil alſo ? As who ſay, ſhall we make
earneſt ſuit to him when we would borrow:and be offended with him when we
are called on to pay again? We account him (and ſo he is) an ill and unthank-
ful debtor, from whom the lender cannot ask his own, but he ſhall be like to loſe.
.
Olea 2. 9.
my flax
1
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1
2. IO.
1
Phil. 4. II.
The Sixth Sermon.
4:43
1
9
1
a friend by it
. And yet how impatiently oftentimes do we take it at our Lords
hand, when he requireth from us but ſome ſmall part of that which he hath ſo
freely, and ſo long lent us?
21. Try thy ſelf then, Brother, by theſe and the like ſigns : and accordingly
judge what progreſs thou haſt made, in this ſo high and uſeful a part of Chriſti-
an learning. 1. If thou ſcorneſt to gain by any unlawful or unworthy means; 2. If
thy deſires and cares for the things of this life be regular and moderate; 3. If
phou canſt find in thy heart to take thy portion, and to beſtow thereof for thine
own comfort 3. 4. And to diſpenſe (though but) the ſuperfluities for the charita-
ble relief of thy poor Neighbour; 5. If thou canſt want what thou deſireſt with-
out murmuring ; 6. And loſe what thou poffeſfeſt without impatience :then may-
eſt thou with lome confidence ſay with our Apoſtle in the Text, fuckboy, I have
learned in whatſoever ſtate I am, therewith to be content. But if any one of theſe
particular ſigns be wholly wanting in thee, thou art then but a truant in this
learning : and it will concern thee to ſet ſo much the harder to it,
and to apply
thy ſelf more ſerioully and diligently to this ſtudy hereafter, than hitherto thou
haſt done.
22. Wherein for the better guiding of thoſe that are deſirous of this Learn-
ing ; either to make entrance thereinto, if they be yet altogether to learn, which
may be the caſe of ſome of us; or to proceed farther therein, if they be already
entred, as the beſt-skilled of us all had need to do: (for ſo long as we are in the
fleſh, and live in the world, the luſts both of flesh and world will mingle with our
beſt Graces, and hinder them from growing to a fulneſs of perfe&tion :) I ſhall
crave leave, towards the cloſe of this diſcourſe, to commend to the conſidera-
tion and practice of all, whether Novices or Proficients in this Art of Contentati-
on, ſome uſeful Rules that may ſerve as ſo many helps for their better attaining
to ſome reaſonable abilities therein. The general means for the obtaining of this,
as of every other particular grace, we all know are fervent Prayer, and the ſin-
cere love of God and goodneſs
. Which becauſe they are general, we will not
now particularly inſiſt upon : it ſhall ſuffice, without farther opening, barely to
have mentioned them.
23. But for the more ſpecial means; the firſt thing to be done is to labour for
a true and lively faith. For Faith is the very baſis, the foundation, whereupon
our hearts and all our hearts-contents muſt reſt: the whole frame of our con- thiet aanson:
tentment, riſing higher or lower, weaker or ſtronger, in proportion to that
foundation. And this Faith, as to our preſent purpoſe, hath a double Obje&, (as
before was touched :) to wit, the Goodneſ of God, and the Truth of God. His
Goodneſ, in the diſpenſation of his ſpecial providence for the preſent : and his
Truth, in the performance of his Temporal Promiſes for the future. Firſt then,
labour to have thy heart throughly perſwaded of the goodneſs of God towards
thee; That he is thy Father, and that whether he frown upon thee, or correct
thee, or howſoever otherwiſe he ſeem to deal with thee, he ſtill beareth a Fa-
therly Affection towards thee; That what he giveth thee, he giveth in love, be-
cauſe he feeth it beſt for thee to have it ; and what he denieth thee, he deniethin
love, becauſe he feeth it beſt for thee to wunt it. A fick man in the extremity of
his diſtemper, deſireth ſome of thoſe that are about him, and fit at his bed-ſide,
as they love him to give him a draught of cold water to allay his thirſt: but cannot
obtain it from his deareſt Wife that lieth in his Borome, nor from his neareſt
Friend that loveth him as his own ſoul. They conſider, that if they ſhould ſatis-
fie his deſire,they ſhould deſtroy his life:they will therefore rather urge him, and
even compel him, to take what the Doctor hath preſcribed, how unpleaſant and
diſtaſteful ſoever it may ſeem unto him. And then if pain and the impotency of
his defire will but permit him the uſe of his reaſon; he yieldeth to their per-
ſwalions: for then he conſidereth, that all this is done out of their love to him,
L11 2
and,
444
1
4. II.
.
Ad Aulam,
Phil
Num. 23. 9.
20,
Pral.
50. 21.
and for his good, both when he is denied what he moſt deſireth, and when he is
preſſed to take what he vehemently abhorreth. Perſwade thy ſelf in like fort of
all the Lords dealings with thee. If at any time he do not anſwer thee in the de-
fire of thy heart: conclude, there is either ſome unworthineſs in thy perſon, or
ſome inordinacy in thy deſire, or ſome unfitneſs or unſeaſonableneſs in the thing
deſired; ſomething or other not right on thy part; but be ſure not to impute it
to any defect of love in him.
24. And as thou art ſtedfaſtly to believe his goodneſs and love, in ordering all
things in ſuch ſort as he doth for the Preſent : lo oughteſt thou with like fted-
faſtneſs to reſt upon his truth and faithfulneſs
, for the making good of all thoſe
gracious Promiſes that he hath made in his Word, concerning thy temporal pro-
viſion and preſervation for the future. “Only underſtand thoſe promiſes rightly,
“ with their due conditions and limitations, and in that ſence wherein he intended
“them, when he made them: and then never doubt the performance. For ſay
in good ſooth, art thou able to charge him with any breach of promiſe hitherto?
Halt thou ever found, that he hath dealt unfaithfully with thee? Or didſt thou
ever hear that he hath dealt unfaithfully with any other ? There is no want of
Power in him, that he ſhould not be as big as his word; there is no want of love
in him, that he ſhould not be as good as his word. He is not as man that he should
repent, or as the Son of man, that he ſhould call back his word. There is no
1 Cor. 1. 19, lightneſs or inconſtancy in him, that there ſhould be rea and Nay in his Promi-
ſes; but they are all Yea and Amen. Thy heart can tell thee, thou haſt often
broken Vow and Promiſe with him, and dealt unfaithfully in his Covenant : but
do not offer him that indignity, in addition to all thy other injuries, as to mea-
ſure him by thy ſelf, to judge of his dealings by thine, and to think him altoge.
ther ſuch a one as thy ſelf, lo falſe, ſo fickle, ſo uncertain, as thou art. Far be
all ſuch Thoughts from every one of us. Though we deny him; yet he abideth
.. faithful, and will not, cannot deny himſelf. We are fleeting and mutable, off
and on, to day not the ſame we were yeſterday, and to morrow perhaps like nei-
ther of the former days: yet (Ego Deus da non mutor,) he continueth yeſterday,
Heb. 13. 8.
to day, and the ſame for ever. Roll thy ſelf then upon his providence, and repoſe
thy ſelf with aſſured confidence upon his Promiſes : and Contentment will fol-
Heb. 13. 5. low. “Upon this baſe the Apoſtle hath bottomed Contentation, Heb. 13. Be con-
tent with ſuch things as je have : for he hath ſaid, I will never leave thee nor for,
Jake thee.
25. The next thing we are to look after in this buſineſs, is Humility, and Po.
verty of Spirit. It is our pride moſt that undoeth us: much of our diſcontent
ſpringeth from it. We think highly of our ſelves: thence our Envy, fretting and
pining away, when we ſee others, who we think deſerve not much better than
we do, to have yet much more than we have; Wealth, Honour, Power, Eaſe, Re-
putation, any thing. Pride and Beggary ſort ill together; even in our own judg.
ments; ſo hateful a thing is a proud beggar in the Opinion of the World, that
Proverbs have grown from it.
from it. We think he better deferveth the Stocks or the
Whip, than an Alms, that beggeth at our doors, and yet taketh ſcornfully what
is given him, if it be not of the beſt in the houſe. Can we hate this in others
towards our ſelves, and yet be ſo blinded with Pride and Self-love, as not to dif-
cern the ſame hateful diſpoſition in our ſelves towards our good God? Extreme-
Job T. 21.
ly beggarly we are. Annon mendicus, qui panem petis ? Are we not very beggars,
i Tim. 6.7. that came naked into the world, and muſt go naked out of it? That brought nothing
along with us at our coming, and it is certain we ſhall carry nothing away with us
at our departure? Are we not errant beggars, that muſt beg, and that daily,
for our daily bread? And yet are we alſo extremely Proud:and take the Alms,
that God thinketh fit to beſtow upon us, in great ſnuff
, if it be not every way to
our liking. Alas! what could we look for, if God ſhould give us but what we
deſerves
13.
Mal. 3. 9.
Mat. 6o II.
Phil. 4. II:
The Sixth Sermon.
445
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deſerve ? Did we but well conſider our own unworthineſs ; it would enforce
acknowledgment from us, like that of Jacob, That we are far leſs than the least Gen. 32. toi
of his mercies, &c. Weare not worthy ſo much as to gather the crums under his
Table, as our dogs do under ours; who far better deſerve it at our hands, than
we do at his. Our hands did not make them nor faſhioni them: yet they love
us
, and follow us, and guard our Houſes, and do'us pleaſures and ſervices many,
other ways. But we, although we are his creatures, and the workmanſhip of
his hands, yet do nothing (as of our ſelves) but hate him, and diſhonour him,
and rebel againſt him, and by moſt unworthy provocations daily and minutely
tempt his patience. And what good thing then can we deſerve at his hands. Ra-
ther what evil thing do we not deſerve, if he ſhould render to us according as we
deal with him? Why ſhould we then be diſpleaſed with any of his diſpenſations:
Having deſerved nothing, we may very well hold our felves content with
any
thing.
26. A Third help unto Contentation is, to ſet a just Valuation upon the things
we have. Wecommonly have our Eye upon thoſe things which we deſire, and
ſet ſo great a price upon them; that the over-valuing of what we have in chaſe
and expectation, maketh us as much under-value what we have in preſent poſſeſſi-
on. An Infirmity, to which the beſt of the faithful (the Father of the
faithful not Gen. 15. 2.
excepted) are ſubject. It was the ſpeech of no worſe a man than Abraham, o
Lord, faith he, what wilt thou give me, ſeeing I go childleſ? As if he had ſaid,
* All this great increaſe of Cattel, and abundance of Treaſure which thou haſt
given me, avail me nothing, ſo long as I have never a Child to leave it to.
It
differeth not much you ſee from the ſpeech of diſcontented Haman, All this a- Eſther 5.13
vaileth me nothing, ſo long as I ſee Mordecai, &c. ſave that Abraham's ſpeech pro-
ceeded from the weakneſs of his Faith at that time, and under that temptation;
and Haman's from habitual infidelity, and a heart totally carnal. It is the admi-
rable goodneſs of a gracious God, that he accepteth the faith, of his poor
ſer-
vants, be it never ſo ſmall ; and.paſſeth by the defects thereof, be they never ſo
great : Only it ſhould be our care, not to flatter our ſelves ſo far, as to cheriſh
thoſe infirmities, or allow ourſelves therein; but rather to ſtrive againſt them
with our utmoſt ſtrength, that we may overcome the Temptation. And that is
beſt done, by caſting our Eye, as well upon what we have, and could not well
be without; as upon what we fain would have, but might want. The things
the Lord hath already lent thee: conſider how uſeful they are to thee; how be-
neficial, how comfortable; how ill thou couldft (pare them; how much worſe
thou ſhouldſt bethan now thou art without them; how many men in the world
that want what thou enjoyeſt, would be glad with all their hearts to exchange
for it that which thou ſo much defireft. And let theſe conſiderations prevail
with thee, both to be thank ful for what God hath been pleaſed already to give
thee, and to be content to want what it is his pleaſure yet to with-hold from
thees
27. Another help for the ſame purpoſe fourthly isą to compare our felves and
our Eſtates rather with thoſe that are below us, than with thoſe that are above us:
We love Compariſors but too well, unleſs we could make better uſe of them.
Werun over all our Neighbours in our Thoughts: and when we have ſo done,
we make our Compariſons ſo untowardly, that there is no Neighbour we have,but
(as we handle the matter) we are the worſe for him: We find in him ſomething
or other, that ſerveth as fewel either to our Pride, or Uncharitableneſ, or other
corrupt luſts. We look atour poorer Neighbour: and becauſe we are richer than
he, we caſt a ſcornful Eye upon him, and in the pride of our hearts deſpiſe him.
We look at our richer Neighbour : and becauſe we are not ſo full as he, we caſt
an Envious Eye at him, and out of the uncharitableneſs of our hearts malice him.
Thus unhappily do we miſplace our Thoughts, or miſapply them; and whatſo-
}
1.
ever
1
V
1
1
1
446
· Phil. 4.11.
}
1
Turb.e coinpa.
Laboret.'Hor. I.
Ser. 1.
Ad Aulam
ever the promiſes are, draw wretched concluſions from them : as the Spider is ſaid
to ſuck poyſon out of every flower. Whereas fan&tified wiſdom, if it might be
heard, would rather teach us to make a holy advantage of ſuch like compariſons,
for the increaſe of ſome precious Graces in us; and namely theſe Two of Thank-
fulneſs and Contentedneſs: as the Bee gathereth honey out of every weed. And the
courſe is this. Obſerve thy preſent corruption, whatever it be, when it beginneth
to ſtir within thee; and then make the compariſon ſo, as may beſt ſerve to weaken
the Temptation ariſing from that Luſt. As for Example: When thou findeſt
thy ſelf apt to magnifie and exalt thy ſelf in thine own greatneſs and puft up with
the conceit of ſome Excellency (whether real or but imaginary) in thy ſelf, to
fwell above thy meaner brethren: then look upwards, and thou ſhalt ſee
per-
haps hundreds above thee, that have ſomewhat that thou haſt not. It may be, the
comparing of thy ſelf with them may help to allay the ſwelling, and reduce thee
to a more ſober and humble temper. But when on the other ſide, thou findeſt thy
felf apt to grudge at the proſperity of others, and to murmur at the ſcantneſs of
a--neqs ſe majo- thine own portion: thenlook downwards, and thou ſhalt ſee perhaps (a) thouſands
ri panper iorum below thee, that want ſomething that thou haſt. It may be, the comparing thy ſelf
ret: hunc atq;
with them, may help to ſilence all thoſe repining thoughts and obmurmurations
hunc fuperare againſt the wiſe diſpenſations of Almighty God. For tell me, why ſhould one or
two richer neighbours be ſuch a grievous eye-fore to thee, to provoke thy diſcon-
tent: rather than ten or twenty poorer ones a fpur to quicken thee to Thankful-
neſ? If Reaſon by the inſtigation of corrupt Nature can teach thee to argue thus
,
My houſe, my farm, my ſtock, my whole condition is naught; many a man hath
better : why ſhould not Reaſon heightened by Gods Grace teach thee as well to
argue thus, Mine are good enough ; many a good man hath worſe ?
28. Fifthly, for the getting of Contentment, it would not a little avail us, to
conſider the unſufficiency of thoſe things, the want whereof pow diſcontenteth us,
to give us content if we ſhould obtain
them. Not only for that Reaſon that as the
things increaſe, our deſires alſo increaſe with them; (which yet is moſt true,
Eccleſ. 5. 10. and of very important conſideration toojas Solomon faith, He that loveth ſilver,
Mall not be ſatisfied with ſilver :) but for a farther Reaſon alſo, becauſe with the
beft Conveniencies of this life,there are interwoven ſundry inconveniencies with
al;which for the moſt part,the eagerneſs of our deſires will not ſuffer us to fore-
ſee, whilſt we have them in chaſe,but we ſhall be ſure to find them at length in
the poſſeſſion and uſe. Whilſt we are in the purſuit of any thing,we think over and
over how beneficial it may be to us, and we promiſe to our felves much good from
it: and our thoughts are ſo taken up with ſuch meditations, that we conſider it
abſtractedly from thoſe diſcommodiouſneſſes and incumbrances, which
ſeparably cleavetbereunto.But when we have gotten what we ſo importunately
deſired, and think to enter upon the Enjoyment; we then begin to find thoſe dif
commodiouſneſſes and incumbrances which before we never thought of, as well
as thoſe ſervices and advantages which we expected from it. Now if we could
be ſo wiſe and provident before-hand,asto forethink and forecaſt the inconve-
niences as well as the uſefulneſ of thoſe things we ſeek after : it would certainly
bring our deſires to better moderation ; work in us a juſt diſ eſtimation of theſe
earthly things which we uſually over.prize; and make us the better contented,
if we go without them, O miſerum pannum! As he ſaid of his Diadem. - What
a glorious luſtre doth the Imperial Crown make, to dazle the eyes of the be-
“holders,and to tempt ambition to wade even through a ſea of blood and ſtretch
“it ſelf beyond all the lines of Juſtice and Religion to get within the reach of it?
“ Yet did a man but know what legions of fears and cares, like ſo many reſtleſs
Spirits are incircled within that narrow round: he could not be excuſed from
" the Extremity of Madneſs, if he ſhould much envy him that wore it; much
“ leſs if he ſhould by villany or blood-lhed aſpire to it. When Damocles had
1
yet in-
66
(a) the
+
1
Phil
. 4. 11,
1
447
The Sixth Sermon.
7
2
i
3
+
(1) the Sword hanging over his head in a twine-thred, he had little ftomach to fulgentem
gladium feta
eat of thoſe delicacies that ſtood before him upon the board, which a little be-
equinâ appen-
fore he deemed (6) the greateſt happineſs the world could affords: There is no- fum Cic.s.
thing under
the Sun, but is fúll, not of Vanity only, but alſo of Vexation. Why buen gurefque
.
then
ſhould we not be well content to be without that thing (if it be the Lords unquam quena
will we ſhould want it) which we canņot have without much Panity, and ſome quam beario-
rem fuiffe.ibid.
Vexation withali
29.
In the ſixth place, a notable help to Content ment is Sobriety: under which
Name I'comprehend both Frugality and Temperance. Frugality is of very ſer-
viceable uſe, partly to the acquiring, partly to the exerciſing, of every mans graces
and vertues ; as Magnificence, Juſtice, Liberality, Thank fülneſs, &c. and this of
Contentation among the reſt. «Hardly can that man be, either truly thankful
“unto God, or much helpful to his friends, or do any great matters in’the way
« of charity and to pious uſes
, or keep touch in his promiſes, and pay every mah
" his own, (as every honeſt man ſhould do )nor live a contented life, that is not
“ frugal. We all cry out againſt Covetouſneſs (and that juſtly) as a baſe ſin; the
cauſe of many evils and miſchiefs
, and a main oppoſite to Contentment. But tru-
ly, if things be rightly conſidered, we ſhall.find Prodigality to match it as in ſun-
dry other reſpects
, ſo particularly for the oppoſition it hath to Contentedneſs.
For Contentedneſs (as the very name giveth it, evreierelewy. a. felf-ſufficiency) conſi-
fteth in the mucual and relative Sufficiency, of the things unto the mind, and of
the mind unto the things. “Where Covetonſnefs reigneth in the heart, the mind
" is too narrow for the things: and where the eſtate is profuſely waſted, the
things muſt needs be too ſcant for the mind. So that (a) the diſproportion is ftill a monille Finia
“ the fame, though it ariſe not from the ſame principle. As in many other things dextrorfum abs
" we may obſerve an unhappy coincidence of Extreams: contrary cauſes, for dif- it : unus utriq.;
á ferent reaſons, producing
one and the ſame evil effect
. (b) Extreme cold parch-"is illudit parti-
“eth the graſs
, as well as Extreme Heat: and Lines drawn from the oppoſite parts bus. Horat. z.
« of the Circumference meet in the Center. : Although the prodigal man therebbrúmie pe-
fore utterly diſclaim Covetouſneſs, and profeſs to hate it:yet doth he indeed by netrabile frigus
his waſtfulneſs pull upon himſelf a neceffity of being Covetous; and tranfgrefſeth adwrit
. Virg.l.
the Commandment, which faith, Thou ſhalt not covet, as much as the moft co-
vetous wretch in the whole world doth. “. The difference is but this: the one
" coveteth, that he may have it ; the other caveteth, that he may ſpend it ; as St.
James faith, He coveteth that he may conſume it upon his lusts. He that will Jam. 4• 3:
fare deliciouſly every day;or carry a great part in the world, and maintain a nu-
merous family of idle and unneceſſary dependents ; or adventure great ſums in
gaming or upon matches; or bring up his children too highly; or any other
ſtretch himſelf in his expences beyond the proportion of his revenues : it is im-
poſſible but he ſhould defire means,wherewithal to maintain the charges he muſt
be at for the aforeſaid ends. Which ſince his proper revenues (according to our
ſuppoſition) will not reach to do: his wits are ſet on work how to compaſs ſup-
plies, and to make it out, out of other mens Estates. Hence. he is driveti toluca
cour himſelfby frauds and oppreſſions, and all thoſe other evils that ſpring from
the root of Covetouſneſs
, “ And when theſe alſo fail (as hold they cannot long ;) . Tim. 6. IQ.
“there is then no remedy, but he muſt live the remainder of his days upon bor-
"rowing and ſhifting : whereby he caſteth himſelf into debts and danger's, loſeth
“his Credit, or Liberty, or both, and createth to him a world of diſcontents. He
that would live a cntented life, and bear a contented mind, it ſtandeth him up.
on to be Frugal.
30. Temperance alſo is of right good uſe to the ſame end: that is to fay, a mos
derate uſe at all times, and now and then a voluntary forbearance of, and abſti-
nence from the Creatures,when we might lawfully uſe them. If we would ſome
times deny our appetites in the uſe of meats, and drinks, and ſleep, and ſports,
66
1
way
)
and
1
.
1
448
Phil. 4. 11
Ad Aulam,
4. 8.
1
i
}
1
and other comforts and refreſhments of this life; and exerciſe our ſelwes Tome
1 Cor.9. 27. times to faſtings and wantings, and other hardneffes and auſterities (St. Paul i mais
mielewsand we vania opatinho) we ſhould be the better able ſure to undergo them
ſtoutly, and grudg and forink leſs under them, if at any time hereafter by any
accident or attliction we ſhould be hard put to it. We ſhould, in all-likelihood,
be the better content to want many things when we cannot have them : if we
would now and then inure our felves, to be as if we wanted them, whileft we
bave them.
31. Laſtly,(for I may not enlarge) that meditation, which was ſo frequent
with the godly Fathers under both Teftaments, (and whereof the more fober
Heb. 13. 14. ſort among the Heathens had ſome glimmering light:); That we have here no a-
1 Pet. 3. 11. biding City, but ſeek one to come ; That we are here but as ſtrangers and pilgrims
in a foreign land, heaven being our home; and that our continuance in this world,
is but as the lodging of a Traveller in an Inn for a night : this meditation, I ſay, if
followed home, would much further us in the preſent learning. The Apoſtle
1 Tim. 6.5,8. ſeemeth to make yſe of it for this very purpoſe, 1 Tim. 6. We brought nothing
into this world, and it is certain we can carry nothing out : and thence inferreth
in the very next words, Having food and raiment let us be therewith content. We
forget our felves very much, when we fancy to our ſelves a kind of perpetuity
Plal. 49 11. here, as if our houſes Mould continuc for ever, and our dwelling places ſhould re-
main from one Generation to another. We think it good being here; here we
would build us Tabernacles, ſet up our reſt here. And that is it, that maketh
us ſo greedy after the things that belong hither, and ſo ſullen and diſcompoſed,
when
our Endeavours, in the purſuit of them, prove ſucceſleſs. Whereas if we
would rightly inform our felves, and ſerioully think of it, what the world is,
and what our felves are; the World, but an Inn, and our ſelves but paſſengers: it
'Would faſhion us to more moderate deſires, and better compoſed affections. In
our Imws, we would be glad to have wholſom diet, clean lodging, diligent at-
tendance, and all other things with convenience, and to our liking. But yet
we will be wary what we call for; that we exceed not too much, leit the Rec-
koning prove too ſharp afterwards :and if ſuch things as we are to make uſe of
there, we find not altogether as we would wiſh, we do not much trouble our
ſelves at it, but paſsitover ; chearing ourſelves with theſe thoughts, that our
ſtay is but for a night; we ſhall be able ſure to make ſhift with mean accommo-
dations for one night ; we ſhall be at home ere it be long, where we can mend
ourſelves, and have things more to our own hearts-content. Satiabor cum ap-
paruerit Gloria. The plenteouſneßof that houſe, when we ſhall arrive at our own
home, will fully ſatiate our largeſt deſires. In the mean time let the expectation
of that fulneſs, and the approach of our departure out of this ſorry Inn, ſuſtain
our ſouls with comfort againſt all the Emptineſs of this world, and whatſoever
we meet with in our paffage through it, that is any way apt to breed us vexation
or diſcontent ; that we may learn with St. Paul, in whatſoever eſtate we are, to
be therewith content. God vouchſafe this to us all for his Dear Sons fake Jeſus
Chriſt, c.
1
I
AD
>
)
449
+
1
4
1
1
pradaa
S
ge
Giocesi
YESTES
Guya
1
1
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no
A D
1
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3
6
1
1
A U LA M
1
1
The Seventh Sermon
+
1
i
GREENWICH, JULY, 1638.
1
Iſaiah 52. 3.
+
A
1
1
I.
IM
1
For thus fạith the Lord ; Te bave ſold your ſelves for
nought : and ye ſhall be redeemed without Money.
He Speaker is God: that is plain (For thus faith the Lord.)
And he ſpeaketh tp us : Not to the Jews only (as ſomeper-
haps might imagine) but to all Mankind; And ſo to us,
as well as them : if not in the Literal and immediate ſence
(which to me ſeemeth fo probable, that I make little
doubt of itz) yet at leaſtwiſe (which I find not gainlaid by
any) in the Analogical, and Spiritual Sence. The Speech
it ſelf preſenteth to our view a Sale, and a Redemption : and under thoſe Me-
taphors, repreſenteth to our thoughts Man's inexcuſable baſeneſs and Folly in
the Sale, Gods admirable power and goodneſs in the Redemption. The moſt
wretched Sale that ever was; all paſſed away, and nothing coming in : But the
moſt bleſſed Redemption that ever was; all fetch'd back again, and nothing laid
out. A Sale, without any profit to us; it got us nought : in the former part of the
verſe, (you have ſold your félves for nought.) A Redemption without any charge
to us; it coſt us nought: in the latter part, (ye shall be redeemed without money.)
Theſe are the two Points we are to hold us to at this time: the Sale firſt, by
Sin; and then the Redemption, by Christ.
2. You have ſold your felves for nought.] Words not many in our Tranſlati-
ons; but in the Original (as alſo in the Greek) as few as can be to be a number,
but two: Yet do they fairly yield us theſe four particulars. 1. The A&t: and
that is a bargain of Sale.(ye have ſold.) 2. The object of that Act; the Com-
modity, or thing fold, and that is themſelves
, (ſold your ſelves.) 3. The con-
ſideration, or Price; (if you will allow that name to a thing of noprice ;) and
that is nothing, or as good as nothing, (ſold for nought.) 4. The Agent, the Mer-
chant or Saleſman; and that is themſelves too, (Ye have ſold your ſelves.) To
Jell, and that themſelves, and that for nought; and to do all this themſelves: of
theſe in order
Mmm
3. The
1
1
Als &
Ad Aulam
.
lla. 52.3
vel contra.
tur.
3. The A# is firſt ; it is a Bargain of Sale : (Te have fold your ſelves.) If we
had bur depoſited ourſelves with Satan, being-fo-perfidious as he is, it had been
‘házárd enough, and but too much for even among Men, if the party that is
truſted have
but the Conſcience to deny the truſt, and the face to førſweat it: he
that truſteth him may ſoon come to loſe all. But yet in point of right and to
a Rei depoſita, common intendment, he that depoſiteth any thing in the hand of another, doth
proprietas apud
deponentem
only commit it to his cuſtody: both (a) property and nfe ſtill reſerved to himſelf
.
manet. 1, 17. 2. In a Demiſe a man parteth with more of his intereſt ; he tranſmitteth toge-
F.depofiti
. ther with the poſſeſſion, the uſe alſo or fruit, of the thing letten or demiſed, lo
as the uja fructuarius or tenant may during his Term uſe it at his pleafüre, and
(ſo far as he is not limited by Special Covenant) make benefit of it to his own
moſt advantage. But here is yet no Alienation : it is but jus utendi falvā fub-
ftantià. Still the Property remaineth where it was : and the Posſeſſion too after a
time, and when the term is expired, reverteth to the firſt owner. 3. A mortgage
indeed hath in it ſomething of the Nature of an Alienation : inaſmuch as it paſ
b Alienatio eft feth over(b) Dominium, as well as Rem, and Vfumfructum ; that is property, and
per quam domie (as you would ſay) Ownerſhip, as well as Poffeffion, Ufe, and Benefit. Yet not
nium transfer- abſolutely any of theſe, but with a defeiſance, and under a Condition performa-
ble by himſelf, ſo as the Mortgager is upon the point, the proprietary ſtill, if he
will himſelf: becauſe it is in his own power by performing the condition to
make a defeiſance of his former act, and conſequently to make the alienation
void, and then he is in ftatu qua.
4. But in a Bargain of Sale there is a great deal more than in all theſe. There
a Venditio ali- (a) the Alienation is abfolute, and the contract Peremptory:Wherein the Seller
enatio eft rei transferreth and makethover to the Buyer, together with the Pofeſion, Vſe,and
ined Tui in ali - Profits, the very property alſo of the thing fold; with all his right, title, claim,
um tranſlatio. and intereſt therein for ever, without power of revocation, or any other refer-
Senec. s. de vation whatſoever. And this is our Caſe: this the fact, whereof we ſtand in-
το πεπρωμέ .
dited in the Text. What the Scripture chargeth upon Ahab for his particular,
vor”, ze van, eg that he had ſold himſelf to work wickedneſ:is (though not in the fame height of
sekarang men. ſence, yet) in ſome degree, more or leſs chargeable upon all Mankind. We
Tegnal. have all ſold our Jelves to Sin and Satan. Venundati fub peccato, faith St. Paul;
i King.21.25. and he ſeemeth to ſpeak it of the better ſort of men too (in the judgment of ma-
Rom. 7. 14. ny good Interpreters). Rom. 7. And then how much more is it true of the reſt?
That they are Càrnal, fold under ſin.,
5.
The greater is our Miſery, and the more our Preſumption : which are the
two Inferences hence. Our Miſery firſt, For by ſelling our ſelves over to Sinand
Satan, we have put our felves out of our own into their Dominion: and (during
that ſtate) remain wholly to be diſpoſed at their pleaſure. They are now be-
come our Lords ; and it is not for us to refuſe any drudgery, be it never ſo toyl-
ſom or irksom, whereabout they hall liſt to imploy us. How ſhould it elſe be
poſſible for men endowed with reafon, ſome to melt themſelves away in Luxu-
ry and brutiſh Senſuality, as the Voluptuous; otherſometo pine themſelves lean
with looking at the fatneſs of anothers portion, as the Envious ; otherſome to
run themſelves out of breath, ſometimes till they burſt in the purſuit either
cfſhadows, as the Ambitions ; or of ſmoak, as the Popular or vain-glorious ; O-
ther ſome, like thoſe that in old time were damnati ad Metalla, to moil perpetu-
ally in lading themſelves with thick clay, whereof it would grieve them to think
that ever they ſhould have uſe, as the Covetous ? Were it not that they are put
Rom. 6.12. upon ſuch drndgeries, by their imperious Maſters; Sin who reigneth like a Ty-
rant in their Mortal Bodies, and will have all his lust obeyed : and Satan who
grown great by this new Purchaſe (for by it it is, that he claimeth to be Prince
of the World) ſitteth in the hearts of ungodly men, as in his Throne, and
Joh. II. 16.
there commandeth like an Empereur : and who may be ſo bold as to contradict,
benef. 1o.
1
1
Or
t
r
$
Joh8.
}
Epiſt. 141.
.
Iſa. 52. 3.
The Seventh Sermon.
4.5
or but to ſay, Domine cur ita facis ? Adti agimus, is a true ſaying, in this ſence
bowſoever. He muſt needi go, we ſay, whom the Devil driveth :' and St. Paul
Taith, he is the fpirit that worketh in the Children of diſobedience. It is but an Eph
. 2. 1.
empty flouriſh then, that licentious men ſometimes ſtand ſo much upon their li.
berity ; ſaying with them, Joh.8.we were always free, and were never in bondage Pfal
. 12.4.
unto any; or with them in Pſal. 1 2. Our lips are our own, who is Lord over us? Who
is Lord over you, do you ſay ? No hard matter to tell you that : Even Satan. .
Your lips and your tongues are his ; your hearts and your hands his; your bo-
dies and your ſouls his; all you have, all you are, wholly and entirely his. You
have fold your ſelves to him, and Emptam cedit in jus emptoris. He hath bought
you, and his you are, to have and to hold : he may now do what he will with
you, (if (a) God ſuffer him) and you muſt abide it. This being the caſe of us a Non minor
all by reaſon of Sin (till we be reſtored by Grace) I need ſay no more to let us iftud por uit:
ſee, what miſery we have pulled upon our ſelves by this Sale.
fed quod Deus
6. But there is another thing too in this Sale, beſides our Miſery, meet for
permifit. Bern.
us to take knowledge of:and that is our high and intolerable Preſumption, joyn-
ed with extreme injustice and unthankfulneſ. God made us to do him ſervice:
and his we are, his Creatures, his Servants. Now then Quis tu ? What haſt Rom. 14. 4.
thou to do to judge, faith St. Paul ? May not I ſay much more? What haſt thou
to do to ſell anothers Servant? And that invito, nay, inconfulto Domino ; with-
out any Licenſe of Alienation from the chief Lord, nay, without ſo much as e-
ver asking his conſent. If God were pleaſed to leave us at firſt in manu conſilii,
and to truſt us ſo far as to commit the keeping of our ſelves to our ſelves: he had
no meaning therein to turn us looſe, neither to quit his own right to us and our
ſervices. Nay,may we not with great reaſon think, that he meant to oblige us ſo
much the more unto himſelf,by making us his depoſitories in a truſt ofthat nature?
As if á King ſhould commit to one of his meaneſt Servants, the cuſtody of ſome
of his Royal houſes or forts, he ſhould by that very truſt lay a new obligation up-
on him of fealty over and above that common allegiance which he oweth him as a
Subject. Now if ſuch a Servant, fo entruſted by the King his Maſter,ſhould then
take upon him, of his own head, without his Maſters privity, to contract with
a Stranger, perhaps a Rebel or Enemy,for the paſſing over the ſaid Houſe or Fort
into his hands: Who would not condemn ſuch a perſon, for ſuch an act of in-
gratitude, injuſtice and prefumption, in the higheſt degree ! Yet is our injuſtice,
ingratitude and preſumption, by ſo much more infinitely heinous than his, in
ſelling our ſelves from God, our Lord and Maſter, into the hands of Satan a Re-
bel, and an Enemy to God and all goodnefs: By how much the diſparity isinfi-
nitely more betwixt the eternal God and the greateſt of the Sons of Men, than be-
twixt the higheſt Monarch in the world, and the loweſt of his Subjects.
1
I
7. So much for the Act: the other particulars belong to it as circumſtances
thereof. To a Sale they ſay three things are required, Res, Pretium, and Con-
ſenſus : a Commodity to be ſold, a Price to be paid, and Conſent of Parties. Here
they are all. And whereas I told you in the beginning, that in this Sale was re-
preſented to us Mans inexcuſable baſeneſs and folly; You ſhall now plainly ſee
each Particle thereof made good, in the three ſeveral circumſtances. In the Com-
modity, our Baſeneſs; that we ſhould ſell away our very ſelves: in the Price, our
follys that we ſhould do it for a thing of nought : in the conſent, our inexcuſable-
neſs in both; that an act ſo baſe and fooliſh ſhould yet be our own voluntary act
and deed. And firſt for the Commodity, (you have fold your ſelves.)
8. Lands, Houſes, Cattel, and other like poſſeſſions made for mans uſe, are
the proper ſubject-matter of trade and commerce ; and ſo are fit to paſs from man
to man by Sales and other Contracts. But that Man, a Creature of ſuch excel-
lency, ſtamped with the Image of God, endowed with a reaſonable Soul, made
Mmn 2
capable
7
!
:
452
Ifa. 52. 3.
1
Ad Aulam,
capable of Grace and Glory, ſhould proſtare in foro, become merchantable ware,
and be chaffered in the Markets and Fairs : I ſuppoſe had been a thing never
heard of in the World to this hour ; had not the overflowings of Pride, and
Cruelty, and Covetouſneſs, waſhed out of the hearts of Men, the very imprelli-
ons both of Religion and Humanity. It is well
, and we are to bleſs God,and un-
der God to thank our Chriſtian Religion and pious Governours for it; that in
theſe times and parts of the world, we ſcarce know what it meaneth. But that
it was generally practiſed all the world over in ſome former ages, and is at this
day in uſe among Turks and Pagáns, to ſell men : ancient Hiſtories, and modern
Relations will not ſuffer us to be ignorant. We have mention of ſuch Sales even
Gen. 37.28. in Scripturę; where we read of ſome that fold their own brother, as Jacobs Sons
Mat. 26. 15. did Joſeph; and of one that ſold his own Maſter, as the Traitor Judas did Chriſt
.
Baſely and wretchedly both : Envy made them baſe ; and Covetouſneſs him.
Only in ſome caſes of Neceſſity, as for the preſervation of Life, or of liberty o
Conſcience,when other means fail
, God permitted to his own people to ſell them-
ſelves
, or Children, into perpetual Bondage: and Moſes from him gave Laps and
Ordinances touching that Matter, Lev. 25.
9. But between the Sale in the Text, and all thoſe other, there are two main
differences: Both which doth exceedingly aggravate our baſeneſs. The firſt that
no man could honeſtly ſell another, nor would
any man willingly fell himſelf,
unleſs enforced thereunto by ſome urgent neceſſity. But what neceſſity, I pray
you that we ſhould fell our félves out of Gods,and out of
our own hands into the
hands of Sin and Satan? Were we not well enough before? Full enough, and
Safe enough? Was our Maſters
ſervice ſo hard that it might not be abíden?Might
we not have lived ? Lived? Yea, and that happily, and freely, and plentifully :
and that for ever in his ſervice. What was it then? Even as it is with many fic-
kle ſervants abroad in the World, that being in a good ſervice, cannot tell when
they are well, but muſt be ever and anon flitting, though many times they
change for the worſe: ſoit was only our Pride and Folly,and a fond conceit we
2 Σώματα
had of bettering our condition thereby, that made us not only without any ap-
Toma Tpézcsy parent neceſſity, but even againſt all good reaſon and duty, thus baſely to deſert
zy, &c. Antholo
our firſt ſervice, and to fell our ſelves for bond-ſlaves to Sin and Satan.
b σωματοκά 10. The other difference maketh the matter yet a great deal worſe on our fides
mnot
, Chryſ. For in ſelling of faves, for ſo much as bodily ſervice was the thing chiefly look-
1. Cor. fer. 40. ed after; therefore as the body, in reſpect of ſtrength, health, age, and other
2 Rer. Forner. abilities, was deemed more or leſs fit for ſervice, the price was commonly pro-
quotid, 26. & portioned thereafter. Hence by a cuſtomary ſpeech among the Græcians, (a)
Athen. 5. 10. ſlaves were called owwa. tu, that is, bodies : and they thar traded in that kind (6)
Rey, 18. 13. oropuetely.del, as you would ſay merchants of bodies And ſo the Word oopeltuu
Ancorar. Plato is rendred, Rev: 18. Mancipia or ſlaves. Epiphanius giveth us the reaſon of that
uſe of the word, ÉTAS Ý Domótea faith he, Sc. becauſe all the command that a
man can exerciſe over his ſaves, is terminated to the body, and cannot reach the
Si vas est, aut ſoul. And the ſoul is the better part of man; and that by ſo many degrees bet-
aliquod animi
ter, that in compariſon thereof the body hath been ſcarce accounted a conſide-
receptaculum
Cic. 1. Tuſcul. rable part. Nos irigeantos
, could the Greek Philoſopher ſay: and the Latine O-
- cu apgow rator: (c) Mens cujuſque is eſt quiſque. The
ſoul is in effect the whole man; (d)
owicz omenci The body but the ſhell of him: the body but the Casket, the ſoul the Jewel. It
T21. Chryf. is obſervable, that whereas we read, Mat. 16. (What shall it profit a man, if
in Mat.fer. 34• ke gain the whole World and loſe his own ſoul?) inſtead thereof we have it, Luk.9.
e-videt enim thus, (if he gain the whole world and loſe himſelf?) So that every mans ſoul is
-appendicem himſelf: and the body but (c) an appurtenance of him. Yet ſuch is our baſeneſs that
Pucicer
. as we have thus trucked away our felves with the appurtenances ; that is, both our
pud Nonnium Souls and our bodies. We deteſt Witches and Conjurers (and that worthily) as
iei Appendix wicked and baſe People; becauſe we ſuppoſe them to have made either an
exprefs
1. 12.
c. Cicer.in
Sommn. Scip.
d---Corpus qua-
Ila. 52. 3.
-The Seventh Sermon.
453
V
Mar. 26. 150
24:
Suid.
expreſs
, or at leaſt-wiſe an implicite contract with the Devil
. Yet have our re-
bellions againſt God put us in the ſame predicament with them. Verily Rebelli- 1 Sam. 15:23.
on is as witchcraft
, 1 Sam. 15. Ours is fo: lince by it we have made a Contract
with the Devil, and fold our felves to him, ſouls and all.
11. Yet are baſe-minded peoplemoſt an end covetous enough: they will hard-
ly part with any thing, but they will know for what. Ecquid erit pretii? What
will you give me? is a ready Queſtion in every mans mouth that offers to ſell
.
Joſephs Brethren, though they were deſirous to be rid of him, yet would have Gen. 37. 28.
ſomewhat for him : and Judas would not be a Traytor for nought
. They got
twenty pieces of ſilver for their Brother; and he thirty for
his Master. And thore
oppreſſors in Amos 2. that ſold the needy for a pair of ſhooes, would be content Amos 2. 6.
with a ſmall matter, ſo they might be on the taking hand. Eſau had a very for- Heb. 12. 18.
ry recompenſe, a morſel of meat, and a meſs of broth, for his own birth-right
, and
his fathers bleſſing: yet that was ſomething (jus pro jure) and ſomething, we ſay,
hath ſome favour. But to let all go, and to get nothing for it, this is our finga-
lar folly : in the next circumſtance, that of the Price (Te have ſold your felves
for nought.)
12. A heavy charge, may ſome fay! but is there any truth in it? or is there
indeed any ſence in it? Examine that first. It is well known there can be no
buying and ſelling without the intervention of a Price : [a] Pactio pretii is by a Nulla emptio
the Learned put into the definition, and therefore is conceived to be of the eſſence fine pretio effe
. Juſtin.3.
of this kind of contract. Tb]4ás te rej ndiße Th, is the old formula for buying and Juſtic.
ſelling. So that if there be no price paid, or to be paid, nothing given or to be b--ése vouo
given in compenſation or exchange for what is received; it
πο;Δός,λάβει
may
be a Contract
Anth-4. c. 12.
of ſome other species, but it can be no Sale. It ſeemeth then to be a meer impli- -- duce lists
,
cat, a contradiction in adjecto, to ſay that a thing is ſold, and yet for nothing.
και λάμβανε.
13. But here we have a double help to falve it, in either of the Terms one.
First, for the term of ſelling: Trueit is, in ſtrict propriety of ſpeech buying and
ſelling cannot be without a price. But Divine (eſpecially Prophetical) expreſſions,
are not ever tied to ſuch ſtrictneſſes
. We read therefore in the Scriptures, both
of buying and ſelling, without a price; Of buying without a price, (Come buy Ifa. 58. I.
wine and milk without money, and without ſilver, Ifa.58.) And of felling with. Pfal. 44. 12.
out a price; (Thou ſelleſt thy people for nought, and takeſt no money for them,
Pfal.44.) And likewiſe here in the Text. Nay more, that ſtrictneſs of proprie-
ty is not always obſerved in other Authors. [a] Vendendi verbum ad omnem a Pratei
. in
alienationem pertinet, faith a learned Civilian; The word ſelling may be ex-
lex, juris.
tended to every Contract, the effect whereof is an alienation. Andif ſo, then
ſhould we have given away our ſelves gratis (as it is ſaid of ſome, Eph. 4. that Eph. 4. 18.
they have given themſelves over to laſciviouſneſs
, a médullay is the word there :)
yet might we be ſaid to have ſold our ſelves in this conſtruction; that is, to have
made over our ſelves to Satan by an abſolute alienation : whereby whatſoever
right and intereſt we had in our felves before (were it more or leſs
, were it any
or none) is now conveyed unto, and ſetled upon him.
14. Another help we have in the other Term for nought. For (to ſay truth)
we do receive a price, ſuch as it is. He is content to allow us ſomething; he
knoweth we would not eļſe bargain. Perhaps fome little profit, or pleaſure, or
eaſe, or honour, or applauſe, or revenge ; ſome ſmall trifle or other: whích be-
ing of very little worth or uſe, and ſo not to be taken for a valuable conſidera-
tion, may therefore be called non ght or nothing: not ſimply or abſolutely nothing,
but comparatively and reſpetively nothing, Even as in our common ſpeech, when
a man would expreſs that he hath ſold a thing much under worth, the forms are
ordinary: I have even given it away; I have parted with it for a ſong ; I have
fold it for nothing. And this common uſage of the Phraſe, as it well preſerveth
the fence, fo doth it alſo (that I may ſtop two gaps with one Bulh) juſtifie the
ștruth
1
1
+
1
ma
lla. 52.3
4
t
com adeo nihil
lius, Senec.
Epiſt. 42
.
1
-62.9.
1
1
V
Pilal 62. If any'man ſhould chance to think better of himſelf, and take himſelf
454
Ad Aulam,
·
.
truth of this charge nmy Text (you have fold your ſelves for nought) for between
meer nothing, and as good as nothing, the difference is not great, in point of
diſcretion.
15. Here then is our folly in this Sale, that on the one ſide we ſhamefully (a jun-
eft caiq; ſe vi- derpriſed what we were to part with, and on the other ſide extreamly overvalued
what we were to receive in exchange for it. Renowned is [b] Glaucus for his
b χρυστα χαλ
folly in Homer, for changing armour with Diomedes with ſuch palpable diſad
xetav, éner.tipo vantage, that Proverbs came of it. And we laught at the fillineſs of the poor
Bor éspedbi:-, Indians, when the Portugals came firſt among them, for parting with a maffie
wr. Hom. II. ?
lump of Gold-ure for a three-halfpenny knife. Yet is our folly far beyond theirs;
they had ſomething, yea, and in the ſame kind too; he braſ they Iron; for Gold:
that's yet one Metal for another, though there be great difference in the worth.
But what fortilhneſs poſſeſſed us, thus to barter away Cælum procæno : Heaven
for dung, Paradiſe for an apple, our ſelves for nothing?
16. But fleſh and blood is ready to juſtifie its own A&, (as ever they that
are guiltieſt of folly, are the ſhieft to own it) and thus will argue it. If we have
ſold ourſelves to Satan; yet the advantage ſeemeth to be on our fide. We are
ſure we have got ſomething from him, ſay it be but ſmall, a vanity, a toy 5 yer
ſuch a toy as we are pleaſed withal. But he hath got a verier toy from us,a ve-
ry nothing. For we have but ſold our ſelves, and we are but men: and what is
Pfal. 144. 4. man, but like a thing of nought, Pfal. 144. Lay him in the balance with Vanity it
ſelf, he will prove the verier Vanity of the two'; that will overweigh him,
to be ſomething, there is one will tell him that he miſtaketh the matter, and de-
ceiveth himſelf, for he is nothing, Gal. 6. Nay, leſs than nothing, faith our Pro-
Ifa, 4-. 17. phet, Iſa. 40. By all which it ſhould ſeem we have rather cheated the Devil
,
than he us; and have gotten the better end of him: and are ſo far from having
parted with ſomething for nothing, as we are charged ; as that quite contrary
we have rather gotten ſomething for nothing. Or at leaſt-wiſe, if we have but
vanity for vanity ; we a thing of nought from him, he a thing of nought from
us, (fumum accepit, fumum vendidit). as it is in the Apothegm; Or in an Epi-
gram I have heard of two dunces and their diſputation (Attulit ille nihil, retulit
ille nihilz ) we are yet upon even terms, and that can deſerve no great imputa-
tion of folly.
17. Indeed ſhould we ſpeak of our bodies only, theſe mortal, corruptible, vile
1 Cor. 15.50. bodies (as we find them termed by all thoſe Epithets ;) or look upon our whole
nature, as it is now embaſed by it ; or even taken at the beſt, and ſet in compa-
riſon againſt God; (in one of which three reſpects it muſt be underſtood, where-
ever the Scriptures ſpeak of our worthleſneſs or nothingneſs :) there might then
be ſome place for theſe Allegations. But take the whole man together, foul as
well as body, yea, chiefly that, and ſtate as him he was before he was ſold, (as
ſo we munt do, if we will give a true judgment of the fact) and compare it but
with oth rCreatures (which is but reaſonable ;) and then all the allegations
afortfaid are quite beſide the purpoſe. The Soul is a moſt rich, indeed an ineſti-
Prov 6, 27. mable commodity ; Pretioſa anima, faith Solomon, Prov. 6. the precious Soul. So
he faith, but chat ſpeech is ſomewhat too general, he doth not tell us how pre-
cious. Indeed he doth not ; for in truth he could not : it is beyond his or any
a---Ψυχής mans skill, to give an exact praiſement of it. There is ſomewhat bidden for it,
ely ražcov zej Mic. 6. But lucha contemptible price, that it is rejected with ſcorn; though
it ſeem to found loud, (thouſands of Rams, and ten thouſands of Rivers of Oyl.)
Chryſoft ad Hethat alone knew the true worth of a ſoul, (both by his natural knowledge,
Lapfum. ferm. being the eternal wiſdom of God; and by his experimental knowledge, having
1.6. cd it.Sav. bought ſo many, and paid a full price for them) our bleſſed Redeemer, the Lord
Jeſus, aſſureth us there is [a] no ivrinnaz pes All the univerſal world affordeth
1
Gal. 6.3.
1
Rom. 6. 12.
Phul. 3. 21.
Mic. 6. 7.
Mar. 16. 26.
Sevmoon.
TS AS Da
si.
not
1
1
Ifa. 52. 3:
455
The Seventh Sermon.
(
L
divine para
ticulam aura.
1
l
Gon, 3.
not a valuable compenſation for it, Mat. 16 we will reſt upon his word for this,
as well as we may, and ſpare further proof."
18. And then the inference will be clear; that there never was in the World:
ány ſuch folly as fin is; any ſuch fools as finners are "Ormās.żyóntov si zovneier, as he
faid ; and Solomon putteth the fool upon the finner, I am not able to ſay how
ofr. That we ſhould thus fell and truck away theſe precious Souls of ours, the
very (a) exhalations and arrachements (if I may ſo ſpeak) of, the breath of a dimoramouets
, &c.
God; noi eſtimable with any other'thing, than with the precious blood of God: Plato.
and that not for the whole world (which had been to our incomparable diſadvan-
rage) no nor yet for any great portion thereof, but for a very ſmall pittance ofit, Hor.2.Serm.2
.
whereof we can have no aſſurance neither that we ſhould hold it an hour; and ---Scía TIS we
which, even whilſt we have it, and think to enjoy it, periſheth in the uſing, and Tupon. Na
deceiveth our expectations! Which of us laying the Premiſſes to heart, can Col. 2. 22.
do leſs than beſhrew his own grievous folly for ſo doing; and beg pardon for it
at the hands of God, as David did after he had numbred the people, (I have 1 Sam.24. 1@
Jinned greatly in that I have done, and now I beſeech thee, O Lord, take away mine
iniquity, for I have done very fooliſhly.)
19. And the more cauſe have we moſt bumbly to beg pardon for our baſeneſs
and folly herein, by how much leſs we are any way able to excuſe either of both,
it being our own voluntary act and deed. For ſo is the next particular, (Ye have
ſold your ſelves.) Naturally, what is blame-worthy we 'had rather put off upon
any body elſe, light where it will, than take it home to ourſelves. (a) Tran-ay. Cíc. 1. ad
fatio criminis, the ſhifting of a fault, is by Rhetoricians made a branch of their Heren, Quin-
til. 4, Loc.
Art. We need not go to their Schools to learn it : Nature and our Mother-
wit will prompt us ſufficiently chereunto : we brought it from the womb, fuck'd
it from the breaſts of our mother Eve. This baſe and fooliſha act, whereof we now
ſpeak, how loth are we to own it? How do we ſtrive to lay the whole burden
and blame of it upon others : or if we cannot hope to get our ſelves quite off,
yet (aś men uſe to do in common payments and taxes) we plead hard to have
bearers and partners, that'may go a ſhare with us, and eaſe us (if not à toto, yet)
at leaſtwiſe à tanto, and in ſome part. But it will not be. Still Perditio tua ex te : 0ſea 13:9.
it will fall all upon us at the laſt, when we have done what we can.
20. We have but one of theſe three ways to put it off; a fourth I cannot
imagine ; By making it either Gods act, who is the original owner; or Adams
act, who was our Progenitor ; or Satans act, who is the Purchaſer. If any of
theſe will hold, we are well enough; Let us try them all
. It ſhould ſeem the
firſt will : for is there not Text for it? How should one of them chaſe a thouſand Deut. 32. 36
(faith Moſes) except their rock had fold them, Deut. 32. and God was their Plal. 44. 12.
rock. So David, Plal
. 44. Thou haft ſold thy people for nought : and ſundry times Judg.
in the Book of Judges we read how God ſold Iſrael, fometimes into the hands
of one enemy, and ſometimes of another. Very right. But none of all this
is ſpoken of the Sale now in Queſtion: it is meant of another manner of Sale,
which is conſequent to this, and preſuppoſeth it. God indeed ſelleth us over
to puniſhment, (which is the Sale meant in thoſe places) but not till we have firſt
fold our ſelves over to fin, which is the ſale in this place. We firſt moſt unjuſtly
ſell
away our ſouls, and then he moſt juftly ſelleth away our bodies, and our li-
berty, and our peace, and our credit, and the reſt.
21. Let us beware then, whatſoever we do, we do not charge Godwrong-
fully, by making him in the leaſt degree the Author of our ſins, or but ſo much as
a party, or an acceſſory to our follies ; either directly or indirectly
. Himſelf
diſclaimeth it utterly, and caſteth it all upon us, Ifa. 50. 1. Which of myCre-
ditors is it to whom I have ſold you? If it were my deed, deal pun&ually, tell
me when, and where, and to whom; But if it were not, why do you lay it to
my charge ? Behold for your iniquities have you fold your felves. It was meerly
Your "
2. 146
1
3
1
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your prom doing; and if you luffer for it, blame your felves, and not me.
22. Hâc mon
ſucceſſit : We muſt trý another way, and ſee if we can leave it
upon Adap. Fordid not he fell us many a fair year before wę więge in rerum na-
tua And if the Father, fell away the inheritance from hiş ankara child, how
can he do with all? And if he cannot help it, why ſhould he be blamed for it?
Muit our teeth be ſet an edge with the Grapes qur Grandfather ate, and not
we? It muſt be confeft, the firft Sale Was his Penfonal A, by which he pal-
ſed away both himſelf and all his Poſterity; and ſo were we vendit, antequam
editi, fold a long while before we were born. And that Sale is ſtill of force
againſt us, (I mean that of Original fin till it be annulled by Baptiſm) inaf
much as being viſually in his loins,' when he made that Contract, we are prea
ſumed to have givengur virtual conſent thereunto. But there is another
part
of the Sale which lieth moſt againſt us, whereto our own actual conſent hạch
pafled in confirmation, and for the further ratification of our fare-fathers adi :
when for ſatisfaction of ſome ungodly lust or other, we condeſcended by com-
mitting fin in our own perſons, to {tgengthen Satans title to us, whatever it was,
as much as lay in us. Like the anthrifty Heir of ſome unthrifty, Father, who
when he cometh åt Age, for a little ſpending-money in hand, is ready to do
aný further act that ſhall be required of him, for the confirmation of his Fa:
thers act, who had long before föld away the Lands from him. Whatever
then we may impute of the former, I mean of original guilt to Adam : yer wę
::muſt take the latter, I mean our actual tranſgreſsions, wholly and ſolely to our own
Jelves.
23. Nor can we, thirdly, lay the blame upon Satan, or his Inſtruments ;
Gen. 3. 13. Which is our laſt and commoneft refuge. Serpent decepit was Eves Plea
ſhe pleaded but truth : for the Serpent had indeed beguiled her; St. Paul hath
2 Cor
. 14. 3. faid ir after her twice over. Efau after he had fold his birth-right his own self
Tim. 2. 14. yet accuſed his brother for fupplanting him. Aaron for making the Calf, and
.
I Sam. 15.21.
Saul for ſparing the Cattel ; both contrary to God's expreſs Command, yet
both lay it upon the people. Others have done the like; and ſtill do, and will
do to the Worlds end. But alas ! theſe Fig-leqves are too thin to hide our
nakedneſs: all theſe excuſes are inſufficient to diſcharge us from being the an-
thors of our own deſtruction. Say Satan be a cunning Cheater, (as he is no
lefs !) who ſhould have look'd to that? Had not God endowed us with un-
derſtanding, to diſcern his moſt fubtil ſnares, and with liberty of Will, to decline
them ? Say he do tempt us perpetually; and by moſt ſlie infinuations ſeek to
get within us, and to ſteal away our hearts; That is the utmoſt he can do:
a Tempter he is : and that a fhrewd one ; o weige Lwy (he hath his name from
it ;) ģet he is but a Tempter, he cannot enforce us to any thing, without our
conſent: and God hath given us power, and God hath given-us charge too, not
to conſent. Say ungodly men (who are his Agents) ceaſe not by plauſible
per/waſions, importunities, and all the engagements they can pretend, to ſoli-
a Qui fuo fine cite and entice us to evil: Yet, if we reſolve and hold, not to conſent, (a) they
alieno impulſu
, cannot hurt us. My ſon, if ſinners entice thee conſent thou not Prov. I. IO.
* cadere poteft,
Say they lay many a curſed example before us, as Jacob did, pilled rods in the
Sito cadere non ſheep troughs ; or caſt
ſtones of offence in our way! Have we not a Rule to walk
porest,
Bern. ſer. 85.
by, by which we ought to guide our felves, and not by the examples of men?
And whereto ſerve our eyes in our heads, but to look to our feet, that we may
ſo order our ſteps, as not to daſh our foot against a ſtone ?
Jam, l. 13.
24. Certainly no man can take harm but from himſelf. Let no man then
when he is tempted, and yieldeth, ſay, he is tempted of God: for God tempteth
no man, ſaith St. James ; that is, doth not fo much as endeavour to do it.
Nay, I may add further, Let no man when he is tempted, ſay he is tempted of
Satan. That is, let him not think to excuſe himſelf by that: For even Sutan
(6) tempteth
1
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1
alieno abſq;
Gen. 30. 37.
8.
7
1
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Ifa. 52. 3.
I
our ſelves.
1
The Seventh Sermon.
457
(6) tempteth no man in that ſence and cum effe&fu. Though he endeavour it all b infirmus bo.
he can ; yet, it cannot take effect, unleſs we will. St. James therefore con-stop eft qui non
cludeth poſitively, that every mans temptation, if it take effect
, is meerly from niſi volentem,
his own luft
. It is then our own act and deed, that we are Satan's Vallals : Dif- Epift. Incerti
claim it we cannot: and whatſoever miſery or miſchief enſueth thereupon, we cap. 25. ---14:
ought not to impute to any other than our ſelves alone. He could never have
laid
any claim to us, if we had not conſented to the bargain, and yielded to ſell
25. Of the Sale hitherto ; I come now to the Redemption, the more Evange-
lical, and comfortable part of the Text. And as in the Sale we have ſeen mans
inexcuſable baſeneſs and folly in the ſeveral circumſtances : ſo we may now be-
hold Gods admirable power and grace in this Redemption. His Power, that he
doth it ſo effectually. The thing ſhall be done, (Ye ſhall be redeemed.). His Grace,
that he doth it ſo freely, without any money of ours. (Ye Shall be redeemed with.
out money.)
26. Firſt, the work to be effe&tually done. It is here ſpoken in the future
(Te ſhall be Redeemed ;) not only, nor perhaps ſo much, becauſe it was a Pro-
phecy of a thing then to come, which njw ſince Chriſts coming in the fielh is
att ually accompliſhed: but alſo, and eſpecially, to give us to underſtand, the
when God is pleaſed to Redeem us, all the Powers on Earıh, and in Hell, can-
not, ſhall not, hinder it. By the Levitical Law, if a man had fold himjeif for Lev. 25. 26.
a bundllave, his Brother, or ſome other near Friend, might redeem him: or it
ever God ſhould make him able, he might redeem himſelf. If this had been
all our hope, we might have waited till our eyes had ſunk in their holes, and
yet the work never the nearer to be done: for never would man have been
found able, either to redeem his own ſoul, or to make agreement for his bro- Pfal. 49.8.
thers. It would coſt more to redeem their ſouls, than any man had to lay down :
ſo that of neceſſity he muſt let that alone for ever. But when the Son of God 1 Cor. 1. 30.
himſelf ſetteth in, and is content to be made of God to us Redemption : the Iſa. 53.10.
pleaſure of the Lord ſhall proſper in his hand, and the work ſhall go on wondrous
happily and ſucceſsfully.
27. His Power, his Love, and his Right do all aſſure us thereof. Firſt, his
Power. Our Redeemer is ſtrong and mighty, even the Lord of Hoſts.
had need be fo: for he that hath us in poſſeſſion is ſtrong and mighty ; Vir
fortis armatus in the Parable, Lnke 11. He buckleth his Armour about him, Luke 11.21.
and ſtandeth upon his guard with a reſolution to maintain what he hath pur-
chaſed, and to hold poſeſion if he can. But then when a ſtronger than he cometh
upon him, and overcometh hini, breaketh into his houſe, bindeth him, and
having bruiſed his head, taketh away from him his armour wherein he truſted
(the Law, Sin, Death and Hell:) there is no remedy but he mult yield per. Gen. 3. 15.
force what he cannot hold, and luffer his houſe to be ranſacked, and his goods
and poſſeſſions to be carricd away. Greater is he that is in zou (faith St. John),, Joh. 4.6.
that is, Chriſt: than he that is in the world; that is, the Devil." Chriſt came
into the world on purpoſe to deſtroy the works of the Devil: and hedid atchieve , Joh. 3. 8.
what he came for; he hath deſtroyed them. And amongſt his other works he
hath de troyed this purchaſe allo; wrung the evidences out of his hand, even the Col. 2. 14.
hand-priting that was againſt us ; and having blotted, defaced, and cancelld
it, took it out of the way, nailing it to his Crojs
.
28. Such was his Power : his Love fecondly not leſs; which made him as
willing as he was able, to undertake this work of our redemption. In his love
and in his pity he redeemed them, Ifa.63.9. There is ſuch a height, and depth, and Eph. 3. 18.
length, and breadth in that Love; Tuch a búbos in every dimenſion of it, as
none but an infinite underſtanding can fathom. Sic Deus dilexit: So God loved Joh. 3. 16.
the world; But how much that ſo containeth, no tongue or wit of man can
Nnn
reach,
And he Jer. 50. 34.
.
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reach. Nothing expreſſeth it better to the life, than the work it ſelf doth.
Joh. I. 1.4. That the Word ſhould be made Flesh; that the holy One of God ſhould be made
2 Cor. 5. 21.
Gal. 3. 13. fin; that God bleſſed for ever ſhould þe made a curſe; that the Lord of life and
glory ſhould ſuffer an inglorious death, and pour out his own moſt precious blood,
to ranſome fuch-worthleſſ, thankleſs, graceleſs Traitors, as we were, that had
ſo deſperately made our ſelves away ; and that into the hands of his deadlieſt
enemy, and that upon ſuch poor and unworthy conditions! O altitudo! Love in-
comprehenſible: It ſwalloweth up the ſenſe and underſtanding of Men and An-
gels; fitter to be admired and adored with filence, than blemiſhed with
any our
weak Expreſſions.
29. I leave it therefore, and go on to the next, bis Right. When de facto
we ſold our ſelves to Satan, we had de jure, no power, or right at all ſo to do,
being, we were not our own : and to in truth the title is naught, and the falé
a Diaboli in void : Yet it is [a] good againſt us however : we may not plead the invalidity
etſi non juftè
of it : forſomuch as in reaſon no man ought to make advantage of his own
acquifitum, ju- act. Our act then barreth us : But yet it cannot bar the right owner from chal,
me tamen lenging his own whereſoever he find it. And therefore we may be well aſſured,
God will not ſuffer the Devil, who is but mala fidei poſſeſor, an intruder and
cheater, quietly to enjoy what is Gods, and not his : but he will eject him (we
have that word, Joh.12.21.Ejicietur, nom is the Prince of this world caſt out)and
recover out of his poſſeſſion that which he hath no right at all to hold.
30. Sundry inferences we might raiſe hence, if we had time; I may not in-
fift: yet I cannot but touch at three duties which we owe to God for this Re-
demption; becauſe they anſwer ſo fitly, to theſe three laft mentioned aſſurances.
Weowe him Affiance,in reſpect of his Power ; in requital of his Love, Thank-
fulneſs; and in regard of his Right, Service. Firſt, the conſideration of his
Power, in our Redemption, may put a great deal of comfort and confidence into
us :that, having now redeemed us, if we do but cleave faſt to him, and revolt
not again, he will protect us from Sin and Satan, and all other enemies and
pre-
tenders whatſoever. O Iſrael fear not, for I have redeemed thee, Ifa. 43. If then
the Devil ſhall ſeek by any of his wiles or ſuggeſtions at any time to get us
over to him again (as he is an unwearied ſollicitor, and will not loſe his claim
Luk. 1.69. by diſcontinuance:) Let us then look to that Cornu ſalutis, that horn of ſalva.
ticn, that God hath raiſed up for us in Chriſt our Redeemer, and Aie thither
Plal. 119. 94. for ſuccour as to the horns of the Altar, (ſaying with David, Pfalm 119. I am
thine, oh füve me,) and we ſhall be ſafe. In all inward temptations, in all out-
ward diſtreſſes, at the hour of death, and in the day of judgement, we may
with great ſecurity commit the keeping our ſouls to him, both as a faithful
Creator, and as a powerful Redeemer : ſaying once more with David, (into thy
bunds Icommend mySpirit, for thou haſt redeemed me, O Lord thou God of truth,)
Pfal.31.6.
31. Secondly, The conſideration of his love in our Redemption ſhould quicken
us toa thankful acknowledgment of his great and undeſerved goodneſs towards
Let them give thanks whom the Lord hath redeemed, and delivered from the
hands of the enemy, Pſal. 107. Let all men, let all creatures do it: but let them
eſpecially. If the bleſſings of corn, and wine, andoyl, of health, and peace, and
plenty, of deliverance from fickneſſes, peſtilences, famines, and other calami-
ties, can ſo affect us, as to provoke at leaſt ſome overly and ſuperficial forms
of thanksgiving from us: how carnal are our minds, and our thoughts earth-
a --juftè bomo ly, if the contemplation of the depth of (a) the riches of God mercy, poured
mifericorditer out upon ys in this great work of our Redemption, do not even ravith our hearts
liberatus. Ber- with an ardent deſire to pour them out unto him again in Hymns, and Pſalms,
nard. Epiſt. and Songs of Thanksgiving, with a Benedi&us in our mouths, (Bleſſed be the Lord
God of Iſrael, for he hath viſited and redeemed his people.)
32. Thirdly,
- Iſa. 43. 1.
Pral. 107.2.
US.
19
Luke 1. 68.
{
lla. 52. 3. 11
The Seventh Sermon.
459
1
-7. 23.
Mat. 20. 28.
32. Thirdly, The conſideration of his Right ſhould bind us to do him ſervice!
We were his before, for he made us ; and we ought him ſervice for that. But Pfal. 100.3.
now we are his more than before, and by a new title ; for he hath bought us, and
paid for us : and we owe him more ſervice for that. The Apoſtle therefore
urgeth it as a matter of great equity : you are not your own, but his; therefore 1 Cor. 6. 196
you are not to ſatisfie yourſelves by doing your own lufts, bụt to glorifie him by. 20.
doing his will. When Chriſt redeemed us by his blood, his purpoſe was to re-
deem us unto God, (Rev. 5.9.) and not to our ſelves:and to redeem us from our
vain converſation, (i Pet. 1. 18.) and not to it. And he therefore delivered us
out of the hands of our enemies, that we might the more freely, and ſecurely,
and without fear ſerve him in holineſs and righteouſneſs all the daies of our lives, Luke 1, 24-
Luke 1. which being both our bounden duty, and the thing withal ſo very rea-
ſonable ; we have the more to anſwer for, if we do not make a conſcience of it
to perform it accordingly. He hath done his part (and that which he was no
way bound unto) in redeeming us, and he hath done it to purpoſe, done it
effettually: Let it be our care do do our part (for which their lye ſo many obliga-
tions upon us). in ſerving him; and let us alſo do it to purpoſe, do it really, and
throughly, and conſtantly,
33. Thus is our Redemption done effect ually: it is alſo done freely; which is
the only point now remaining. Not for price, nor reward, Iſa. 45. 13. but free-
ly and without money here in the Text. Nɔr need we here fear another contra-
diction. For the meaning is not that there was no price paid at all; but that there
was none paid by us: we laid out nothing towards this great Purchaſe, there
went none of our money toit. But otherwiſe, that there was a price paid, the,
Scriptures, are clear: You are bought with a price, faith St. Paul, 1 Cor.6. and he 1 Cor. 6. 20.
faith it over again, Chap. 7. He that paid it calleth it aúncov, a ranſom, that is as
much as to ſay a price of Redemption and his Apoſtle ſomewhat more dytírutegv, 1 Tim. 2. 6
which impliech a juſt and ſatisfactory price, full as much as the thing can be
wortḥ. Yet not paid to Satan, in whoſe poſſeſſion we were;. for we have found
already, that he was but an Uforper, and his title naught. He had but bought
of us : and we by our. Såle could.convey unto him no more right than we had
our ſelves: which was juſt none at all. Our Redeemer therefore would not en-
ter into any capitulation with him,..or offer to him any Terms of compoſitie
on: But thought good rather in purſuance of his own right to uſe his power,
And ſo he vindicated us from him by main ſtrength; with his own right hand, Phul. g8, 2
and with his holy arm be.got himſelf the victory, and us liberty, without any
price or ranſom paid him.
34. But then unto Almightỳ God bis Father, and our ļord, under whoſe
heavy Curla welay, and whole juſt vengeance would not be appealed towards
ourgrievous preſumption, without a condign,fatisfaction: to him, I ſay,
there was a price paid by our Redeemer, and
that thegreateſt that
ever was
paid
for any purchaſe ſince the world begán. Not ſilver and gàld, fúith St. Peter, 1 Pcr. 1.18.
which being corruptible things are not valuable againſt ourimmortal.and incor-
figible fouls.; Bur.even himſelf
, in whom are, absconditi thefauri, amafled and
hidden till the treaſures.of sheimiſdom of God, and axenthe whole riches of his col. 2. 3.
grage theafure enough to redeem a whole marld.of finners. Take it collectively,
or diſtributpuelys fingula genenum, or genera fingulorum a this way, or that way., Plul. 136. 7.
or which way you will, in Chriſt there is čopigleradeptia, redemption pien:
ty and enough for all if they will:but acçeperit. Take all mankind. Tingly one by
one; Hegave himſelf for me, faith St. Paul in one place. Take them altoge. Gal. 2. 26.
ther in the lạmp, He gave.bimſelf a ranſom for all;;
, in anather.
35. Now for a man to give himself, what is it.elſe, but to give his ſoul, (for
that is bimſelf, as we heard before) and his life, for vita in animil
, the
life is in the Soul: and theſe hegave. He gave up his ſoul (when thou shalt make
Nnn 2
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his ſoul an offering for fin, Iſa.53.10.) and he laid down his life (the Son of man
MaE. IO. 28. came to give his life a ranſom for many, Mat.10.) More than this in love he could
Joh.
15.13. not give; for what greater love, than to lay down ones life? And leſs than thiş
in juſtice he might not give:for Death by the Law being the wages of lin, there
could be no Redemption from death fo as to ſatisfie the Law, without the death of
the Redeemer.
36. Yea, and it muſt be a bloody death too:for anima in ſanguine, the life is
Heb. 9.-22. in the blood, and without ſhedding of blood there can be no remiſſion, no redem-
ption. All thoſe bloody ſacrifices of Bulls and Goats, and Lambs in the Old
Teſtament: all thoſe frequent ſprinklings of blood, upon tňe door poſts, upon
the book, upon the people,upon the tabernacle,and upon all the veſſels of miniſtry;
and all thoſe legal purifications in which blood was uſed (as almoſt all things are
Heb g. 22, by the Lam purged with blood, Heb. 9.) they were all but lo many types and ma-
12. 24. dows prefiguring this blood of Springling; which ſpeaketh ſo many good things
for us, pacifieth the fierce anger of God towards us, purgeth us from all fins, and
redeemeth us from hell and damnation. I mean the meritorious blood of the Croſs
,
the moſt precious blood of Chriſt, as of a Lamb without blemiſh, 1 Pet
. 1. 18.
37.But can there be worth enough, may ſome ſay, in the blood of a Lamb,ofone
ſingle Lamb,to be a valuable compenſation for the ſins of the whole world ? Firſt
;
this was agnus fingularis, a Lamb of ſpecial note; not ſuch another in the whole
Ifa. 53. 6.
fock, All we like ſheep have gone aſtray: but ſo did this Lamb never. All of us
1 Pet. 1.19. like the encreaſe of Labans flock, ſpeckled or ring-ſtreaked, but this Lamb
äretouc, if Momus himſelf were ſet to ſearch, he could not yet find the leaſt ſpot
or blemiſh. Acunninger ſearcher than he hath pried narrowly into every corner
of his life; who if there had been any thing amiſs,would have been ſure to have
Joh. 14. 30. ſpied it and proclaimed it, but could find nothing. The Prince of this world
cometh and hath nothing in me. Thatișſomething; his Innocency. But if that be
not enough, (for the Angels are alſo innocent) behold then more. He is ſecondly,
Joh. 1. 29. Agnus Dei, the Lamb of God; that is, the Lamb which God hath appointed and
ſet
a-part for this ſervice by ſpecial deſignation: ſo as either this party muſt do
Acts 4.12. it, or none. There is no other name given under heaven, no nor in heaven neither,
Joh 6. 27. nor above, by which we can be redeemed. Him, and him alone, hath God the
Father ſealed: and by vertue of that Seal authorized and enabled to undertake
this great work. Orif you have not yet enough, (for it may be ſaid, what if it
had been the pleaſure of God to have ſealed one of the Angels?) Behold then
thirdly, that which is beyond all exception, aud leaveth no place for cavil or
ſcruple: He is Agnus Deus. The Lamb.is God, the Son of God, very God of
Acts 20. 28. very God:and ſo the blood of this Lamb is the very blood of God, A&. 20. And it
is this dignity of his Nature eſpecially (and not his innocency only, no nor yet
his deputation too, without this) that lètreth ſuch a huge value upon his blood;
that it is an infinite price, of infinite merit; able to ſatisfie aninfinitè juſticė, and
to appeaſe an infinite wrath.
31. You will now confeſs I doubt'not, that this Redemption was not gratis,
came not for nothing; in reſpect of him :'it coſt him full dear, even his deareſt
lifes-blood. But then in reſpect of us, it was a moſt free and gracious Redempti-
on. It was no charge at all to us; wedisbursid not a mite, not a doyt towards it:
Which is the very true reaſon why it is ſaid in the Text, Te shall be redeemed
without money. This work then is meerly an act of grace, not a fruit of merit ;
of grace, abundant grace on his part; no merit, not the leaſt merit at all on ours.
And well it is for us,that we have to do with ſo gracious a God. Go to an officer,
and who can promiſe to himſelf any ordinary favour from him without a fee?
Gointo the ſhops, and what can ye take up without either money,credit, or ſecu-
rity forit? Si nihil attuleris : bring nothing, and have nothing. Only when
we have to do with God, Poverty is no impediment, but rather an advantage
1
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1
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The Seventh Sermon.
461
to us.' alwzoi tvegeri çor Taco The Goſpelbelongeth to none, but the poor only. The Mat. 11. 5
tidings of a Redeemer
, moſt bleſted and welcome news to thoſe that are ſenſible
of their own poverty, and take it as of Grace,But whoſo thinketh his own penny
good ſilver, and will be putting in and bidding for it; will ſtand upon his terms
as David did with Araunah, and will pay for it, or he will not have it. Let that 2 Sam. 24.24.
man beware left his money and he periſh together, and left he get neither part nor has 8.20. 21:
fellowſhip in this buſineſs
39. Yet this I muſt tell you withal, there is ſomething to be done on our
part, for the applying of this gracious redemption wrought by Chriſt to our own
ſouls
, for their preſent comfort and future ſalvation. Wemult repent from dead
works, believe the Goſpel, and endeavour to live godly, righteouſly and ſober. Tit. 2. 12.
ly in this preſent world. The grace of God is proclaimed, and (as it were) éx-
poſed to ſale in the preaching of the Goſpel : there is an offer made us of it there,
and we are earneſtly invited to buy it, (Ho every one that thirſteth, come to the Ifa. 55. I.
waters and buy.) But he that cometh to buy, muſt bring his manu precium with
him, or he were as good keep away. He that cometh to this market without a
price in his hand and the price is faith, repentance and godlineſ) it is a ſign he
hath no beart, and he is no better than a fool, ſaith Solomon, Prov. 17. But ſtill Prov. 19. 16.
we muſt remember, that this is but conditio, non caufa: a condition whịch he
requireth to be performed on our part, not any juſt cauſe of the performance on
his part. And he requireth it rather as a teſtimony of our willingneſs to embrace
ſo fair an offer, than as a valuable conſideration in any proportion at all to the
worth of the thing offered. What we bring, if it be tendered kindly, and as it
ought, in ſincerity and humility, he kindly accepteth of it. But if we bring it
either in Pride; or would have it taken for better than we know it is, which is
our Hypocriſie : we quite mar our own market, and ſhall be ſent away empty.
40. The ſum of allis this, and I have done. Let us take the whole shame of
our inexcuſable baſeneſs and folly in this Sale to our ſelves; and let us give to
God the whole glory of his admirable power and grace in our Redemption. Non
tibi, Domine, non tibi; not unto thee, O Lord, not'unto thee, but unto us be all
the ſhame, that had thus wretchedly ſold our ſelves for nought : Non nobis, Do-
mine, non nobis ; not unto us, O Lord, not unto us, but unto thy Name be all
the glory, that thou haſt thus graciouſly redeemed us without money, Amen.
So be it.
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The Eighth Sermon.
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THEOBALDS, JULY, 1638.
Rom. 15.5.
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Now ihe God of Patience and Conſolation grant you to be
like-minded one towards another according to Chriſt Jeſus.
Aint Paul had much laboured in the whole former Chapter,
and in the beginning of this, to make up that breach,
which (by the mutual judgings of the weak, and deſpi-
lings of the ſtrong) had been long kept open in the then
Church of Chriſt at Rome : and was likely, if not timely
prevented, to grow wider and wider, to the great diſho-
nour of God, dif-ſervice of his Church, and diſcomfort of
every good man. He had plied them with variety of Arguments and
Perſwalions ; ſpent a great deal of holy Logick' and Rhetorick upon them:
and now to ſet all that home, and to drive the nail (as it were) to the
head, that ſo he might at length manum de tabula, he concludeth his diſcourſe
about that argument, with this votive Prayer or Benediction, [Now the God of
Patience and Conſolation grant you to be like-minded one towards another, accord-
ing to Chriſt Jefus : That ye may with one mind, and with one mouth glorifie God
even the Father of our Lord Jeſus Chriſt.
2. Wherein we may obſerve firſt, the formality of the Prayer, in thoſe firſt
words [Now the God of Patience and Conſolation grant you :] And then the mat-
ter or ſubſtance of it, in the reſt. Wherein we have expreſſed, with their ſeveral
amplifications; firſt the Thing deſired (their unity) in the remainder of the fifth
verſe: ſecondly, the End, for which it is deſired [Gods glory] in the ſixth
verſe. But that I ſhall not have time at this preſent to enter upon. Confining
our ſelves therefore to the fifth verſe only, and therein, beginning with the for-
mality of the Prayer, obſerve firſt, the connexion of this period with the pre-
cedent diſcourſe, in the Particle de, Now, or But, [o ' DeosNow the God, &c.]
Secondly, the party (whoſe help is implored, and from whom the bleſſing
muſt
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muſt come; even God (Itds sgón, God grant.) Thirdly, the ſpecial Attributes
,
whereby that party is here deſcribed : [ords d umocortis&c. The God of Patience
ašid Cónſolation.]
3. Of the Connexion firſt. o dů Feds
, Novo God grant. In effect, as if he had
faid, I have endeavoured what in me lay to bring you to be of one mind and of
one heart. I have planted unity among you by my Do&rine, and watered it with
my Exhortations : uſing the beſt reasons and perſwafions I could deviſe for that
end. What now remaineth, but that i ſecond my labours with my prayers? And
commend what 'I have planted and watered to his bleſſing, who alone is able to,
give the increaſe ? I have ſhewn you what are to do: deftds, Now the God
of Patience and Conſolation grant it may be done.
4. The Apoftle ſaw it needful he ſhould pray for the people of God, as well
as inſtruct them : and therefore he ſealeth up the word 'of Exhortation with a
word of Benediction. He had ſpoken, written, expoſtulated, diſputed, reproved, hes
fought, and whatever elſe was to be done in the way of Teaching : but he knew
there was yet ſomething more to be done, to make the work compleat; left
elſe he ſhould have run in vain, either laboured in vain. That therefore he might
not give out in extremo actu ; nor having brought his building to ſome perfečti-
on,then to let it ſtand at a ſtay, and ſo decay and drop down, for want of laying
on the rouf: he turneth himſelf from them to God, is inſtant with him another
while, as hitherto he had been with them; in hope that ſome good effect might-
Lucius apud follow. A courſe not unuſual with him (velut emblemate vermiculato) to em-
Cic 3-de orat. belliſh his Epiſtles upon fit occaſions with ſupplications, prayers, interceſſions, and
givings of thanks : breaking off the courſe of his ſpeech, and that now and then
ſom-wliat abruptly (witneſs; 2.Cor.9. 10. and ſome other places) to lace in a
Prayer, a Bleſſing, a Thanksgiving.
5. Preachers by his example, to Pray for the people, as well as to inſtruct
them: Sơ lliould their labours bring more comfort to themſelves, more profit
Mati 11.12. to their hearers. The Kingdom of God muft ſuffer violence, and our people will
not ordinarily be brought unto it without ſome force : But let me tell you, it
iş: not ſo much the violence of the Pulpit, that doth the deed, (it were many
times better, if there appeared leſs violence there) as the violence of the Cloſet.
Nor they only; but all Governours and Superiours in every other kind: indeed
generally, all Chriſtians whatſoever (in their proportion) to make uſe of this Ex-
ample
. "Think none of you, you have ſufficiently diſcharged your parts towards
thoſe that are under your charge ; if you have inſtructed them in what they are
to do, admoniſhed them to do thereafter, reproved, or corrected them when they
have done amiſs, encouraged or rewarded them when they have done well: ſo
long as your iaithful and fervent prayers for them have been wanting. In vain
ſhall you wreſtle with their ſtubbornneſſes, and other corruptions, though you
Gen. 30.8. put to all your ſtrength, and wreſtle with great wreſtlings (as Rachel ſaid upon
the birth of Nephtali) ſo long as you do but wreſtle with them only: for ſo long
you wriſtle but with fleſh and blood; and alas, what great matters can thereof
be done? Then, or not at all, ſhall you wreſtle to purpoſe, when you enter
Hub. 12. 9. the liſts with the father of spirits himſelf, as Jacob did: wrestling with him by
your Importunate prayers, and not giving him over, till you haye wrung a bleſ
ſing from him, either for your ſelves, or them, or both. For when you have
done what you can, the bleſſing muſt come from him, or it will never come.
geos doin. Which is the next point.
6. God grant.] As for himſelf, the Apoſtle well knew, by all thoſe convin-
cing Reaſons, and winning Inſinuations he had uſed, he could but work upon the
onim2; d lenje, and by the ſenſe repreſent fit motives to their underſtandings: it
Has God only, thar could bow and frame the heart to Peace and Unity. You
may wiſh peace and do your good wills to perſwade unto peace; and you ought
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to do it: but unlefs'God fet in with you, it will not take effect. Non perfuadebis,
eriamſi perſuaſeris. God shall perſwadé Japhet to dwell in the tents of Sem, Gen, 9. Gen. 9. 27.
Noah'sperſuaſions will not do it
, nor Sem's ; though they ſhould ſpeak with the
Tongues of Men and Angels: but let God perſwade Japhet, and Faphet will be per-
ſwaded. He is not only a lover of Concord, (forſuch, by his grace are we allo ;)
but the Author of peace likewiſe. A thing ſo proper, and peculiar to him alone, i Ther.
that he ſundry times taketh his ſtile and denomination from it: The God of 2 Thef. 2. 16.
Peace. The very God of Peace, &c.
7. For alas! without him, what can be expected from us? whoſe diſpoſitions,
by reaſon of that Pride that aboundethin us, are naturally turbulent and ſelf-
willed. The heart of man is a fowre piece of Clay:wondrous ſtubborn and.chur-
liſh, and not to be kindly wrought upon, but by an Almighty Power. What man
is able to take down his own pride ſufficiently ? (Many a good man hath more
ado with this one Viper, than with all his other Corruptions beſides. But how
much leſs then is any man able to beat down and ſubdue the pride of another
mans ſpirit? Only God with the ſtrength of his Arm is able to throw down eve-
ry exalting thought; and to lay the higheſt mountains level with the lower flats.
He can infuſe a ſpirit into us, to eat out by degrees that cankered proud flesh, that
breedeth us all theſe vexations. He can make us ſo vile in our own Eyes: that Non ficut alit,
whereas we are naturally prone to eſteem better of our felves than of all other Luke 18. 11.
men, we ſhall through lowlineſs of mind eſteem every other man better than our Phil. 2.
ſelves.
8. But in the mean time never marvel to ſee ſo many ſcandals and diviſions
every where in the world ; (diſtractions and wranglings in the Church, factions
and convulſions in Conimon-wealths; ſidings and cenſurings in your Towns, jar- Jam. 4. I.
rings and partakings even in your private families :) ſo long as there is Pride
and Self-love in every mans own bojome, or indeed any other lnst unſubdued.
For all theſe wars and fightings without, what other are they than the ſcum of the
pot that boils within ?The Ebullitions of thoſe Lufts-that war in our members And
the dictates of corrupt nature ? St. Paul faith; There muſt be hereſies: even aswe 1 Cor. II. is.
uſe to ſay, That that will be muſt be. His meaning is, There will be hereſies: there is
no help for it; the wit of man cannot hinderit. Nay it were well, if the wit of
man did not ſometimes further it ; Ingenioſi malo publico, is none of the beſt com-
mendations: yet ſuch as it is, there are too many, that deſerve it but too well:
That imploy their Wit, Learning, Eloquence, Power and Parts, (by the.right uſe
whereof they might do God and his Church excellent ſervice) to raiſe ſtrifes,
foment quarrels
, and blow the coal of contention to make it blaze afreſh, when
it lay in the Aſhes, well nigh out. Our comfort is, the time will come (but look
not for it whilſt this world laſteth;) when the Son of man will cauſe to be gathered Mat. 13. 416
out of his Kingdom mai vret te ondo dana, all things that miniſter occaſion of ſtumbling
or contention. But in the mean time Sinite creſcere muſt have place. We muſt
be content to want that peace, which we deſire, but cannot have without God;
30
till he be pleaſed to grant it: and poſſeſs our ſelves in patience, if ſtill fomething or
other be amiſs, whereof we can ſee as yet no great likelihood that it will be bet- Luke 21.19.
9. By which Patience yet I mean nothing lefs, than either in privaté men a
Stoical iva Judía, a dull flegmatick ſtupidity, that is not ſenſible of the want of fo
great a bleſſing; or much leſs in publick perſons or governours a wretchleſs Noth-
ful connivènce, whereby to ſuffer men to run wild into all kind of irregularity
without reſtraint. But ſuch a well tempered Chriſtian Patience, as neither mur-
mureth at the want, nor deſpaireth of a Supply; but out of the ſenſe of want, is di-
ligent to ſeek Supply.Praying with the Church, Da Domine,Give peace in our time,
O Lord: and endeavouring (duvelde, to čĘ duwv) ſo far as is poſſible, and to the Rom, 12. 18.
uttermoſt of our power, to have peace with, and to make peace among
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For Almighty God uſeth not to caſt away his choiceſt bleſſings upon
thoſe
that think them not well worthy their beſt both Prayers and Pains.He alone can
frame mens hearts tounity and peace : but we are vain and unreaſonable, if we
expect he ſhould do it for our lakes; ſo long as we continue, either filent with
out ſeeking to him
for it by our Prayers, or ſluggiſh without employing our beſt
Endeavours about it to our powers.
10. But why is.this God (to whom we are thus to make our addreſſes, that
he would be pleaſed to grant us this like-mindedneſſ, and to give unto us and to
all his people the bleſſing of peace) here ſtiled the God of Patience and Conſolation ?
The Enquiries are many: Why firſt, the God of Patience ? And ſecondly, why
the God of Conſolation? Taking the Two Attributes apart, either by it ſelf. Then
taking them both together: Firſt, for the choice ; why theſe Two rather than
any other ? Secondly, for the Conjunction; why theſe Two together ? Thirdly
,
for the order ; why Patience firſt, and before Conſolation. Five in all: fomewhat
of each,
11. The former Title is, the God of Patience. Which may be underſtood, ei-
ther Formaliter, or Cauſaliter : either ſubjectively, or effectively, as they uſe to di-
ſtinguiſh. Or if theſe School-terms be too obſcure ; then in plain terms thus:
either of Gods patience or Ours. That is to ſay; either of that patience which
God u feth towards us, or of that patience which God by his grace and holy Spirit
workeih in us. Of Gods patience and long-ſuffering to us-ward, beſides pregnant
teſtimony of Scripture, we have daily and plentiful experience. How ſlowly he
proceedeth to Vengeance, being ſo unworthily provoked: how he beareth with
our Infirmities, (Infirmities? yea, and Negligences too ; yea, and yet higher, our
very Preſumptions and Rebellions:) how
he ſpreadeth out his hand all the
day long,
Ifa.65 2.
waiting day after day, year after year, for our converſion and amendment, that
he may have mercy upon us. And even thus underſtood (Subjective) the Text
would bear a fair conſtruction, and not altogether impertinent to the Apostles
ſcope. It might at leaſt intimate to us this, that finding ſo much patience from him,
it would well become us alſo to ſhew ſome patience to our brethren. But yet I
conceive it more proper here, to underſtand it effectivè: of that Patience, which
is indeed from God, as the Cauſe ; but yet in us, as the Subject. Even as a little
after (Verſe 13.) he is called the God of Hope. becauſe it is he that maketh us to
abound in Hope, as the reaſon is there expreſſed. And as here in the Text he is
ſtiled the God of Conſolation ; for no other reaſon, but that it is he that putteth
comfort and chearfulneſs into our hearts.
12. It giveth us clearly to ſee, what we are of our felves, and without God :
nothing but heat and impatience; ready to vex our ſelves, and to fly in the fa-
Heb. 10. 36. ces of our brethren, for every trifle. You have need of Patience, faith the Apo-
ſtle, Heb. 10. We haveindeed: God help us. 1. We live here in a vale of miſery,
where we meet with a thouſand petty croſſes and vexations (quotidianarum mole-
ſtiarum minutiæ) in the common road of our lives; poor things in themſelves,
and as rationally conſidered very trifles and Vanity, yet able to bring Vexation
upon our impatient ſpirits: we had need of patience to digest them. 2. We are
beſet, ſurrounded with a world of temptations, aſſaulting us within and with-
out, and on every ſide, and on every turn: we had need of Patience to with
stund them. 3. We are expoſed to manifold Injuries, Obloquies, and Sufferings,
times without cauſe; it may be ſometimes for a good cauſe: we had need of
Patience to bear them. 4. We have many rich and precious Promiſes made us in
the Word; of Grace, of Glory, of Outward things; of ſome of which we find
as yet but flender performance, and of other ſome (but that we areſure the an-
chor of our hope is ſo well fixt, that it cannot fail) no viſible probability of their
future performance : we had need of patience to expect them. 5. We have many
good duties required to be done of us in our Christian Callings, and in our
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partiçubar vocations ; for the honour of God, and the ſervice of our brethren:
we had need of patience to go through with them. 6. We have to converſe with
men of different Spirits and Tempers: fome hot, fiery, and furious ; others flat,
füllen, and fuggiſh; ſome unruly, fome ignorant, ſome proud and ſcornful, ſome
peeviſh and obſtinate, ſome toyiſh, fickle, and humorous ; all ſubject to paſſions
and infirmities in one kind or other:we had need of patience to frame our con-
verſations to the weakneſſes of our brethren, and to tolerate what we cannot re-
medy : that by helping to bear each others burders, we may ſo fulfil the Law of Gal. 6. 2,
Chriſt.
13. Great need we have of Patience you ſee : and my Text letteth us ſee,
where we have to ſerve our need. God is the God of patience : in him, and,
from him it is to be had, but not elſewhere. Whenever then we find our ſelves
ready to fret at any croſs occurrents to revenge every injury, to rage at every
light provocation, to droop at the delay of any promiſe, to ſugg in our own per-
formances
, to skew at the infirmities of others : take we notice firſt of the impa.
tience of our own ſpirits, and condemn it ; then hie we to the fountain of
grace, there beg for patience and meekneſs, and he that is the God of patience
will not deny it us. That is the former Title, the God of Patience.
14. The other is, The God of Conſolation. And the reaſon is (for this can be
underſtood no otherwiſe than Effective) becauſe found comfort is from God a. Ifa. 51. I 24
lone. I, even I, am he that comfortet h gou, ſaith he himſelf, Iſa
. 51. Thy rod, and Pfal. 23. 4.
thy ſtaff they comfort me, faith David, Pſal. 23. And the Prophets often, The Zach. 1:13;&c.
Lord Mhall comfort Sion. The Holy Ghoſt is therefore called as by his proper Joh. 14.16.
Name i reegnanlosThe Comforter. Yea perhaps, as one among many others; or
(allowing the Greek Article his Emphaſis ) as the chiefest of all the reſt: which
hindereth not but there may be other Comforters beſides, though haply of leſs
Excellency. If there were no more in it but ſo, and the whole allegation ſhould
be granted : it ſhould be enough in wiſdom to make us overlook all them, that
we might partake of his comforts, as the beſt. But in truth, the Scripturesſo ſpeak
of God, not as the chiefeſt, but as the only Comforter: admitting no partnerſhip
in this prerogative. Bleſſed be God, &a The Father of Mercies, and the God of 2 Cor. I. 3.
Confolation.
is. May we not then ſeek for comfort, may ſome fay: nay, do we not ſome-
times find comfort in Friends, Riches, Reputation, and ſuch other regular pleaſures
and delights, as the creatures afford ? Verily under God we may always, and do
ſometimes reap comfort from the creatures : But thoſe Comforts iſſue ftill from
him, as from the firſt and only ſufficient cauſe. Who is pleaſed to make uſe of
his Creatures as his inſtruments, either for comfort, correction, or deſtruction, as
ſeemeth good in his own Eyes. “When they do ſupply us with any comfort, it
“is but as the conduit-pipes, which ſerve the offices in a great houſe with wa-
“ter; which yet ſpringeth nor from them, but is only by them conveyed thither
" from the fountain or ſpring-head. Set them once againſt God, or do but take
them without God: you may as ſoon ſqueeze water out of a flint-stone, or fuck
nouriſhment out of a dry breast, as gain a drop of comfort from any of the Crea-
tures. Thoſe ſuppoſed comforts, that men ſeek for, or think they have ſometimes
found in the Creatures, are but titular and imaginary, not ſubſtantial and real
Comforts. And ſuch, however we eſteem of them onward, they will appear to
be at the last : for they will certainly fail us in the Evil day, when our ſouls ſhall
ſtand moſt of all in need of comfort. The Conſolations of God are firſt Pure;
they run clear, without mud or mixture: ſecondly, Full, fatiating the appetites
of the ſoul, and leaving no Vacuities : thirdly, Permanent, ſuch as (unleſs by our
default) no Creature in the world can hinder or deprive us of. In every of
which three reſpects, all worldly comforts, as they come but from the Creatures,
fall infinitely ſhort:as might eaſily be ſhewn, had we buttime to comparethem.
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16. It is hard to ſay the whiles whether is greater our Miſery, or Madneſs, who
forſake the Lord, the clear fountain of living waters, to dig to our ſelves broken
Jer. 2.-13.
pits, that hold no water, in the mean time but puddle, and but a very little of that
neither, and yet cannot hold that long neither. What fondneſs is in us, to lay out
our money for that which is not bread, and our labour for that which ſatisfieth
Ifa. 55. 2.
not? To wear out our bodies with travel, and torture our ſouls with Cares, in
the purſuit of theſe muddy, narrow, and fleeting Comforts? When we may have
Nectar and Ambroſia, the delicacies of the bread of life ; and of the water
of life
gratis, and without price. Only if we will but open our mouths to crave it, and
pen our hands to receive it from him, who is ſo well ſtored of it, and is withal ſo
willing to impart it with all freedom and bounty, even the Father of Mercies
,
and the God of Conſolation.
17. Thus far of the two Titles ſeverally: let us now put them together, and
fee what we can make out of them. The God of Patience and Conſolation. Where
every mans firſt demand will be, why the Apoſtle ſhould chuſe to enſtile Al-
mighty God from theſe Two, of Patience and of Conſolation, rather than from
ſome other of thoſe Attributes, which occur (perhaps) more frequently in holy
Writ: as God of Wiſdom, of Power, of Mercy, of Peace, of Hope,&c. Whatever
ther Inducements the Apoſtle might have for ſo doing;Two are apparent:and let
them ſatisfie us.The one the late mentioning of theſe two things in the next
for-
mer Verſe [That we through patience and comfort of the Scriptures might have
hope.] Having once named them both together there : it was neither incongru-.
ous nor inelegant, to repeat them again both together here. 2. The other , the
fitneſs of theſe Titles, and their ſutableneſs unto the matter of the Prayer. For
the moſt part you ſhall find in thoſe forms of prayer, that are left us regiſtred in
the Book of God, ſuch Titles and Attributes given to God in the prefaces of
thoſe prayers, as do beſt fort with the principle matter contained therein:
Which courſe the Church alſo hath obſerved in her Liturgies. The Apoſtle
then, being to pray for Unity, might well make mention of Patience and
Conſolation
: of Patience, as a ſpecial Help thereunto ; and of Conſolation,
as a ſpecial Fruit and Effect thereof. As if he had ſaid, If
have Patience, you would ſoon grow to be of one mind : and if
were once come to that, you would find a great deal of comfort in it; • 5 Atos
di çonThe God therefore of Patience and Conſolation grant it may be ſo with
you.
18. Firſt, Patience is a ſpecial help to Unity. For what is it but the pride and
heat of, mens ſpirits, that both ſetteth contentions a-foot at the firſt, and after-
Prov. 13. 10. Wards keepeth them a-foot?Only by pride cometh contention, ſaid Solomon, Prov. 13.
So long as men are impatient of the leaſt Contradi&ion, cannot brook to have
their Opinions gain-laid, their Advices rejected, their apparent Exceſſes reproved;
will not paſs by the ſmallest frailties in their brother without ſome clamour, to
Scorn, or cenfure ; but rather break out upon every ſlight occaſion into Words
cafio, Sufficit i or Actions of fury and diſtemper: it cannot be hoped, there ſhould be that
re. Juven. lat. bleſſed Unity among brethren, which our Apoſtle here wiſheth for, and every
a Prov. 15. 1. good man heartily defireth. No! Patience is the true Peace-maker. It is the [a]
-ames ou rov Joft Anſwer that breaketh wrath : (croſs and thwarting language rather ſtrength-
2. &Tecor vee- eneth it.) As a flint is ſooner broken with a gentle Itroke upon a Feather-bed,
Adxolot. Ho- than ſtrucken with all the might againſt a hard coggle. Better is the end of a thing
mer, liad. d. (Solomon again) than the beginning : and the patient in ſpirit is better than the
7. 8.
proud in ſpirit. I he proud in ſpirit belike; he is the boutefeu ; he is the man that
beginncth the fray: but the patient in Spirit is the man that muſt end it, if ever it
be well ended ; and that ſure is the better work, and the greater honour to him
that doch ir.
19. And as Patience is a ſpecial help to Unity : ſo is Comfort a ſpecial fruit
and
you could
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The Eighth Sermon
469
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46
and Effect thereof. St. Paul therefore conjureth the Philippians, by all the hope Phil. 2. 1, Ži
they had of comfort in God to be at one among themſelves. Einis megzanos, éti
per divu Srov. If there be any conſolation in Chrift, if any comfort of love---Fulfil ye my
joy, that ye
be like-minded, &c. Ecce quàm bonum, David in Pſalm 133. Behold Pfal.f133. yi
hom good and pleaſant a thing it üs, brethren to dwell together in unity. Utile Dulci ;&c.
in ſaying both, he ſaith all, Good and pleaſant: that is, both profitable (like the
demo upon rhe mountains, that maketh
the graſs ſpring ;) and comfortable (as the
ſmell of a precious Oyntment :) And what can the heart of man deſire more ?
That for the Choice.
20. For the Conjunction then ; it may be demanded ſecondly
, u by the Apoſtle
fhould joyn theſe two together, Patience and Conſolation: there ſeeming to be
no great affinity between them. They are things that differ toto genere : for Pa-
tience is a Grace, or Vertue; and Conſolation a Bleſſing, or reward. Is it not,
think you, to inſtruct us, that true Patience ſhall never go without Conſolation ?
Hethat will have Patience onward, ſhall be ſure to have comfort at the laſt: God
will crown the grace of Patience with the bleſſing of Confolation. The patient a- Pſal
. 9. 18.
biding of the meek Mall not periſh for ever, Pſal. 9. St. James would have us ſet Jam. s. 10
before our eyes the Prophets and Saints for a general example of ſuffering affi-
ctions,and of Patience: and he commendeth to us one particular Example there as
by way of inſtance, namely, that of Job. [Pou have heard, faith he, of the pati-
ence of Job, and have ſeen the end of the Lord: that the Lord is pitiful, and of ten-
der mercy.] Job held out in his patience under great trials untothe laſt :and God
out of pity, and in his tender mercy towards him, heaped Comforts upon
the laſt in great abundance.“ It would be well worthy our moſt ſerious medita-
tion, to conſider, both what (by Gods grace) he did, and how (by Gods mer-
cy) he ſped. His Example in the one would be a good Pattern for us of Pati-
and his Reward in the other a good Encouragement for Conſolation. This
"we may bide upon as a moſt certain truth; that if we do our part, God will not
"fail on his. Be we firſt ſure that we have Patience ;(we muſt look to that, for
“ that is our part, though not ſolely, for we cannot have it without him, as was
already faid :) but I ſay, be we firſt ſure of that, and then we may be confident,
we ſhall have comfort ſooner or later, in ſome kind or other; (truſt God with
s that) for that is ſolely his part, and he will take order forit without our further
cáre.
21. Laſtly, for the Order. It may be demanded, why the Apoſtle joyning
both together (The God of Patience and Conſolation] giveth Patience the prece
dency: of Patience firſt, and then of Confolation. Is not that alſo to teach us,
that as it is a vain and cauſeſ fear, if a man have patience, to doubt whether
he ſhall bave comfort, yea or no: ſo on the contrary, it is a vain and groundleſs
hope, if a man want patience, to preſume that yet he ſhall have comfort howlo-
ever? Certainly, no Patience, no Confolation. It is the Devils method, to ſet
the fairer ſide forwards, and to ſerve in the beſt wine firſt, and then after, that
which is worſe. He will not much put us upon the trial of our Patience at the
firſt; but rather till us on' along with ſemblances and Promiſes of I *know not
what comforts and content ments: but when once he hath us faſt, then he turneth
in woe and miſery upon us to overwhelm us, as a deluge. But God in his diſpen-
ſations commonly uſeth a quite contrary method, and dealeth roughlieſt with us
at the firſt. We hear of little other from bim, than ſelf-denial, hatred from the
World, taking up the Croſs, and ſuffering perſecution, exerciſe enough for all
the Patience we can get: But then, if we hold out ſtoutly to the end, at laſt
cometh joy and comfort, flowing in upon us both ſeaſonably and plentifully, like
a river. You have need of patience, faith the Apoſtle, that after you have done the Heb. 10.34,
will of God, you may receive the Promiſe. Patience firſt, in doing, (yea, and fuffer-
ing too) according to the will of God: and then after that (but not before)
the
66
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Rom. 15. 5.
1
4.2.
1
the enjoying of the Promiſe. Would you know then, whether the Compla.
tions of God belong unto you, yea or no? In ſhort :if you can have patience, ne-
ver doubt of it: if you will not have patience, never hope for it.
22. Thus much concerning the formality of the Prayer in thoſe former words
of the Verſe [Now the God of patience, and of Conſolation grant. yon.] Proceed
we now to the Matter thereof in the remainder of the Verſe [To be like-minded
one towards another according to Chriſt Jeſus.] Where the particubars are three:
Firſt, the thing it felf, or grace prayed for ; which is Vnity, or Like-mindedneſs
[To be like-minded :j Secondly and Thirdly, Two Conditions or Qualificati
ons thereof: the one in reſpect of the Perſons [One towards another,] the o-
ther in reſpect of the Manner, [According to Chriſt Jeſus.] Of which in their
order.
23. The thing firit, [To be like-minded] sò durò qevery in the Greek. A phraſe
of ſpeech, although (to my remembrace) not found elſewhere in holy Scrip-
Rom. 12. 16. ture, yet often uſed by St. Paul in his Epiſtles: to the Romans,' to the Corin.
2 Cor. 13, 11. thians, and eſpecially to the Philippians more than once or twice. I ſpare the
Phil. c. 2, 3,6.
quotations for brevity fake. St. Peters compound word cometh neareftit, ósómega
i Per. 3. 8. ves [Finally, be ye all of one mind] 1 Pet. 3. Now theſe words, both the Noun
çgày or opéves, the mind, and the Verb megvév, to mind this or that, or to be thus or
ſo minded : although often uſed with ſpecial reference, ſometimes to the un-
derſtanding or judgment ; ſometimes to the inward diſpoſition of the heart,
will and affe&tions; and ſometimes to the manifeſting of that inward diſpoſition,
by the outward carriage and behaviour: yet are they alſo not ſeldom taken at
large for the whole ſoul, and all the powers thereof, together with all the motions
and operations of any, or each of them, whether in the apprehenſive, appetitive,
or executive part. And I ſee nothing to the contrary, but that it may very
well be taken in that largeſt extent in this place. And then the thing ſo earneſt
ly begged at the hand of God, is, that he would ſo frame the hearts of
theſe Romans one towards another, as that there might be an univerſal accord
amongſt them ſo far as was poſſible, both in their Opinions, Affections, and
Converſations. [Now the God of Patience and Conſolation grant you to be like-
minded.]
24. Like-minded, firſt in Opinion and Judgment. It is a thing much to be deli-
red, and by all good means to be endeavoured, that (according to our Churches
Prayer) God would give to all Nations unity, peace and concord: but eſpecially
that all they that do confeſs his holy name, may alſo agree in the truth of his holy
1 Cor. 1. 10.word; at leaſtwiſe in the main and moſt ſubſtantial truths
. I beſeech you, brethren,
faith St. Paul, by the name of our Lord Jeſus Chriſt, that ye all ſpeak the ſame thing,
and that there be no diviſions among you ; but that ye be perfectly joyned together in
the ſame mind, and in the fame judgment. That is the firſt, Like-mindedneſs in
Judgment.
25. Like-minded ſecondly in heart and affe&tion. Mens underſtandings are not
all of one ſize and temper: and even they that have the largest and the clearest
1 Cor. 13.9. underſtandings, yet know but in part, and are therefore ſubject to Errors and
Mis: apprehenſions. And therefore it cannot be hoped, there ſhould be ſuch a con-
fonancy and uniformity of Judgment amongſt all men, no not amongſt wiſe
and godly men ; but that in many things, yea, and thoſe ſometimes of great im-
portance, they may and will diſſent one from another unto the worldsend. But
then good heed would be taken, leſt by the cunning of Satan (who is very
for-
ward and expert to work upon ſuch advantages) difference in judgment ſhould
a på opfum in proceſs of time firſt, (a) estrange by little and little, and at length quite a-
o de tres com lienate our Aff
. tions one from another. It is one thing to difſent from, another
Fes. Naz Orar. to be at diſcord with, our brethren. Ita diffenfi ab illo (faith Tully concerning
himſelf and Cato)ut in disjunctione fententiæ, conjuncti tamen amicitia maneremus.
It
1
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1
Rom. 15.5.
The Eighth Sermon.
471
It is probable the whole multitude of them that believed were (but we are not
ſure they were, and it is poſſible they might not be) all of one opinion in every
point, even in thoſe firſt and primitive times: buț St. Luke telleth us for certain,
that they were all of one heart.
25. Like-minded thirdly, in a fair and peaceable outward converſation. For al-
beit through humane frailty, and amid ſo many ſcandals as are, and muſt be in
the world (divédentov pod ta dav) there be not evermore that hearty entire affection, Luke 17. i.
that ought to be between Chriſtian men; eſpecially when they ſtand divided
one from another in opinion : yet ſhould they all bear this mind, and ſo be at
leaſt thus far like-minded, as to reſolve to forbear all ſcornful and infolent
ſpeeches and behaviour, of and towards one another ; without jeering, with-
out cenſuring, without provoking, without caulleſs vexing one another, or di-
ſturbing the publick peace of the Church. For the ſervant of God must not strive, 2 Tim. 2. 24,
but be gentle unto all men, and patient. So gentle and patient, that he muſt ſtudy 25.
to win them that oppoſe themſelves ; not by reviling, but instructing them : and
that not in a loud and lofty ſtrain, (unleſs when there is left no other remedy;)
but first, (and if that will ſerve the turn, only) in love and with meekneſ. Our
converſation, where it cannot be all out ſo free and familiar, ſhould yet be fair
and amiable. Gods holy truth we muſt ſtand for, I grant, if it be oppoſed, to the
utmoſt of our ſtrength: neither may we betray any part thereof by our ſilence
or ſoftneſſ
, for any mans pleaſure or diſpleaſure ; where we may help it, and
where the defence of it appeareth to be prudentially neceſſary. Yet even in that
caſe ought we fo to maintain the truth of God, as not to deſpiſe the perſons of Eph. 4. 15:
men. We are to follow the truth in love: which is then beſt done, when holding us
cloſe to the truth, we are ready yet in love to our brethren to do them all the
rights, and to perform unto them all thoſe reſpects, which (without confirming
them in their Errors) may any way fall due unto them.
27. It is a perfect and á bleſſed Unity when all the three meet together ; uni-
ty of true Doctrine, unity of loving Affection, and unity of peaceable converſation:
and this perfection ought to be both in our Aims, and in our Endeavours.But if
(through our own weakneſs
, or the waywardneß of others) we cannot attain to
the full perfection of the whole, having faithfully endeavoured it; pulchrum est Cic. in orat.
in fecundis tertiifse, it will be ſome commendation and comfort to us, to have
attained ſo much as we could. ’Eis à ép Debore refu, (Phil. 3.) Nevertheleſs whereunto we Phil. 3. 16.
have attained, let us mind the ſame thing.
28. To quicken us hereunto (the duty being ſo needful, and we withal ſo
dull) theſe few things following would be taken into conſideration. Conſider
first, that by our Chriſtian Calling we are all made up into one mystical body, Eph. 3. 6.
dúosaua : and that by ſuch a real, (though mysterious) concorporation, as that we
become thereby o xeo
? es, as all of us members of Christ, ſo every one of us one an- Rom. 12.5.
other's members. Now the ſympathy and ſupply, that is between the members of
the natural body, for their mutual comfort and the good of the whole, the Apo-
itle elegantly ſetteth forth, and applieth it very fully to the mystical body of the
Church, in i Cor. 12. at large. It were a thing prodigiouſly unnatural, and to
every mans apprehenſion the effect of a phrenſte at the leaſt, to ſee one member of
the body fall a beating or tearing another. No !if any one member (be it never
fo mean and deſpicable) be in, Anguiſh, the reſt are ſenſible of it. No terms of
betterneſs are then ſtood upon, (I am better than thou, or I than thou;) nd terms
of defiance heard,(I have no need of thee, or I of thee :) But they are all ready
to contribute their ſeveral ſupplies, according to their ſeveral abilities and med-
fures, to give eaſe and relief to the grieved part ; ivd usi géopat, asthe reaſon is gi-
ven at Ver.25. there, that ſo there might be ino rent, no ſchiſm, no diviſion or
dif-union of parts in the body.
Conſider ſecondly
, That by our Condition we are all fellow-brethren, and
fellom
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Every thing that belong.
Gal. 6.10. fellow-fervants in the ſame family ; of the houſhold of faith all : and theſe are ob
Tim. 3; 15. liging relations. We ought therefore ſo to behave ourſelves in the houſe of God,
Gal4. .
which is the Church of the living God, as becometh fellow-brethren that are de
ſcended from the ſame Father, and fellow-Servants that live under the Same Ma.
Ster. We all wear one livery: having all put on Christ, by folemn profeflion at oue
holy Baptiſm. We are fed at one Table, eating the ſame ſpiritual
meat, and drink.
.
Eph. 4.3.-6. eth to this Houſe breatheth Union. One body, one fpirit, one calling, one hope
,
one Lord, one Faith, one Baptiſm, one God and Father of all; as the Apoſtle urg-
eth it, Eph.4. concluding thence, that therefore we ought to be at one among
our felves, endeavouring to keep the unity of the ſpirit in the bond of peace. Any
of us would think it a very diſorderly houſe, and ill governed; if coming in by
chance we ſhould find the Children and Servants all together by the Ears, though
but once. How much more then; if we ſhould obſerve them to be ever and
Gen. 45. 24. ſnarling and quarrelling one with another, and beating and kicking one another
Gen. 13.8. "Joſeph thought he need ſay no more to his brethren to prevent their falling out
by the way in their return homeward, than to remind them of this, that they
were all one mans children. And Abraham to procure an everlaſting Amnesty
and utter ceffation thenceforth of all debate between himſelf and his Nephens
Lot and their ſervants ; made uſe of this one argument, as the moſt prevalent
of all other for that end, that they were Brethren. Ecce quam bonum (I cannot
but repeat it once more) Behold how good and joyful a thing it is, for brethren to
dwell together in unity,
30. Conſider thirdly, how peace and unity forwardeth the work of God for
the building up of his Church; which faction and diviſion on the other ſide ob
ſtructeth, ſo as nothing more. When all the workmen intend the main buſineſs,
each in his place and office performing his appointed task with chearfulneſs and
good agreement : the work goeth on, and the building gets up apace. But where
one man draweth one way, and another another way gone will have things done
after this fafbion, and another after that;when one maketh,and another marretb;
now one ſetteth up, by and by cometh another and plucketh all down again, how
is it poſſible, whilſt things gothus, that ever the building ſhould be brought to
Rom. 14. 19. any perfection, or handſomneſs? The Apoſtle well underſtood what he ſaid,
when in the foregoing Chapter he joyned Peace and Edification together,
Ti tñs eigúums, tù tas orxodouňs, Let us follow after the things that make for peace, and.
Jam. 3. 16. things wherewith we may edifie one another. Where the Hearts and Tongues of
the builders are divided, the building will either come to nothing, or prove but
a Babel of Confufion. For where envping and ſtrife is, there is confuſion, and eve-
ry evil work Strife, you ſee, maketh ill work : it buildeth up nothing, unleſs it be
Pfal. 122. 3. the walls of Babel. It is peace and concord that buildeth up the walls of Jeruſa-
lem: which, as it hathrits name from Peace,ſo hath it its beauty, alſo and perfečti-
on from Peace. And then, but not before, ſhall Jeruſalem be built as a City that
is at unity in it ſelf;when they that build: Jeruſalem are at unity firſt among them
ſelves.
31. Conſider fourthly, what heartning is given, and what advantage to the
Enemy abroad, whilſt there are fractions and diſtractions at home. Per diſcordi-
Gild. de excid. as civiles externi tollunt animos, ſaid the Hiſtorian,once of old Rome. And it was
the complaint of our Countrey-man Gildas, uttered long ſince with much grief
concerning the ſtate of this Iſand, then embroiled in Civil Wars; Fortis ad
civilia bella, infirma ad retundenda hoſtium teha. That by how much more her
valour and ſtrength was ſpent upon her ſelf, in the managing of inteſtine and
domeſtick broils :the more ſhe laid her felf open to the incurſions and out-rages
of forreign Enemies. The.common Enemies to the truth of Religion, are chiefly
Atheiſm and Superſtition: Atheiſm oppofing it in the fore-front, and Superstiti-
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Rom. 15. 5.
The Eighth Sermon.
473
on on both hands. If either of which at any time get ground of us, (as whilſt
we wrangle, God knoweth what they may do:) we may thank our own
contentions for it moſt. We may cheriſh cauſleſs jealouſies, and frame chimera's
of other matters and cauſes out ofour fancies or fears.But the very truth is, there
is no ſuch ſcandal to enemies of all ſorts, as are our home differences, and chief-
ly thoſe which make it the fadder buſineſs), that are about indifferent
things, Alas, whereto ſerveth all this ado about geſtures, and veſtures.,
and other outward rites, and formalities : that for ſuch things as theſe
are (things in their own nature indifferent, and never intended to be otherwiſe
impoſed, than as matters of circumſtance and order) men ſhould clamour againſt
the times, deſert their miniſterial functions and charges, fly out of their own
Country as out of Babylon, ſtand at open defiance againſt lawful authority, and
ſharpen their wits, and tongues, and pens, with ſo much petulancy (that I ſay not
virulency) as ſome have done, to maintain their ſtiffneſs and obſtinacy therein?
I ſay, whereto ſerveth all this, but to give ſcandal to the Enemies of our Church
and Religion?
32. Scandal firſt, to the Atheiſt. Who till all men be of one Religion, and
agreed in every point thereof too, (which I doubt will never be whilft the
world laſteth:) thinketh it the best wiſdom to be of none ; and maketh it his beft
paſtime to jeer at all. Great ſcandal alſo ſecondly to the Romaniſt. Who is not a
little confirmed in his opinion of the Catholickneſs of the Roman Faith; when
he heareth ſo many of the things, which have been, and ſtill are retained in the
Church of England in common with the Church of Rome, as they were tranf-
mitted both to them and us in a continued line of Succeſiion, from our godly
and Orthodox forefathers,who lived in the Ages next after Chriſt and his Apoſtles;
to be now inveighed againſt and decryed as Popiſh and Superſtitious. And when
he ſeeth men pretending to piety, purity, and reformation more than others, not
contenting themſelves with thoſe juſt exceptions, that had been formerly taken
by the Church of England, and her regular children, againſt ſome erroneous Dom
&rines and forms of worſhip taught and practiſed in the Church of Rome, and en-
deavoured to be unduly and by her fole Authority impoſed upon other Chirches;
to be ſo far tranſported with a ſpirit of Contradiction, as that they care not, ſo
as they may but run far enough from Rome, whither or how far they run, al-
though they ſhould run themſelves (as too oft they do) quite beyond the bounds
of Truth, Allegiance, common reaſon, and even common humanity too.
33. But eſpecially and thirdly, great ſcandal to thoſe of the ſeparation. Who
muſt needs think very jollily of themſelves, and their own ſingnlar way, when
they ſhall find thoſe very grounds, whereon they have raiſed their Schiſm,to be fo
ſtoutly pleaded for by ſome, who are yet content to hold a kind of communion
with us. Truly I could wiſh it were ſufficiently conſidered by thoſe whom it ſo
nearly concerneth: (for my own part, I muſt confeſs, I could never be able to
comprehend it) with what ſatisfaction to the conſcience any man can hold thoſe
principles, without the maintenance whereof there can be nothing colourably
pretended for inconformity in point of Ceremony and Church-government; and
yet not admit of ſuch concluſions naturally iſſuing thence, as will neceſſarily
enforce an utter Separation. Va mundo, faith our Saviour: Woe untothe world be- Mat. 18. 7.
cauſe of offences. It is one of the great trials, wherewith it is the good pleaſure
of God to exerciſe the faith and patience of his ſervants whilſt they live on the
earth ; that there will be diviſions and offences: and they muſt abide it. But va
homini though : without repentance wo to the man by whom the occaſion co-
meth. Much have they to anſwer for the while, that cannot keep themſelves
quiet, when they ought and might; but by reſtleſs provocations trouble both
themſelves and others : to the great prejudice and grief of their brethren, but
advantage and rejoycing of the common Enemy.
1
PPP
34. Thus
6
1
.
Ad Anlam,
474
Riom. 15. 5.
.
1
t
S
Ο πασι πάντα
ενός τ8 συμ-
lánvestal.
1
1
34. Thus imuch for the Thing it felf, Like-mindedneſs: The conditions or
Qualifications follow. The former whereof concerneth the Perſons ; év enaúnors
Cometórðard another.] It noteth ſuch an agreement, as is both Univerſal
, and
Mutual. Univerſal firſt
. I doubt not, but in the then Roman Church, at the
time when this Epiſtle was written, the ſtrong agreed well enough among
themſelves, and were all alike-minded, and ſo the weak among themſelves, all
alike-minded too. They all minded to deſpiſe theſe : theſe all minded to judg
them. But that agreement was with thoſe only of their own party; and fo a par
tial agreement : which tended rather to the holding up of a Faction, than to
the making up of an Union. It was ar Univerſal agreement the Apoſtle deſired
and prayed for: that the ſtrong would be more compaſſionate to the Weak, and
the weak more charitable toward the Strong; both Weak and Strong more pa-
tient and moderate, and more reſpective either of other in all brotherly mutual
condeſcenſions.
35. It is our fault too moſt an end. We are partial to thoſe on that (a) fide we
brungoçõulu take to, beyond all reaſon: ready to juſtifie thoſe enterpriſes of theirs that look
ετοίμως, αερ
very ſuſpiciouſly, and to excuſe
, or at leaſt to extenuate their moſt palpable ex.
ceſés; and as ready on the other fide to miſconſtruethe moſt juſtifiable actions
Naz. orat. 14. of the adverſe part, but to aggravate to the utmoſt their ſmalleſt and moſt
par-
Prov. 17. 15 donable aberrations. Thus do we ſometimes both at once (either of which alone
is an abomination to the Lord) juſtifie the guilty, and condemn the innocent.
Whilſt partial affections corrupt our judgments, and will not ſuffer us to look
upon the actions of our brethren with an equal and indifferent eye. But let us
beware of it by all means: for ſo long as we give our ſelves to be carried away
with partialities and prejudices, we ſhall never rightly perform our duties either
to God or man. That therefore the agreement may be as it ought to be : we
I Theſ. 5. 24.
muſt reſolve to be patient (not towards ſome, but) towards all men, 1 Theſ. 5.
to be gentle (not unto ſome, but) unto all men , 2 Tim. 2. to ſhew all meek-
neſs (not to ſome, but) to all men, Titus. 3. 2. The Concord ſhould be Uni
verſal.
a AM BTPE
36. It ſhould likewiſe be Mutual
, 'Ev dinasnors importeth that allo : (a) ei-
ulo TOUT
αείξομεν
ther part being ready for charity fake to contemperate and accomodate them-
áranxolos, Zoi ſelves to other, ſo far as reaſon requireth. But herein alſo, as in the former,
Se puoi.
Homer. mens corrupt partiality bewrayeth it ſelf extremely. The ſtrong Romans like
enough could diſcern a cenforious fpirit in the weaker ones: and the weak ones
id manti- perhaps as eaſily a diſdainful spirit in them. But neither of both (it is to be
ca quod in ter- doubted) were willing enough to look into the other end of the wallet
, and to
examine throughly their own ſpirits. We uſe to ſay, If every man would mend
all would be well
. Yea, would ? How cometh it to to paſs then that all hath
not been well even long ago? For where is the man, that is not ready to mend
one ? One, ſaid I ? Yea, ten ; yea, a hundred! why, here it is : every man
would be mending one, but not the right one. He would be mending his brother:
but he will not mend himſelf
. Ut nemo in ſefe tentat deſcendere ? O faith the
ſtrong, we ſhould ſoon agree; but that he is ſo cenforious : and yet himſelf
fouteth as freely as ever he did. We ſhould hit it very well faith the weak,were
not he ſo ſcornful ; and himſelf
judgeth as deeply as ever he did. Oh the falle-
neſ and hypocriſie of mens hearts blinded with ſelf-love ! how it abuſeth them
with ſtrong deluſions, and ſo filleth the world with diviſions and offences !
37. Forthis our bleſſed Saviour, who hath beſt diſcovered the malady,hath
Luke 16041. alſo preſcribed the beſt remedy: The Diſeaſe is Hypocriſie. The Symptoms are:
One, to be cat-eyed outward; in readily eſpying ſomewhat (the ſmalleſt mote
cannot eſcape) in a brothers eye : another, to be bat-eyed inward ; in not per-
ceiving (beit never ſa great) a beam in a mans own eye: a third, a forward-
neſs to be tamperingwith his brothers eye, and offering his ſervice to help him
2 Tim. 2. 24. neſs (not to ſome,
Tic. 3. 20
/
Iliad. .
one,
A
1
46.
out
ii.
1
t
1
---
.
1
1
- 22.33.
Luke 6.426
1
Rom. 15. 5.
The Eighth Sermon .
475
out with the mote there, before he think a thought of doing any thing towards
the clearing of his owon eye. The Remedy is, to begin at home: do but put the
things into their right order, and the buſineſs is done. Tu converfusz confirma
fratres. Strengthen thy Brethren what thou canſt:it is a good office, and would
not be neglected. But there is ſomething more needful to be done than thatzand
to be done firſt and before that; and which if it be firſt done, thou wilt be able
to do that much the better (then ſhalt thon ſee clearly) and that is to reform thy
TÓTE
ſelf: be ſure firſt thy ſelf be converted, and then in Gods name deal with thy Srebnénfas
. .
weak Brother as thou ſeeſt cauſe, and ſtrengthen him.
38. Let them that are ſo forward to cenſure the actions of others, eſpecially
of their Şuperiors, and are ever and anon complaining how ill things are car-
ried above ; but never take notice of their own frauds, and oppreſſions, and sa-
criledges, and infolencies, and peeviſhneſſes, and other enormities:let them turn
their eye homeward another while, obſerve
how their own pulſes beat, and go
learn what that is, Thou hypocrite, caſt out firſt the beam out of thine own eye. We Luke 6. 47.
deal not like Chriſtians, no nor like reaſonable men, if we expect all men ſhould
come to our bent in every thing; and we our ſelves not relent from our own
ſtiffneſs the leaſt matter for their lakes. Believe it,we ſhall never grow to Chri-
ſtian Unanimity in any tolerable meaſure,ſo long as every man ſeeks but to pleaſe
himſelf only, in following his own liking; and is not deſirous withal (according
to our Apoſtles exhortation, ver. 2.) to pleaſe his neighbour alſo, by condeſcend
ing to his deſires
, where it may be for his good, in any thing that is not either un-
lawful, or unreaſonable. The inclinations to agreement ſhould be mutnal, that do
we might be like-minded in emýdors.
39. And then all this muſt be xilasísdv ; which is the otheſ qualification in the
Text, and now only remaineth to be ſpoken of : According to Chriſt Jeſus.
Which laſt clauſe is capable of a double interpretation , pertinent to the ſcope
of the Text, and uſeful for our direction in point of practice, both; and there-
fore neither of both to be rejected. Some underſtand it, as a Limitation of that
Vnity, which was prayed for in the former words: and not unfitly. For leſt it
ſhould be conceived, that all the Apoſtle deſired in their behalf was, that they
ſhould be like-minded one towards another:howſoever he might intend by thead-
dition of this clauſe to ſhew, that it was not ſuch an Unity as he deſired, un-
leſs it were according to Truth and Godlineſ in Chriſt Jeſus. There may be an
agreement in falſo ; when men hold together for the maintenance of one and the
fame Common Error: Such as is the agreement of Hereticks, of Schiſmaticks, of
Sectaries, among themſelves. And there may be an agreement in malo; when
men combine together in a confederacy for the compaſſing of ſome miſchievous
deſign: as did thoſe forty and odd, that bound themſelves with a curſe to deſtroy Acts 23. 12.
Paul. Such is the agreement of (a) Thieves, of Cheaters, of Rebels, among a~anses
themſelves. Such (b) agreements as theſe, no man ought to pray for : indeed rufu sigludie
no man need to pray for. The wiſdom of the fleſh, and cunning of the Devil
, e moe i redom
will bring men on faſt enough to thoſe curſed agreements, without which he and rñs xouwrès,
his know well enough his Kingdom cannot ſtand.“The ſervants of God have ra-
ή σάσεως
σωωμυτας.
ether bent themſelves evermore by their prayers and endeavours, to diſſolve the belitta
"glue, and to break the confederacies of the ungodly. Deſtroy their tongues, O fuêre Nexus a.
Lord, and divide them, is holy Davids prayer, Pfal. 55. And St. Paul, when li. 2. in Ruffin.
"he ſtood before the Sanhedrim at Jeruſalem, to take off his malicious accuſers Mat. 12. 26.
" the better, perceiving both the Judges and by-ſtanders to be of two different
AQs 23. 6.
“factions, fome Phariſees, who believed a Reſurrection, and other fome Sad.
“duces, who denied it ; did very wiſely to caſt a bone among them : When
by proclaiming himſelf a Phariſee, and profeſſing his belief of the Reſurrection,
"he raiſed ſuch a diſention between the two factions, that the whole multitude
" zi as clivided ; inſomuch as the chief Captain was fain to uſe force to get Paul
Ppp 2
2
Pfal. 55.9.
7.
-IO
1
с" frоm
!
i
+
1
Rom. 15. 5.
476
1
Col. I. $.
Ad Aulam,
« from amid the uproar, and to carry him anòay: by which means all their ig.
si tended proceedings againſt him were ſtopt for that time.
40. But the Vnity that is to be prayed for, and to be laboured for in the Chri-
ſtian Church, is a Chriſtian Unity: that is to ſay, a happy concord in walking
lovingly together in the ſame path of Truth and Godlineſs
. The word of Chriti
is the word of truth: and the myſtery of Chriſt,
the myſtery of Godlineſs. What-
ſoever therefore is contrary to either of theſe (Truth, or Godlineſ) cannot be
1 Tim.3. 16.
kara Xsesòv, according to Chriſt; but rather altogether againſt him. Here then
we have our bounds ſet us : our Ne plus ultrà, beyond which if we paſs, we
tranfgreſs and are exorbitant. Alas for us the while, when even our good deſires
may deceive us, if they.be inordinate, and the love of fo lovely a thing, as Peace
įs, miſlead us. The more need have we to look narrowly to our treadings, left
the Tempter ſhould have laid a ſnare for us in a way wherein we ſuſpected it not,
and fo ſurpriſe us ere webe aware. Uſque ad aras : The Altar-ſtone that is the
meer.ſtone. All bonds of friendſhip, all offices of neighbourhood, muſt give way,
when the honour of God and his truth lie at the ſtake. If peace will be had
upon
fair terms, or indeed upon any terms (Salvis veritate pietate) without im-
peachment of either of theſe; it ought to be embraced. But if it will not
come but upon harder conditions ; better let it go: A man may buy Gold too
Heb. 12. 14. dear. Follow peace with all men, and holineſs, without which no man shall ſee the
Lord. The gender of the article there ſheweth the meaning: not is zosis, with-
ont which peace ; but & zagis without which holineſs no man ſhall ſee the Lord
Without peace ſome man may, having faithfully endeavoured it, though he can-
not obtain it, (that is not his fault :) but without holineſs (which if any man
want, it is through his own fault only) no man ſhall ſee the Lord. Our like-
mindedneſs then muſt be according to Christ Jeſus in this firſt ſence; that is, to
far forth as may ſtand with Christian truth and godlineſs.
41. But very many Expoſitors do rather underſtand the phraſe in another
ſence. According to Christ ; that is, according to the example of Christ: which
ſeemeth to have been the judgment of our laſt Tranſlators, who have therefore
ſo put it into the margent of our Bibles. His Example the Apoſtle had reſerved
unto the laſt place, as one of the weightieſt and moſt effe&tual arguments in this
buſineſs: producing it a little before the Text,and repeating it again a little after
the Text. So as this prayer may ſeem (according to this interpretation) to be
an illuſtration of that argament which was drawn from Chrifts Example: as if
he had ſaid, Chriſt fought not himſelf
, but us. He laid alide his own'glory, de-
veſted himſelf of Majesty and Excellency, that he might condeſcend to our baſe-
neſs, and bear our infirmities : he did not deſpiſe us, but received us with all
meekneſs and compaſſion. Let not us therefore ſeek every man to pleaſe himſelf
,
in going his own way, and ſetting up his own will ; neither let us deſpiſe any mans
weakneſs, but rather, treading in the ſteps of our bleſſed Lord Jefiss, let eve-
ry one of us ſtrive to pleaſe his neighbour for his good unto edification ; bearing
with the infirmities of our weaker brethren, and receiving one another into our
inwardeſt boloms and bowels, even as Chriſt alſo received us to the Glory of
God.
42. If the examples of the ſervants of Chriſt ought not to be lightly ſet by,
how much more ought the Example of the Master himſelf to ſway with every
Good Christian? In 1 Cor. 10.St.Paul having delivered an exhortation in general
,
thefame in effect with that we are now in hand withal, ver. 24, Let no mah
ſeek his own, but every man anothers wealth:) he doth after propoſe to their imi-
tation in that point, his own particular practice and example in the last verſe of
the Chapter, (Even as I pleaſe all men in all things, faith he, not ſeeking nine
own profit, but the profit of many, that they might be ſaved:]But then, leſt he might
be thought to cry up himſelf, and that he might know how unſafe a thing it
were
Verf.3.
7.
7.
I.
2.
2.
-I.
9.
/
1
477
Rom. 15. 5.
The Eighth Sermon.
were to reſt barely upon his, or any other mans example: in the very next fol.
lowing words, the firſt words of the next Chapter. He leadeth them higher,
and to a more perfect example, even that of Chriſt, [Be ye followers of me, faith
he, as I alſo am of Chriſt.] As if he had ſaid, Although my example, who am
* nothing, be little conſiderable in it ſelf: yet wherein my example is guided
by the example of Christ, you may not deſpiſe it. The original record only is au-
thentical, and not the tranſcript:yet may a tranſcript be creditable, when it is
figned and atteſted with a Concordat cum originali under the hand of a publick No-
tary, or other ſworn Officer:I do not therefore lay mine own example upon you,
as a Rule; I only ſet it before you, as a helpor Encouragement: that you may the
more chearfully follow the Example of Christ, when you ſhall ſee men ſubject, to
the ſame ſinful infirmities with your ſelves, by the grace of Gºd to have done
the ſame before you. My example only ſheweth the thing to be feaſible : it is
Christs Example only that can render it warrantable. Be ye therefore followers of
me, even as I alſo am of Chriſt.
43. Here juſt occaſion is offered me (but I may not take it, becauſe of the
time) first and more generally of a very profitable Enquiry, in what things, and
how far forth we are aftricted to follow the Example of ChrisF.And then ſecondly,
and more particularly, what eſpecial directions to take from his Example, for the
ordering of our carriage towards our brethren, in order to the more ready at-
taiping to this Chriſtian unanimity and like-mindedneſs one towards another, of
which we have hitherto ſpoken. But I remit you over for both, to what our
Apoſtle hath written,Phil.2. in the whole fore-part of the Chapter. The whole
paſſage is very well worthy the pondering: and his diſcourſe therein may ſerve
as a Commentary upon a good part of this Text. I therefore commend it to your
private meditation, and you, and what you have heard, to the good bleſing of
Almighty God: and that with St. Pauls votive prayer or benediction here; (for
I know not where to fetch a better.)
Now the God of Patience and Conſolation grant you to be like-minded one to-
wards another, according to Chriſt Jeſus
. That you may with one mind
and one mouth glorifie God, even the Father of our Lord Jeſus Christ.
To whom, dic.
1
A
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AD
.
i
1
1
1
479
(
1
ago
1
1
A D
:
A U L AM
1
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The Ninth Sermon.
A
BERWICK, JULY 16. 1639.
1
1
1.
NO
1
KO
II.
1 Tim. 3. 16.
And without all Controverſie great is the Myſterio
of Godlineſs.
He Ordination of Biſhops, Prieſts and Deacons, being
one of the principal acts of the Epiſcopal power : our A-
poſtle therefore inſtructeth Timothy (whom he had or-
dained (a) Biſhop of Epheſus, the famous Metropolis of a See Hieron.
that part of Aſia) ſomewhat fully, what he was to do in in Catal. Cap.
that ſo weighty, an affair. What manner of perſons and hift
. Eccl.cap.
how qualified' he ſhould aſſume in partem curæ, to aſſiſt 4. Concil.
him in his Paſtoral charge, for the ſervice of Gods Church, and the propagati-
Chalced. Aa.
on of the Goſpel
. Which having done at large from the beginning of the Chap-
ter unto the end of ver. 13. he rendreth a reaſon at verſ. 14. why he had infifted
ſo long upon that argument : even, left the Church of God (in his abſence)
ſhould be deſtitute of ſufficient help for the work of the Goſpel. At Epheſus the
hand of God had opened a wide door (1 Cor, 16.) but withal Satan (as his man- 1 Cor. 16. 9.
ner is) had ſtirred up many adverſaries:and ſome of them very mild ones, more
like ſavage beaſts than men: é Supsopaciznou is the word for it, 1 Cor. 15. It was at E-
pheſus, that he fought with beasts in the ſhape of men. Witneſs Demetrius the Sil-
ver-ſmith; and that Bellua multorum capitum, the mad giddy multitude in a tú-
multuous aſſembly, all in an uproar, and no man well wift for what, Aệts 19.
Here was work enough to be done. The door muſt be held open,to let converts
in: but it muſt be well mann'd and maintain d too, to keep adverſaries out. All Ads 19. 32.
this not to be done, but with many hands:The barveſt being great, the labourers
had not need be few.
2. The only thing, that might perhaps make Timothy put offOrdination ſome-
what the longer, might be the expectation of the Apoſtles coming; to whom he
might think fit to reſerve that honour: as to one able (by reaſon of his Apofto-
lick ſpirit) to make choice of meet perſons for the Churches ſervice with better
certainty
1 Cor. 15,32
1
1
1
480
Adi Aulam,
1 Tim. 3: 16
T
1
1
1
Ver. 14. and certainty than himſelf could do. The Apoſtle therefore telleth him for that,
chap. 4. 13. That true it is, he had an earnest deſire of a long time, and ſtill had a full pur.
poſé (if God would) to be with him ere long: Yet becauſe of the uncertainty
of future events; that was not a thing for him to rely upon ſo, as in expectance
thereof to delay the doing of any ſervice needful for the Church of Chriſt. For
who could tell how it might pleaſe God to diſpoſe of him? Or whether the ne-
ceſſities of otherChurches might not require his perſonal preſence and pains rather
elſewhere? He would not therefore he ſhould ſtay for him : but go in hand
with it himſelf with all convenient care and ſpeed. All this appeareth in the two
verſes next before the Text ; [Theſe things I wrote unto thee
, hoping to come un
to thee ſhortly. But if I tarry long, that yet thou maiſt know how to behave thy ſelf
in the houſe of God, which is the Church of the living God, the pillar and ground of
Truth.
]
3. This ſeemeth to be the Scope and Contexture of the whole foregoing part
of the Chapter, and then immediately fall in the words of the Text [And with-
out all controverſie, great is the myſtery of Godlineſs, &c.] Which ſeem to have
but a very ſlender dependance upon the foregoing diſcourſe:and indeed no more
they have. For the Apoſtle having in the end of the fifteenth verſe (and that
but incidentally neither) mentioned the word Truth :he thereupon taketh oc-
caſion in this ſixteenth verſé, a little and briefly to touch upon the Nature and
Subſtance of that holy Truth. The whole verſe containeth Evangelii Encominn,
& Compendium: A brief deſcription of the Nature in the former part, and á
brief ſummary of the Doctrine of the Gospel in ſome remarkable Heads thereof
in the latter part of the verſe.
4. With that latter I ſhall not now meddle. In that former part; we may
obſerve Quid, Quantum, and Quale. Firſt, Quid: what is Chriſtianity ? Musuguan
It is a mystery. But there are greater, and there are leſſer Myſteries : Quantum
therefore?Of the bigger fort ſure. Musúzsoy péza, a great Mystery: okonog spuéros pózu
by all confeſſions, and without all contradiction or controverſie Great. But the
greater the worſe, if it be not good as well as great. Quale therefore? What a
kind of Myſtery is it ( Musúgeov diosgeias, It is a myſtery of Piety or Godlineſs
.
CHRISTIANITY IS THE GREAT MYSTERY OF GOV.
LINESS: That is the Tota. Now to the Parts : and firſt of the Quid; The
Goſpel a Mystery. But then firſt: What is a Mystery? For the Quid Nominis :
and then, why the Goſpei a Mystery? For the Quid Rei. The Word firſt,then
the Thing
5. For the Word Musúcsov, I find ſundry conceits ready collected to my hand
a V. Caſaubon. by (a) learned men, out of the writings of the Greek Fathers, and out of the
Martin
. Lexic
. Commentaries of Grammarians and Criticks,both ancient and modern: whereof
philol. verb. I ſpare the recital, becauſe it would neither much conduce to my preſent pur-
Myſterium.
poſe, nor profit the preſent Auditory. The word is clearly of a Greek Original:
from pues
, or muļas to ſhut the eye or mouth. Of all the myſterious rites uſed
among the Heathens the Eleuſinia ſacra were the moſt ceremonious and myſteri.
ous : inſomuch as that, when in their Writings, the word Musúgia is uſed by it
ſelf, without any farther ſpecification, it is ordinarily conceived to be meant of
thoſe Elenſinian mysteries. Theſe none might be preſent at, but they that were
folemnly initiated thereunto: who upon their firſt admiſſion (which yer
but to the outer and leffer mysteries) were called prisus. And if after a ſufficient,
time of probation (a twelve-month was the leaſt) they were adjudged meet to
be admitted to the greater and more ſecret mysteries, they were then called
Enotta!: Whereto there ſeemeth to be ſome (6) alluſion (as there is frequently
76cm?ve pipon toſundry other cuſtoms and uſages of the Heathens) even in the holy Seriptures
DéYTES.
themſelves. But whether they were admitted to their leſſer or the greater myste-
ries, ſtrait order was evermore taken with them, by Oaths, Penalties, and other-
wiſe,
*
was
en dra's
2 Pet. 1. 16.
2
3. 16.
Tim.
Tbe Ninth Sermon.
I
481
wiſe,' as ſtrong as could be deviſed; that they ſhould by no means reveal any
of the paſſages or rites thereunto belonging, to thoſe that were dipu'ntos, and not
initiated: whom in that reſpect they counted prophane. To do otherwiſe, was .
reputed ſo heinous a crime, that nothing could be imagined in their ſuperſtition
more irreligious and piacular than that.
1
Quis Cereris ritus andet vulgare profanis ?
Hor.3.Carm.a.
1
He knew notwhere to find a man, that durſt preſume foto do. Vetabo qui Ce-
reris ſacrum vulgarit arcana, ſub iiſdem Sit trabibus --- He would be loth to
lodge under the ſame roof, or to put to Sea in the fame veſſel, with him that
were guilty of ſuch an high provocation, as the divulging abroad of the facred
mysteries: Ieſt ſome vengeance from the offended Deities Thould overtake them
for their impiety (and him for company) to their deſtruction. It was in
very
deed the Devils cunning, one of the depths of Satan, and one of the moſt ad-
vantageous myſteries of his arts, by that ſecrecy to hold up a reverent and reli-
gious Efteem of thoſe imyſteries, which were ſo replete with all-filthy and impious
abominations:that, if they ſhould have been made known to the world, it muſt
needs have expoſed their whole religion to the contempt of the vulgar, and to the
deteſtation of the wiſer fort.
6. Such, and no better, were thoſe mysteria facra among the Heathens :
whence the word Mystery had its birth and riſe. Both the Name and Thing, be-
ing ſo vilely abuſed by them : it yet pleaſed the holy Spirit of God to make
choice of that Word, whereby uſually in the New Testament to expreſs that holy
Doctrine of Truth and Salvation, which is revealed to us in the Goſpel of grace.
By the warrant of whoſe example, the ancient Church, both Greek and Latin,
took the Liberty (as what hindereth but they might?) to make uſe of ſundry
words and phraſés, fetcht from the very dregs of Paganiſm, for the better expli-
cation of ſundry points of the Christian Faith ; and to ſignifie their notions of
ſundry things of Ecclefiaftical uſage to the people. The Greek Church hath con-
ftantly uſed this word Musúecov, a Heatheniſh ſuperſtitious word; and the Latin
Church in like manner the word Sacramentum, a Heathen military word, to fig-
nifie thereby the holy Sacraments of the Chriſtian Church. I note it the rather ;
and I have therefore ſtood upon it a little longer than was otherwiſe needful:to
let
you know, that the godly and learned Christians of thoſe Primitive times,
were not ſo fondly ſhy and ſcrupulous (as ſome of ours are) as to boggle at,
much leſs ſo ráſhly ſupercilious (I might ſay, and ſuperstitious too as to cry down
and condemn for evil, and even eo nomine utterly unlawful, the uſe of all ſuch
whether name's or things, as were inyented, or have been abuſed, by Heathens or
Idolaters.
7. But this by the way. I return to the word Musher:vo Which, being rarely
found in the Greekverſion of the Old Testament, indeed not at all, ſo far as my
ſearch ſerveth me, "Tave only ſome few times in Daniel) is frequently uſed in the Dan. 2. 18.
New : and that for the moſt part to fignifie (for now I come to the Quid Rei) & 4. 9•
either the whole Doctrine of the Goſpel, or ſome ſpecial branches thereof, or the
diſpenſations of Gods providence for the time or manner of revealing it
. To you it
is given to know the mysteries of the Kingdom of God, Mat. 13. We Speak the wiſ- Mat. 13. 11:
#slom of God in a mystery, i Cor. 2. So the Goſpel is called the mystery of Christ, 1 Cor. 2. 7.
Col. 4. mystery of Faith in this Chapter at the ninth verſe; and here in the Text, Col. 4• 3.
The mystery of Godlineſs.
8. But why a Myſtery? That I ſhall now ſhew you. Firſt, when we ſee ſome-
thing, good or bad, done plainly before our eyes, yet cannot imagine to 'what end
or purpoſe it ſhould tend, nor can gueſs what ſhould be the deſign or intention
of the doer:that we uſe to call a Myſtery. The Counſelsof Princes and affairs
of
!
Qqя
I
i
1
options and
1
1
rii.
1
.
άν αμάργοι
TIS EITTWY HELE
lib, I.
482
Ad Aulam, 1 Tim. 3. 16.
Arcana
. Impe. of State (Ragione di ſtato, as the Italians call it) when they are purpoſely car-
ried in a cloud of ſecrecy,that the reaſons and ends of their actions may be hidden
from the eyes of men, are therefore called the Mystery of ſtate : and upon
the ſame ground fundry manual crafts are called Mysteries : for that there be-
long to the exerciſe of them ſome ſecrets, which they that have not been trained
up therein cannot ſo well understand, and they that
have been trained up there-
in, could like well that none but themſelves ſhould understand. In a worfer
fence alſo it is not ſeldom uſed. If ſome crafty Companion, with whom we have
had little dealings formerly, ſhould begin of a ſudden to apply himſelf to us in
a more than ordinary manner, with great ſhews and proffers of kindneſs, and
we know no particular reaſon why he ſhould ſo do: we preſently conclude in
our thoughts
, that ſure there is ſome mystery or other in it; that is, that he
hath ſome ſecret ends, fome deſign upon us, which we underſtand not. Joſephus
writing of Antipater the Son of Herod, who was a moſt wicked miſchievous
perſon, but withal a notable diſembler ; very cunning and cloſe, and one that
could carry matters marvellous ſmoothly and fairly to the outward appearance,
ſo that the moſt intelligent and cautious men could not eſcape, but he would
ſometimes reach beyond them to their deſtruction: he faith of him, and his
(a) Tàu Avni- whole courſe of life, that it was (a) Mushelov yuxíus, nothing but a very mystery of
Trippy
9. In this notion (in the better fence of it) may the great work of our Re-
rius juusniecor. demption by. Jeſus Chriſt, which is the very pith and marrow of the Goſpel, be
bell
. Judaic
. called a Myſtery. Who that ſhould have ſeen a child of a Span long, to be born
in an Inn, of a mean parentage, courſely ſwadled up, and cradled in a manger,
and then afterwards to be brought up under a Carpenter, and to live in a poor
and low condition, ſcarce worth a room where to reſt his head; and after all that
to be bought and ſold, buffeted, Spit on, reviled, tortured, condemned, and exe-
cuted as a Málefactor, with as much ignominy and deſpightfulneſs, as the ma-
lice of Men and Devils could deviſe : Who that ſhould have ſeen all theſe
things, and the whole carriage thereof, could have imagined, that upon ſuch
weak hinges ſhould have moved the greateſt act of Power, Wiſdom, and Goodneſs
,
that ever was, or ever ſhall be done in the world; that ſuch Contemptible means
ſhould ſerve to bring about the eternal goodwill and purpoſe of God towards man-
kind? yet ſo it was whiles Judas was plotting his treaſon, and the Jews con-
triving Chriſts death, (he to ſatisfie his Covetouſneſs, and they their Malice;)
and all thoſeother, that had any hand in the buſineſs,were looking every man but
at his own private ends : all this while was this Mystery working. Unawares in-
deed to them, (and therefore no thanks to them for it, nor benefit to them from
A&. 2. 23. it) but yet by the determinate counſel and foreknowledge of God: who moſt wiſe-
ly and powerfully ordered all thoſe various and vitious motions of the creature,
for the effectuating of his own moſt glorious and gracious purpoſes. That is one
Reaſon.
io. Secondly, We uſe to call all ſuch things Mysteries as cannot poſſibly come
to our knowledge, unleſs they be ſome way or other revealed unto us : whether
they have, or have not, otherwiſe any great difficulty in them. Nebuchadnezzar's
(a) etnisky dream is ſo called (a) a Mystery, Dan. 2. And St. Paul in one place ſpeaking of
sono té uusin the converſion of the Jews, calleth it a Mystery, (I would not Brethren, that you
Dan. 2. 18. Mould be ignorant of this Mystery, Rom. 11.) and in another place, ſpeaking of
Rom. II. 25. the change of thoſe that ſhould be found alive at Chriſts ſecond coming, calleth
that a Mystery too, (Behold I shew you a Myſtery; we (hall not alt dye, &c.
1 Cor. 15:51. I Cor. 15.) In this notion alſo is the Goſpel a Myſtery : it being utterly im-
poſſible, that
any wit of man, by the light of Nature, or ſtrength of humane
diſcourſe, ſhould have been able to have found out that way, which Almighty
God hath appointed for our ſalvation; if it had not pleaſed him to have made
1
1
it
1
Tim• 483
3. 16.
The Ninth Sermon.
.
it known to the world by ſupernatural revelation. The wiſeſt Philoſophers, and
learnedſt Rabbies, nor did nor could ever have dreamt of
any
ſuch thing ; till
God revealed it to his Church by his Prophets and Apoſtles
. This myſtery was col
. 1. 20
hid from Ages, and from Generations, nor did any of the Princès of this world 1 Cor. 2.8.10;
know it in any of thoſe Ages or Generations ; as it is now made manifeſt to us,
fince God revealed it to us by his Spirit : As our Apoſtle elſewhere ſpeaketh.
11. The Philoſophers indeed ſaw (a little dimly) ſome of thoſe truths that
are more clearly revealed to us in the Scriptures.“ They found in all men a
great proclivity to Evil, and an indiſpoſition to Good: but knew nothing at all,
" either of the true Cauſes, or of the right Remedies thereof. Some apprehenſi-
k ons alſo they had of a Deity, of the Creation of the World, of a divine Provi.
“dence, of the Immortality of the Soul, of a final Retribution to be awarded to
« all men by a divine juſtice according to the merit of their works; and ſome
6 other truths. Buc thoſe more high and myſterious points, eſpecially thoſe two,
that of the Trinity of Perſons in the Godhead, and that of the Incarnation of
the Son of God, (Storosis and oi xopoultices as the Greek Fathers uſe to call them ;)
together with thoſe appendices of the latter, the Redemption of the World, the
Juſtification of a ſinner, the Reſurrection of the body, and the beatifical Viſion of
God and Chriſt in the Kingdom of Heaven: not the leaſt thought of any of theſe
deep things of God ever came within them; God not having revealed the ſame
unto them.
12. It is no thanks then to us, that very children among us do believe and
confeſs theſe high mysterious points, whereof Plato,and Aristotle,and all the other
grand Sophies among them were ignorant: ſince we owe our whole knowledge
herein, not to our own natural ſagacity or induſtry (wherein they were beyond
moſt of us) but to divine and ſupernatural revelation. For fleſh and bloud hath
not revealed them unto us, but our Father which is in Heaven. We ſee what Mat. 16. 17.
they few not:not becauſe our eyes are better than theirs, but becauſe God hath
vouchſafed to us a better light than he did to them. . Which being an act of Spe-
cial grace, ought therefore to be acknowledged with ſpecial thankfulneſs
. Our
Saviour hath given us the example, I thank thee, O Father, Lord of heaven and
earth, becauſe thou haft bid theſe things from the wiſe and prudent, and hast re-
vealed them unto babes, Mat. II. 25.
13. Truly, much cauſe we have to bleſs the holy Name of God, that he hath
given us to be born of Chriſtian Parents, and to be bred up in the boſom of the
Chriſtian Church: where we have been initiated into theſe Sacred Myſteries; be-
ing catechiſed and inſtructed in the Doctrine of the Goſpel out of the holy Scri-
ptures, even from our very Childhood, as Timothy was. But we are wretchedly Smo' Beéges,
unthankful to ſo good a God, and extremely unworthy of ſo great a bleſſing : 2 Tim. 3. 15.
if we murmur againſt our Governours, and clamour againſt the Times, becauſe
every thing is not point-wiſe juſt as we ſhould have it, or as we have fancied to
our felves it ſhould be. Whereas, were our hearts truly thankful, although
things ſhould be really and in trutheven ten times worſe than now they are, but
in their conceit only: yet ſo long as we may enjoy the Gospel in any (though ne-
ver ſo ſcant a) meaſure, and with any (though never ſo hard) conditions, we
ſhould account it a benefit and mercy invaluable. Našte záeiro, fo St. Paul
eſteemed it, the very riches of the grace of God: for he writeth, According to
the riches of his grace, wherein he hath abounded towards us, in all wiſdom and
prudence having made known to us the mystery of his will.pEph. 1.] If he had not Eph. 1. 7;
made it known to us, we had never known it: aad that is the ſecond Reaſon why a -9.
Myſtery
14. There is yet a Third: even becauſe we are not able perfectly to compre-
hendit, now it is revealed. And this Reaſon will fetch in the Quantum too. For
herein eſpecially it is that this Mystery doth ſo far tranſcend all other My-
Q 992
ſteries:
i
484
1 Tim. 3. 16.
Ad Aulam,
Joh. 3:
A
1
ſteries. Méga ówon oy sulvac“peéget, a great, marvellous great Mystery. In the ſearch
whereof Reaſon finding it ſelf at a loſs, is forced to give it over in the plain field,
and to cry out, altitudo! as being unable to reach the unfathomed depth
thereof. We believe and know, and that with fulneſs of aſſurance, that all theſe
things are ſo as they are revealed in the holy Scriptures; becauſe the mouth of
God (who is Truth it felf, and cannot lie) hath ſpoken them : and our own
Reaſon upon this ground teacheth us to ſubmit ourſelves and it to the obedience
of Faith, for the ad 71, that ſo it is. But then for the sò trws» (Nichodemus his
queſtion, How cantheſe things be?) it is no more poſſible for our weak under-
ſtanding to comprehend that, than it is for the eyes of Bats or Owls to look (ted-
faſtly upon the body of the Sun, when he ſhineth forth in his greateſt ſtrength.
The very Angels,thoſe holy and heavenly ſpirits, have a defire, faith St. Peter,
(it is but a deſire, not any perfect ability; and that but ganó fisks neither) to peep
1 Pet. 1. 10. a little into thoſe incomprehenſible Myſteries and then cover their faces with their
wings, and peep again, and cover again :as being not able to endurethe fulneſs
of that glorious luſtre that ſhineth therein.
15. God hath revealed himſelf and his good pleaſure towards us in his holy
Word fufficient to ſave our ſouls, if we will believe : but not to ſolve all our
doubts, if we will diſpute. The Scriptures being written for our ſakes; it was
needful they ſhould be fitted to our capacities : and therefore the myſteries con-
tained therein are ſet forth by ſuch reſemblances as we are capable of; but far
ſhort of the nature and excellency of the things themſelves. The beſt know-
1 Cor. 13. 12. ledge we can have of them here, is but per ſpeculum, and in anigmate, 1 Cor.13.
as it were in a glaſs, and by way of riddle : darkly both. God teacheth us by
the eye in his Creatures. That is per Speculum, as it were by a glaſs, and that but
a divine one neither : where we may read to guasör të rešo ſome of the inviſible
Rom. 1. 19. things of God; but written in ſmall and out-worn Characters, ſcarce legible by
He teacheth us alſo by the Ear, in the preaching of his holy Word :but that
in enigmate, altogether by riddles, dark riddles. That there ſhould be three
diſtinct Perſons in one Effence, and two diftin&t Natures in one Perſon; That
Virginity ſhould Conceive, Eternity be Born, Immortality Die, and Mortality
riſe from Death to Life; That there ſhould be a finite and mort al God, or an
infinite and immortal Man : What are all theſe, and many other more of like
intricacy, but ſo many Riddles?
16. In all which (that I may from the Premiſſes infer ſomething of Vſe) we
ſhould but cum ratione inſanire, ſhould we go about to make our Reaſon the
meaſure of our Faith. We may as well think to graſp the Earth in our fifts,
or to empty the Sea with a Pitcher; as to comprehend theſe heavenly Mysteries
within our narrow underſtanding. Puteus alt us ; the Well is deep, and our
Buckets (for want of Cordage) will not reach near the bottom. We have uſe
of our Reaſon (and they are unreaſonable, that would deny us the uſe of it)
in Religion, as well as in other things. And that not only in Agendis, in matters
of Duty and Morality, wherein it is of a more neceſſary and conſtant uſe, as
the ſtandard to regulate our judgments in moſt caſes:but even in Credendis too,
in ſuch points as are more properly of Faith, in matters Doctrinal and Dogma-
tical. But then ſhe muſt be employed, only as an handmaid to Faith; and learn
to know her diſtance, Conferre, and Inferre ; thoſe are her proper tasks: to
confer one Scripture with another; and to infer Concluſions, and deduce lo-
ſtructions thence by cleanLogical Diſcourſe
. Let her keep within theſe bounds;
and ſhe may do very good ſervice. But we mar all if we ſuffer the handmaid to
bear too great a fway, to grow petulant, and to perk above the Miſtreſ.
17. It hath been the bane of the Church, and the Original of the moſt, and
the moſt pernicious, Errors and Hereſies in all Ages :that men not contenting.
themſelves with the fimplicity of believing, have doted too much upon
their
23.
Us.
1
Own
Í Tim.
485
!
3.
16. The Ninth Sermon.
A
own fancies; and made Reafon the ſole ſtandard, whereby to meaſure both the
Principles and Concluſions of Faith. It is the very fundamental error of the So-
cīnians at this day. No leſs abſurdly, than as if a man ſhould take upon him
withoựt Mathematical Instruments to take the juſt dimenſions of the heavenly bo-
dies, and to pronounce of Altitudes, Magnitudes, Diſtances, Aſpects, and other
appearances, only by the ſcantling of the Eye. Nor leſs dangerouſly, than as if
a Smith (itis St. Chryſostoms compariſon) ſhould lay by his tongs, and take the Chryſ. ini
Iron hot from the Forge to work it upon the Anvil with his bare hands. Myſte I Cor.noy. 8.
ries are not to be meaſured by Reaſon. That is the firſt Inſtruction.
18. The next is, That foraſmuch as there are in the Myſtery of Chriſtianity
To many things incomprehenſible; it would be ſafe for us (for the avoiding of Era
rors and Contentions, and conſequently in order to thoſe two moſt precious
things, Truth and Peace) to contain our felves within the bounds of Sobriety,
without wading too far into abſtruſe, curious and uſeleſs ſpeculations
. The
moſt neceſſary Truths, and ſuch as ſufficed to bring our fore-fathers in the Primi-
tive and ſucceeding times) to heaven, are ſo clearly revealed in Scripture, and
have been ſo univerſally and conſtantly conſented unto by the Chriſtian Church
in a continued ſucceſſion of times; as that to doubt of them muſt needs argue a
ſpirit of Pride and Singularity at leaſt, if not alſo of Strife and Contradiction.
But in things leſs evident (and therefore alſo leſs neceſſary) no man ought to be
either too ſtiff in his own private opinion, or too peremptory in judging thoſe that
are otherwiſe minded. But as every man would deſire to be left to his own li-
berty of Indgment in ſuch things ; ſo ſhould he be willing to leave other men to
their liberty alſo: at leaſt, ſo long as they keep themſelves quiet, without raif-
ing quarrels, or diſturbing the peace of the Church thereabouts.
19.
As for example. Concerning the Entrance and Propagation of Original
ſin; the Nature, Orders and Offices of Angels; The Time, Place and Ante-
cedents of the last judgment ; The Conſiſtency both of Gods immutable decrees,
with the contingency of ſecond Cauſes,and of the efficacy of Gods grace, with the
freedom of Mans will
, &c. In which and other like difficult points, they that
have travelled fartheſt, with deſire to fatisfie their own curioſity, have either
daſht upon pernicious Errors, or involved themſelves in irextricable difficulties;
or by Gods mercy (which is the happieſt looſe from ſuch fruitleſs ſtudies) have
been thereby brought to a deeper ſenſe of their own ignorance, and an higher
admiration of the infinite Majesty and wiſdom of our great God, who hath ſet
his Counſels ſo high above our reach, made his ways ſo impoſſible for us to find
out. That is our ſecond Instruction.
20. There is yet another, ariſing from the conſideration of the greatneſs of
this Myſtery. That therefore no man ought to take offence at the diſcrepancy of o-
pinions, that is in the Churches of Chriſt amongſt Divines, in matters of Reli-
gion. There are men in the world (who think themſelves no babes neither)
fo deeply poffeſt with a ſpirit of Atheiſm ; that though they will be of any Reli-
gion (in thew) to ſerve their turns, and comply with the Times : yet they are
reſolved to be indeed) of none, till all men be agreed of one : which yet ne-
ver was, nor is ever like to be. A reſolution no leſs deſperate for the ſoul, if not
rather much more, than it would be for the body, if a man ſhould vow he would
never eat till all the Clocks in the City ſhould ſtrike Twelve together. If we look
into the large Volumes that have been written by Philoſophers,Lawyers and Phi-
ſicians we ſhall find the greateſt part of them ſpent in Diſputations, and in the
reciting and confuting of one anothers opinions. And we allow them ſo to do, ,
without prejudice to their reſpective profeſſions : albeit they be converſant about
things meaſurable by Senſe, or Reaſon. Only in Divinity, great offence is taken
at the multitude of Controverſies : wherein yet difference of opinions is by fo
much more tolerable than in other Sciences ; by how much the things about
which
.
+
1
I
}
1
486
1 Tim. 3. 16.
1
Ad Aulam,
which we are converſant are of a more ſublime, myſterious and incomprehenfi-
ble nature, than are thoſe of other Sciences.
21. Truly it would make a religious heart bleed, to conſider the mariy and
great diſtractions that are all over the Chriſtian world at this day. The lamen-
table effects whereof ſcarce any part of Christendom but feeleth more or leſs:ei-
ther in open wars,or dangerous feditions,or(at the beſt)in uncharitable cenſures
and ungrounded jealouſies. Yet the infinite variety of mens diſpoſitions inclinati-
ons, and aims conſidered; together with the great obſcurity that is in the things
of God, and the ſtrength of corruption that is in us : it is to be acknowledged
the admirable work of God, that theſe diſtractions are not even much
more,
and greater, and wider than they are ; and that amid ſo many Sects as are in the
world, there ſhould be yet ſuch an univerſal concurrence of judgment as there is
,
in the main fundamental points of the Chriſtian Faith. And if we were ſo wile
,
as we might and ſhould be, to make the right uſe of it: it would not ſtumbleus
a whit in the belief of our Religion, that Chriſtians differ ſo much as they do in
many things; but rather mightily confirm us in the affurances thereof, that they
agree ſo well as they do almoſt in anything. And it may be a great comfort to
every well meaning foul, that the ſimple belief of thoſe certain truths, whereon
all parties are in a manner agreed, may be, and (ordinarily) is ſufficient for the
Salvation of all them, who are ſincerely careful (according to that meaſure of
light and means that God hath vouchſafed them) to actuate their Faith with
Piety, Charity and good Works: fo making this great Mystery to become unto
them(as it is in its ſelf)Myſterium Pietaris, a Mystery of Godlineſs
. Which is the
laſt point propoſed: the Quale, to which I now país
.
22. As the corrupt Doctrine of Antichriſt is not only a Doctrine of Error, but
2 Thel. 2.9. of Impiety too; called therefore pusherov dvopuicis
, The mystery of iniquity, 2 Thel
.
2. So ihe wholſom doctrine of Chriſt, is not only a doctrine of Truth, but of Pie-
ty tao; and is therefore termed here : sálecov šuoeßeles
, The Mystery of Godlineſs.
Which évoéßerd, or Godlineſs; ſince there appeareth not any great neceſſity in the
Context to reſtrain it to that more peculiar fence, wherein both the Greek and
Engliſh word are ſometimes uſed; namely, to ſignifie the right manner of Gods
Worſhip according to his word, in oppoſition to all idolatrous, ſuperstitious, or
falſe Worſhips practiſed among the Heathens:I am the rather enclined to under-
ſtand it here, as many Interpreters have done, in the fuller Latitude, as it com-
prehenderh the whole duty of aCbristian man, which he ſtandeth bound, by the
command of God in his Law, or of Chriſt in his Goſpel, to perform.
Rom. I. 4
T.t. I.I.
23. Verum and Bonum, we know, are near of kin the one to the other:And
the Spirit of God, who is both the Author and the Revealer of this Mystery; as
Joh. 14. 17. he is the spirit of truth, Joh. 14. fo is he alſo the Spirit of holineſs, Rom. 1. And
it is part of his work to fančtifie the heart with grace, as well as to enlighten the
mind wiih knowledge. Our Apoſtle therefore ſometimes mentioneth Truth and
Godlineſs together: teaching us thereby, that we ſhould take them both into
our care together. If any man conſent not to the words of our Lord Jeſus Chriſt,
1 Tim 6.3. and to the doctrine which is after Godlineſ, 1 Tim. 6. And Tit. I.---according to
the Faith of Gods Elect, and acknowledging of the Truth which is after Godlineſs.
And here in expreſs terms, The Mystery of Godlineſs
. And that moſt rightly :
whether we conſider it in the Scope, Parts or Conſervation of it.
24. Firſt, the general Scope and aim of Chriſtianity is, by the mercy of God
founded on the merits of Chriſt, to bring men on through Faith and Godlineſs
to Salvation. It was not in the purpoſe of God in publiſhing the Goſpel, and
thereby freeing us from the perſonal obligation, rigonr and curſe of the Law, ſo
to turn us looſe and lawleſs, to do whatſoever ſhould ſeem good in our own
eyes, follow our own crooked wills, or gratifie any corrupt luft : but to oblige us
rather
t
Tim487
1
. 3.
The Ninth Sermon.
4
.
1
1
1
Senec. de bres
vit. vir. c. 10.
.
part
regnis quàm
1
16. rather the faſter by theſe new benefits, and to incite us the more effe&tually by
Evangelical promiſes, to the earneſt ſtudy and purſuit of Godlineſs. The Goſpel
, Rom. 12. 1, 2.
though upon quite different grounds, bindetħus yet to our good behaviour in Cor. 7.1, &e.
every reſpect, as deep as ever the Law did, if not in ſome reſpects deeper: allow-
ing no liberty to the fleſh for the fulfilling of the lusts thereof in any thing, but
exacting entire ſanctity and purity, both of inward affection, and outward con-
verſation in all thoſe that embrace it. The grace of God, appearing in the reve- Tit. 2. 11. 1,
lation of this myſtery, as it bringeth along with it an offer of ſalvation to all men :
ſo it teacheth all men, that have any real purpoſe to lay hold on ſo gracious an
offer, to deny ungodlineſs and worldly luſts
, and to livé righteouſly, and ſoberly
,
and godly in this preſent world.
25. It is not to be wondered at, if all falſe Religions give allowance to fome
(a)ungodlineſs or other : when the very Gods whom they worſhip give ſuch en-(a)dare morbo,
couragements thereunto by their lewd examples.The Gods of the Pagans were re- tatis, execuja-
nowned for nothing ſo much, moſt of them, as for their vices. Mars, a bloody tam licentiam.
God; Bacchus, a drunken God; Mercury, a cheating God; and ſo proportio.
hably in their ſeveral kinds all the reſt
. Their great Capital God Jupiter, guilty Exprimunt im-
of almoſt all the Capital vices. And where the Gods are naught, who can ima- pudicam Vene-
gine the Religion ſhould be good? Their very 'myſteria facra (as they called them) Martem, fo-
were ſo full of all wickedneſs and filthy abominations (as was already in vem illum fua
um non magis
touched) but is fully diſcovered by Clemens Alexandrinus, Lactantius, Arnobi
ws, Tertullian, (and other of the Ancients of our Religion) that it was the wiſeſt vitiis princi-
point in all their Religion, to take ſuch ſtrict order as they did, for the keeping
pem. Cyprian.
Epiſt. 2.
of them fecret.
26. But it is the honour and prerogative of the Chriſtian Religion, that it a-
lone alloweth of no wickedneſs: But as God himſelf is holy, ſo he requireth an
holy Worſhip, and holy Worſhippers. He exacteththe mortification of all evil luſts :
and the ſanctification of the whole man, body; ſoul, and Spirit, and that in each i Theſ. s. 23.
of theſe throughout. Every one that nameth him from the name of Chriſt, obvopuolićav TO
doth ipſo facto by the very taking of that bleſſed name upon him, and daring to croque xesi.
2 Tim. 12. g.
ſtile himſelf Christian, virtually bind himſelf to depart from all iniquity:nor ſo
only, but to endeavour alſo (after the example of him, whoſe name otherwiſe
he unworthily uſurpeth) to be juſt, merciful, temperate, humble, meek, patient,
charitable ; to get the babits, and to exerciſe the acts of theſe and all other holy
graces and vertues. “Nay more; the Goſpel impoſeth upon us ſome moral ſtričí.
neſſes, which the Stoicks themſelves, or whoever elſe were the moſt rigid
"Maſters of Morality, never ſo much as thought of. Nay yet more; it exalt-
“eth the Moral Law of God himſelf, given by Moſes to the People of Iſrael, to a
higher pitch, than they (at leaſt as they commonlġ underſtood the Lam) took
" themſelves thereby obliged unto. That a man ſhould forſake all his deareſt Luke 18. 19:
friends, yea, and deny his own dearesz felf too, for Christs fake; and yet for Mat. 16. 24.
«Christs fake at the ſame time love his deadliest enemies : That he ſhould take Mat. 5. 44.
up his Croſs, and (if need were) lay down his life, not only for his great Maſter, 1 Joh. 3. 16.
“ but even for the meaneſt of his fellow-fervants too : That he ſhould exult with
joy, and abound in hope, in the midſt of tribulations, of perſecutions, of death
“ it ſelf! Surely the Mystery that driveth at all this, muſt needs be qushevoy Droßeias
" in the higheſt degree, the great mystery of Godlineſs. That for the ſcope.
27. Look now ſecondly at the parts and parcels, the ſeveral pieces (as it were)
whereof this myſtery is made up; thoſe mentioned in this verſe, and the reſt':
and
you ſhall find, that from each of them ſeverally, but how much more then
from them altogether joyntly, may be deduced ſundry ſtrong motives and perſwa-
ſives unto Godlineſs. Take the material parts of this Myſtery : the Incarna-
tion, Nativity, Circumciſion, Baptiſm, Temptation, Preaching, Life, Death,
Burial,
1
CC
CC
6G
4
1
1
}
16 For
488
Ad Aulam,
í Tim. 3. 16
Burial, Reſurrection, Aſcenſion, Interceſſion, and Second coming of Chriſt. Op
take if I may ſo call them the formal parts thereof: our eternal Election before
the World was, our Vocation by the Preaching of the Goſpel, our Juſtification
by. Faith iw the merits of Chriſt, our Sanctification by the Spirit of grace, the
ſtedfaſt Promiſes we have, and hopes of future Glory, and the reſt. It would
be too long to vouch Texts for each particular; but this I ſay of them all in
ge-
neral : There is not one link in either of thoſe two golden chains, which doth
not ſtraitly tye up our hands, tongues and hearts from doing evil; draw us up
effectually unto God and Chriſt; and ſtrongly oblige us to ſhew forth the power
of his Grace upon our ſouls, by expreſſing the power of Godlineſs in our lives and
converſations. That for the parts.
28. Thirdly, Chriſtian Religion may be called the Myſtery of Godlineſs, in re-
gard of its Converſation: becauſe Godlineſs is the beſt preſerver of Chriſtianity
.
Roots, and Fruits, and Herbs, which let alone and left to themſelves would ſoon
corrupt and putrifie, may, being well condited with Sugar by a skilful Confe&io-
ner, be preſerved to continue for many years, and be ſerviceable all the while.
“So the beſt and ſureſt means to preſerve Chriſtianity in its proper integrity and
“power, from corrupting into Atheiſmor Hereſie, is to ſeaſon it well with Grace,
(as we do freſh meats with ſalt to keep them ſweet ;) and to be ſure to keep
the Conſcience upright. Holding the myſteries of faith in a pure Conſcience, faith
our Apoſtle a little after, at verſe 9. of this Chapter : and in the firſt Chapter
of this Epiſtle verſ. 19. Holding faith and a good Conſcience, which (latter) fome
having put away, concerning faith have made ſhipwrack. Apoſtaſie from the faith
ſpringeth moſt an end from Apoſtaſie in manners : And he that hath but a very
little care how he liveth, can have no very faſt hold of what he believeth.
“ when men grow once regardleſs of their Conſciences, good affections will ſoon
languiſh : and then will noySom lufts gather ſtrength, and caft up mud into the
" ſoul, that the judgement cannot run clear. Seldom is the head right, where the
« heart is amiſs. Å rotter heart will be ever and anon ſending up evil thoughts
“ into the mind, as marih and fenny grounds do foggy miſts into the air, that
“ both darken and corrupt it. As a mans tafte, when ſome malignant humour af.
“ fecteth the organ, ſavoureth nothing aright, but deemeth ſweet things bitter,
6 and ſowore things pleaſant : So where
Avarice, Ambition, Malice, Voluptuouſneſs
,
Vain-glory, Sedition, or any other domineering luft hath made it ſelf maſter of
( the heart: it will ſo blind and corrupt the judgment, that it ſhall not be able to
Iſa. 5. 20.
“ diſcern (at any certainty) good from evil, or truth from falfhood. Wholſome
therefore is St. Peters advice, to add unto faith Vertue. Vertue will not only
keepit in life, but at ſuch a height of vigour alſo, that it ſhall not eaſily either de-
generate into Hereſie, or languiſh into Atheiſm.
29. We ſee now three Reaſons, for which the Doctrine of Chriſtianity may be
called The myſtery of Godlineſs: becauſe it firſt exacteth Godlineſs; and ſecondly
exciteth unto Godlineſs; and is thirdly beſt preſerved by Godlineſs. From theſe
Premiſſes, I ſhall deſire (for our nearer inſtruction) to infer but two things on-
ly:the one, for the trial of Doctrines; the other, for the bettering of our lives.
1 Joh. 4. 1. For the firſt: St. John would not have us over-forward to believe every Spirit. E-
very ſpirit, doth he ſay? Truly, it is impoſſible we ſhould; unleſs we ſhould
believe flat contradi&tions. Whilſt one Spirit faith, It is; another Spirit faith,
It is not: can a man believe the one, and not disbelieve the other, if he hear
both? Believe not every ſpirit then, is as much (in St. John's meaning) as if he
had ſaid, Be not too haſty to Believe any Spirit (eſpecially where there appear-
eth fome juſt cauſe of Sufpicion) but try it firſt, whether it be a true ſpirit or a
· Tl.cf. 5:21. falſe. Even as St. Paul biddeth us prove all things, that having ſo done, we may
hold faſt what upon trial proveth good, and let the reſt go.
30. Now holy Scripture is certainly that Lapis Lydius, that Teſt whereby this
trial
2 Per, 1. 5.
1 Tim. 3:16 The Ninth Sermon.
489
1
1
)
trial is to be made. Ad legem, & ad teftimonium : when we have wrangled as Ifa. 8. 20.
long as we can, hitherto we muſt come at laſt
. But fith all Sectaries pretend to
Scriprure; Papiſts, Anabaptiſts, Diſciplinarians, All; yea, the Devil himſelf can
vouch Texts to drive on a Temptation : It were good therefore we knew how
to make right applications of Scripture, for the Trial of Doctrines, that we do
not miſtake a falſe one for a true one.' Many profitable Rules for this purpoſe
our Apoſtle affordeth us in ſundry places. One very good one we may gather
from the words immediately before the Text, wherein the Church of God is ſaid
to be the pillar and ground of truth. The Collection thence is obvious, that it
would
very
much conduce to the guiding of our judgments aright in the exami.
ning of mens doctrines concerning either Faith or Manners, wherein the Letter
of Scripture is obſcure, or the meaning doubtful, to inform our ſelves as well as
we can, in credendis, what the received fence; and in agendis, what the conſtant
uſage and practice of the Church (eſpecially in the ancient times) hath,been con-
cerning thoſe matters :and that to conſider what conformity the Doctrines un-
der trial hold with the principles, upon which that their fence or practice in the
Premiſſes was grounded. The Judgment and Practice of the Church, ought to
fway very much with every ſober and wiſe man :either of which whoſoever
nega
lečFeth, or but ſighteth (as too many do, upon a very poor pretence, that the my-
ſtery of iniquity began to work betimes) runneth a great hazard of falling into
many errors and Ăbſurdities
. If he do not; he may thank his good fortune, more
than his forecaſt : and if he do, he may thank none but himſelf for neglecting fo
good a guide.
31. But this now mentioned Rule, although it be of excellent uſe, if it be
rightly underſtood, and prudently applied, and therefore growing ſo near the
Text, I could not wholly baulk it, without ſome notice taken of it ; it being not
within the Text, I preſs it no farther; butcome to another, that ſpringeth out of
the very Text it ſelf: And it is this : a very good one too, viz. That when we
are to try the Doctrines, we ſhould duly examine them whether they be accord-
ing unto Godlineſs, yea, or no. Our Saviours direction for the diſcovery of
falſe Prophets, Mat. 7. is to this very purpoſe; Ex fructibus, Ye Shall know them Mat. 7.16,20,
by their fruits. Meaneth he it, trow you, of the fruits of their lives in their out-
ward Converſation? Verily no: not only; no, nor principally neither : perhaps
not at all. For Falfhood is commonly ſet off by Hypocriſie: O ÚTORLÍOES Leudonézare
in the next following verſe here. Shewsof Sanctity and Purity, pretenſions of
Religion and Reformation, is the wool that the woolf wrappeth about him, when
he meaneth to do moſt miſchief with leaſt ſuſpicion. The Old Serpent ſure is ne-
ver ſo ſilly, as to think his Miniſters (the Miniſters of darkneſs) ſhould be able to
draw in a conſiderable party into their communion, ſhould they appear in their
diſmal colours: therefore he putteth them into a new dreſs before he ſendeth
sem abroad, diſguiſing and transforming them as if they were the Miniſters of Cor. 11. 1z.
righteouſneſs and of the light. Our Saviour therefore cannot mean the fruits
of their lives ſo much (if at all ) as the fruits of their Doctrines : that is to ſay,the
neceſſary conſequents of their Doctrines; ſuch Concluſions, as naturally and by
good and evident diſcourſe do iſſue from their Doctrines.“ And ſo underſtood,
“it is a very uſeful Rule; even in the Affirmative, (taking in other requiſite con-
ditions withal :) but in the Negative,taken even alone and by it ſelfſit holdeth
infallibly. If what is ſpoken ſeem to be according to Godlineſs; it is the better
to like onward, and the more likely to be true : yet may it poſſibly be falſe
“ for all that, and therefore it will be needful to try it farther, and to make uſe
" of other Criterions withal. But if what is ſpoken, upon examination, appear
to have any repugnancy with Godlineſs, in any one branch or duty thereunto
belorging: we may be ſure the words cannot be wholſom words. It can be ro
heavenly Doctrine, that teacheth men to be Earthly, Senſual, or Deviliſ : or
Rrr
that
1
-15
i
66
SC
ed
i
1
.
i Tim. 3. 16.
490,
Ad Aulam
that tendeth to make men unjuſt in their dealings
, uncharitable in their cenſures,
undutiful to their ſuperiors, or any other way, fuperftitious, licentious, or 'pro-
phane.
32. Inote it, not without much rejoycing and gratulating to us of this Church,
There are, God knoweth,a-foot in the Chriſtian World, Controverſies more than
a good many: Decads, Centuries, Chiliads of novel Tenents
, brought in in this
laſt Age (which were never believed, many of them ſcarce ever heard of, in the
Ancient Church) by Se&taries of all ſorts
. Now it is our great comfort (blefled
be God for it) that the Doctrine eſtabliſhed in the Church of England (I mean the
publick Do&trine, for that is it we are to hold us to, paſſing by private Opinions;)
I ſay, the publick Do&trine of our Church is ſuch, as is not juſtly chargeable
with any Impiety, contrarious to any part of that Duty we owe either to God
or Man. Oh that our Converſations were as free from exception, as our Reli-
gion is! that we were ſufficiently careful to preſerve the honour and luſtre
of the Truth we profeſs, by the correſpondency of our lives and actions there
unto!
33. And upon this point we dare boldly joyn iſſue, with our clamourous ad.
verſaries on either hand, Papiſts I mean, and Diſciplinarians. Who do both fo
loudly (but unjuſtly) accuſe us and our Religion : they, as carnal and licentions;
1 King.18.24. theſe, as Popiſh and ſuperſtitious. As Elijah once ſaid to the Baalites, that God
that anſwereth by fire, let him be God :ſo may we ſay to either of both; and when
we have ſaid it, not fear to put it to a fair trial ; That Church, whoſe Doștrine
,
Confeſſion, and Worſhip is moſt according to God'ineſ, let that be the Church. As
for our Accuſers, if there were no more to be inſtanced in but that one curſed
poſition alone, wherein (notwithſtanding their diſagreements otherwiſe) they
both conſent ; That lawful Soveraigns may be by their Subjects refifted, and Arms
taken up againſt them, for the cauſe of Religion : it were enough to make good
the Challenge againſt them both. Which is ſuch a notorious piece of Ungodli-
neſ, as no man, that either feareth God or King, as he ought to do, can ſpeak of,
or think of, without deteſtation ; and is certainly (if either St. Peter or St. Paul,
thoſe two great Apoſtles, underſtood themſelves) a branch rather of that other
great myſtery (2 Theſ. 2.) the myſtery of Iniquity, than of the great mystery here
in the Text, the mystery of Godlineſs. There is not that point in Popery beſides
,
(to my underſtanding) that maketh it ſavour ſo ſtrongly of Antichrist ; as this
one dangerous and deſperate point of Jefuitiſm doth. Wherein yet thoſe men,
that are ever bawling againſt our Ceremonies and Service, as Antichriſtian, do
ſo deeply and wretchedly symbolize with them. The Lord be judge between
them and us: whether our Service, or their Doctrine, be the more Antichri-
stian,
34. I have done with the former Inference, for the trial of Doctrines: there is
another yet behind, for the bettering of our lives. For fith Chriſtianity is a my-
ſtery of Godlineſs: it concerneth every Christian man, ſo to take the mystery a-
long with him, that he leave not Godlineſs behind. That is, whatſoever becom-
eth of doubtful Controverſies ; to look well to his life, and to make conſcience of
practiſing that which without all Controverſie, is his Duty. I know, Controverſies
muſt be looked into: and it were well
, if it were done by them (and by them
only) whoſe Gifts and Callings ſerve for it. For Truths muſt be maintained, Er-
rors muſt be refuted, and the Mouths of gain-layers muſt be ſtopped. All this
muſt be done, it is true : but it is as true, when all this is done, ſtill the ſhortest
cut to heaven is Faith and Godlineſs.
35. I know not how better to draw my Sermon towards a concluſion than by
obſerving how the great Preacher concludeth his, Eccleſ. laſt. After he had ta-
ken a large and exact ſurvey of all the travels that are done under the Sun, and
found nothing in them but Vanity and Vexation of Spirit : he telleth us at
length,
1
Y
1 Tim. 3. 16.
The Ninth Sermon.
491
length, that in multitude of Books and much reading we may ſooner meet with
wearineſs than fatisfaction. But, faith he, if you will hear the end of all, here it
is ; this is the Concluſion of the whole matter : Fear God and keep his Command-
ments; for this is the whole buſineſs of man, upon which all his care and employ-
ment in this world ſhould be ſpent. So I ſay, we may puzzle our ſelves in the
purſuit of knowledg, dive into
the myſteries of all Arts and Sciences, eſpecially
ingulph our felves deep in the ſtudies of thoſe three higheſt Profeſſions of Phy-
fick, Law and Divinity: For Phyfick, ſearch into the Writings of Hippocrates,
Galen, and the Methodiſts, of Avicen and the Empyricks, of Paracelſus and the
Chymiſts; for Law, wreſtle through the large bodies of both Laws,Civil and Ca-
non, with the vaſt Tomes of Gloſſes, Repertories, Reſponſes and Commentaries
thereon, and take in the Reports and year-books of our Common-Law to boot;
for Divinity, get through a courſe of Councils, Fathers, School men, Cafuifts,
Expoſitors, Controverſers of all ſorts and Sects. When all is done ker much
wearineſs to the fleſh, and (in compariſon thereof) little ſatisfad the mind
(for the more knowledge we gain by all this travel, the more we drivi our own
Ignorance, and thereby but encreaſe our own ſorrow :) the ſhort of
all is this ;
and when I have ſaid it, I have done. You ſhallevermore find, try it when you
will,
Temperance, the beſt Phyfick;
Patience, the beſt Lado; and
A good Conſcience, the beſt Divinity.
I have done. Now to God, bouco
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1
The Tenth Sermon.
1
1
WHITE-H ALL, at a publick Faſt, July 8. 1640.
Pfal. 119.75.
I.
+
I
I know; O Lord, that thy Judgments are right : and that
thou of very faithfulneſs haft cauſed me to be troubled.
N which words the holy Prophet in two ſeveral Concluſions
296
giveth unto God the Glory of thoſe two his great Attri-
butes, that fhine forth with ſo much luſtre in all the
Works of his Providence: his Juſtice and his Mercy. The
glory of his Juſtice in the former concluſion, I know, O
Lord, that thy judgments are right: the glory of his Mer-
су
in the latter, And that thou of very faithfulneſs haft cau-
ſed me to be troubled. And to ſecure us the better of the truth of both Concluſi-
ons, becauſe felh and blood will be ready to ſtumble at both : We have his Scio
prefixed, exprelly to the former only, but (the ſpeech being copulative) intend-
ed to both. " I know, O Lord, that thy judgments are right : and I know alſo
that thou of very faithfulneſs haſt cauſed me to be troubled. Our order muſt be
to begin with the Concluſions firſt, as they lie in the Text; and after that to pro-
ceed to David's knowledg of them, although that ſtand firſt in the order of the
words. In the former Conclufion we have to conſider of Two things. Firſt, what
theſe judgments of God are that David here ſpeaketh of, as the Subject : and
then of the righteouſneſs thereof, as the Prædicate. I know, O Lord, that thy
judgments are right.
2. What Judgments firſt? There are judicia oris, and there are judicia operis:
the judgments of Gods mouth, and the judgments of Gods hands. Of the former
there is mention at Verſe 13. [With my lips have I been telling of all the judg-
ments of thy month.] And by theſe fudgments are meant nothing clſe but the
holy Law of God, and his whole written Word ; which every where in this
Plaim are indifferently called his Statutes, his Commandments, his Precepts, his
Teſtimonies, his Judgments. And the Laws of God are therefore (amongſt other
reaſons
)
!
494
Ad Aulam,
Pfal. 119: 75.
S
Rom.7.7.
to US
C
a spilueta, aé- reaſons) called by the name of (a) Judgments; becauſe by them we come to have
niet mos aozes a right judgment, whereby to diſcern between Good and Evil
. We could
not
τες διαςείλαν-
TOS Yes š
otherwiſe with any certainty judg, what was meet for us to do, and what was
HOLUTÉW så needful for us to ſhun. A lege tuâ intellexi, at verſe 104. By thy Law have I got.
DPUXTEL.
Juſtin Martyr.
ten underſtanding. St. Paul confefſeth, Rom.7. that he had never rightly known
reſponſad or what
ſin was
, if it had not been for the Law: and he inſtanceth in that of luft
,
thod. qu. 92. which he had not known to be a fin, if the Law had not ſaid, Thou ſhalt not covet.
And no queſtion but theſe judgments, theſe judicia oris, are all right too ; for it
were unreaſonable to think, that God ſhould make that a rule of right
which were it ſelf not right. We have both the name, (that of judgments ;) and
the thing too, (that they are right) in the 19th Pſalm: Where having highly
commended the Luw of God, under the ſeveral appellations of Law,Teſtimonies,
Statutes and Commandments
, ver. 7, and 8. the Prophet then concludeth under
this name of Judgments, ver. 9. The judgments of the Lord are true and righteous
altogether:
3. Beſides theſe Judicia Oris, which are Gods judgments of directimus: there
are alſo Judicia Operis, which are his judgments for correction. And theſe do e.
ver include aliquid penale, ſomething inflicted upon us by Almighty God, as it
were by way of puniſhment; ſomething that breedeth us Trouble or Grief: The
Heb. 12. 11. Apoſtle faith, Heb.12. that every chaftening is grievous :and ſo it is more or leſs;
or elſe it could be to us no puniſhment. And theſe again are of two ſorts : yet not
diſtinguiſhed ſo much by the things themſelves that are inflicted, as by the con-
dition of the perſons on whom they are inflicted, and eſpecially by the Affection,
and Intention of God that inflicteth them. For all, whether publick calamities that
light upon whole Nations, Cities, or other greater or lefſer Societies of men (ſuch
as are Peſtilences, Famine, War, Inundations,un ſeaſonable Weather, and the like;)
or private Afflictions that light upon particular Families or Perſons, ( as ſickneſs,
poverty, diſgraces, injuries, death of friends, and the like:) All theſe, and whatro
ever other of either kind, may undergo a two-fold conſideration: in either of both
which, they may not unfitly be termed the Judgments of God; though in diffe-
rent reſpects.
4. For either theſe things are ſent by Almighty God in his heavy diſpleaſure
,
as Plagues upon his Enemies, intending therein their deſtruction: Such as were
thoſe publick judgments, upon the Old World, ſwept away with the flood; upon
Sodom and the other Cities, conſumed with fire from Heaven;upon Pharaoh,and
his Hoſt, over-whelmed in the Red Sea; upon the Canaanites, ſpewed out of the
Land for their abominations ; upon Jeruſalem, at the final deſtruction thereof
by the Romans. And thoſe private judgments alſo, that befel ſundry particular
perſons, as Cain, Abſolon, Senacherib, Herod, and others. Or elſe they are laid by
Almighty God as gentle Corrections upon his own Children, in his Fatherly love
towards them, and for their good ; to chaſtiſe them for their ſtrayings, to bring
them to repentance for their fins, to make them more obſervant and careful of
their duty thence-forward, to exerciſe their Faith, and Patience, and other Graces,
and the like. Such as were thoſe diſtreſſes that befel the whole people of Iſrael ſun-
dry times under Moſes, and in the days of their Judges and Kings; and thoſepar-
ticular Trials and Afflictions wherewith Abraham, and Joſeph, and Job, and Da-
vid, and Paul, and other the holy Saints and Servants of God were exerciſed in
their times.
5. Both the one ſort and the other are called Fudgments : but (as I ſaid) in
different reſpecks, and for different reaſons. Thoſe former Plagues are called
Gods Judgments; becauſe they come from God, not as a loving and merciful
Father, but as a juſt and ſevere Judg: who proceeding according to courſe of
Lawgiveth ſentence againſt a malefactor to cut him off. And therefore this kind
Flui, 143, 21 of judgment David earneſtly deprecateth, Pfal. 143. [Enter not into judgment
with
2
1
1
Pfal. 119.75.
1
10.
The Tenth Sermon.
495
with thy ſervant :] for then neither can I, nor any.fleſh living be juſtified in thy
fight. Theſe latter Corrections alſo, or chaſtenings of our heavenly Father, are
called Judgments too, [When we are judged, we are chastened of the Lord:] but 1 Cor. 11.32.
ina quite different notion. Becauſe God proceedeth therein, not with Violence
and Fury, as men that are in paſſion uſe to do : but coolly, and adviſedly, and
with judgment. And therefore, whereas David deprecated Gods judgment (as
we heard) in that former notion, and as judgment is oppoſed to Favour : Jeremy
on the other ſide deſireth Gods judgment in this latter notion, and as it is oppo-
ſed to Fury [Correct me, O Lord ? yet in thy judgment, not in thy fury,] Jer. Jer. 10. 24.
6. Now we ſee the ſeveral ſorts of Gods judgments : which of all theſe may
we think is here meant? If we ſhould take them all in, the Concluſion would
hold them, and hold true too. Judicia Oris, and judicia Operis; publick and
private judgments ; thoſe Plagues wherewith in fury he puniſheth his Enemies,
and thoſe rods wherewith in mercy he correcteth his children: moſt certain it is,
they are all right. But yet I conceive thoſe judicia oris not to be ſo properly
meant in this place: for the Exegeſis in the latter part of the verſe(wherein what
are here called judgments, are there expounded by troubles) ſeemeth to exclude
them, and to confine the Text in the proper intent thereof to theſe judicia ope-
ris only : but yet to all them of what ſort ſoever ; publickor private, Plagues or
Corrections. Of all which he pronounceth that they are right: which is the
Predicate of the Concluſion; and cometh next to be conſidered. I know, O Lord,
that thy judgments are right.
7. And we may know it too, if we will but care to know either God or Our
ſelves. Firſt, for God; though we be not (a )able to comprehend the reaſons of a – incompren!
his diſpenſations, the 26m: yet for và őrt, that the judgments are right, it may Sirio.& irrepre-
ſatisfie us if we do but know that they are his. Tua will infer recta ſtrongly e- henfibilis. Bern.
nough: for the Lord, who is righteous in all his ways, muſt needs be ſo in the way pfal
. 145. 17.
of his judgments too. 1. Mens judgments are ſometimes not right through miſ- Ifa. 26.3.
informations, and ſundry other miſtakings and defects ; for which the Laws
therefore allow Writs of Eyrour, Appeals, and other remedies : But as for God,
he not only Spieth out the goings, but alſo ſearcheth into the hearts of all men ;
he pondereth their ſpirits, and by him all their actions are weighed. 2. Mens judg-
ments are ſometimes not right, becauſe themſelves are partial and unjuſt; awed
with Fear, blinded with Gifts, tranſported with Paſion, carried away
with
Favour or Diſ affe&tion, or wearied with Importunity. But as for God, with him Rom. 2. 11.
is no reſpect of Perſons, nor poſſibility of being corrupted. Abraham took that for Gen. 18. 25.
granted, that the judge of all the world muſt needs do right, Gen. 18. And the
Apoſtle rejecteth all ſuſpicion to the contrary with an Abfit,(What fəall we
then? Is there unrighteouſneßwith God? God forbid, Rom. 9.) 3; Mens judg- Rom.9, 14.
ments are ſometimes not right, merely for want of zeal to juſtice: They lay not
the cauſes of poor men to heart
, nor are willing to put themſelves to the pains or
trouble of fiſting a cauſe to the bottom, nor care much which
way it go,
they may but be at reſt
, and enjoy their eaſe. But as for God, he is zealous of do-
ing juſtice: he loveth it himſelf; he requirethit in others ; puniſhing the neglect
of it, and rewarding the adminiſtration of it in them to whom it belongeth.(The
righteous Lord loveth righteouſneſs, Pſal. 11.)
8. And then ſecondly in our ſelves we may find (if we will but look) enough
to facisfie us even for the Sóm too, ſo far as is meet for us to expect ſatisfaction.
The judgments of God indeed are Abyſſus multa: his ways are in the Sea, and his
paths are in the deep waters, and his footſteps are not known; evexxxpiacoin Soon dregigviasa,
may we loſe our ſelves in the ſearch, but never find them out. Yet even there, ανξερδνητο,
where the judgments of God are like a great deep, unfathomable by any finite un-
derſtanding : his righteouſneſs yet štandeth like the high mountains (as it is in Pfal. 36. 6.
Pfal.
1
Pral. 139. 3.
Prov. 21. 2.
Jay
ſo as
Pſal. ir. ule.
Pſal. 77.19.
Rom. ll. 33
1
1
i
1
496
Pſal. 119.75.
1
1
Excd. 5. 2.
Mat. 25. 24.
Gen. 4. 13.
Ad Aulam,
Pfal
. 36.) viſible to every eye. If any of us ſhall ſearch well into his own heart
,
and weigh his own carriage and deſervings : if he ſhall not then find enough in
himſelf to juſtifie God in all his proceedings ; I forbid him not to ſay (which yet
I'tremble but to rehearſe) that God is unrighteous.
9. The holy Saints of God therefore have ever acquitted him by condemning
Lam. 1. 18. themſelves. The Prophet Jeremy in the behalf of himſelf and the whole Church
of God, (The Lord is righteous : for I have rebelled againſt his Commandments,
Lam. 1.) So did Daniel in that his ſolemn Confeffion, when he ſet his face to
ſeek the Lord God by prayer and ſupplications, with faſting and fack-cloth and
aſhes, Dan. 9. (O Lord, righteouſneſs belongeth unto thee ; but unto us confuſion of
face, as it is this day, to our Kings, to our Princes, and to our Fathers, becauſe we
have finned againſt thee, ver. 7.) and again after at verſe 14. (Therefore hath the
Lord watched upon the evil
, and brought it upon us ; for the Lord our God is righ-
teous in all his works which he doth :for we obeyed not his Voice) Yea, ſoilluftri-
ous many times is the righteouſneſs of God in his judicial proceedings, that it hath
extorted an acknowledgment from menobſtinately
wicked. Pharaoh, who fome.
times in the pride of his heart had ſaid, Who is the Lord? was afterwards by the
Exod. So 27. evidence of the fact it ſelf forced to this confeſſion, I have ſinned : the Lord is
righteous, but I and my people are wicked, Exod. 9.
19. They are then (at leaſt in that reſpect) worſe than wicked. Pharaoh, that
to juſtifie themſelves
, will not ſtick to repine either at God himſelf, or his judg-
ments; as if he were cruel
, and they unrighteous : like the Nothful Servant in
the Parable, that did his Maſter no ſervice at all; and yet as lazy as he was, could
blame his Maſter for being an hard man. Cain, when he had ſlain his righteous
brother, and God had laid a judgment upon him for it ; complained of the bur.
den of it, as if the Lord had dealt hardly with him, in laying more upon him than
he was able to bear : never conſidering the weight of the fin, which God in juſtice
could
not bear. Solomon noteth it as a fault common among men, when by
their own ſinful folly they have pulled miſery upon themſelves, then to murmur
Prov. 19. 3. againſt God, and complain of his providence: The folly of a man perverteth his
ways,
and his heart fretteth againſt the Lord, Prov. 19.] As the Iſraelites in their
paſſage through the Wilderneſs, were ever and anon murmuring and complain-
ing at ſomewhat or other ; either againſt God, or (which cometh much to
one) againſt Moſes and Aaron, and that upon every occaſion, and for every
trifle: fo do we. Every ſmall Diſgrace, Injury, Affront or Loſs, that happen-
eth to us from the frowardneſs of our Betters, the unkindneſs of our Neigh-
bours, the undutifulneſs of our Children, the unfaithfulneſs of our Servants, the
unſucceſsfulneſs of our Attempts, or by any other means whatſoever; any ſorry
Jonas 4. 8. thing will ſerve to put us quite out of patience: as Jonas took pet at the wither-
ing of the Gourd. “And as he was ready to juſtifie his impatience even to God
---Ver. 9. himſelf [Doſt thou well to be angry, Jonas 2 Yea, marry do I; I do well to be an-
gry even to the death :) ſo are we ready, in all our murmurings againſt the Lords
corrections, to flatter our ſelves as if we did not complain without cauſe; eſpeci-
ally where we are able to charge thoſe men that trouble us, with unrighteous
dealing.
11. This is, Iconfeſs a ſtrong temptation to fleſh and blood ; and many of
Gods holy Servants have had much ado to overcome it, whileft they looked a
little too much outward. But yet we have by the helpof God a very preſent re-
a-Et ſi proxi- medy there-againſt, if blind Self-love will but ſuffer us to be ſo wiſe as to make uſe
mus exigere of it: and that is no more but this, to turn our eye inward; and to examine our
puit ex jure
, felves, not how well we have dealt with other men, who now requite us ſo ill?
exizit tamen but how we our felves have requited God, who hath dealt ſo gracioully and
Serin. de verb. bountifully witlfus. If we thus look back into our ſelves and fins, we ſhall ſoon
Origenis. perceive that God is (a) juſt even in thoſe things wherein men are unjuſt; and
that
?
1
1
1
1
}
Pfal. 119. 75.
1
1
Ws, or
Phil. 2. 14.
1
$
38.
1
1
.
A
I
The Tenth Sermon.
497
that we moſt righteouſly deſerved at his hands to ſuffer all thoſe things, which
yet we have no ways deſerved at their hands by whom we ſuffer. It will well be-
come us therefore, whatſoever judgments God ſhall pleaſe at any time to lay upon
to threaten us withal; either publick or private, either by his own immediate
hand, or by ſuch inſtruments as he ſhall employ; without all murmurings or
difputings to ſubmit to his good will and pleaſure, and to accept the puniſhment
of our iniquity, (as the Phraſe is, Lev. 26.) by humbling our felves, and con- Lev. 26.41.
feffing that the Lord is righteous : as Rehoboam and the Princes of Judah did, 43.
2 Chron, 12. The ſenſe of our own wickedneſs in rebelling, and the acknowledg. 2 Chron 12.6;
ment of Gods juſtice in puniſhing (which are the very firſt acts of true humiliati.
on, and the firſt ſteps unto true repentance;) we ſhall find by the mercy of God
to be of great efficacy, not only for the averting of Gods judgments after they
are come, but alſo (if uſed timely enough, and throughly enough for the prevent-
ing thereof before they be come. For if we would judge our ſelves, we ſhould not 1 Cor. 11.31.
be judged of the Lord, 1 Cor. 11. But becauſe we neglect it, (and yet it is a
thing that muſt be done, or we are undone ;) God in great love and mercy to.
wards us, ſetteth in for our good ; and doth it himſelf
, rather than it ſhould be
left undone, and we perilh : even as it there followeth, When we are judged,we
are chaftened of the Lord, that we ſhould not be condemned with ihe world. And
it is that faithfulneſs of God which David acknowledgeth in the latter Concluſi-
on : whereunto I now paſs.
12. And that thou of very faithfulneſs haft cauſed me to be troubled. In which
words we have theſe three points: Firſt
, Duvid was troubled : Next, Godcau-
fed him to be ſo troubled : Laſt, and God did ſo out of very faithfulneſs.. ' No.
great news, when we hear of David, to hear of trouble withal; (Lord remem- Pfal
. 1921 i.
ber David and all his troubles, Pfal. 132.) Conſider him which way you will, in
his condition natural, Spiritual or civil; that is, either as a man, or as a godly
min, or as a King: and he had his portion of troubles in every of thoſe condi-
tions. Firſt, troubles he muſt have as a man. Hæc eſt conditio naſcendi. Every
mothers child that cometh into the world, (a) hath a childs part of thoſe troubles a wv v pora
the world affordeth. Man that is born of u woman, thoſe few days that he hath thag. aur. cat.
to live he ſhall be ſure to have them full of trouble howſoever. In mundo preſſu- Job 14. 1.
ram,
faith our Saviour, In the world ye ſhall have tribulation. Never think it Joh. 16.
can be otherwiſe, ſo long as you live here below in the vale of miſery, where at Eccl
. 1. 14.
every turn you ſhall meet with nothing but very vanity and vexation of ſpirit.
13. Then he was a Godly man and his troubles were ſomewhat the more for
that too. For all that will live godly muſt ſuffer perſecution: and however it is Pfal. 34.2 19.
2 Tim. 3. 128
wich other men, certainly many are the troubles of the righteous. It is the com-
mon lot of the true Children of God, becauſe they have many out flyings, where. Heb. 12. 7, 8.
with their holy Father is not well-pleaſed, to come under the ſcourge oftner than
the Baſtards do. If they do amiſs (and amiſs they do) they muſt ſmart for it
either here, or hereafter: Now God meaneth them no condemnation hereafter,
and therefore he giveth them the more chastening here.
14. But was not David a King? And would not that exempt him from trou-
bles ? He was ſo indeed : but I ween his troubles were neither the fewer, nor the
leffer for that. There are ſundry paſſages in this Pſalm, that induce me to be- Verf.9. 99, !
lieve (with great probability) that David made it, while he lived a young man 100,&c.
in the Court of Saul, long before his coming to the Crown. But yet he was even
then undt us in Regem, anointed and deſigned for the Kingdom: and he met even
then with many troubles the more for that very reſpect. And after he came to
enjoy the Crown, if God had not been the joy and crown of his heart, he ſhould
have bad little joy of it :ſo full of trouble and unreſt was the greateſt part of his
Reign. I noteit, not with a purpoſe to enter into a ſet diſcourſe how many
sro
and
33.
}
1
1 Cor. 11.32.
1
"
498
1
Ad Aulam,
Pfal. 119, 75:
A
a
and great the troubles are that attend the Crown and Scepters of Princes ;which
I eaſily believe to be far both more and greater than we that ſtand below are ca-
pable to imagine : but for two other reaſons a great deal more uſeful, and there-
fore ſo much the more needful to be thought on, both by them and us. It ſhould.
first work in all them that ſit aloft and ſo are expoſed to more and ftronger blaſts,
the greater care to provide a ſafe reſting place for their ſouls: that whenſoever
they ſhall meet with trouble and forrow in the fleſh, (and that they ſhall be ſure
to do oftner than they look for) they may retire thither, there to repoſe and fo-
lace themſelves in the goodneſs of their God; ſaying eftloons with our Pro-
Pfal. 116.10. phet, (Return unto thy reſt, O my ſoul.) It was, well for him that he had ſuch
a reſt for sis Soul: for he had reſt littleenough otherwiſe from continual troubles
and cares in his civil affairs and eſtate. And it ſhould in all reaſon ſecondly quic-
ken the bearts of all loyal and well-affected Subjects, by their prayers, counſels
,
ſervices, aids, and chearful obedience reſpectively; rather to afford Princestheir
beſt aſliſtance, for the comfortable ſupport of that their weighty and troubleſom
charge, than out of ambition, diſcontent, popularity, envy, or any other croſs or
peeviſh humour, add unto their cares, and create unto them more troubles.
15. David, you ſee, had troubles; as a man, as a godly man, as a King. But
who cauſed them? Sure in thoſe his firſt times, when (as I conjecture) he wrote
this Pfalm ; Saul with his Princes and followers was the chiefest cauſe of moſt of
his troubles: and afterwards crafty Achitophel cauſed him much trouble, and rail-
ing Shimeiſome, and ſeditious Shebanot a little'; but his rebellious Son Abſolon
moſt of all. He complaineth of many troubles raiſed by the means of that Son
in Pſal. 3. Domine quàm multiplicati! Lord, how are they encreaſed that trouble
me! Yet here, you ſee, he over-looketh them all
, and all other ſecond cauſes ;
and aſcribech histroubles wholly unto God. So he did alſo afterwardsin the par-
2 Sam. 16. 10. ticular of Shimel's railing : Let him alone, faith he to Abiſhai, Let him curſe on,
for God hath bidden him. Even as Job had done before him: when the Sabeans
and the Chal deans had taken away his Cattle and Goods, he ſcarce took notice
of them (he knew they were but Instruments) but looked at the hand of God on-
Job 1.21. ly, as the chief and principal cauſe, Dominus abstulit, The Lord hath given, and
the Lord bath taken away
. Neither did David any injury at all to Almighty God
in aſcribing it to him : for God alſo himſelf taketh it all upon himſelf ; I will
raiſe him evil out of his own houſe : and I will do it before the fun, 2 Sam. 12.
Pral. 3. 1,
2 Sam. 12. II.
12.
1
-15.
16. How all thoſe things (wherein wicked men ſerving their own lusts onlyin
their own purpoſe, do yet unwittingly do ſervice to God Almighty in furthering
Ezek. 29.20. his wife and holy deſigns) can have their efficiency from cauſes of ſuch contrary
quality, and looking at ſuch contrary ends, to the producing
of one and the ſame
effect : is a ſpeculation more curious than profitable. It is enough for us to
know, that it neither caſteth any blemiſh at all upon him, that he maketh ſuch
uſe of them; nor giveth any excuſe at all to them, that they do ſuch ſervice to
hìm : but that all this notwithſtanding, he ſhall ſtill have the whole glory of his
own wiſdom and holineſs.; and they ſhall ſtill bear the whole burt hen of their
own folly and wickedneſs. But there is another, and that a far better uſe to be
made hereof, than to trouble ourſelves about a myſtery, that we ſhall never be
able in this life to comprehend; and that is this : that feeing all the troubles that
befal us in any kind whatſoever, or by what instruments ſoever, come yet from
the hand of God; we ſhould not therefore, when at any time we meet with trou-
ble, rage againſt the ſecond cauſes , or ſeek to vent our ſpleen upon them, as of
a Placent bo- our ſelves we are very apt to do:but laying our hands upon our hearts and up-
mini, quicquid on our months, compoſe ourſelves to a holy patience and ſilence ; conſidering it
Deo placuit. is (a) his will and pleaſure to have it ſo, to whom it is both our duty and wiſdom
Senec
. Epiſt. wholly to ſubmit.
75
17. We
1
orang
1
1
3.
18.
1
Pfal. 119.75.
The Tenth Sermon.
499
17. We may learn it of holy Fob. His wife moved his patience not a little_bý Job 2. 10.
moving him to impatience : Thou talkeft bike a fooliſh woman, ſaith he, shall we
receive good things at the hand of God, and Mall we not receive evil alſo ? Orwe
may
learn it of good old Eli
. When he received a meſſage from the Lord, by
the mouth of young Samuel, of a right heavy judgment ſhortly to fall upon him
and his houſe, for his fond indulgence to his ungracious Children ; he made no
more reply, but ſaid only, It is the Lord : let him do what ſeemeth kim good.O., 1 Sam.
no to go on further than our Prophet David, we may learn it ſufficiently from him,
I was dumb, faith he, and opened not my mouth, Quoniam tu feciſti, for it was Pfal. 39. 9.
thy doing. This conſideration alone, Quoniam tu feciſti
, is enough to filence
all tumultuous thoughts, and to cut off all farther diſputing and debating the
matter :that it is God that cauſeth us to be troubled. All whoſe judgments are
not only done in righteouſneſs, as we have hitherto heard: but towards his chil-
dren allo out of much love and faithfulneſs, as we are next to hear, [I know that
of very faithfulneſs thou haft cauſed me to be troubled.
18. In the former part of the verſe, where he ſpake of the righteouſneſs of
God, he did it indefinitely, without mentioning either himſelf, or any other per-
fon : not particularly, Thy judgments upon me; but indefinitely, I know, O Lord,
that thy judgments are right. But now in this latter part of the verſe where he
comech to ſpeak of.the faithfulneſs of God, he nameth himſelf ; And that thou
of very faithfulneſs hast cauſed me to be troubled. For as earthly Princes muſt do
juſtice to all men, (for Justice is imózgiov 20.sóv, every man may challenge it,
and there muſt be no reſpeči had, no difference made of Perſons therein ;) but
their favours they may beſtow upon whom they think good : ſo God will have
his juſtice to appear in all his dealings with all men generally, be they good or
bad, that none of them all ſhall be able to ſay he hath done them the leaſt
wrong; but yet his tender mercies and loving kindneſſes, thoſe he reſerveth for
the Godly only, who are in ſpecial favour with him, and towards whom hebear-
eth a ſpecial reſpect. For by faithfulneſs here, as in ſundry other places of Scri-
pture is meant nothing elſe but the ſpecial love and favour of God, towards thoſe
that love and fear him, whereby he ordereth and diſpoſeth all things ſo, as may
make moſt for their good..
19. And it is not unfitly ſo called; whether we reſpect the gracious promiſes,
that God hath made unto them, or thoſe ſundry mutual relations, that are be-
tween him and them. Firſt, faithfulneſs relateth to a promiſe : (He is faithful
Heb. 10. 23.
that hath promiſed, Heb. 10.). Truly, God is a debtor to no man: that he doth
for us any thing at all ; it is ex mero motu, of his own grace and goodneſs mere-
ly ; we can challenge nothing at his hands. But yet ſo deſirous is he to manifeſt
his gracious love to us, that he hath freely bound himſelf, and ſo made himſelf
a voluntary debtor, by his promiſes, (for promiſe is due debt :) inſomuch as he
giveth us the leave, and alloweth us the boldneſs to remind him of his promiſes,
to urge him with them, and as it were to adjure him by all his truth and faith-
fulneſs to make them good. But what a kind of promiſe is this may ſome fay;
to promiſe a man to trouble him ? It ſeemeth a threatning this : not a promiſe. "If
theſe be his promiſes, God may keep his promiſes to himſelf; we ſhall not be
very forward to challenge him or his faithfulneſs about them. Yet ſo it is : the
afflictions and troubles wherewith God in his love chafteneth his children for their
good, are indeed part of his promiſe, and that a gracious part too. In Mar. 10.
you ſhall find perſecutions (and perſecutions are troubles ) expreſly named there
among other things, as part of the promiſe or reward ; ( No man that hath left
houſe, or brethren, &c. for my fake and the Goſpels, but he shall receive an hun-
dred fold now in this tinxe, houſes, and brethren, &c. with perſecutions, and in
the world to come eternal life.) There it is expreft : but where it is not ſo, it
muſt ever be underſtood in all the promiſes that concern this life. It is a received
Srl 2
rule
?
!
Mar, 10.30,
+
A
500
Ad Aulam,
Pſal. 119.75:
rule among Divines; that all temporal promiſes are to be underſtood cum excep-
tione crucis : that is to ſay, not abſolutely, but with this reſervation, unleſs the
Lord in his holy wiſdom Thall ſee it good for us to have it otherwiſe. So that if
at any
time he ſee it good for us to be troubled (as many times he doth; David
confeffeth it but four verſes higher, Bonum mihi quòd humiliaſti
, It is good for
Pfal. 119. 71.
me that I have been in trouble ;) he doth then in great love to us cauſe us to
je troubled : and that out of very faithfulneſs, and in regard of his Promiſe.
0
1
hisset
Pfal. 23. I.
!
a Inter bonos
1
.
1
6
20. There are alſo fundry mutual relations, wherein God and his people
ſtand tied either to other; all which require faithfulneſs. He is their Creator,
and they are the work of his hands: and St. Peter ſtileth him a faithful Creator.
1 Pet. 4. 19. Heis their ſhepherd, and they the sheep of his paſture: and a faithful Shepherd he
Joh. 10. II.
is, a good ſhepherd, Joh. 10. Toomit theſe, and ſundry other, as of Father,
Mašžer, Husband, and the reſt : take but this one relation only of Friendſhip
whereto ( as every man knoweth) faithfulneſs is ſo neceſſary, as nothing can be
more. Now as for thoſe that believe God and keep his Commandments, God
entreth into a League and Covenant of(a) friendſhip with them:for Faith and
viros do Deum Obedience are thoſe very things that qualifie us for his friendſhip. (Abraham be.
amicitia eft, lieved God, and it was counted to him for righteouſneſs, and he was called the friend
tute. Senec. de of God. Jam. 2.) There is Faith. Te are my friends, if ye keep my commandments
Provid. cap.1. ſaith our Saviour, Joh. 15. There is Obedience
. Such a League of friendſhip
Jam 2. 23: there was betwixt God and David in this particular: and as ſtrongly tied and
confirmed, as any other we read of; the parties ſwearing fidelity either to other. .
Pfal
. 32. 11. God to him: The Lord hath made a faithful Oath unto David, and he ſhall not
Pfal. 11 9.106.ſhrink from it. And he to God : I have ſworn, and am ſtedfaſtly purposed, to
keep thy righteous judgments. The miſery is ; we hold not touch perfectly with
God, but break with him oftentimes through humane frailty and ſubreption and
ſometimes alſo in a more deſperate and provoking manner, when we fin preſuma
ptuouſly and with a high hand, David himſelf, notwithſtanding his Oath, and
the ſtedfaſtneſs of his purpoſe to perform it, yet held not out; but failed ſundry
times through infirmity: but he ſhrank moſt ſhamefully and foully in the matter
of Uriah. But here is our comfort then on the other ſide ; that though we are
1 King. 15. 5o wavering and looſe, off and on, and no hold to be taken of us ; yet he is ſtill
the ſame, he remaineth a faſt and conſtant friend to us. Though we ſometimes
2 Tim. 2. 13.- fo far forget our ſelves and our faithful promiſe, as to deny him ; yet he continu-
eth faithful, and will not deny himſelf: no nor us neither, if we will but ſeek
to him in any time by true repentance, confeſſing our unfaithfulneſs, and asking
pardon thereof, and not wholly and finally renounce the Covenant we made
with him. It maketh well for us, that he is not forward to take (no not all just)
Pfal. 130. 3. exceptions he might: if he ſhould be any whit extreme to markwhat we do amiló
,
not a man of us all ſhould long abide in his friendſhip. It is not our faithfulneſs
then to him, but his faithfulneſs to us, that holdeth us in.
21. But you will ſay, This is ſcarce a friendly part : will any friend cauſe his
friend to be tronbled ; eſpecially having the power in himſelf to prevent it? As
Abſolon ſaid to Huſhui, Is this thy kindnefs to thy friend? Call you this faithful-
2 Sam. 16.57. neſ? Yes indeed: and very faithfulneſs' too. For a true friend aimeth at his
a Id patum eſt friends(a) good in every thing he doth; and in compariſon of that, regardeth
ab illo mundi not at any time the ſatisfying of any his inordinate or unreaſonable deſires. And
ut"falvi therefore he will freely reprove him, when he ſeeth him to do otherwiſe than
ejemus
, non de- well: and ſometimes anger him by doing ſome things quite contrary to his mind,
but
Epiſt 119.
yet for his good. Yea, and if the inequality and condition of the perſon
be ſuch as will bear it, he will give him alſo ſuch puniſhments or other corre-
&ion, as ſhall be needful, according to the merit of his fault. And all this he
may
licati, Senec.
1
1
1
Prov. 13. 24.
Heb. 12.
Pfal. 119.75.
The Tentb Sermon.
501
may do falvâ amicitiâ, and without breach of friendſhip: nay, he is ſo far tied
by the rules of true friendſhip to do all this
, and out of [b] very faithfulneſs; b--Ergo ami-
that he ſhould tranſgreſs thoſe rules, and prove unfaithful, if he ſhould negle& cum hodie mea
fo to do, where the cauſe requireth it. Doth not a Father Scourge the Son in 6o-invitus,
whom he delighteth? And ſometimes give him marp correction, when the fault'ni me id invi-
deferveth it ? And no friend can love his friend more dearly and faithfully,than
tet ut faciam
fides. Plaut. in
4 a Father doth his Child. Nay, this chastening is ſo far from being any argument Trinum. I. I.
of the Fathers diſ-affection, that it is rather one of the ſtrongeſt evidences of his Prov. 3. 12.
faithful love towards him: and he ſhould not love him faithfully, but fooliſhly,
if he ſhould out of fond indulgence let him go on in an evil way without due
correction. He that ſpareth the rod, bateth his Child, faith Solomon: he meaneth
it interpretativè; that is, he doth his child as much hurt out of his fond love, as
he could not do him more harm, if he were his enemies child whom he hateth.
Will not a mother, that loveth her child with all tenderneſs, if it have got ſome
hurt with a fall, lay on a plaister to heal it, though it ſmart? And though the
child
cry and ſtruggle againſt it all it can, yet will ſhe lay it on for all that, yea,
and bind it too to keep iton: and all out of very love and faithfulneſs, becauſe
ſhe knoweth it muſt be ſo, or the child will be the worſe for it. I uſe theſe
Compariſons the rather, not only becauſe they are familiar, (and the more fa-
miliar ever the better, if they be fit:) but becauſe the Lord himſelf alſo de- Pfal
. 103. 13.
lighteth to ſet forth his grnandewwid, and love to us by the love of a diſcreet Fa- Iſa. 49. is.
ther, and the affection of a tender Mother, towards the fruit of their own
loyns and womb : And the Apoſtle at large proſecuteth the reſemblance (and
that in this very matter, whereof we now ſpeak, of our heavenly Fathers correct-
ing his children in love, and for their good) moſt accurately and comfortably in
22. But to return back to the relation of friendſhip (from which yet I have
not digreſſed: for can we have any better friends than our Purents?) If any of
us have a friend that is lethargickor lanatick: will we not put the one from his
dronſie ſeat, and ſhake him up, and make him ſtir about, whether he will or no;
and tie the other in his bed, hamper him with cords, yea, and with blows too, if
need be, to keep him quiet; though it be death to the one to be ſtirred, and to
the other to be tied. Or if we have ſome near friend or kinſman, that we wiſh
well to, and partly dependeth upon us for his livelihood, that will not be ad-
viſed by us, but will fie out into bad company, drink, and quarrel, and game:
will we not pinch him in his allowance ; refuſe to give him entertainment; ſet :
ſome underhand to beat him when he quarrels in his drink, or to cheat him when
he gameth too deep; and if he will not be reclaimed otherwiſe, get him arreſted
and laid up, and then let him lie by it, till ſhame and want give him ſome better
ſight and ſenſe of his former follies? Can any man now charge us truly with
unfaithfulneſs to our friend for ſo doing? Or is it not rather a good proof of
our love and faithfulneſs to him? Doubtleſs it is. You know the old ſaying,
Non quod odio habeam, ſed quòd amem: it hath ſome reaſon in it. For the love
and faithfulneſs of a friend is not to be meaſured by the things done, but by the
affection and intention of the doer. A thing may be done, that carrieth the ſhew
of much friendſhip with it, yet with an intent to do the party a miſchief:
Hor. 1.Ep.18.
Extrapelus cuichaq; nocere volebat.
Suc.
As if he ſhould put his friend upon ſome employment he were unmeet for, of
purpoſe to diſgrace him ; or feed him with money in a riotous courſe, to get a
ħanckoyer his Eſtate: like Sauls friendſhip to David, in giving him bis Daughter 1 Sam. 18. 21
to wife, that she might be a ſnare to him, to put him into the hands of the Phi-
liſtines. This is the baſelt unfaithfulneſs of all other, ſub amici fallere nomen;
and
}
1
ܪ
1
1
119. 75:
may
be
Enemy.
Aets 2. 37.
fin:
1
. .
502
Ad Aulam,
Pſal.
Plal. 141. 5. and by many degrees worſe than open hoſtility.Let not their precious balms break,
jaray head: Let the righteous rather ſmite me friendly, faith David. There
fmiting, it ſhould ſeem by him, without violation of friendſhip. And his wife
Prov. 27. 6. Son Solomon preferreth the wounds of a Friend, before the kiſſes of an
Theſe
may be pleaſanter, but thoſe will prove wholfomer : there is treachery in
theſe kiſſes, but in thoſe wounds faithfulneſs.
23.
You may perceive by what hath been ſaid, that God may cauſe his fer-
vants to be troubled, and yet continue his love and faithfulneſs to them neverthe-
leſs: yea, moreover that he bringeth thoſe troubles upon them out of his
great
love and faithfulneſs toward them. It ſhould make us the more willing, whe-
ther God inflict or threaten, whether we feel or fear, any either publick cala.
mity or perſonal affliction, any thing that is like to breed us any griefor trouble ;
to ſubmit our felves to the hand of God, not only with patience, becauſe he is
righteous, but even with thankfulneſs too, becauſe he is faithful therein.
Very
meet we ſhould apprehend the wrath of God, and his juſt indignation againſt us
when he striketh; for he is righteous, and will not correct us but for our
Joel 2. 13. Which ſhould prick our heart with forrow, nay, rend them in pieces with
through-contrition, that we ſhould ſo unworthily provoke ſo gracious a God
to puniſh us. But then we muſt apprehend his wrath, that we doubt not of
his favour ; nor deſpair of ſtaying his hand, if we will but ſtay the courſe of
our ſins by godly repentance and reformation : for he is faithful, and correcteth
Hleb12, 10, us ever for our good. Doth he take any pleaſure, think you, in our deſtruction?
He hath fworn the contrary ; and dare you not believe him? Doubt
ye not
therefore, but that humility and confidence, fear and hope, may conſiſt together,
as well as juſtice and mercy may in God, or repentance and faith in us. Preſume
not then to continue in ſin, but fear his judgments : for he is righteous, and will
not acquit the guilty. Neither yet deſpair of finding pardon, but hope in his mer.
cy: for he is faithful, and will not deſpiſe the penitent. I forbid no man, but
charge him rather, as he meaneth to build his after-comforts upon a firm baſe,
to lay a good foundation of repentance and godly forrow, by looking firſt upon
1 Pet. 5. 6. Gods justice and his own fins: that he may be caſt down, and humbled under the
mighty hand of God, before he preſume to lay hold of any åčínal mercy. But after
he hath by this means affured the foundation ; let him then in Gods name pro-
ceed with his work, and bring it on more and more to perfection, by ſweet
meditations of the great love and gracious promiſes of our good God, and his
undoubted ſtedfaſtneſs and faithfulneſs therein. Never giving it over, till it
come to that perfection of art and skill, that he can ſpy love even in the very
Deus quos & wrath of God; Mel de petra, fuck honey out of the ſtony rock; gather grapes
mat, indurat, of thorns, and figs of thistles
. Till we attain to this ; I ſay not but we may
ercet.Senec.de have true hope and comfort in God, which by his mercy may bring us to falva-
Provid. cap.4. tion: but we have not yet that fulneſs of joy and peace, which (becauſe by Gods
grace, if our own endeavours be not wanting, it is attainable in this life) we
ſhould preſs hard after ; of rejoycing in tribulation, and counting it all joy, when
Jam. 1. 2.
we fall into divers temptations.
24. Somewhat a hard leffon I grant; yet ifwecan but learn ſome of Davids
knowledge, it will be much the eaſier. He ſpeaketh not here you ſee, out of a
vain hope, becauſe he would fain have it ſo; nor out of ſome uncertain con-
ječture, as if perhaps it might be ſo: but out of certain knowledge, gotten by
diligent and attentive ſtudy in the Word of God, and by his own experience and
obſervation. I know, O Lord, that thy judgments are right, and that thou of
very faithfulneſs hast canſed me to be troubled. For the former branch of this
knowledge, that concerneth the righteouſneſs of Gods judgments; it is a thing
ſoon learned: I have ſhewed you the courſe already. There is no more to be
done, but to examine our own carriage and deſerving ; and we ſhall find
enough
Exod. 34. 7.
Pfal. 51. 17
Rom. 5.3.
)
1
Pfal. 119.75.
503
The Tenth Sermon.
1
1
1
, or more than
enough I doubt not to ſatisfie fully in that point: and therefore there need no
more be ſaid of it. All the skill is about the latter branch ; how we may kromo
that it is done out of very love and faithfulneſs, whenſover God caulėth us to be
troubled.
25. Før which purpoſe the beſt help I can commend unto you
for the
pre-
fent is, to obſerve how variouſly Almighty God manifefteth his love and faith-
fiulneſſ to his children in all their tribulations : eſpecialy in three reſpects ; every
one of which marvellouſly ſetteth forth his gracious goodneſs towards us. First,
the End that he aimeth at in them : Secondly, the Proportion that he holdeth un-
der them :and thirdly, the Jues that he giveth our of them.
26. For the End firſt ; He aimeth always at our good. Our earthly friends do
not ever ſo : no not our Parents, that love us beſt. The Apoſtle telleth us, and
experience proveth it, that they chaften us ſometimes for their own pleaſure. He Heb. 12. io. .
meaneth, that ſometimes when they are diſtempered with paſſion, and in an
there is cauſe, rather to ſatisfie their own fury, than to benefịt the child. But he
doth it always (a) for our profit ; faith he, Heb. 12. If I ſhould enter here into a Ierlas
the Common place de bono afflictionis, I ſhould not well know either where to agosto xepare
begin, or when to make an end. In the whole courſe of Divinity, I find not a drycker ocüv
field of larger ſcope than that is. I ſhall therefore bring you but into one cor- or seegadó-
ner of it, and ſhew you, how God out of very faithfulneſs maketh uſe of theſe metodologia
. .
troubles, for the better draining out of ſome of thoſe evil corruptions, that would Crat 3.
otherwiſe ſo abound in us,like noyfom humours in the body,that they would en-
danger a plethory in our ſouls: eſpecially theſe four, Pride, Security, Worldlz-
mindedneſs, and Incompaſſion.
27. Pride muſt be firſt, elſe is it not right. And we have ſtore of that in us.
Any toy pnffeth us up like a bladder, and filleth us full of our ſelves. Take the
inſtance but in our knowledge: A forry thing, God knoweth : he that hath
moſt, what he knoweth is not the thouſandth part of what he knoweth not : and
yet how ſtrangly are ſome over-leavened with a very ſmall pittance of it ; Sci-
entia inflat, the Apoſtle might well ſay ; knowledge puffeth up. So do riches, 1 Cor. 8. 1.
and honour, and praiſe, and valour, and beauty, and wit ; or indeed any thing.
A buſh of hair will do it, where it groweth; yea, and where it groweth not.
Now proſperity cheriſheth this corruption wonderfully, (as ill-humours abound
moſt in full bodies ; and ill weeds grow rankeſt in a fat earth ;) and ſetteth a
man ſo far from God, and above himſelf
, that he neither well knoweth the one
nor the other. Our Lord then when he ſeeth us thus high fet, ſendeth afflicti.
ons and troubles to take down theſe unkindly ſwellings, to prick the bladder of
our pride, and let out ſome of the wind : and ſo he bringeth us into ſome
(a) better acquaintance with our felves again. King Philip had a Crier to put a-- adversiſque
him daily in remembrance, that he was but a man : leſt he ſhould forget it, and in rebus nofcere
think himſelf
a little God, as his Son Alexander did ſoon after. But there is no
cret. lib. 3.
remembrancer can do this office better than affiictions can. Put them in fear, O Pfal. 9. 20.
Lord, that the Heathen may know themſelves to be but men, Pſal. 9. If afflictions
were not, would not even that be foon forgotten?
28. Security is next. Eaſe and proſperity fatteneth the heart, and maketh us
drouſie and heavy in Gods ſervice. It caſteth us into a ſpiritual Lethargy ;
maketh us ſettle upon our lees, and flatter our ſelves; as if we were out of gun- Jer: 48. 11.
shot, and no evil could reach us. Soul take thine eaſe; eat, and drink; thou haſt Lukèo12. 19.
proviſion laid up before-hand for many years yet to come. Marvel not to hear
ungodly men vaunt it ſo in a vapouring manner, (Pſal, 10, Tuſh, Iſhall never be Pfal. 10.6.
removed, there ſhall no harm happen unto me:) when holy David, upon ſome Pfal. 30. 6.
little longer continuance of proſperity than uſual, did almoſt ſay even as they ;
he thought his hill ſo ſtrong, that he should never be removed, Pfal. 30: When
God
qui fint. Lu-
+
1
1
A
Pſal. 119.75.
-31.
1
1
1
504
Ad Aulam,
God ſeeth'us thus ſetling upon our lees, he thinketh it high time to pour we
Jer. 48. 11.
from veſſel to veſſel, to keep us from growing mufty
. He layeth his hand upon
us,and ſhaketh us out of our dead ſleep,and by laying trouble upon our loyns driveth
Pſal. 66. 11. us to ſeek to him for remedy and ſuccour. He dealt ſa with David : when in
his proſperity he had faid, he should never be removed, as we heard but now
out of Pſalm. 30. the next news we hear of him is, He was removed : God, ont
Pfal. 30.7.-8. of pery faithfulneſs cauſed him to be troubled, and he was the better for it. (Thou
didſt tuin away thy face from me, and I was troubled : Then cried I unto thee, O
Lord ; and gat me to my Lord right humbly ; as it there followeth in that
Pfal. 77. 2. Pfalm.) In the time of my trouble I ſought the Lord, faith he elſewhere : Belike
in the time of his caſe, he either ſought him not, or not ſo carefully. In their
Hof. 5. 15. afflictions they will ſeek me diligently, Hoſea 5. but negligently enough out of
2 $am, 14.29. affliction. Abſolon had a mind to ſpeak with Joab, but Joab had no mind to ſpeak
with him. Abſolon ſendeth for him, one meſſenger after another : ſtill Joab
cometh not. Well, thinketh Abſolon, he will not come, but I will fetch him :
and ſo he ſendeth ſome of his people to fire his corn-fields ; and that fetcheth
him : then he cometh running in all hafte, to know what the matter was. So
God ſendeth for us meſſenger after meſſenger, one Sermon after another, to bring
us in : we little regard it, but ſit it out, and will not come in, till he fire our
corn, or do us ſome diſpleaſure ; and that, if any thing, will bring us.
29. Thirdly, we are full of worldly-mindedneſs
. Adheſit pavimento, as Da-
Pfal. 119. 25. vid ſpeaketh in this Pſalm ; ſo may we ſay, but quite in another fence, Our ſoul
cleaveth to the dust. We all complain, the world is naught, and ſo it is, God mend
Johı
. 5. 19. it; (totus in maligno) nothing but vanity and wickedneſs : and yet as bad as it
is, our hearts hanker after it out of all meaſure. And the more we proſper in it:
the more we grow in love with it: the faſter riches, or honours, or any of theſe
other vanities encreaſe, the more eagerly do we purſue them, and the more
fundly ſet our bearts upon them. Only afflictions do now and then take us off
ſomewhat,and a little embitter theluſciouſneſs of them to our taſte. That we have
Ecclef. 2. Ir, any apprehenſion at all of the vanity of the world, we may thank for it thoſe vex-
ations of ſpirit, that are interwoven therewithal.Loving it as we do,being ſo full
of thoſe vexations as it is; how abfurdly ſhould we doat upon it, if we ſhould
meet with nothing in it to vex us ?
30. Laſtly, we are full of Incompaſſion. Our brethren that are in diſtreſs,
though they be our fellow-members, yet have we little fellow-feeling of their
griefs : but either we inſult over them, or cenſure them, or at beſt neglect them :
Amos 5.4.---. eſpecially when our felves are at eaſe. When we ſtretch our ſelves upon Ivory
beds, eat the fat, and drink the ſweet,and chaunt it to the Viols, live merry and
full ; it is great odds the affli&ions of Joſeph will be but ſlenderly remembred:
no more than Lazarus was at the rich mans gates, where he found no pity :but
what the dogs ſhewed him. But then when it cometh to be our own caſe, when
we fall into
fickneſſes, diſgraces, or other diſtreſſes our ſelves :
1
Luke 16. 21.
2
$
Virgil.
Non ignara mali
?
1
Heb. 13. 2.
Gen. 4.23,
Then do our bowels, which before were cruſted up, begin to relent a little to
wards our poorer brethren ; and our own miſery maketh us the more charitable.
Then we remember thoſe that are in bonds, (whom we forgat before, as Pharaohs
Butler forgat Foſeph) when we our ſelves are bound with them; and thoſe that
are in adverſity, when we find and feel that we our ſelves are but fleſh. Thus
God out of very faithfulneſs cauſesh us to be troubled : as for our good many
other ways : fo particularly in purging out thereby ſome of that Pride, and Sex
curity,and Worlidineſs, and Incompaſſion; (beſides ſundry other Corruptions) that
abound in us.
N
31. That
Pfal. 119.75.
The Tenth Sermon.
505
103
1
1
1
3.1. That for the End. Next God manifeſteth his faithfulneſs to his ſervants
in their troubles, by the proportion he holdeth therein : whether we compare
therewith their deſervings, their
ſtrength or their comforts:very meaſurably in
áll
. Firſt, our ſufferings are far ſhort of our deſervings. He dóth ever chaſten
us citra condignum: (He dealeth not with us after our ſins, neither rewardeth us Plui. fos
after our iniquities, Plal. 103.) After what then? Even after his own loving
kindneſs
, and fatherly affection towards us : Even as a father pitieth his own Ibid. ver. 13.
children, asit there followeth. And how that is, every father can tell you: Pro
magna culpâ parum fupplicii ſatis est patri. When we for drinking in iniquity like
water, had deſerved to drink off the cup of fury to the bottom, dregs and all, he
maketh us but ſip a little overly of the very brim.And when he might in juſtice
laſh us with Scorpions, he doth but ſcourge us with ruſhes. The Lord promiſed
his people, Jer. 30. that though he could not in juſtice, nor would, leave them Jer. 3o. II.
altogether unpuniſhed; yet he would correct them in meaſure, and not make a full
end of them. And he did indeed according to his promiſe : they found his faith-
fulneſs therein, and acknowledged it; ſeeing that our God hath puniſhed Ezra 9. 13.
leſs than our iniquities deſerve, Ezra. 9.) Jacob confeſſed that he was leſs than the Gen. 32. 10.
leaſt of Gods mercies: and we muſt confeſs, that we are more than the greateſt
of his corrections.
32. Secondly, he proportioneth our ſufferings to our ſtrength. As a diſcreet
Phyſician conſidereth, as well as the malignity of the diſeaſe, the ſtrength of the
Patient: and preſcribeth, for him accordingly, both for the ingredients, and doſe.
Abraham, and Job, and David, and St. Paul, the Lord put them to great Trials:
becauſe he had endowed them with great ſtrength. But as for moſt of us, God is
careful to lay bụt common troubles upon us; becauſe we have no more but com-
mon ſtrength: as Jacob had a good care not to over-drive the weaker cattel. 'If Gen. 33. 13.
he ſhall hereafter think good to ſend ſuch a meſſenger of Satan againſt us, as ſhall 2 Cor. 12.7.9.
buffet us with ſtronger blows; doubtleſs if we be his friends, and do but ſeek to
him for it, he will give us ſuch an addition of ſtrength and grace, as ſhall be
fufficient for our ſafety. The Apoſtle both obſerveth
God's thus dealing with us,
and imputech it alſo to his faithfulneſs, i Cor, 10. God is faithful, who will not 1 Cor. 10.13.
fuffer you to be tempted above what you are able. Either Cain ſaid not truly; or if
he did, the fault was in himſelf, not in God : when he complained, that his
puniſhment was greater than he could bear. God is not ſo hard & Maſter to us;
(for all we are lo ſlack and untoward in our ſervice) as either to require that of
us which he will not enable us to do, or lay that upon us which he will not en-
able us to bear : if we will but lay our hands and our ſhoulders thereunto, and
put out our ſtrength and endeavours to the utmoſt.
33. Thirdly
, he proportioneth us out alſo comforts ſutable to our afflictions :
every whit as large as they, and more effectual; to preſerve us from drooping ;
and to fustain our ſouls in the midſt of our greateſt ſufferings. For as the ſmalleſt
temptation would foil us, if God ſhould with-hold his grace from us ; but if he
vouchſafe us the aſſiſtance of that, we are able to withſtand the greatest : ſo the
least afflictions would over-whelm our ſpirits, if he ſhould with-hold his com.
forts from us; but if he afford us them, we are able to bear up under the great-
eft. And God doth afford unto his children in all their diſtreſſes, though not
perhaps always ſuch comforts as they deſire, yet ever ſuch as he knoweth and
they find to be both meet and ſufficient. Spiritual comforts firſt; and they are the
chiefelt :the teſtimony of a good Conſcience from within ; and the light of God's Plal. 4. 6,7
favourable Countenance from above. Theſe put more true joy into the heart, than
the want of Corn, or Wine, or Oyl, or any outward thing, can forrow; And by
theſe our inner man is ſo renewed and ſtrengthened, that yet we faint not, what-
ſoever becometh of our outward man; no, not though it ſhould periſh. David Cor. 4. 16.
had troubles, multitude of troubles, troubles that touched him at the
very
Ttt
but
Gen. 4. 136
3
Pſal.
heart :
1
1
(
Pſal. 119.75:
à
no
Pfal.
506
Ad Aulam
but the comforts of God in his ſoul gave him more refreſhing than all thoſe trou-
bles could work him vexation, Pfal
. 94: And St. Paul found that ſtill as his ſuffen
rings encreaſed, his comforts had withal ſuch a proportionable riſe, that where
2 Cor. 1. 5. thoſe abounded, theſe did rather ſuperabound, 2 Cor. 1.
34. Theſe inward comforts are ſufficient even alone. Yet God knoweth our
frame ſo well, and ſo far tendereth our weakneſs, that he doth allo afford us
Tuch outward comforts, as he ſeeth convenient for us. A ſmall matter perhaps in
bulk, and to the eye; but yet ſuch as by his mercy giveth us mighty refreſhing.
For as any little affliction, ſcarce conſiderable in it ſelfſis yet able to work us much
forrow, if God mean to make a rod of it: ſo any otherwiſe inconſiderable acci-
dent, when God is pleaſed to make a comfort of it, is able to chear us up beyond
belief. The coming of Titus out of Achaia into Macedonia, ſeemed to be a matter
of no great conſequence: yet coming at ſuch a time, and in the nick as it
were,
St. Paul remembreth it as great mercy from God, and a great comfort to him ,
in 2 Cor. 7. He was much diſtreſſed, it ſeemeth,at that time with fightings without
,
and fears within; infomuch as he was troubled on every ſide, and his flesh had
reſt; at the fifth verſe there. Nevertheleſs
, ſaith he, God that comforteth thoſe that
are caſt down, comforted us by the coming of Titus, at verf. 6.
35. Thirdly, God manifeſteth his love and faithfulneſto his children in their
troubles, by the iſſues, that he giveth out of them; Deliverance, and Honour.
Deliverance firſt." That God hath often promiſed, (Call upon me in the time of
Pfal. so. Is, trouble, and I will hear thee, Plal. 50.) And he hath faithfully performed it;
34. 19. (Many, or great, are the troubles of the Righteous, but the Lord delivereth them
- Ibid. v.20. out of all, Pfal.34.) And he delivereth him ſafe and ſound, many times with-
out the breaking of abone, yea, fometimes without ſo much as the loſs of a hair
Pfal. 107.6. of his head. How oft do we hear it repeated inone Pſalm, and made good by
13, 19, 28. fundry inſtances ; Sowhen they cried unto the Lord in their trouble, he delivered
them from their diſtreſ.
36. Some evidence it is of his love and faithfulneſs, that he delivered them ar
all:but much more that he doth'it with the addition of honour. 'Yet hath he
bound himſelf by his gracious promiſe to that alſo: (He ſhall call upon me, and I
will hear him; yea, I am with him in trouble : I will deliver him and bring him to
honour, Pſal. 91.) Asgold caſt into the furnace, receiveth there a new luſtre, and
Shineth' brighter when it cometh forth than it did before:foarethe Saints of God
more glorious after their great affli&tions ; their graces ever more reſplendent, and
many times'even their outward eſtate alſo more honourable
. We may ſee in the
examples of Joſeph, of Job, of David himſelf, and others (if we had time
Pfal. 113 7,8. to produce them) that of Pfal. 113. verified: He raiſeth the poor out of the duſt
,
and lifteth the needy out of the mire, and from the dunghil
, that he may ſet him
with Princes, even with the Princes of his people. But we have an example beyond
all example, even our bleſſed Saviour Jeſus Chriſt
. Never any ſufferings ſó gries:
vous as his: never man ſo emptied, and trodden down, and made a man of for-
Pil.29-11. rows, as he: never any i[ues ſo honourable as his, watu ware God hath highly exalted
him, and given him a name above every name, that at the name of Jeſus every knee
ſhould bow, and everytongue ſhould confeſs to his honour. And what hath befallen
him the head, concerneth us alſo his members: not only by way of merit, but by
2 Tim. 2. 12. way of conformity allo. Si compatimur,conregnabimus. If we be partakers of his
ſufferings, we ſhall be alſo of his glory. God, as out of very faithfulneſs he doth
cauſe us to be troubled, ſo will he out of the very fame faithfulneſs give an ho-
nourable iſſue alſo to all our troubles; if we cleave unto him by ſtedfaſt faith
and conſtant obedience: poſſibly in this life, if he ſee it uſeful for us ; but un-
doubtedly in the life to come. Whereunto, co
1
Pſal. 91. 15.
A
Iſa. 53. 3.
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.
The Eleventh Sermon.
.
WHITEH ALL, July 5. 1640.
}
1 Cor. 10. 23.
1
)
1
I.
t
I
Whi
All things are lawful for me; But all things are not expe-
dient: All things are lawful for me ; But all things
edifie not.
N which words the Apoſtle with much holy wiſdom, by
ſetting juſt bounds unto our Christian Liberty, in the
Power firſt, and then in the exerciſe of that power ; ex-
cellently preventeth both the Error of thoſe that would
Marink it in, and the Preſumption of thoſe that would
ſtretch it out, more than they ought. He extendeth our
Liberty in the Power, but restraineth it in the Vſe. Would
you know what a large power God hath permitted unto you in indifferent things ;
and what may be done ex plenitudine poteſtatis, and without ſcruple of con-
ſcience? For that you have, Omnia licent, All things are lawful. But would
you know withal with what caution you ought to uſe that power; and what
at all times is fit to be done ex intuitu charitatis, and for the avoiding of of
fence? You have for that too, Non omnia expediunt, All things are not expedi-
ent, All things edifie not. If we will fail by this Card, regulate our judge-
ment and practice by our Apoſtles rule and example in the Text; we ſhall nei-
ther daſh againſt the Rock of Superſtition on the right hand, nor fall into the
Gulph of Profaneneſs on the left ; we ſhall neither betray our Christian Liberty,
nor abuſe it.
2. In the words themſelves are apparently obſervable, concerning that Li-
berty, two things:the Extenſion firſt, and then the Limitation of it. The ex-
tenſion is in the former clauſe: Wherein we have the Things, and the Perſons.
Ilévle mois All things lawful, and All lawful for me. The Limitation is in the
latter clauſes : wherein is declared firſt, what it is muſt limit us ; and that is
the reaſon of Expediency; (But all things are not expedient.] And ſecondly, one
ſpecial means whereby to judge of that Expediency; which is the uſefulneſs of it
Ttt 2
unto
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.
.
508
Ad Aulam,
i Cor. 10. 23:
2 Per. 2. 8.
.
di tributionis
accommnd.c.
Cajer, in
I Cor. 6.
unto Edification, [But all things edifie not.] I am to begin with the Extenſi-
on: of which only at this time; And firſt and chiefly in reſpect of the things,
Tidiota ------ All things are lawful.
3. What? All things? Simply and without exception All? What meant
Mater14. 4. John Baptiſt then to come in with his Non licet to Herod about his Brothers
Wife; [It is not lawful for thee to have her, Mat. 14.] Or if John were an au-
ſtere man, and had too much of Elias's ſpirit in him : Yet how is it, that our
Mat. 1963.c- 6. bleſſed Saviour, the very pattern of love and meekneſs, when the Phariſees put
a queſtion to him, Whether it were lawful for a man to put away his Wife for
every cauſe; reſolvethit in effect, as if he had ſaid, No, it is notlawful. St. Peter
faith, the wicked Sodomites vexed the righteous ſoul of Lot daily with their
unlawful deeds. And who (that hearkneth to the holy Law of God, or but to
the dictates of natural conſcience) will not acknowledge Blaſphemy, Idolatry, Sa-
criledge, Perjury, Oppreſſion, Inceſt
, Parricide, Treaſon, &c. to be things alto-
gether unlawful? And doth St. Paul now diſſent ſo far from the judgement of
his Maſter, of his Fellow-Apoſtle
, of the whole world beſides, as to pronounce
of all theſe things, that they are lawful?
4. Here the rule of Logicians muſt help; Signa diſtributiva ſunt intelligenda ac-
commodatè ad ſubject am materiam. Notes of Univerſality are not ever to be un-
derſtood in that fulneſs of latitude, which the words ſeem to import ; but moſt
(1) Memento often with ſuch convenient reſtrictions, as [a] the matter in hand will require.
Now the Apoſtle, by mentioning Expediency in the Text, giveth us clearly to
underſtand, that by All things he intendeth all ſuch things only, whoſe Expe-
diency or Inexpediency are meet to be taken into conſideration : as much as to
ſay, All indifferent things, and none other. For things abſolutely neceſſary, (al-
tlough it may truly be ſaid of them, that they alſo are lawful) yet are they
quite beſide the Apoſtles intention in chis place. Both for that their lawfulneſs
is not ad utrumlibet ; it holdeth but the one way only, (for though it be law.
ful to do them, yet is it not lawful to leave them undone :) as alſo, becauſe
expedient or inexpedient, done they muſt be howſoever ; for I muſt do
my
bounden duty, though all the World ſhould take offence thereat. And on the
other fide things abſolutely forbidden, ſuch as thoſe before mentioned, and fun-
dry others, are of themſelves utterly unlawful, and may not in any cafe be done,
ſeem they never ſo expedient: for I may not do any evil, for any good that may
(b)Que in me enſue thereof. But then there are (6) sri utou (as they call them) things of a
middle nature, that are neither abſolutely commanded, nor abſolutely forbidden ;
edápoeg tìm but are left to every mans choice either to do, or to leave undone, as he ſhall ſee
uéou appellan. cauſė: Indifferent things. Of theſe the Apoſtle ſpeaketh freely, and univerſal-
ipſa neque ho ly, and without exception, that they are all lawful. (c) licei f idiopápay, faith
St. Chryſoſtome; and (d) de medio genere rerum, others; and to the ſame effect
2. no&t. Arcic, moſt Interpreters
.
5. Somewhat we have gained towards the better underſtanding of the Text;
.
Hom. 17. in yet not much, unleſs it may withal certainly appear, what things are Indifferent,
and what not:for all the wrangling will be about that. For that therefore (not
(a) Heming. to hold you with a long diſcourſe, but to come up cloſe to the point) take it
briefly thus. Every action or thing whatſoever, that cannot by juſt and logical
deduction, either from the light of Nature, or from the written Word of God, be
ſhewn to be either abſolutely neceſſary, or ſimply unlawful; I ſay, every ſuch
action or thing is in its own nature indifferent; and conſequently permitted by
our gracious Lord God to our free liberty and choice, from time to time, either
to do or to leave undone, either to uſe, or to forbear the uſe, as in godly wiſdom
and charity (according to the juſt exigence of circumſtances) we ſhall ſee it
expedient.
6.Hitherto appertain thoſe ſundry paſſages of our Apoſtle to the Romans; I
knowo
Rom. 3. 8.
Græcis turn
nefta neque
turpia. A Gel.
7.
I Cor.
1 Cor. 10. 23.
The Eleventh Sermon.
509
ز
I Tim. 4. 4.
.
t
1
knop and am perſwaded that there is nothing unclean of it ſelf:and again, All things Rom. 14. 14.
indeed are pure. To Titus ; To the pure all things are pure. To theſe Corinthi . Tit. 12.05.
ans once before, he hath words in part the ſame with theſe of the Text; All
things are lawful for me, but all things are not expedient : All things are lawful for 1 Cor. 6. 12.
me, but I will not be brought under the power of any. He repeateth it there twice,
as he doth alſo here (All things are lawful, and again, All things are lawful:) no
doubt of purpoſe that we ſhould take the more notice of it. ToTimothy laſtly,
(for I quote but ſuch places only as have The note of Univerſality expreſſed) É-
very creature of God is good, and nothing to be refuſed.
7. From all which places it is evident, that we have a free and univerſal liber-
ty allowed us by our gracious Lord and Maſter to every Creature in the World.
So as that, whátſoever, natural faculties or properties he hath endowed any of
them withal; or whatſoever benefit or improvement we can raiſe out of any fuch
their faculties, or properties by any our art, skill
, or induſtry, we may ſerve our
ſelves of them both for our neceſſity and comfort: provided ever, that we keep
our ſelves within the bounds of ſobriety, charity, and other requiſite conditions.
And then it will alſo follow farther, and no leſs certainly (ourſelves being in the
number of thoſe creatures) that we have the like liberty to exerciſe all thoſe ſe-
veral faculties
, abilities, and endowments, whether of ſoul
, or body, or outward
things, which it hath pleaſed God to allot us: and conſequently to build, and
plant, and alter; to buy and ſell
, and exchange; to obey Laws, to obſerve
Rites, and Faſhions, and Cuſtoms; to uſe Recreations, and generally to perform
all the actions of common life, as occaſions ſhall require; ſtill provided, as be-
fore, that all due conditions be duly obſerved.
8. Injurious then are all they to true Chriſtian liberty, and adverſaries to the
truth of God, as it is conſtantly taught by this bleſſed Apoſtle; who either im-
poſe any of thoſe things as neceſſary, or elſe condemn any of them as unlawful,
which it was the gracious pleaſure of our good God, to leave free, arbitrary,and
indifferent. Both extreams are ſuperſtitious ; both derogatory to the honour of
God, and the liberty of his people: both ſtrong fymptoms of that great pride
that cleaveth to the ſpirit of corrupt man, in daring to piece out the holy Word
of God, by tacking thereunto his own devices.
9. Extreamly faulty this way, eſpecially in the former branch, in laying a ne-
ceſſity where there ſhould not, are they of the Romiſo party. For after that the
Biſhops of Rome had begun,by the advantages of the times to lift themſelves to-
wards that ſuperlative height of greatneſs, whereto at length they attained; they
began withal, for the better ſupport of that greatneſs, to exerciſe a grievous ty,
ranny over the conſeiences of men, by obtruding upon them their own inventi-
ons, both in points of faith and manners ; and thoſe to be received, believed
and obeyed, (a)under pain of damnation:whereby they became the Authors, and (a) Abutuntur
ſtill are the Continuers, of the wideſt Schiſm, that ever was in the Church of ſuâ poteftate,
Chriſt, from the very firſt infancy thereof. The Anabaptiſts alſo and Separatiſts, ordinant, vo-,
by ſtriving to run ſo far as they can from Popery, have run themſelves unawares iunt id robur
even as deep as they, and that in the very ſame fault, (I mean as to the general ligationem ad
of Superſtition;) though quite on the other hand, and upon quite different pænam ater-
grounds for they offend more in the latter branch, in laying an unlawfulneſs part
. I. de vir.
where they ſhould not.
fpirit. le&. q.
10. But I ſhall not meddle much. with either ſort, though they are deeply
guilty both : becauſe profeſſedly abhorring all communion with us, I preſume
none of them will hear; and then what booteth it to ſpeak? There be others,
who for that they live in the ſame viſible communion with us, do even therefore
deſerve far better reſpect from us than either of the former'; and are alſo even
therefore more capable of better information from us than they. Who
Who yet by
their unneceſſary and unwarrantable ſtrictneſs in ſundry particulars, and by
caſting
1
t
.
1
}
A
510
Ad AnlamT
$
1
1 Cor. 10. 23:
)
A
,
caſting impurity upon many things both of Ecclefiaftical and civil uſage, which
are not in their own nature, unlawful though ſome of them (I doubt not in their
practice much abuſed, have done, and ſtill do, a world of miſchief in the Church
of Chriſt. A great deal more, I am verily perſwaded, than themſelves are a-
ware of, or than themſelves (I hope) intend : but I fear withal a great deal
more, than either any of us can imagine, or all of us can well tell how to help.
That therefore both they and we may ſee, how needful a thing it is for
every
of us,to have a right
judgment concerning indifferent things and their lawfulneſs:
I ſhall endeavour to ſhew you, both how unrighteous a thing it is in it felf
, and
of how noyfom and perilous Conſequence many ways, to condemn any thing as fim.
ply unlawful, without very clear evidence to lead us thereunto.
11. Firſt, it is a very unrighteous thing For as in Civil Judicatories, the
Judge that ſhould make no more ado, but preſently adjudge to death all ſuch
perſons as ſhould be brought before him, upon light ſurmiſes and blender pre-
ſumptions, without any due enquiry into the cauſe, or expecting clearer evidence,
muſt needs paſs many an unjust Sentence, and be in great jeopardy at ſome time
or other of ſhedding innocent blood : ſo he that is very forward, when the lar-
fulneſs of anything is called in queſtion, upon ſome colourable exceptions there-
againſt
, ſtraightways to cry it down, and to pronounce it unlawful; can hardly
avoid the falling oftentimes into Error, and ſometimes into Uncharitablenejs
.
Pilate, though he did Jeſus much wrong afterward, yet he did him ſome right
onward, when the Jews cryed out Crucifige, Away with him, crucifie him ; in
Mat. 27. 22, replying for him, i ps reinór, Why, what evil hath be done? Doth our Lapo judge
Joh. 7. 51.
a man before it hear him, and know what he doth? Was Nicodemus his Plea, Joh.
7. I wonder then by what Law thoſe men proceed, who judge ſo deeply, and
Jude v. 10. yet examine ſo overly : Speaking evil of thoſe things they know not, as St. Jude ;
and anſwering a matter before they hear it, as Solomon ſpeaketh. Which in his
judgment is both folly and Mame to them : as who ſay, there is neither Wit nor
Honeſty in it
. The Prophet Iſaiah, to ſhew the righteouſneſs and equity of
Iſa. II. 3, 4. Chriſt in the exerciſe of his Kingly Office, deſcribeth it thus, Iſa. 11. He ſhall not
judge after the light of his eyes, neither reprove after the hearing of his ears : but
with righteouſneſs ſhall he judge the poor, and reprove with equity : Implying that
where there is had a juſt regard of righteouſneſs and equity, there will be had al-
ſo a due care not to proceed text ofevaccording to our
first apprehenſion of things,
as they are ſuddenly repreſented to our eyes or ears, without further examinati-
on. A fault which our Saviour reproveth in the Jews, as an unrighteous thing,
when they cenfured him as a Sabbath-breaker without cauſe; Judge not accord-
Joh. 7. 24. ing to the outward appearance, but judge righteous Judgment, Job.7.
23
Prov. 18. 13.
1
1
12. All this will eaſily be granted, may ſome ſay, where the caſe is plain.
But ſuppoſe when the Lawfulneſs of ſomething is called in queſtion, that there
be probable Arguments on both ſides, ſo as it is not eaſie to reſolve, whether
way
rather to encline: Is it not, at leaſtwiſe in that caſe, better to ſuspect it
may
be
unlawful, than to preſume it to be lavoful? For in doubtful caſes via tutior, it is
beſt ever to take the ſafer way." Now becauſe there is in moſt men a wondrous
aptneſs to ſtretch their liberty to the utmoſt extent, many times even to a licenti-
onſneſs; and ſo there may be more danger in the enlargement, than there can
· be in the reſtraint of our liberty: it ſeemeth therefore to be the ſafer error, in
doubtful caſes to judge the things unlawful, ſay that ſhould prove an error; ra-
ther than to allow them lawful, and yet that prove an error.
13. True it is, that in hypotheſi, and in point of practice, and in things not
enjoyned by Superiour Authority, either Divine or Humane ; it is the ſafer way
(if we have any doubts that trouble us) to forbear the doing of them, for fear
prove unlawful, rather than to adventure to do them, before we
be
they ſhould
1
A
1
1 Cor. 10. 23.
The Eleventh Sermon.
511
i
Naz orat. 25.
Sen. I. con
trov. 5.
be well ſatisfied that they are lawful. As for example, if any man ſhould doubt
of the lawfulneſs of playing at Cards, or of Dancing either ſingleor mixt, (al-
though I know nojuſt cauſe why any man ſhould doubt of either, ſevered from
the abuſes and accidental conſequents ;) yet if any man ſhall think he hath juſt
cauſe fo todo: that man ought by all means to forbear ſuch playing or dancing,
till he can be ſatisfied in his own mind, that he may lawfully uſe the ſame. The
Apoſtle hath clearly reſolved the caſe, Rom. 14. that be the thing what it cant
be in it ſelf, yet his very doubting maketh it unlawful to him, ſo long as he re-
maineth doubtful : becauſe it cannot be of faith; and whatſoever is not of faith Rom. 14. 23.
is fin.
Thus far therefore the former allegation may hold good; ſo long as we
conſider things but in hypotheſi; that is to ſay, only ſo far forth as concerneth
our own particular in point of practice: that in theſe doubtful caſes, it is ſafer to
be too ſcrupulous than too adventurous.
14. But then, if we will ſpeak of things in theſi (that is to ſay, taken in their
general nature, and conſidered in themſelves, and as they ſtand deveſted of all
circumſtances :) and in point of judgment, ſo as to give a poſitive and determi-
nate Sentence either with them, or againſt them: there I take it the former al-
legation of Via tutior, is ſo far from being of force, that it holdeth rather the
clean contrary way. For in bivio dextra : in doubtful caſes, it is ſafer erring
(a) the more charitable way. As a Judge upon the Bench had better (b) acquit ten (a)ev Tois du-
Malefactors if there be no full proof brought againſt them, than condemn but sebórces vois
one innocent perſon upon mere preſumptions. And this ſeemeth to be very rea-pindy Sewnol.
fonable. For as in the Courts of Civil Justice, men are not ordinarily put to
themſelves honest men, but the proof lyeth on(c)the accuſers part; and it fententias mi-
Inter difpares
prove
is ſufficient for the acquitting of any man in foro externo, that there is nothing of tior vincat.
moment proved againſt him: (for in the conſtruction of the Law every man is
preſumed to be an honeſt man, till he be proved otherwiſe:) But to the con- (b) * Satius est
demning of a man there is more requiſite than fo : bare ſuſpicions are not e- impunitum re
.
nough, no nor ſtrong prefumptions neither; but there muſt be a clear and full e- nocentis quam
vidence, eſpecially if the trial concern life. So in theſe moral trials alſo in foro innocentem
interno, when enquiry is made into the lawfulneſs, or unlawfulneſs of Humane abfentem. it. de
Acts in their ſeveral kinds: it is ſufficient to warrant any A& in the kind to be (d) pænis
.
lawful, that there can be nothing produced from Scripture or ſound Reaſon to (9) Aktori, in-
cumbit probao
prove it unlawful. For ſo much the words of my Text do manifeſtly import, tio
.
All things are lawful for me. But to condemn any act as ſimply and utterly un-(d) certe ve-
lawful in the kind; remote conſequences and weak deductions from Scripture- Jumeisje quick
Text ſhould not ſerve the turn: neither yet reaſons of inconveniency or inexpe- quid non probie
diency, though carrying with them great ſhews of probablity. But it is requi- Chamier
.
ſite that the unlawfulneſs thereof ſhould be (e) ſufficiently demonſtrated, either 1 panſtrat.
from expreſs and undeniable teſtimony of Scripture, or from the clear light of Cathol. lib. 9.
.
natural reaſon; or at leaſtwiſe from ſome Concluſions, properly, directly, and Licita funt,
evidently deduced therefrom. If we condemn it before this be done, our judg- que nullo pre-
ment therein is raſh and unrighteous.
15. Nor is that all : I told you, beſides the unrighteouſneſs of it in it ſelf
, conjug. cap.
that it is alſo of very noiſom and perilous conſequence many ways. Sundry the prohibita li.
evil and pernicious effects whereof, I deſire you to take notice of : being many cent. Cajetan.
I ſhall do little more than name them; howbeit they well deſerve a larger dir-
(e)μη πρότι-
covery. And firſt it produceth much Uncharitableneſs. For although diffe-ev mees ei
rence of judgment ſhould not alienate our affections one from another : yet dai-pas
čupépetr,
ly experience ſheweth it doth. By reaſon
of that ſelf-love
, and envy, and o-zés e mosca-
ther corruptions that abound in us; it is rarely ſeen that thoſe men are of one {es q évay tulo
heart, that are of two minds. St. Paul found it ſo with the Romans in his time: nelin hom.24.
whileft ſome condemned that as unlawful, which others practiſed as lawful ;
they
+
.
1
cepto Dei pro-
bibentur. Aug.
de adulter.
in i Cor. 6.
S
1 Cor. 10. 23.
en
t is
t
A
t
512
Ad Aulam,
I
they judged one another, and deſpiſed one another, perpetually. And I doubt
Jer. 17.9.
not, but any of us, that is any-whit-like acquainted with the wretched deceit.
fulneſs of mans heart, may eaſily conclude how hard a thing it is (if at all poſti-
ble) not to think ſomewhat hardly of thoſe men, that take the liberty to do
ſuch things as we judge unlawful. As for example: “If we ſhall judg all walk-
ing into the fields, diſcourſing occaſionally on the occurrency of the times, dreš
ſing of meat for dinner or ſupper, or even moderate recreations on the Lords day,
to be greivous prophanations of the Sabbath; how can we chuſe but judg
" thoſe men that uſe them to be grievous prophaners of Gods Sabbath ? And if
“ ſuch our judgment concerning the things ſhould after prove to be erroneous :
" then can it not be avoided, but that ſuch our judgment alſo concerning the
perſons inuſt needs be uncharitable.
16. Secondly, this mil-judging of things filleth the world with endleſs nice-
ties and diſputes; to the great diſturbance of the Churches peace, which to every
good man ought to be precious. The multiplying of Books and Writings pro and
con, and purſuing of Arguments with heat and oppoſition, doth rather lengthen
than decide Controverſies; and inſtead of deſtroying the old, begetteth nem
ones: whiles they that are in the wrong out of obſtinacy will not, and they that
ſtand for the truth out of conſcience dare not, may not yield; and ſo ſtill the
War goeth on.
17. And as to the publick peace of the Church, ſo is there alſo thirdly by this
means great prejudice done to the peace and tranquility of private mens confiż-
ences : when by the peremptory Döstrines of ſome ſtrict and rigid Mafters, the
ſouls of many a well-meaning man are miſerably diſquieted with a thouſand
unneceſſary fcruples, and driven ſometimes into very woful perplexities. Surely
Mat. 23: 3, it can be no light matter, thus to lay heavy burdens upon other mens ſhoulders
,
Mat. 7."14. and to caſt a ſnare upon their conſciences, by making the narrom way to heaven
(a) 58 vós (a) narrower than ever God meant it.
νομιμώτερα.
18. Fourthly, hereby Chriſtian Governours come to be robbed of
great
part of that honour that is due unto them from their people; both in their Affe-
&tions, and Subje&i ion. For when they ſhall ſee cauſe to exerciſe over us that
power that God hath left them in indifferent things, by commanding ſuch or
ſuch things to be done; as namely, wearing of a Surplice, kneeling at the
Communion, and the like:if now wein our own thoughts have already pre-
judged any of the things ſo commanded to be unlawful; it cannot be but our
I Tim. 2. 1,2. hearts will be fowred towards our Superiours, in whom we ought to rejoyce :
and inſtead of bleſſing God for them, (as we are bound to do, and that with
Jude ver. 8. hearty chearfulneſs; we ſhall be ready to ſpeak evil of them, even with open
mouth, fo far as we dare for fear of being fhent. Or ifout of that fear we do it
but indirectly and obliquely; yet we will be ſure to do it in ſuch a manner, as if
we were willing to be underſtood with as much reflection upon authority as may
be. But then as for our Obedience, we think our felves clearly diſcharged of
that: it being granted on all hands (as it ought) that Superiours commanding
unlawful things, are not therein to be obeyed.
19. And then (asever one evil bringeth on another) ſince it is againſt all rea-
ſon that our Error Thould deprive our Superiours of that right they have to our
obedience, (for why ſhould any man reap or challenge benefit from his own
ACH ?) we do by this means fifthly exaſperate thoſe that are in authority, and
Ecclef
. 10. 4• make the ſpirit of the Ruler riſe againſt us, which may hap to fall right heavy on
us in the end. All power we know, whether Natural or Civil, ſtriveth to main-
tain it felf at the height, for the better preſerving of it ſelf : the Natural from de-
cay; and the Civil from contempt. When we therefore withdraw from the
higher powers our due obedience, what do weother than pull upon our ſelves their
just diſpleaſurez and put into their hands the opportunity (if they ſhall but be as
ready
Naz, orat. 26.
a
}
!
1
1
1
1 Cor. 10. 23.
The Eleventh Sermon.
513
7
-) Homer Iliad.
a.
$
>
S
{
ready to take it, as we are to give it) rather to extend their power. Whereby if
we fúffer in the concluſion, (as not unlike we may; (a) xgelaran gas Balorados-
whom may we thank for it but our ſelves?
20. Sixthly, by this means we caſt our ſelves upon ſuch ſufferings, as (the
cauſe being naught) we can have no ſound comfortin. (6) Cauſa, non paſſio, we bắcum mar.
know: it is the cauſe maketh a true Martyr or Confeſſor, and not barely the ſuffe- ryrem faciat,
ring. He that ſuffereth for the Truth, and a good cauſe, ſuffereth as a Chrifti. non pæna, ſed
an; and he need not be aſhamed, but may exult in the midſt of his greateſt ſuf- 61.& ep. 165.
ferings ; chearing up his own heart, and glorifying God on that behalf
. But he
1 Pet. 4. 16.
that Tuffereth for his Error, or Diſobedience, or other raſhneſs; buildeth his com-
fort upon a fandy foundation : and cannot better glorifie God, and diſcharge
a good conſcience, than by being aſhamed of bis fault, and retracting it.
21. Seventhly, hereby we expoſe not our felves only (which yet is fome-
thing;)but ſometimes allo (which is a far greater matter)the whole Reformed Re-
ligion by our default, to the inſolent jeers of Atheiſts, and Papists, and other
prophane and ſcornful ſpirits. For men that have Wit enough, and to ſpare,
but no more Religion than will ſerve to keep them out of the reach of the Laws;
when they ſee ſuch men as pretend moſt to holineſs to run into ſuch extravagant
opinions and practices, as in the judgment of any underſtanding man are mani-
feſtly riditulous : they cannot hold but their Wits will be working; and whilſt
they play upon them, and make themſelves ſport enough therewithal, it
ſhall go hard but they will have one fling among, even at the power of Religion
too. Even as the Stoicks of old, though they ſtood mainly for vertue ; yet be-
cauſe they did it in ſuch an uncouth and rigid way, as ſeemed to be repugnant
not only to (a) the manners of men, but almoſt to common ſenſe alſo: they gave a Senſus cu-
occaſion to the Wits of thoſe times, under a colour of making themſelves mer- juſque, & nae
ry with the Paradoxes of the Stoicks to laugh even true vertue it ſelf out of coun- tura rerum,
atq; ipſa veri-
tenance.
22. Laſtly
, (for why ſhould I trouble you with any more? Theſe are enow:) 4 de finib.
Senfus more-
by condemning ſundry indifferent things, and namely, Church Ceremonies as
unlawful ; we give great ſcandal to thoſe of the Separation, to their farther con- Hor. 1. Sat. 3.
firming in that their unjuſt Schiſm. For why ſhould theſe men, will they ſay,
(and for ought I know; they ſpeak but reaſon;) why ſhould they who agreeſo
well with us in our Principles, hold offfrom our Concluſions? Why do they yet
hold communion with, or remain in the boſom of that Church, that impofeth
ſuch unlawful things upon them? How are they not guilty themſelves of that
luke-warm Laodicean temper, wherewith they ſo often, and ſo deeply charge o.
Rev. 3. 16.
thers? Why do they halt ſo ſhamefully between two opinions ? if Baal be God,
and the Ceremonies lawful: why do not they yield obedience, chearful obedi- 1 King.18.11.
ence, to their Governours, ſo long as they command but lawful things ? But if
Baal be an Idol, and the Ceremonies unlawful, as they and we conſent : Why
do they not either ſet them packing, or (ifthey cannot get that done) pack them-
ſelves away from them as faſt as they can, either to Amſterdam,or to ſome other
place ? The Objection is ſo ſtrong: that I muſt confeſs for my own part, If I could
ſee cauſe to admit of thoſe principles,whereon moſt of our Non-Conformers,and
ſuch as favour them, ground their diſlike ofour Church-Orders and Ceremonies,
I ſhould hold my ſelf in all conſcience bound (for any thing I yet ever read or
heard to the contrary) to forſake the Church of England, and to fly out of Baby-
lon, before I were many weeks older.
23. Truly, Brethren, if theſe unhappy fruits were but accidental events on-
ly, occaſioned rather than cauſed, by ſuch our opinions ; I ſhould have thought
the time miſ-ſpent in but naming them : ſince the very best things that are, may
by accident produce evil effects. But being they do in very truth naturally and
unavoidably
i as clamat.Cic.
que repugnant.
1
Vy V
V
.
1
!
1 Cor. 10. 23.,
514
Ad Aulam,
unavoidably iſſue therefrom, as from their true and proper cauſe : I cannot but
earneſtly beſeech all ſuch as are otherwiſe minded, in the bowels and in the
name of the Lord Jeſus Chriſt, and by all the love they bear to Gods holy trutb,
which they ſeem ſo much to ſtand for; to take theſe things into their due con-
ſideration, and to lay them cloſe to their conſciences. Aud as for thoſe my
brethren of the Clergy, that have moſt authority in the hearts of ſuch as byaſs
too much that way, (for they only may have ſome hope to prevail with them;
the reſt are ſhut out by prejudice:) if I were in place where, I fhould require
and charge them, as they will anſwer the contrary to God, the Church, and
their own Conſciences; that they would approve their faithfulneſs in their Mi-
niſtry; by giving their beſt diligence to inform the judgments of Gods people
aright, as concerning the nature and uſe of indifferent things : and (as in love
Lev. 19. 17. to their ſouls they are bound) that they would not humour them in theſe their
pernicious errors, nor ſuffer them to continue therein for want of their rebuke,
either in their publick teaching, or otherwiſe as they ſhall have opportunity
thereunto in private diſcourſes.
24.
But
you
will ſay, if theſe things were ſo, how ſhould it then come to
paſs, that ſo many men, pretending to Godlineſs, (and thouſands of them doubt.
ſets ſuch as they pretend ; for it were an uncharitable thing to charge them all
with hypocriſie :) ſhould ſo often and ſo grievouſly offend this way? To omit
thoſe two more univerſal cauſes ; Almighty God's Permiſſion firſt, whole good
pleaſure it is, for ſundry wiſe and gracious ends, to exerciſe his Church, during
1 Cor. 11. 19 her warfare here, with Hereſies, and Schiſms, and Scandals : And then the wi.
Luke 17. 1. lineſs of Satan, who cunningly obſerveth, whether way our hearts incline moſt,
to looſeneſs, or to ſtrict nefs; and then frameth his Temptations thereafter: So he
can but put ús cut of the way; it is no great matter to him, on whether hand it
be: he hath his end howſoever. Nor to infiſt upon ſundry more particular
cauſes : as namely, a natural proſeneſs in all men to ſuperſtition : in many an
affectation of ſingularity, to go beyond the ordinary ſort of people in ſomething
or other; the difficulty of ſhunning one, without running into the contrary ex-
treme ; the great force of Education and Cuſtom ; beſides manifold abuſes, of-
fences and provocations, ariſing from the carriage of others; and the rett: I ſhall
note but theſe two only, as the two great fountains of Error, (to which alſo
moſt of the other may be reduced) Ignorance and Partiality: from neither of
which Gods deareſt Servants and Children are in this life wholly exempted.
1
1
barco
Mat. 22. 29.
de orator.
25. Ignorance firſt is a fruitful mother of Errors. (Teerr, not knowing the
Scriptures, Mat. 22.) Yet not ſo much Groſs Ignorance neither : I mean not
that. For your mere Ignaro's, what they err, they err for company : they
judge not at all; neither according to the appearance, nor yet righteous judg-
ment. They only run on with the herd, and follow as they are led, be it right
or wrong; and never trouble themſelves farther. But by Ignorance I mean
a— hominum (a) weakneſs of judgment, which conſiſteth in a diſproportion between the
leviter credi- affeči ions, and the underſtanding : when a man is very (6) earnest, but withall
torum Cic 3. very ſhallow : readeth much and heareth much, and thinketh that he know-
b θερμότης
ech much, but hath not the judgment to ſever truth from falfhood, nor to diſ-
gaeis aózo cernbetween a ſound Argument and a captious Fallacy. And ſo for want of abi-
lity to examine the foundneſs and ſtrength of thoſe principles, from whence he
θερμότης fetchath his Concluſions; he is eaſily carried away xevois aópois, as our Apoſtle
elſewhere ſpeaketh, with vain words, and empty arguments, As St. Auguſtine ſaid
of Donutus, (c) Rationes irripuit, he catcheth hold of ſome reaſons, (as wranglers
C Aug Stin 4. will catch at a ſmall thing, rather than yield from their opinions) quas conſideran-
deal peonat. 5.tes, veriſimiles effe potius quam veras invenimus ; which faith he, we found to
have more ſhemo of probability at the firſt appearance, than ſubſtance of truthafter
they were well conſidered of.
26. And
Striciuns
αχT.
했
​à moldar
Naz. orar.25.
Eph. 5 6.
1 Cor. 10. 23.
The Eleventh Sermon. .
525
3
.
.
26. And I dare ſay, whoſoever ſhall peruſe with a judicious and unpartial
eye moſt of thoſe Pamphlets, that in this daring age have been thruft into the
World, againſt the Ceremonies of the Church, againſt Epiſcopal Government ;
(to paſs by things of leſſer regard and uſefulneſs, and more open 'to exception
and abuſe; yet ſo far as I can underſtand, unjuſtly condemned as things uiterly
unlawful ; ſuch as are luforious lots, dancing, Stage-plays, and ſome other things
of like nature;) When he ſhall have drained out the bitter invectives, un-
mannerly jeers, petulant girding at thoſe that are in authority, impertinent di-
greſſions, but above all thoſe moft bold and perverſe wreſtings of holy Scripture,
wherewith ſuch books are infinitely ſtuff'd, he ſhall find that little poor re-
mainder that is left behind, to contain nothing but nevés aógias, vain words and
empty arguments. For when thele great undertakers have fnatcht up the buck-
lers as if they would make it good againſt all comers, that ſuch and ſuch things
are utterly unlawful ; and therefore ought in all reaſon and conſcience, to bring
ſuch proofs as will come up to that concluſion : Quid dignum tanto ? Very fel-
dom ſhall you hear from them any other arguments, than ſuch as will conclude
but an Inexpediency at the moſt. As, that they are apt to give Scandal; that
they carry with them an appearance of evil; that they are often occaſions of fin;
that they are not commanded in the Word; and ſuch like. Which Obječtions,
even where they are just, are not of force, (no not taken all together, much leſs
any of them ſingly) to prove'a thing to be utterly unlawful. And yet are they
glad many times rather than fit out, to play very ſmall game, and to make uſe
of Arguments yet weaker than theſe, and ſuch as will not reach ſo far as to prove
a bare inexpediency. As, that they are invented by Heathens; that they have
been abuſed in Popery ; and other ſuch like. Which to my underſtanding is a
yery ſtrong preſumption, that they have taken a very weak cauſe in hand, and
ſuch as is holy deſtitute of ſound proof: For if they had any better Argu-
ments, think ye we ſhould not be ſure to hear of them.
1
2 Tim. 3.7.
27. Marvel not therefore, if I charge them with Ignorance : although in
their Writings ſome of them may ſhew much variety of reading, and other
(As Parker,
pieces of learning and knowledge. For if their knowledge were even much Dioclavius
,
more than it is, yet if it ſhould not hold pace with their zeal, but ſuffer that @c.)
to out-run it: there ſhould be ſtill in them that diſproportion that before Iſpake
of: and they might ſo far forth be ranked with thoſe filly women our Apoſtle
ſpeaketh of,“ (for ſuch diſproportion is very incident to the weaker Sex) that are
ever learning, but are never able to come to the knowledge of the truth. And
this kind of ignorance is evermore very troubleſome ; and hath been the raiſer of
moſt of thoſe ſtirs, that ſo much diſquiet either whole Churcbes, or particular
Congregations : as the lame horſe ever raiſeth the moſt dust; and (a) the faſter a Zelus abſq;
he putteth on ſtill the more duft. Have you obſerved any men to be ful
any men to be fuller of ſcientia, quo
molestation in the places where they live; than thoſe that have been ſomewhat irruit, & gra.
towards the Law, or having ſome little ſmattering therein, think themſelves for virus corruit,
that a great deal wiſer than the reſt of their Neighboạrs? Although fuch buſie Ila
. Serm 4.
Spirits for the moſt part make it appear to the World before they have done,
that they had but juſt ſo much Law, as would ſerve them to vex their neighbours
withal in the mean time, and undo themſelves in the end. Zeal is a kind of fire.
An excellent creature Fire, as it may be uſed; but yet may do a great deal of
miſchief too, as it may be uſed; as we uſeto ſay of it, that it is a good Servant,
but an ill Master. A right Zeal, grounded upon certain knowledge, and guided
with godly diſcretion, like fire on the hearth, is very comfortable and ſervicea-
ble: but blind or undiſcreet zeal, like fire in the thatch, will ſoon fet all the
houſe in a combuſtion.
veheinentius
1
V y v 2
28. So
,
1
1
ش
1 Cor. 10.23.
1
!
1
1
>
1
b Timotheus
!
I Tim.
5. 21.
516.
Ad Aulam,
28. So much for Ignorance, the firſt great Fountain of Error: the other is
Partiality. And this is cauſa cauſarum : much of that ignorance and ill-govern-
ed zeal, from which ſo many other errors ſpring, doth it ſelf ſpring from this
corrupt Fountain of Partiality
. Which maketh the Error ſo much the worſe ;
and the judgment ſo much the more unrighteous. For where an Error proceedeth
merely from weakneſs, though it cannot be therefore excuſed, much leſs ought
to be therefore cheriſhed; yet may it be even therefore pitied,
(a) horum
fimplicitas miſerabilis
a Juvenal.
Satyr. 2.
and the rather born with for a time. But if it ſhall once appear, that partiality
runneth along with it, or eſpecially that it proceedeth from partiality; this
renders it odious both to God and Man. St. Paul therefore, well knowing
what miſchiefs would come of it, if Church Governours in the adminiſtration of
their weighty callings ſhould be ſwayed with partial affections, either for or a-
gainst any,layeth a great charge upon (b)Timothy,whom he had ordained Biſhop
Ephefiorum of Epheſus, and that with a moſt deep and folemn obteſtation, by all means to
Epiſcopus or- beware of Partiality. (I charge thee before God and the Lord Jesus Christ, and
dinatis á B. the ele&f Angels, that thou obſerve theſe things, without preferring one before another,
de Script. Ec. doing nothing by partiality, 1 Tim. 5.)
clef. cap. II.
29. And reaſon good ; there being ſcarce any thing more directly contrari-
ous to the Rules of Charity, Equity and Justice, than Partiality is : as might be
eaſily ſhewn, if we had time for it. And yet as unjust, unequal, and uncharita-
ble as it is, the world aboundeth with it for all that. Not to inſtance in the
writing of Hiſtories, handling of Controverſies, diſtribution of Rewards and
Puniſhments, and other particulars : Take but a general view of the ordinary
paſſages of moſt mens lives, either in the carriage of their own, or in the cenju-
ring of other mens actions; and you ſhall find partiality to bear no little ſway, in
a Nemo non est moſt of the things that are done under the Sun.The truth is, we are(a) all partial:
jude. Senec,2, and ſhall be as long as we live here, more or leſs
. For Partiality is the Daughter
de Benef. 26. of Pride and Hypocriſie : both which are as univerſally ſpread, and as deeply and
som en stor
dels inſeparably rooted in our nature, as any other corruptions whatſoever. Pride
ever maketh a man to look at himſelf and (b) his own party with favour ; and at
mfuas ex say the oppoſites either with envy, if they be above him; or if below him, with
Naz. orat. 27. Scorn: and how can ſuch a man chuſe but be partial ? And Hypocriſie ever lean-
eth nail : it will make a man halt before his beſt friends, and when faineſt
he would be thought to go upright. The ſpying of motes in our brothers eye,
and baulking of beams in our own (which is Partiality) our Saviour therefore
Luk. 6. 42. chargeth with Hypocriſie, (Thou Hypocrite, firſt caſt the beam out of thine own eye,
Luk. 6) And St. James coupleth them together, as things that ſeldom goaſun-
Jam. I. 14. der ; ásta'xectos, evUTIOneTOS
, without partiality and without Hypocriſie
.
30. Befides theſe two internal cauſes (Pride and Hypocriſie) from within,
which firſt breed it; there are ſundry other external cauſes of Partiality from
a Id ſapit u without, which after it is bred, help to feed it and increaſe it. One whereof is
nufqui fos quod the great force of Education and Cuſtom; which commonly layeth ſuch ſtrong
me yra vsebov. anticipations upon the judgment, that it is a matter of great difficulty to
To en acestea work out thoſe (a) firſt impreſſions afterwards by any ſtrength of reaſonzor but ſo
much as to bring us to ſuſpect there can be any error in thoſe things, where-
piès siej w sos to our ears have been ſo long enured. Another is, that which the Apoſtle cal-
Museov pisawleth the having of mens perſons in admiration : when we have ſuch a high
W own botar opinion of ſome men, as to receive whatſoever they deliver, as the un-
Naz. Orat. 1. doubted Oracles of God, though wanting both partiality and proof; and ſuch
Jude v. 16.
a prejudice again on the other ſide againſt ſome others, though perhaps of
better
ον άπαν -
on a
egy, T8s 6:-
κοθεν λογισ-
}
1
1 Cor. 10. 23.
}
517
The Eleventh Sermon.
1
better worth and founder judgment than the former, as to fufpect every thing
that cometh from them (eſpecially if it do not sapere ad palatum) be it laid
down never ſo clearly, proved never ſo fubftantially. But I muſt omit both
theſe, and the reſt : only one I cannot chufe but name, becauſe it ſo much con-
cerneth this point of lawfulneſs, whereof we now ſpeak; and it belongeth alſo to
this laſt mentioned branch of admiring mens perſons. And that is, the
great
credit that is uſually given to ſuch Divines, as in their Expoſitions of the Com-
mandments, or other Treatiſes concerning Caſes of Conſcience, have ſet a Non li-
cet upon very many things, and that with very much confidence, and yet upon
very weak grounds. Yea, ſo corruptibly or ſlightly, is that uſeful part of Divi-
nity handled by moſt that have travelled therein, cicher in the Romijhor Rea
formed Churches; that ſcarce is to be found one juſt volume in that kind; able
to give ſatisfaction to a Reader, that is both rational and conſcientious, in fundry
weighty points: and namely in thoſe two, than which there are few of more
general uſe in our daily converſation ; to wit, the point of Chriſtian Liberty,
and the point of Chriſtian Subje&tion. By means whereof, many of them that
ſhould teach others better, are many times themſelves miſ-taught : and ſo the
blind leading the blind, both Teachers and People are plunged deep either in
Superſtition, or Diſobedience, or both, before they ever ſo much as miſtruſt
themſelves to have ſtepped awry. But of this enough.
/
1
1
23.
1
31. In this former clauſe of my Text, beſides the things whereof we have hi-
thereto ſpoken (tráv Ta, All things:) the Apoſtle expreffing of his own perſon meva
que peor not only all theſe lawful, but all lawful for me; though I will not preſs
it much, yet may not be wholly neglected. There is an opinion taken up in this
laſt age, that hath paſſed for current amongſt many, grounded upon one mif
underſtood paſſage in this Epiſtle; but is indeed both falje in it ſelf, and dange- 1 Cor. 3. 22,
rous in the conſequents: namely this, that the godly regenerate have a full right
to all the creatures; but wicked and unregenerate men have right to none, but
are malæ fidei poſſeſſores, intruders and ufurpers of thoſe things they have, and
ſhall at the day of judgment be anſwerable, not only for their abuſing of them,
but even for their very poſſeſſing of them. Poſſibly ſome may imagine (yet none
but they whoſe judgments are fore-ſtalled with that fancy) that theſe words of
our Apoſtle look that way; and that there lieth an Emphaſis in the Pronoun,to
this ſence : All things are lawful for me ; but not ſo for every man. Being a
godly and regenerate man, and engraffed into Chriſt by faith, I have a right and
liberty to all the Creatures, which every man hath not.
32. But to feign ſuch a fence to theſe words, beſides, that it ſeemetb appa-
rently to offer force to the Text, it doth indeed quite overthrow the Apoſtles'
main purpoſe in this part of his diſcourſe: which is, to teach the Corinthians, and
all others, to yield ſomething from their lawful liberty for their brethrens fakes,
when they ſhall ſee it needful ſo to do, either for the avoiding of private
ſcandal,
or for the preſervation of the publick peace. So that the Apoſtle certainly here
intended to extend our liberty to the Creatures, as far and wide, in reſpect of
the perſons, as of the things : as if he had ſaid, All things are lawful for all men.
The interlinear Gloſs is right here, Quod ſibi dicit licere, innuit & de aliis. We
know it is an uſual ching, as in our ordinary ſpeech, ſo in the Scriptures
too ; in framing objections, in putting caſes, and the like, to make the inſtance
perſonal, where the aim is general. As Rom. 3. If the truth of God have abound- Rom. 3. 7.
ed through my lye unto his glory,why am I alſo judged as a finner? That is, through
my lye, or any mans elſe: Why either I, or any man elſe ? So after in this
Chapter;Why is my liberty judged and why am I evil Spoken of --? Mine or a-
ny, mans elle? I, or any man eller And ſo in a hundred places more.
}
1
I Cor. 10.29.
ibid. 30.
33. There
518
1 Cor. 10. 23.
1
Ad Aulam,
A
A
33. There is no great neceſſity therefore, for ought I fee, that we ſhould
place any Emprhaſis at all in the Pronoun poí. Or if we do, itmuſt.then be un-
derſtood, as if the Apoſtle intended thereby, not to exclude others: (Thus All
things are lawful for me, that is
, for me rather than for ſome others :) but only
to include himſelf; as thus, All things are lawful for me, that is, for me alſ
as well as for others. He did not conceive, that his Apoftolical Calling did
any
whit either imfringe his Chriſtian liberty, or abridge it; but that notwithſtand-
Rom. I. ': ing he was ſet apart for the ſervice of Chriſt in the work of the Miniſtry, he had
dipweoul
C. ſtil the ſame fulneſs of power and right that ever he had, or thatany other per-
ſon had to all the good Creatures of God. St. Paul was content.tofor bear his pom-
er in ſome things : But he would not forgo it though in any thing. Henſed his
1 Cor.9.19&c. liberty indeed very ſparingly, but yet he maintained it moſt foutly. Am I not
an Apoſtle ? Am I not free? Have we not power to eat and drink as well as others?
To lead about a Sister, a Wife as well as others? To forbear working as well as e-
thers? In the Chapter before this.
34. I find not any where in Scripture, that the Prieſthood of the Goſpel doth
render a man incapable of any thing, whereunto he hath either a natural,
or civilliberțy: but that whatſoever is lawful for any other man to do, is lawful
for a Church-man to do, notwithſtanding his Miniſterial Office and Calling.
What is decent and expedient for a Miniſter of the Goſpel to do, that is quite a-
nother buſineſs: I ſpeak ņow only of lawfulneſs, which reſpecteth the things
themſelves only, conſidered in their own nature, and in the general, without re-
lation either to the opinions and faſhions of times and places, which is the mea-
ſure of decency; or to ſuch particular circumſtances, as attend particular actions,
which ought to be the meaſure of Expediency.
35. For a grave Clergy-man to wear a green ſuit, a Cap and Feather, and
a long Lock on the one ſide; or to work journey-work in ſome mechanick or
manual trade, as with a Maſon, Carpenter, or Shoemaker : as things are now
ſetled among us, no wiſe man can think it either decent of expedient. Yer
that decency and expediency ſet aſide, no man can truly ſay, that the doing of
any of this is ſimply unlawful. For why might not an Engliſh Minister, if he
were Priſoner in Turkey, to make an eſcape, diſguiſe himſelf in ſuch a habit as
aforeſaid ; which if it were fimply unlawful, rather than to do it, he ſhould dye
a thouſand deaths. And why it ſhould not be as lawful now for a Miniſter,
as it was once for an Apoſtle, to work journey-work, to make Shoes now,
then to make Tents, (if it might ſtand with decency and expediency now, as
well as then :) let him that can, ſhew a reaſon. “Let them look how they
6 will anſwer it therefore, that make it unlawful for Prieſts, either to mar-
ry, as ſome do: or to be in commiſſion of the peace , as ſome others do: as
if either the ſtate of Wedlock , or the exerciſe of Temporal Juriſdi&ion, were
“ inconſiſtent with holy Orders. When the maintainers of either Opinion ſhall
"ſhew good Text for what they teach, the cauſe ſhall be yielded : but till
" that be done, they muſt pardon us if we appeal them both of Pharifaiſm,
in teaching for Doctrine mens Precepts. So long as this Text ſtands in the Bi-
“ ble unexpunged, All things are lawful for me : if any man either from Rome,
or eiſewhere, nay, if an Angel from Heaven, ſhould teach either of thoſe
things to be unlawful, and bring no better proof for it than yet hath been
" done, he muſt excuſe me if I ſhould not be very forward to believe
as
Ads 18.3.
IC
C6
Mat. 15.9.
66
cí
6 him.
36. Well, you ſee the Apoſtle here extendeth our liberty very far in
indifferent things; without exception either of things or perſons : All things
lawful,
1 Cor. IO. 23.
The Eleventh Sermon.
}
519
3
1
7
S
lawful, and lawful for all men. In the aſſerting of whích liberty, if in any thing
I have ſpoken at this time, I may ſeem to any man to have ſet open a wide gap
to carnal licentiouſneſs : I muſt entreat at his hands one of theſe three things ; and
the requeſt is but reaſonable. Either Firſt, that all prejudice and partiality
laid aſide, he would not judge verøfar, according to the appearance, but ac- Joh. 76241
cording to right and truth; and then I doubt not but all ſhall be well enough.
Or Secondly, that he would conſider, whether theſe words of our Apoſtle, ta
ken by themſelves alone, do not ſeem to ſet open the gap as wide, as I or any
man elfe can ſtretch it; Omnia licènt, All things are lawful for me. Or that
Thirdly
, he would at leaſt-wiſe ſuſpend bis judgment, till i ſhall have handled
the latter clauſes of my Text alſo, wherein our liberty is reſtrained, as it is here
extended. Then (which may be ere long, if God will) he ſhall poſſibly find
the gap, if any ſuch be, ſufficiently ſtopped up again, to keep out all carnal lie
centiouſneſs, and other abuſe of Chriſtian Liberty whatſoever. In the mean time,
and at all times, God grant us all to have a right judgment, and to keep a good
conſcience in all things.
?
marmor
}
-
A
1
1
1
AD
;
1
1
.
2
521
1
A D
AU L AM
1
1
Sermon XII.
+
1
1
4
1
2
HAMPTON-COURT, Jury 26. 1640.
J
1
1 Cor. 10. 23:
1
i
*
.
But all things are not expedient-
But all things edifier not.
hat
!
He former Clauſe of the Verſe, here twice repeated ( All
things are lawful for me.) containeth the Extenſion; as
theſe latter Clauſes do the Limitation of that Liberty
T
that God hath left us to things of indifferent Nature.
That Extenſion I have already handled; and fet our
Chriſtian Liberty there (where according to the comftant
Doctrine of our Apoftle) I think it Mould ftand. From
what I then delivered, (which I now-repeat not) plain
it was, that the Apoſtle extendeth our Liberty very far,
without exception either of Things or Perfons. All Things lawful, and law-
ful for all men. All the fear was, left by lo aſſerting our liberty, we might
ſeem to fet open a gap to carnal licentiouſneſs. Although there be no great
cauſe for it in reſpect of the thing it ſelf; yet is not that fear altogether need
leſs, in regard of our Corruption : who are apt to turn the very beſt things
into abuſe, and Liberty as much as any thing. Yet that fear need not much
trouble
us,
if we will but take theſe latter Clauſes of the Verſe alfo along with
us, as we ought to do. Where we ſhall find the gap (if any ſuch were)
ſufficiently made up again, to keep out all carnal licentiommeſs, and other abuſe
of Chriſtian Liberty, whatſoever.
2. Of thoſe Clauſes we are now to ſpeak ; But all things are not expedient: But
all things edifie not. Wherein the Apoſtle having before extended our liberty in
the
power, now reſtraineth it in the uſe and exerciſe of that power. Concert-
ing which I ſhall comprehend all I have to ſay in three Obſervations, grounded
ail
upon the Text. Firſt, That the Apoſtle eſtabliſheth the point of lawfulneſs,
before he meddle with that of expediency. Secondly, That he requireth we
Xxx
Ihould
)
TL
522
.
1
Ad Anlam,
1 Cor. 10.23
AA. 3.
Gen. 22. 2.
ſhould have an eye to the expediency alſo of the things we do, not reſting upon
their lawfulneſs alone. And thirdly, that he meaſureth the expediency of lawful
things by their uſefulneſs unto edification. Of which in their order.
3. And firſt, Expediency in St. Paul's method ſuppoſeth lawfulneſs. He taketh
that for granted, that the thing is lawful ; before he enter into any Enquiry
whether it be expedient, yea, or no. For expediency is here brought in, as a
thing that muſt reſtrain and limit us in the exerciſe of that liberty, which God
hath otherwiſe allowed us: but God hath not allowed us any liberty unto una
lavoful things. And this Obſervation is of right good uſe : for thence it will fol-
low,that when the unlawfulneſs of any thing is once made ſufficiently to appear,
all farther enquiry into the expediency or inexpediency thereof muſt thenceforth
utterly ceaſe and determine. Nó conjuncture of Circumſtances whatſoever, can
(1) 8 gadie oues
make that expedient to be done at any time, that is of it ſelf and in the kind (2)
Καλδη, όπου unlawful. For a man to blafpheme the holy Name of God, to facrifice to Idols,
έφυ καλόγ. Eu-
to give wrong ſentence in Judgment, by his power to oppreſs thoſe that are not
rip. Phænis
able to withſtand him, by ſubtilty to over-reach others in bargaining, to take
up arms Coffenſive or defenſive) againſt a lawful Sovereign : none of theſe and
ſundry other things of like nature, being all of them fimply and de toto genere
unlawful, may be done by any man, at any time, in any caſe, upon any
colour
or pretenſion whatſoever ; the expreſs Command of God himſelf only excepted,
as in the caſe of Abraham for ſacrificing his Son. Not for the avoiding of ſcan-
dal, not at the inſtance of any Friend, or command of any Power upon earth;
nor for the maintenance of the Lives or Liberties either of our felves or others;
nor for the defence of Religion ; not for the preſervation of a Church or State:
no nor yet, if that could be-imagined pollible, for the ſalvation of a Soul, no
not for the redemption of the whole world.
4. I remember to have read long ſince a Story of one of the Popes (but who
the Man was, and what the particular Occaſion, I cannot now recal to mind) that
having in a Conſultation with ſome of his Cardinals propoſed unto them the
courſe himſelf had thought of, for the ſetling of ſome preſent Affairs to his moſt
advantage: when one of the Cardinals told him he might not go that way, be-
cauſe it was not according to Juſtice; he made anſwer again, that though it
might not be done per viam Juſtitiæ, yet it was to be done per viam Expedientia.
A diſtinction which it ſeemeth the High Priest of Rome had learn'd of his Prede-
ceffor at Jeruſalem, the High-Prieſt Caiaphas, in a ſolemn conſultation held there,
Joh. 11. 47Joh. 11. There the chief Prieſts and Phariſes call a Council ; and the buſineſs
was, what they ſhould do with Jeſus. If they ſhould let him alone ſo, the people
would all run after him becauſe of his miracles : and then would the Romans
( who did but wait for ſuch an opportunity) make that a pretence to invade their
Country, and to deſtroy both their Religion and Nation. If they ſhould take
away his life, that were indeed a ſure courſe; but Nicodemus had ſtammered
John 7. 51.
them all, for that a good while before, in a former Council at Jeruſalem, Joh. 7.
when he told them that they could not do it by Law; being they had nothing
to lay to his charge that could touch his life.' Up ftandeth Caiaphas then, and
telleth them, they were but too ſerpulous to ſtand ſomuch upon the nice point
of legality at that time : they ſhould let the matter of juſtice go for once, and
conſider what was now expedient to be done, for the preſerving of their
Nation,
and to prevent the incurſions of the Romans. (You know nothing at all, faith he,
nor conſider that it is expedient for us, that one man ſhould die for the People, and
that the whole Nation periſhnot.)
50.
· 5. Whatever Infallibility either of theſe High Prieſts might challenge to
themſelves,
Mar
1
1 Cor. 10. 23.
de ira, 9.
t
leto
The Twelfth Sermon.
523
themſelves, or their flatterers aſcribe to them: it is ſure får ſafer for us to reſt
our judgments upon that never failing Rule of St. Paul, Rom. 3. (ra)We maj sa)Rom.3-8
;
not do evil, that good may come thereof, than to follow them in their wild refolu- vitio adjuvan-
tions. But if we deſire Examples rather ; we cannot have for the purpoſe in da eft. Sen. i.
one man, a more proper Example on the one ſide for our imitation, for a more
fearful Example on the other ſide for our admonition, thap are thoſe two foun-
Nike Actions of David in the matter of Saul, and in the matter of Uriah.
6. As for Saul, two ſeveral times it was in the power of his hands to have flain
him, if he would. In the Cave; he might as eaſily have cut the Thred of his 1 Sain. 24. 4.
Life,as the skirt of his Garment : and in the Trench, as eaſily have taken bis Head 1 Sam. 26. 12.
from off his ſhoulders, as the Spear from beſide his Boulſter, And much might
have been ſaid for the expedieńcy of it too. Saul was his profeſſed, his impla-
cable Enemy ; hunted him from place to place like a Partridge upon the moun.
tains, ſet (nares and traps for him in every corner to deſtroy him ; and all this
without cauſe. Nor was David ignorant of what God had promiled, and Sd.
ling it upon him ; and now, if ever, might ſeem to be a fair opportunity to
bring all that about, now he had him in his hands ; by taking away his Life,
and ſetting the Crown upon his own Head: beſides the accompliſhment of Gods
promiſes, he might ſo provide for his own ſafety, quiet the diſtractions in the
State, turn all the Forces againſt the common Enemy, advance Religion, in ad-
ding honourable Solemnities to the publick Worſhip, and ſettle the Kingdom in
å more juſt, moderate and peaceable Government than now it was. Plauſible in-
ducements all, and probable: and his Captains and Servants about him did not
forget to urge them, and to preſs the Expediency. Byt David rightly appre- 1 Sam. 24. 4.
hended the thing it ſelf, to offer violence to the Lord's anointed, to be utterly & 26. 8.
unlawful ; and that was it that ſtaid his hand. That unlawfulneſs alone he op-
poſeth againſt all theſe, and whatſoever other ſeeming Expediencies could be
pretended, as a ſufficient Anſwer to them all. The Lord forbid that I ſhould 1 San.
ſtretch forth my hand againſt the Lords anointed : and, who can ſtretch out his i Sam. 26. 9.
hand againſt the Lords Anointed and be guiltleſs? Thus is David in the matter
of Saul, a worthy Example for our Imitation.
I Sam, 26. 20.
1
1
$
1
24.
6.
1
too.
1
7: See him now another while in the Matter of Uriah, and how he behaved
himſelf there. Quantum mutatus ! Could you think it were the ſame man?
He had lain with the Wife, when the Huſband was abroad, and in his Ser- 2 Sam. 11. 4.
vice, and ſhe proved with Child. If this ſhould be fam'd abroad, it could not Ibid. 5.
but tend much to the Kings Diſhonour; yea, and to the ſcandal of Religion
It ſeemed therefore very expedient the matter ſhould be fmothered ;
and David ſetteth all his Wits on work how to do that handſomly. Many
Fetches and Devices he had in his Head, and fundry of them he put to trial,
this way and that way ; but none of them would take.' God meant him á
Shame for his ſin, and therefore blaſted all thoſe his Attempts, and made them
unſucceſsful. When he ſaw he could not bring his purpoſe to paſs any other
way, at laſt he entertaineth black Thoughts, and falleth upon a desperate refo-
lution ; to blear the eyes of the World, Vriah muſt die : fo fhall the Widow
be his, and the Child born in lawful Wedlock be thought to be Legitia
mate, and all ſhall be well. A hard Caſe , to take away the Life of an in-
nocent Perſon, a man of Renown, Valiant and Religious, whoſe Name ſtood 2 Sam. 23:39
in the Liſt, enrolled among his chiefeſt Worthies; and that in a moſt bufe and Ibid. 25.
treacherous faſhion too, not without a great deal of daubing and hypocriſie with-
al. The Circumſtances aggravate much. No doubt David's Heart, that was 1 Sam, 24. 5.
to ready to ſmite him at other times upon very ſmall occaſions in compariſon,
Xxx 2
would
1
1
1
Sy
t
Ad Aulam
524
1 Cor. 10. 23
$
would now buffet him with ſtronger Checks ; and not ſuffer him to be ignorant
of the wickedneſs and unlawfulneſs of his foul intentions. But all is one for
that : Jatta eft alea. He was in, and he muſt on: ſo it muſt be now, thinketh hè
,
or elſe we are fhamed for ever. This is David in the matter of Uriah: a fear
ful Example for our Admonition.
8. Heaven and Hell are not at more diſtance, nor Light and Darkneſs more
unlike; than David's carriage in the one caſe, and in the other. Of which lo
great difference and unlikeneſs, if we examine what was the true cauſe; we ſhall
find it to have been none other but this ; that in the former he looked chiefly
at the unlawfulneſs of the thing, and in the latter at the expediency only. In the
matter of Sanl, he ſaw the thing was utterly unlawful to be done, as being re-
pugnant to the Ordinance of God, and the duty of a Subject; and therefore, ex-
pedient or inexpedient, he reſolves he will not do it for a world ; and that was
certainly the right way. In the matter of Uriah, he faw the thing was expediene
to be done, as conducing to his ends, for the ſaving of his credit aţ that time;
and therefore lawful or unlawful, he reſolveth he will do it, whatſoever come
of it: and that was certainly the wrong way.
9. Take we warning by his example (it is the cheapeſt learning to profit by an-
others harm) not(a) to adventure the doing of any thing we know to be una
(a) facere -
liquid,quod fcias lawful; ſeem it never fo expedient, and conducible to ſuch ends as we intend.
nori licere. Cic. Alas! why ſhould any of us for the ſerving of our own bellies, caſt the Com-
Rom. 16.18. mandments of God behind our backs; or violate his holy Laws, to ſatisfie our
own impure Luſts ? Can the compaſſing of any thing we can deſire in this
world; Profit, Pleaſure, Preferment, Glory, Revenge, or any thing elſe, be to us
offo great advantage : that for the attainment thereof, we ſhould ſo far diſho-
nour God, and quench the Light that is in us; as to lye, and. forſwear, and flat-
ter, and ſander, and ſupplant, and cheat, and oppreſs, or do any other unjult or
unlawful Act, againſt the Light of our own Reaſon, or contrary to the Checks of
own Conſciences.
10. Nor ought we to be careful hereof then only, when in our ends we look
merely at our ſelves, and our own private conveniences in any of the fore-men-
tioned reſpects of Profit, Pleaſure, and the reft: but even then alſo when our in-
tentions are more noble and honourable; the honour of God, the edification of
our Brethren, the peace of the Church, and the common Good. For neither pious
intentions alone, nor reaſons of expediency alone, nor yet both together, will
either warrant us beforehand to the choice, nor excuſe us afterwards for the uſe
of unlawful means. Whatever Saul's intention was, in ſparing the fatter Cattel,
1 Sam. Ige 150
I make no queſtion but that Yzzah’s very intention was
pious, in reaching forth
his hands to ſtay the Ark from falling, when it tottered in the Cart. The things
themſelves, both the one and the other, ſeemed to be very expedient: But God's
1 Sam. 15. 3. Special Command to Saul that all ſhould be deſtroy'd, and his Lave given by Mo-
Num. 4. 15. ſes concerning that facred and myſterious Vtenfil, having made both thoſe things
unlawful, did thereby alſo make both the facts inexcuſable: And Almighty God
to win reverence and honour to his own Ordinances, puniſhed with great feve-
rity both the diſobedience of the one, and the raſh preſumption of the other.
Pfal. 5o. 17.
1
1
Sam. 6.6.
1
A
II. Be our Evds and Aims therefore what they will ; unleſs we arm our
ſelves with ſtrong Reſolutions beforehand, not to do any thing we know to
be unlawful upon any termsi, leem it otherwiſe never ſo expedient; and
then afterwards uſe all our beſt Prayers and Endeavours by God's Grace to
hold our Reſolutions: We are gone. Satan is cunning, and we but weak:
300
1
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525
The Twelfthi Sermon.
-
1
non.
non licet. certe
non oportet.
cet. Bern, de
and he will be too hard for us, it he do but find us any whit faraggering in
our Reſolutions , for doing nothing but what is lawful; or lending an ear to
any Perſwafions, for the doing of any thing that is unlawful. By this very
means he got within our Grandmother Eve ; and prevailed with her to taſte Gen. 31 s.
of the forbidden Fruit, though it were unlawful, by perfwading her that it
was expedient. This one is a ſure ground for us to build upon: Tá a good
Chriſtan, that deſireth to make conſcience of his ways, nothing can be truly
(a) expedient that is apparently unlawful. And fo much for the firſt Obſerva
(a) Quicquid
12. The Apoſtle firſt ſuppofeth the thing to be lawful: elſe it may not be Cic. pro Bal-
done howſoever. But if it be lawful ; then, we hope we may uſe it at our Poteft aliquid
:pleaſure ; without either fcruple in our felves, or blame from others: Indeed, licere ; & non
that is the common guiſe of the World. Have but the Opinion of ſome dire autem quod
Diuine of Note, concerning any thing we have a mind to, that is lawful : non licet , non
and then we think we need take no more care, por trouble our felves about adult conjug
.
Circumſtances. But there is a great deal more belongeth to it than fo. Lam- cap. 15.
fulneſs alone will not bear us out in the uſe of a thing, unlefs there be care conftat in Chri-
had withal to uſe it lawfully: left otherwiſe our liberty degenerate into a carnal phia, non dece-
licentiouſneſs; as eaſily it may do. For preventing whereof, the Apoſtle here re- re niſi quod li-
quireth, that we conſider as well what is expedient to be done, as what is law. dire, nifi quod
ful. Which was our ſecond Obfervation. [All things are lawful for me, but all do decet & li-
things are not expedient.]
conſid. lib. 3.
13. St. Bernard to Eugenius requireth trinam confiderationem, a threefold Sin . Sumus
confideration or enquiry to precede the doing of any Action of moment, and qui, profe&to effe
worthy our deliberation; An liceat, an deceat, an expediat. Whether it be hil arbitremur
lawful or no ; whether comely or no ; whether expedient or no: lawful in it expedire nifi
felf, comel, for'us, expedient in reſpect of others. He maketh, there that of quod re&tum ho-
decency, and that of expediency, two different conſiderations the one from the Cic. 4. fam. E-
other; yet both neceſſary. And as well the difference that is between them, Universal con:
as the neceſſity of both, ariſeth from thofe two grand Vertues, which muſt have cio, quod equum
a fpecial influence into every Action morally and ſpiritually good; to wit, Dif. non videretur,
cretion and Charity : of which two, Diſcretion is the proper Judge of Decency, dem proclama-
.
and Charity of Expediency , though both do in ſome fort belong to both; vit. Valer.Max.
but as for Decency, it may be the Apoſtle intended not to fpeak of it at all; Chab
. 11 & 14
as being not ſo very pertinent to his preſent Argument ; and having beſides a
purpoſe to mention it more feaſonably afterwards. Or if he did, he then
taketh Expediency in a larger ſence ; ſo as to comprehend under that Name, all
that which Bernard meaneth by Decency and Expediency both. And ſo taken,
(that we may underſtand what it is we ſpeak of) the difference that is be-
tween Lawfulneſs and Expediency confifteth in this į that Lawfulnefs looketh
but at the Nature and Quality of the thing in it felf, confidered in the
kind , and abſtractedly both from the End and Circumſtances : but Expe-
diency taketh in the End alſo, and ſuch other Circumſtances as attend particular
Actions.
14. That Expediency ever relateth to the End, we may gather from the very
notion of the Words. Eurqépair in the Greek, is as much as to confer or con-
tribute ſomething, to bring in fome Help or Furtherance towards the at-
tainment of the deſired End. And Expedire in the Latine, is properly to
Speed a Buſineſs: as the contrary thereof ( impedire ) is to hinder it. The
Word Expedition cometh thence; and ſo đoth this alſo of Expediency. That
thing then may not unfitly be ſaid to be expedient to any End, that doth
expedire, give any furtherance or avail towards the attaining of that End.
and that on the contrary to be inexpedient, that doth impedire , caſt in
any Let, Rub, or impediment to hinder the fame. It muſt be mans firſt
care
con i
526
1 Cor. 10.23
Ad Aulam,
,
1
+
1
care to propoſe to himſelf in all his Actions ſome right End. and then he is
to judge of the Expediency of the Means by their ſerviceableneſs thereunto,
15. It is (no doubt ) lawful for a Chriſtian (being that God hath tied
him to live out his time in the World) therefore to propoſe to himſelf in
ſundry particular actions of this Life, worldly Ends ; (Gain, Preferment, Re-
pntation, Delight ; ') ſo as he deſire nothing but what is meet for him and
that his defires thereof be alſo moderate. ' And he may confequently apply
himſelf to ſuch Means as are expedient, and conducing to thoſe Ends. But
thoſe Ends and Means are but the Bye of a Chriſtian, not the Main. He li
veth in the World ; and ſo muſt, and therefore alſo may uſe it: But wo unto
him, if he have not far higher and nobler Ends than theſe, to which all his
Actions muft refer, and whereto all thoſe worldly both Means and Ends muft
be ſubordinate. And thoſe are to ſeek the Glory of God, and the Salvation
of his own Soul, by diſcharging a good Conſcience, and advancing the common
Good. In the uſe therefore and choice of ſuch things, as are in themſelves
lawful ( as all indifferent things are ) we are to judge thoſe Means, that may
any way further us towards the attainment of any of thoſe Ends, to be to
far forth expediext; and thoſe that any way hinder the ſame, to be ſo far forth
inexpedient: and by how much more or leſs they ſó either further or hinder,
to be by ſo much more or leſs either expedient, or inexpedient.
16. Beſides the End, the reaſon of Expediency dependeth alſo very much
upon ſuch other particular Circumſtances, as do attend humane Actions : as
Times, Places, Per fons, Meaſure , Manner, and the reſt. By reaſon of the
infinite variety and uncertainty whereof, it is utterly impoſſible to give ſuch
general Rules of Expediency , as ſhall ſerve to all particular Caſes : ſo that there
is no remedy, but the weighing of particular Circumſtances in particular acti.
(α) ως αν και ons, muſt be left to (a) the Diſcretion and Charity of particular men. Where,
poupos de inice in every man that deſireth to walk confcionably, mult endeavour at all times,
and in all his actions to lay things together as well as he can; and taking one
thing with another, aceording to that meaſure of Wiſdom and Charity where
with God hath endowed him, to reſolve ever to do that, which ſeemeth to
(b)amas
mutra fit him moſt convenient to be done, (b) as things then ſtand. Only let him be ſure
or, cum materia ſtill his Eye and Aim be upon the right End in the main, and that then all things
deliberabimus. be ordered with reference thereunto.
Quin. 3. Inſtit.
17. This diſcovery of the Nature of Expediency, what it is, and what des
Arena. Adag. pendence it hath upon, and relation unto the End and Circumſtances of meng
actions ; diſcovereth unto us withal fundry material differences between Lawr
fulneſs and Expediency; and thence alſo the very true reaſon, why in the exer-
eiſe of our Chriſtian Liberty it ſhould be needful for us to have regard, as well
to the Expediency, as to the Lawfulneſs of thofe things we are to do. Some of
9) Quorum - thofe Differences are; Firſt, that as the Natures of things are unchangeable,
but their Ends and Circumſtances various and variable ; ſo their Lawfulnefon
Stantiis, ea di- which is rooted in their Nature, is alſo conſtant, and permanent, and ever the
pedire
, non di fame; but their Expediency, which hangeth upon ſo many (c) turning hinges, is
cuntur son lice. ever and anon changing. What is * expedient to day, may be inexpedient to mor:
re. Chamier.3. row: but once lawful, and ever lawful. Secondly, That a thing may be at the
panfer 24,75 fame time expedient in one reſpect, and inexpedient in another: but no reſpects
suupépei, aupe" can make the ſame thing to be at once hoth lawful and unlawful. Becauſe res
1. Mou. Men: ſpects cannot alter the Natures of things, from which their Lawfulneſs, or
Lawfulneſs ariſeth. Thirdly, That the Lawfulneſs and Unlawfulneſs of things
atpalčeri, reti, confifteth in pun&o indiviſibili (as they uſe to ſpeak) even as the Nature and
τα συμφέρονα
Eſſence of every thing doth; and ſo are not capable either of them of the de:
Ariſt
. 2. Echic, grees of more or leſs:all lawful things being equally lawful,and all unlawful things
equally
6.
7. Confilium in
fus coercetur
certis circum-
or Uns
35.
xná és mnogo
2.
I
:527
Cor. 10. 23.
The Twelfth Sermon.
ένια τον καθ'
exas oxious
Poſter. anal.
13. IS.
1
, ipſo non
equally unlawful. But there is a latitude of expediency and inexpediency: they
doboth ſuſpicere magis & minus: ſo as one thing may be more or leſs expedient
than another, and more or leſs inexpedient than another. And that therefore
fourthly, It is a harder thing to judge rightly of (a) the Expediency of things (a) Quid re-
to be done, than of their lawfulneſs. For to judge whether a thing be lawful {tum fit, appet-
or no, there need no more to be done, but to conſider the nature of it in gene- diat, obfcuruin
ral, and therein what conformity it hath with the principles of Reaſon, and the est. Cic. s. Ep.
written Word of God: And univerſalia certiora; a man of competent judg. 19.
ment, and not foreſtalled with prejudice will not eaſily miſtake in ſuch gene-
ralities, becauſe they are neither many, nor ſubject to much uncertainty. But
(b) deſcendendo contingit errare ; the more we deſcend to Particulars, in the (6) oí zó retó
more danger are we of being miſtaken therein ; becauſe we have both far more no despoûvtos,
things to confider of, and thoſe alſo far more uncertain than before. · And it
may
fall
out, and not ſeldom doth, that when we have laid things together in hy dveh 1524-
the Balance, weighing one Circumſtance with another as carefully as we could; tícy. Arift.12
and thereupon have reſolved to do this or that as in our judgment the most
expedient for that time: fome Circumſtance or other may come into our minds
afierwards, which we did not forethink, or ſome caſual intervening Accident
may happen, which we could not foreſee; that may turn the ſcales quite the
other way, and render the thing, which ſeemed expedient but now, now al-
together inexpedient.
18. From theſe and other like Differences, we may gather the true reaſon,
why the Apoſtle ſo much and ſo often preſſeth the Point of Expediency as meet
to be taken into our Confideration and Practice, as well as that of Lawfulneſs.
Even becauſe things lawful in themſelves, and in the kind, may for want of
() a right End, or through a neglect of due Circumſtances, become ſinful in carnetfi ofi-
the-doer. Not as if an AĚ of ours could change the nature of the things from num
what they are: for it is beyond the power of any Creature in the world to do re&to fine pecca-
that. God only is Dominus Naturæ ; to him it belongeth only as chief Lord, tum est. Aug;4
contra Jul. 2
to change either the Phyſical or Moral Nature of things at his pleaſure. Things
in their own nature indifferent, God by commanding, can make neceſary, and
by forbidding, unlawful : as he made Circumciſion neceſſary, and eating of
Pork unlawful
to the Jews under the old Law. But no Scruple of Conſcience,
no Command of the higher Powers, 'no Opinions or Conſent of Men, no Scan-
dal or Abuſe whatſoever, can make any indifferent thing to become either ne-
ceſſary or unlawful, univerſally, and perpetually, and in the nature of it: but
it ſtill remaineth indifferent as it was before, any act of ours notwithſtanding.
ſuch an indifferent thing, remaining ſtill in the nature of it indifferent
as before, by ſome act of ours, or otherwiſe, become in the uſe of it, and by
accident, either neceſſary or unlawful, pro hîc & nunc, to ſome men, and at
ſome times, and with ſome circumſtances. As the Command of lawrul Autho-
rity, may make an indifferent thing to us neceſſary for the time : and the juſt
fear of Scandal may make an indifferent thing to us unlawful for the time.
Therefore it behooveth us in all our deliberations de rebus agendis, to conſider
well not only of the nature of the thing we would do, whether it be lawful
or no in the kind ; but of the end alſo, and all preſent circumſtances, eſpeci-
ally the moſt material : leſt, through ſome default there, it become ſo inexpe-
dient, that it cannot be then done by us without ſin. For as we may ſin, by
doing that which is unlawful; ſo may we alſo by doing even that, which is
lawful, in an undue manner.
19. And it will much concern us, to uſe all poſſible circumſpection here-
in, the rather for two great Reaſons : for that by this means (I mean the fup-
poſed lawfulneſs of things we are both very eaſily drawn on unto Sin, and
when we are in, very hardly fetched off again. Firſt, we are calily drapon on.
The
Yet may
!
}
528
Ad Andam,
1 Cor. 10. 23
1
Eccleſ. 2. 4.
.
1
1
5
The very name and opinion of Lawfulneſs many times carrieth us along,whilft
we ſuſpect no evil,and putteth our foot into the frare, ere we be aware of it
.
The Conſcience of many a good man, that would keep a ſtrait watch over
himſelf againſt groffer offences, will ſometimes ſet it ſelf very loose, when he .
findeth himſelf able to plead, that he doth nothing but what is lawful. In
things fimply evil Sin cannot lurk ſo cloſe, but that a godly wiſe man that hath
his eyes in his head, may ſpy it and avoid it: as a wild beaſt or Thief may ea-
fily be deſcried in the open Champain. But if it can once ſhroud ie ſelf. under
the covert of Lawfulneſs, it is the more dangerous; like a wild beaſt or Thief in
the woods, or behind the thickets, where he may lurk unſeen, and affault us on
a ſudden, if we do not look the better about us. And the greater our dangeris;
the greater ſhould be our circumſpection alfo.
20. And as we are eafily inveigled and drawn in, to ſins of this kind; to
when we are in, we get off again very hardly. If we chance through humane
frailty, or the ſtrength of temptations, to fall into fome grofs offence, by doing
ſomething that is manifeftly unlawful (although ſuch grofs fins are of themſelves
apt to waſte the conſcience, to beat back the offers of Grace, and to harden the
heart wonderfully againſt repentance : ) yet have we in ſundry other reſpects
more and better helps and advantages towards Repentance for ſuch fins, than
when we tranfgrefs by abuſing our liberty in lawful things. I: It is no hard
matter to convince our underſtandings of thoſe groffer tranſgreſſions; their ob-
liquity is ſo palpable. 2. They often lie cold and heavy at the heart : where
the burden of them is ſo preſſing and afflictive, that it will force us to ſeek
abroad for caſe. 3. We ſhall ſcarce read a Chapter, or hear a Sermon, but we
fhall meet with ſomething or other that ſeemeth to rub upon that gaul. 4. The
World will cry ſhame on us. 5. And our Enemies triumph that they have
gotten ſomething to lay in our Diſh. 6. Our Friends will have a juſt occaſion
to give us a sharp Rebuke. 7. And the gailtineſs of the Fact will fo ſtop our
mouths, that we ſhall have nothing to anſwer for our ſelves. All which may
be ſo many good preparations unto repentance.
21. But when we are able to plead a lawfulneſs in the ſubſtance of the thing
done: 1. Seldom do'we take notice of our failings in fome Circumſtances.
2. Nor do our Hearts ſmite us with much Remorſe thereat. 3. The edge of
God's holy Word ſlideth over us, without cutting or piercing at all
, or not deep.
4. We lie not ſo open to the upbraidings either of Friends or Foes, but that if
any thing be objected by either, we can yet ſay ſomething in our defence. All
which are ſo many impediments unto Repentance. Not but that whoever truly
feareth God, and repenteth unfeignedly, repenteth. even of the ſmalleſt fins, as
well as of the greateſt; but that he doth it not ſo feelingly, nor ſo particularly
,
for theſe ſmaller, as for thoſe greater ones ; becauſe he is not ſo apprehenſive
of theſe, as he is of thoſe. For the moſt part his Repentance for ſuch like fins
is but in a general form; wrapt up in the lump of his unknown fins : like that
in Pſal. 19. Who can tell how oft he offendeth? O cleanſe thou me from my ſecret
faults ! Only our hope and comfort is, that our merciful Loud God will gra-
ciouſly accept this general Repentance for current; without requiring of us a
more particular ſenſe of thoſe ſins, whereof he hath not given us a more parti-
22. By what hath been ſaid you may perceive how unſafe a thing it is to reſt
upon the bare lawfulneſs of a thing alone, without regard to expediency,
For
this is indeed the ready way to turn our liberty into a licentiouſneſs: fith even
lawful things become unlawful when they grow inexpedient. Lawful in theme-
ſelves
, but unlawful to us : lawful in their nature, but unlawful in their uſe
.
But then the Queſtion will be, how we Lhall know from time to time, and at
all times, what is expedient to be done, and what not ? Which leadeth us to
the
Pral. 19. 12.
enlar ſight.
1
i Cor. 10.238
The Twelfth Sermon.
529
1
.
i
I..
1
the third and laſt Obſervation from the Text, viz That the expediency of lawful
things is to be meaſured by their uſefulneſs unto edification. For if we ſhall
ask, Why are not all lawful things always expedient? The Apoſtle's Anſwer is,
Becauſe they do not always edifíe. When they do edifie, they are not only
lawful, but expedient too; and we may do them: But when they edifie not, but
deſtroy, though they be lawful ſtill, yet they are not expedients and we may
not do them : All things are lavful; but all things edifie not.
23. To this edification it appeareth St. Paul had a great reſpect in all his
actions and affairs : (We do all things, Brethren, for your edifying (2 Cor. 12.) 2 Cor, 12. 19-
And he deſireth that all other men would do ſo too; ( Let every man pleaſe hits
Neighbour for his good unto edification, Rom 15. 2.) and that in all the actions of Rom. 15. 2.
their lives. (Let all things be done to edifying, 1. Cor. 14.) It is the very end for 1 Cor. 14. 26.
which God ordained the Miniſtry of the Goſpel ; ( the edifying of the body
of Chriſt, Eph. 4.) and for which he endowed his ſervants with power and with Eph. 4. 12.
gifts to enable them for the work ; (the power which God hath given us for edifi- , Cor.10.8.
cátion, 2 Cor. 13.) Whatſoever our Callings are: whatſoever our power or & 13. 10.
gifts: if we direct them not to Edification, when we uſe them, we abuſe
them.
24. But then what is Edification? For that we are yet to learn. The Word
is Metaphorical, taken from material Buildings:, but is often uſed by our Apo-
ſtle in his Epiſtles, with
application ever to the Church of God, and the ſpiri-
tual Building thereof. The Church is the Houſe.of the living God. All Chriſti- 1 Tim. 3. 13.
ans, Members of this Church, are ſo many Stones of the Building, whereof
the Houſe is made up. The bringing in of Unbelievers into the Church, by
converting them to the Chriſtian Faith, is as the fetching of more Stones from
the Quarries to be laid in the Building. The Building it ſelf (and that is Edi.
fication) is the well and orderly joyning together of Chriſtian men, as living
Stones, in truth and love; that they may grow together (as it were) into one
entire frame of Building, to make up the Houſe ſtrong and comely for the Ma- 1 Pet. 2. 5.
ter's Viſe and Honour.
25. I know not how it is come to paſs in theſe later times that in the popu-
lar and common Notion of this Word, in the Mouths and Apprehenſions of
moſt men generally, Edification is in a manner confined wholly to the Under-
ſtanding. Which is an Error, perhaps not of much, conſequence , yet an Er-
ror though, and ſuch as hath done ſome hurt too. For thereon is grounded that
Objection, which ſome have ſtood much upon (though there be little cauſe why
againſt inſtrumental Muſick in the Service of God, and ſome other things uſed
in the Church; that they tend not to'edification, but rather hinder it, becauſe
there cometh no inſtruction, nor other fruit to the underſtanding thereby: And
therefore ought. ſuch things , fay they, to be caſt out of the Church , as
things unlawful. . A Concluſion (by the way ) which will by no means fol-
though all the Premiſes ſhould be granted : for it is clear both from
the Words and Drift of the Text, that Edification is put as a meer seriesov
indeed of Expediency, but not fo of Lawfulneſs: And therefore from
the Unſerviceableneſs of any thing to Edification, we cannot reaſona-
bly infer the Unlawfulneſs thereof, but the Inexpediency only. But to let
go the inconſequence, that which is ſuppoſed in the Premiſes, and laid as
the ground of the Objection (viz. that where the Underſtanding is not be-
nefited, there is no Edification ; ) is not true. The Objectors ſhould
conſider, that whatſover thing any way advanceth the Service of God, or
furthereth the growth of his Church, or conduceth to the increaf-
ing of any Spiritual Grace, or enlivening of any holy Affection in us; or
ſerveth to the outward Exerciſe, or but Expreſſion of any ſuch Grace or Affe-
ction, as Joy, Fear, Thankfulneſs, Chearfulneſs
, Reverence, or any other; doubt-
lefs
.
low,
YyY
1
1
1
+
530
Ad Aulam,
i Cor. 10. 23
1
5
1 Cor. 8. I.
I
i Thef. 5. 1.1.
1
t
lefs every ſuch thing ſo far forth ſerveth more or leſs unto Edification
.
26. The building up of the People in the right knowledge of God, and of
his moſt holy Truth, is, I confeſs, a neceſſary part of the Work; and no man
that wiſheth well to the Work, will either deſpiſe it in his heart, or ſpeak
contemptibly of it with his mouth : yet it is not the whole Work though, no
nor yet the chiefeſt part thereof. Our Apoſtle exprefly giveth Charity the
preheminence before it: Knowledge puffeth up, but Charity edifíeth. And for
once he ſpeaketh of Edification in his Epiſtles with reference to Knowledge ;
I dare ſay he ſpeakech of it thrice with reference to Peace and brotherly
Charity or Condeſcenſion. The Truth is, that Edification he ſo much urgeth,
is the promoting and furthering , of our ſelves, and others in Truth, Godli
.
neſs and Peace, or any Grace accompanying Salvation, for the common good of
Jude ver. 20. the whole Body. St. Jude ſpeaketh of building up our ſelves ; and St. Paul'of
edifying one another. And this ſhould be our dayly and mutual ſtudy, to
build up ouro ſelves and others in the knowledge of the Truth, and 'in the
practice of Godlineſs: but eſpecially to the utmoſt of our powers , within
our ſeveral Spheres, and in thoſe Stations wherein God hath ſet us, to
advance the Common Good, by preſerving Peace, and Love, and Unity in the
Church.
27. The Inſtructions, Corrections, or Admonitions we beſtow upon our pria
vate Brethren ; the good Examples we ſet before them ; our bearing with
their Infirmities; our yielding and condeſcending from our own power and
liberty, to the deſires even of private and particular men; is as the chipping,
and hewing, and ſquaring of the ſeveral Stones, to make them fitter for the
Building. But when we do withal promote the publick Good of the Church,
and do ſomething towards the procuring and conſerving the Peace and Unity
thereof, according to our meaſure: that is as the laying of the Stones together,
by making them couch cloſe one together,and binding them with Filings and
Cement, to make them hold. Now whatſoever we ſhall find, according to
the preſent ſtate of the Times, Places, and Perſons with whom we have to
do, to conduce to the Good either of the whole Church; or of any greater or
leſſer portion thereof, or but of any ſingle Member belonging thereunto, (ſo as
no prejudice or wrong bé thereby done to any other:) that we may be ſure is ex-
pedient for that time.
28. To enter into Particulars, when and how far forth we are bound to
forbear the exerciſe of our lawful Liberty in indifferent things for our Bro-
ther's lake, would be endleſs. When all is ſaid and written in this Argu-
ment that can be thought of; yet ſtill (as was ſaid ) much muſt be left to
mens Diſcretion and Charity. Diſcretion firſt will tell us in the general, that
as the Circumſtances alter, ſo the Expediency and Inexpediency of things may
(2) Senec. 9. alter accordingly. (a) Quadam quæ licent, tempore & loco mutato non licent ,
faith Seneca. There is a time for every thing, faith Solomon, and a ſeaſon for
(6) Momentis every purpoſe under Heaven. (b) Hit that time right, and whatever we do
quædam grata is (c) beautiful : but there is no Beauty in any thing we do, if it be un-
Geiner ata feta ſeaſonable. As Huſpai faid of Ahitophel's Advice, The Counſel of Ahitophel is
not good (d) at this time. And as he ſaid to his Friend, that cited ſome
(3:11
Eccl, 3:41. Verſes out of Homer not altogether to his liking , and commended them,
(d) est utilita- rand refinance'
. pěv, faith he again, aná š maa rando ideti, wholeſome counſel,
tis interen but not for all men, nor at all times. If any man ſhould now in theſe times en-
pedit, fed non deavour to bring back into the Church poſtliminio, and after ſo many years
nunc. Quin. z: ceſſation thereof, either the ſeverity of the ancient Canons for publick Penances,
or the enjoyning of private Confesſions before Eaſter or ſome other things now
long diſuſed; he ſhould attempt a thing of great Inexpediency. Not in regard
of the things themſelves, which fevered from thoſé Abuſes which in tract of
time
9
Controv.2.
Eccleſ. 3. 1.
Benef. 12.
quxſtio. Ex-
. .
1
1 Cor. 10. 23
The Twelfth Sermon.
531"
{
-Si,
1
time had, through mens corruption, grown thereunto)are certainly lawful; and
might be, as in ſome former times, fo now alſo , profitable, if the times would
bear them. But in regard of (c) the condition of the times, and the general a- tā naturâ fed
(C)Quedam ju-
verſneſs of mens minds therefrom: who having been ſo long accuſtomed to fo conditione tem-
much indulgence and liberty in that kind, could not now brook thoſe' Severer ima porum inuti
poſitions, but would cry out againſt them (as they do againſt ſome other things 12. 1. Àås 16.
with very little reaſon) as Antichriſtian and Superſtitious. Paul thought fit to 3. Gal
. 2. 2.
circumciſe Timothy at one time, when he ſaw it expedient foto do: But would by
no means yield that Titus ſhould be circumciſed at another time when he faw it
inexpedient.
29. Sith then the difference of (a) times may make ſuch a difference in the
expediency and inexpediency of things, otherwiſe and in themſelves lawful and (a) Tempore
indifferent ; and ſo may the other Circumſtances alſo of (b) places, perſons, and from a recent
the reſt : wiſe men therefore muſt be content (c)88€úev xaipão, if you will ſemper fit ideni
,
allow that reading, Rom. 12. Yca, to be down-right time-ſervers, you will Cicer. 1. office
fay! No ſuch matter : bút to ſuffer themſelves now and then to be over- loco,Non hic;&
ruled by Circumſtances; and (d) to yield to the ſway of the timesy and other oc- in perfonis; Non
caſions in ſundry things, though perhaps ſomewhat againſt their own liking 3.inftit.orat.8
.
.
and judgment otherwiſe : ſolongasthey be not enforced therebv, either to do inna do en-
any diſhoneſt or unlawful thing, or to omit any part of their neceſſary duty. As a chance suid.
(e) a skilful Pilot mult of neceſſity hold that courſe, that the wind and weather (c)Rom.12.11
.
will ſuffer him : winning upon them by little and little what he can by his skill, d) Tempori ce-
and making his advantage even of a ſide-wind, if he can but get it, to bring his fitati parere,
Bark with as much ſafety and ſpeed as may be to the intended Haven. For to semper ſapientis
habitum eſt. Ci-
(f) tug againſt wind and tide, beſides the toyl, he knoweth would be both boot-
cer. 4. epift.
leſs
, and dangerous. It is an eafie matter for a Workman upon his bed to frame to fam. 9. Non eft
himſelf in his own fancy an exact idea of ſome goodly Fabrick that he is to raiſe: tape cumre
and he may (8) pleaſe himſelf not a little with an imagination that all ſhall be um, Sen.4.de
done juſt according to that Plat-form. But when he cometh ad practicandum, benet, 38
nevie
and to lay his hand to the work indeed, he ſhall be forced, do what he can, in
many things to vary from his former ſpeculations, if (h) the matter he hath to Stati obfequi,
work upon, will not ſerve thereunto, as like enough a good part of it will not. Cic. 1. ep.fam.
(i) Velis quod polſis, is the old Saying : it muſt be our wiſdom, when we can. .:Jenten-
not hope to bring all things to our own votes and deſires, (for that is more than tiam, tanquam
yet ever any man could do ſince the World began) to frame our ſelves to the um ex Reip.
preſent occaſions ; and taking things as they are, when they will be no better, tempeftate mo-
to (k) make the beſt of them wecan
for our own,and others, and the common good. Barb.
Nothing doubting, but that if ſo we do, we ſhall do that that is expedient; al- xubegrinis rée,
though poſſibly we may ſee ſome inconveniences likely to enſuethereupon. For or dyrals is
τας πνευμα-
if we ſhall ſuſpend our reſolutions, till we can bethink our ſelves of ſomething των μεταβολές
that is free from all inconveniences, in moſt of our deliberations we ſhall never re- spjómantas,
ſolve upon any thing at all: as Solomon faith, (1) He tḥat obferveth the wind ſhall Stob. Ser.y.
not fov, and he that
regardeth the clouds ſhall not reap. God hath ſo tempered the (1)
, Katzco Ss -
things of this world, that every commodity hath ſome incommodiouſneſs, and entertainment
very conveniency fome inconvenience attending the fame : which
many
times all pairi, Phocyl.
the wit and induſtry of man is not able to ſever. If therefore out of the whole (8)Tois quam
bunch we can cull out that, which may prevent the moſt and greateſt inconveni- niat ucis svēto
ences, and be it ſelf ſubject to (m) the leaſt and feweſt, we ſhall not have much tùy diavoídy
cauſe to repent us of our choice. And all this our Diſcretion will teach us. .
(h)Πολύ το έχ.
υπακούν, δε
γενόμενον το s. Τheoplhra. (i) επειδή μή γίνεται τα πράγματα, ως βελόμεθα, δε βάλειθαι ως γίνεται. Αrift. apud
Stob. ſer. 1. (k) To Tapón ¿UTIDSS s. Non licet hominem ese ſapè ita ut vult, fi res non finit. Terent. Heaut. 4. 1. (1) Eccleſ. 11. 4.
Ruſticus expeétat dum defluat amnis. Horat. Epiſt. 2.-_-_-dum omnia timent, nil conantur, Quintil. 2. inffit. 4. (m)ą co nare
τον ακολοθι κακόν τεθ' αιρετώτερον. Αrift. 3. top. 2. Ι.
Yyy 2
30. Charity
gando, tempe-
derari. Cic. 4.
Naz. orat. s.
1
1
i
-532
}
Ad Aulam,
1 Cor. 10. 23.
>
Gal. 6. 2.
1
22.
Gal. 1. Io.
30. Charity alſo will tell us in the general, that we muſt bewer with the weak-
neſs of our brethren and forbear our own liberty in ſome caſes ; where wemay
ſee hope that any good will come of it. For as the ſtones in a building, if
they be well laid together, do give mutual ſtrength and ſupport one to ano.
ther : So it is our duty to bear one anothers burthens, that ſo we may fulfil the
1 Cor. 13. 5. Law of Chriſt. Charity ſeeketh not her own, 1 Cor. 13. She ftandeth
notever
upon the tip-toe, with thoſe high terms, [This I may do, and this I will do
whoſoever ſays nay. I may eat flesh, and I will eat fleſlo, take offence at it who lift :
but where ſhe may hope to do good, cometh down ſo low, as to reſolve never
1 Cor.8.13
to eat fleſh while the world ftandeth, rather than give offencethereby. Our Apo-
ſtle profeſſeth in the laſt verſe of this Chapter, that he ſought to pleaſe all men
in all things, not ſeeking his own profit, but the profit of many. And it was no
flouriſh neither : St. Paul was a real man, no bragger : what he ſaid, he did.
I Cor.9.20.. He became as a fem to the Jews, as a Gentile to the Gentiles į not to humor
either, but to win both. And at Corinth he maintained himſelf along while to-
gether with his own hand-labour, when he might have challenged maintenance
from them, as the Apoſtle of Chriſt : But he would not, only to cut off occaſion
2 Cor. ir. 11. from thoſe that ſlandered him, as if he went about to wake a prey of them, and
would have been glad to find any occaſion againſt him, to give credit to that
Jander.
a Cor. 1. 18.'
31. But what is St. Paul now all on a ſuddain become a man.pleaſer ? Or
how is there not yea and nay with him; that he ſhould here profeſs it ſo large-
ly; and yet elſewhere proteſt againſt it ſo deeply ; Do I ſeek to pleaſe men? No,
faith he, I ſcorn it : ſuch baſeneſs will better become their own ſlaves ; I am
the ſervant of Chriſt, Gal. 1. Worthy reſolutions both, both favouring of an
Apoftolick Spirit : and no contrariety at all between them. Rather that ſeeming
contrariety yieldeth excellent inſtruction to us, how to behave our ſelves into
this matter pleaſing. Not to pleaſe men, be they never ſo many or great, out
of flatneſs of ſpirit: ſo as for the pleaſing of them, either firſt to neglect any
part of our duty towards God and Chriſt; or ſecondly, to go againſt
our own
conſciences, by doing any diſhoneſt or unlawful thing; or thirdly, to do them
harm whom we would pleaſe, by confirming them in their errors, flattering
them in their fins, humouring them in their peeviſhneſs, or but even cheriſhing
their weakneſs : (for weakneſs though it may be born with, yet it muſt not be
cheriſhed.) Thus did not he, thus ſhould not we, ſeek to pleaſe any man. But
then by yielding to their infirmities for a time, in hope to win them; by pati-
1 Thef. 5:14. -ently expecting their converſion or ſtrengthening; by reſtoring them with the ſpirit
of meekneſs, when they had fallen; by forbearing all ſcornful, jeering, provo-
2 Tim. 2. 25. king, or exaſperating, language and behaviour towards them, but rather with
: Cor. 10:33. meekneſs inſtructing them that
oppoſed themſelves : ſo did he, ſo ſhould we ſeek
to pleaſe all men; for their profit, and for their good. . For that is Charity.
32. Alas, it is not the pleaſing, or diſpleaſing of men, that Charity looketh
after, but their good: And therefore as it ſeeketh to pleaſe them, if that be for
their good; ſo it careth not to diſpleaſe them, if that alſo be for their good.
St. Paul was ad utrumque paratus ; he could uſe both, as occaſion required,
either the rod, or the spirit of meekneſs : and he would make choice ever of
that which he ſaw to be for the preſent the more expedient. He was a wiſe Ma-
Wild: 8.1. fter builder ; and knew how to lay his work, to make the building riſe both
fair and ſtrong. He took his model from the great Arcb-archite&t, the builder
and maker of all things, which is God. Suaviter & fortiter (in the book of
Wiſdom :) all Gods works go on ſo. He doth whatſoever he doth fortiter ;
effectually, and withour fail in reſpect of the end : that is to build ſtrong: But yet
· ſuaviter ; ſweetly and without violence in the uſe of the means : that's to build
fair.
Rom. 15. Io
Gal. 6, 1.
Gal. 5. 26.
Rom. 15. 2.
I Cor. 4. 21.
I Cor. 3. 10.
Heb.
3.4.
33. Can
.
1 Cor. 10. 23.
533
The Twelfth Sermon.
1
!
Pfal. 78.720
i Cor. 2. 4.'
2. Tim. 2. IS:
managing of
33. Can any Governour, any Miniſter, any private man, that deſireth to do
ſo much as falleth to his ſhare in this' Building, deſire a better pattern to work
by? A Governour, that hath adviſèdly reſolved upon a juſt courſe ( for that
muſt ſtill be ſuppoſed : if juſtice do not lye at the bottom, the frame cannot
band ; ) let him go through-rich with it in Gods name; do it fortiter ( as is
faid of David, Plal. 78. He ruled them prudently with all his power :) ſo as his
commands may be obeyed, his authority feared, his enemies quelled. But then
he tiuſt do it fuaviter too, ( that muſt not be forgotten ) with ſuch equity,
lenity, and moderation, that they may be left without excuſe in their unduti-
fulneſs
, that will not both acknowledge his juſtice and clemencie. A Miniſter al-
to of the Goſpel, who hath a great part in the work, bo:h for the pulling down
of error and lin, and for the ſetting up of truth and godlineſs, he muſt do his
part fortiter : inſtruct, exhort
, reprove, correct, with full demonſtration of the Jer. 1. 10.
ſpirit and power, and with clear evidence of truth and reaſon Á
that he
may
build ſtrong. Yet ſuaviter too with all ſweetneſs and meekneſs, with much be-
feeching and brotherly language, that he, may build fair : approving himſelf
both ways a Workman that needeth not be aſhamed. But if he either
put in ill
ftuff, or lay it all ;, that is, if either he prove with bad arguments, or reprove
with bad words : he may then be aſhamed of his work; he doth but blunder
and bungle, and not build. Yea, every private man, that hath in his hand the
any good cauſe, wherein he meeteth with oppoſition, cannot give
better proof both of his wiſdom and charity, than by doing it fortiter and
ſuaviter : to the uttermoſt of his power and skill, effettually; but yet fairly
withal.
34: I have now done with all my three obſervations: and ſhould draw to a
conclufion, but that for the preventing of a foul miſtake in this affair, it is need-
ful I ſhould first put in one caution of ſome importance; and it is this, That in
weighing the decency, and expediency of things, we ought to make a difference
between thoſe lawful things, wherein ſuperiohr authority hath interpoſed, and
determined our liberty either way; and thoſe things wherein we are left wholly
to our ſelues. What hath been ſaid concerning the yielding to the weakneſſes of
our brethren for the avoiding of their offence, and the forbearing of lawful things
ſometimes, when they grow inexpedient: is to be underſtood of ſuch things
only, as are wholly in our own power ; no ſuperiour authority, either divine or
humane, having limited us therein. But where lawful Authority hath determined
our choice, we muſt hold to their determination ; any ſeeming inexpediency to
the contrary notwithſtanding.
35. Whiles things are in agitation; private men may, if any thing ſeem to
them inexpedient, modeſtly tender their thoughts, together with the reaſons
thereof, to the conſideration of thoſe that are in authority : to whoſe care and
wiſdom it belongeth, in preſcribing any thing concerning indifferent things, to
proceed with all juſt adviſedneſs and moderation : that ſo the ſubject may be
encouraged to perform that (a) obedience with chearfulneſs, which of neceſſity (a) Remilius
he muſt perform howſoever. It concerneth Superiours therefore to look well to imperanti, me-
the expediency, and inexpediency of what they enjoyn in indifferent things. Se parede
Wherein if there be a fault, it muſt lie upon their account : the neceſſity of obe. Clem. 24.
dience is to us a ſufficient diſcharge iņ that behalf. Only it were good we did
remember, that they are to give up that account to God only, and not to us. But
after that things are once concluded and eſtabliſhed by publick Authority, A&s
paſſed, and conſtitutions made concerning the ſame, and the will and pleaſure
of the higher powers ſufficiently made known therein : then for private men to
put in their vye, and with unſeaſonable diligence to call in queſtion the decency or
expediency of the things lo eſtabliſhed, yea, with intolerable pride to refuſe
obedience thereunto, meerly upon this pretenſion, That they are undecent or
inexpedient,
>
1
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.
1
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4
Ad Aulam1 Cor. 10.23
,
سنسنیم
1
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inexpedient, is it ſelf indeed the moſt indecent and inexpedient thing that can be
imagined.
36. For that the fear of offending a private brother, is a thing not conſidera-
'ble in compariſon of the duty of obedience to a publick Governour ; might be
ſhewn ſo apparently by ſundry arguments, if we had time to inlarge and illy-
Arate them, as muſt fufficiently convince the judgment of any man not wilful-
ly obſtinate in that point. I ſhall only crave leave briefly to touch at ſome of
them. Firſt then, when Governours ſhall have appointed what ſeemed to them
expedient ; and private men ſhall refuſe to oblerve the fame, pretending it to
be inexpedient: who ſhall judge thereof? Either they themſelves that take the
exceptions muſt be judges ; which is both unreaſonable and prepoſterous : or
Judg. 21.25. elſe every man muſt be his own judge, which were to overthrow all Govern-
ment, and to bring in a confuſion, every man to do what is good in his own eyes:
or elſe the known Governours muſt judge; and then you know what will follow,
even to ſubmit and obey.
37. Secondly, to allow men under the pretence of inexpediency, and becauſe
of ſome offence that may be taken thereat, to diſobey Laws and Conſtitutions
made by thoſe that are in authority; were the next way to cut the finews of all
authority, and to bring both Magiſtrates and Laws into contempt. For what
Law ever was made, or can be made, ſo juſt and reaſonable, but ſome man or
other either did, or might take offence thereat? And what man that is diſpo-
fed to diſobey, but may pretend ſome inexpediency or other, wherewith to coun-
tenance out ſuch his diſobedience.
(a)--Aoxca 38. Thirdly, It is agreed by conſent of all that handle the matter of Scandal
,
aj to pãou that we may not commit any ſin whatſoever, be it never ſo ſmall
, for the avoid-
Maxová zao ing of any ſcandal
, be it never ſo great. But to diſobey lawful authority in law-
ν ful things, is a ſin againſt the fifth Commandment. Therefore we may not re-
1'0..Arift.5.
deem a ſcandal by ſuch our diſobedience; nor refuſe to do the thing commanded
Ethic. 2. by ſuch authority, whoſoever ſhould take offence thereat.
ωπερ τα
à 39. Fourthly, though lawfulneſs and unlawfulneſs be not, yet expediency and
sandwv za inexpediency are ( as we heard ) capable of the degrees of more and leſs and
ucie w tej
then in all reaſon, of two inexpedient things we are to do that which is (a) lefs
λεώτερα
inexpedient, for the avoiding of that which is more inexpedient. Say then there
ŠTW VS re-
be an inexpediency in doing the thing commanded by authority, when a brother
reāv aipéidtoy
is thereby offended; is there not a greater inexpediency in not doing it, when the
Tai en die Magiſtrate is thereby diſobeyed ? Is it not more expedient, and conducing to the
Tε και κεφό-
common good, that a publick Magiſtrate ſhould be obeyed in a juſt command, than
that a private perſon ſhould be gratified in a cauſleſs ſcraple?
orat 40.
40. Fifthly, when by refuſing obedience to the lawful commands of our S4-
(6) Advertat, periours, we think to ſhun the offending of one or two weak brethren; we do in
ſcandalum Scan- truth incur thereby a far (b) more grievous ſcandal, by giving offence to hundreds
Mendari. Bern. of others: whoſe conſciences by our Diſobedience will be emboldened to that,
de præc.& difp. where to corrupt nature is but too too prone, to affront the Magiſtrate, and
(c) Juſtitie ofi- deſpiſe Authority.
cia ſunt priora,
ſtri&lioris ob
41. Laſtly, where we are not able to diſcharge both; (c) debts of Juſtice
ligarionis quam are to be payed, before debts of Charity. Now the duty of obedience is debitum
illa que ſunt
Juſtitiæ, and a matter of right : my Superior may challenge it at my hands as
Ameſ.2.Medul
. his due; and I do him wrong if I with-hold it from him. But the care of not
che Quis eft qui giving offence is but debitum Charitatis
, and a matter but of courteſie. I am to
dicat, ut habea- perform it to my brother in love, when I ſee cauſe: but he cannot challenge it
mus quod demus from me as his right ; nor can juſtly ſay I do him wrong, if I neglect it. It is
cianus furta di- therefore no more lawful for me, to diſobey the lawful command of a Superiour, ,
vitibus: Auguft. to prevent thereby the offence of one or a few brethren: than it is lawful for
Cap. 7.
me to do one man (d) wrong ; to do another man a courteſie withal ;; or
than
TEⓇ
Test. Naz.
charitatis .
.
+
Cor. 10. 23.
1
The Twelfth Sermon .
535
1
3
Vis ? Deus prém
ibid.
then it is lawful for me to rob the Exchequer, ' to relieve an Hoſpital
:
24. I ſee not yet how any of theſe fix Reaſons can fairly be avoided and
yet (which would be conſidered) if but any one of them hold good, it is
enough to carry the Cauſe : and therefore I hope there need be no more ſaid in
this matter. To conclude then, for the point of Practice (which is the main
thing I aimed at in the choice of this Text, and my whole meditations thereon)
we may take our direction in theſe three Rules ; eaſie to be underſtood and re-
membred, and not hard to be obſerved in our Practice, if we will but put
our good wills thereunto. Firſt, if God command, we muſt (a) ſubmit with-
(a) Audaciam
out any more ado; and not trouble our ſelves about the expediency, or ſo much exiſtimo de bono
as about the lawfulneſs of the thing commanded. His very (b) Command is war- præcepti divină
rant enough for both. Abraham never diſputed whether it were expedient for de pænit. cap.
him, nor yet whether it were lawful for him to ſacrifice his Son or no, when 4 Gen. 22.
once it appeared to him that God would have it ſo.
(6) Quid revol-
43. Secondly
, if our Superiours, endued with lawful authority. thereunto, cepit. Tertul.
command us any thing; we may and (where we have (c) juſt cauſe of doubt)
(c) Ubi ſuſpicio.
we ought, to enquire into the lawfulneſs thereof. Yet not with ſuch anxious ibi difcufiore
curioſity, as if we deſired to find out ſome loop. bole whereby to evade ; but with ceffaria. Bern.
ſuch modeft ingenuity, as may witneſs to God and the world the unfeigned fin-
cerity of our deſires, both to fear God, and to honour thoſe that he hath ſet over 1 Pet.2. 17.
ns. And if having uſed ordinary moral diligence bona fide to inform our ſelves
the beſt we can, there appear no unlawfulneſs in it; we are then alſo to (d) ſub- (Ille vice Dei
mit and obey without any more ado, never troubling our ſelves farther toen- expedit, & quid
whether it be expedient yea or no. Let them that command us look to that : decet. Gerr. de
for it is they muſt anſwer for it, not we.
relig.perf.pr.3.
44. But then thirdly, where Authority hath left us free, no Command, either
of God, or of thoſe that are ſet over us under God, having preſcribed any
thing to us in that behalf: there it is at our own liberty and choice, to do as we
ſhall think good. Yet are we not left ſo looſe; as that we may do what we liſt,
ſo as the thing be but lawful; ( for that were licentiouſneſs,, and not liberty: )
but we muſt ever do that, which according to the exigence of preſent Circum-
ſtances, (ſo far as all the Wiſdom and Charity we have will ſerve us to judge) ſhall .
ſeem to us moſt expedient and profitable to mutual Edification. This is the
way : God give us all Grace to walk in it. So ſhall we bring Glory to him,
and to our felves Comfort : ſo ſhall we further his Work onward, and our own
Account at the laſt.
Epiſt. 7.
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Rom. 15, 6.
That ye may with one mind; and with one mouth glori-
fie God, even the Father of our Lord Jeſus Chriſt.
i
!
Jefus ; that
He fence hangeth unperfect, unleſs we take in the former
verſe too. Both together contain a Votive Prager or Be-
nedi&tion; where with the Apoſtle, for the better ſpeed-
T
ing of all the pains he had taken in the whole former
Chapter, and in the beginning of this, ( to make the Ro-
mans more charitably affected one towards another with. Rom. 14. 31105
out deſpiſing the weakneſs, or judging the liberty one of
another) concludeth his whole diſcourſe concerning that
Argument. His Exhortations will do the better, he think-
eth, if he fecond them with his Devotions ; I have ſhewed you, faith he, what
you are to do: ó dè beos, Nor God grant it may be done. Now the God of patience,
and of Confolation grant you to be like-minded one towards another according to Chriſt
Je may with one, &c.
2. In the matter or fubſtance of which Prayer, (beſides the formality thereof
in thoſe firſt words, Now the God of Patience and Conſolation grant you :)
St. Paul expreſſeth, both the thing he deſired; even their unity, in the reſidue
of the fifth verſe [To be like-minded one towards another according to Chrift
Jeſus:] and the end for which he deſired it; even Gods glory, in this fixth verſe
(That ye may with one mind, and with one mouth, glorifie God, even the Father
of our Lord Jeſus Chrift. ] Of that I have heretofore ſpoken, now, fome years
paſt: of this I deſire by Gods grace preſently to ſpeak. And like as in that
former part we then confidered three particulars: Firſt, the thing it ſelf, Unity
or like-mindedneſs [to be like-minded; ] and then two amplifications thereof;
one in reſpect of the Perſons, that it ſhould be univerſal and mutual [one to-
wards another; ] the other in reſpect of the manner, that it ſhould be according
[to
ZZZ
1
538
.
Ad Aulam,
6
Rom. 15. t
our Lord Jefone
Arift. 1. EU-
21.
( to Chriſt Jeſus :) So are we at this time, in this latter part to conſider of the
like three particulars
. Firſt, the End it felf, the glory.of God [that ye may glorifié
God. J And then two Amplifications thereof: the one, reſpecting the perſon whom
they were to glorifie, thus deſcribed '(God, even the Father
Chriſt: ] the other reſpecting the manner how, or the mean whereby, they were
to glorifiekime (with one mind, and with one month.] of which in their order:
the End fit and then the Amplifications.
3. "Iva docente, That ye may glorifie "God. We muſt a little ſearch into the
(a) xató-
words, that we may the more fully underſtand them. The firſt word"Iv«, though
but a Particle, hath its uſe :-It pointeth us out-to-lome end
or final eauſe
. Would
περτοξόται, ,
St. Paul have ſo beftirred himſelf as he doth, ſpent ſo much breath, ſo much 044-
σκόσον 2
tory, ſo many arguments ; been føroopjous and foeaineſt as he is, by his beſt boch
geiles -
Love perfuafions and prayers, to draw-Hillparts
tatinize if he had not conceived in
conducible to ſome good end? He that doth not propoſe to himſelf fome (a) main
Távoufu To
end in all his Actions, eſpecially thoſe that are of moment, and ſuch as he will
déovtu.
make a buſineſs of ; is not like either to go on with any good certainty, or to
Ariſtot. 1.
come off with any found comfort
. There would be ever ſome fixt,end or other
Ethic. I.
thought of in ålf our undertakings and endeavours:
só us ow-
4. And ſo there is moſt an end ; ( Nature it ſelf prompting us thereunto :)
te Tóqual, but for the moſt part-Cour Nature being fo-foully depraved) a wrong one. Om
* Bioy wpós nes quæ fua : he ſpeaketh of it complainingly, as of an error that is common
τι τέλο,
among men, and in a manner univerſal
. All seek their own; ſeldom look beyond
eppoovins themſelves : but make their own profit
, their owo pleaſure, their own glory, their
wonñs one
own ſafety, or other their own perſonal contentments. the utmoſt end of all their
Méior est.
thoughts, Which upon the pointsis po better than:very (a) Atheiſm, or at the
dem. 2. Phi 1.2. beſt (and that but a very little better ) Idol.dfry.. He that doth all for himſelf
and hath no farther End! make an Mol of himſelf, arid hath nd other God (The
ei bonitas qui fa
. ungodly is fo frond, that he careth not for God, neather is God in all his thoughts,
)
cit nibil niſi ſui Păl. 10.) He is ſo full of himſelf, his thoughts are fo wholly, taken up with
caufae
? Cic
. 7. himſelf, that there is no room there for God, or any thing elfe but himſelf. Bus
this ſelf-ſeeking, St. Paul every where diſclaimeh : Not ſeeking his own profit,
1 Cor. 10.23. 1 Cor. 10. Nor counting his life dear unto himſelf
, ſo as he might do God and his
Church any acceptable ſervice, either with it or without it, AEF. 20. If he had
Rom. 14. 3,10. looked but at himſelf and his own things, what need the diſention of the Romans
have troubled him any thing at all : If they be ſo minded, let them go to it
hardly; judge on, and deſpiſe on ; tug it out among themſelves as well as they
can; bite and devour one another ; till they had wearied and worried one ano
ther : what is that to him? It would be much more for his eaſe, and poſſibly
he ſhould have as much thanks from them too, ( for to part a fray is moſt what
thankleſs office ) to fit him down, let them alone, and ſay nothing. This is
all true, and this he knew well enough too. But there was a farther matter in
it: he ſaw 'nis Lord and Maſter had had an Intereſt; his honour ſuffered in their
diffentions : and then he could not hold off. Mnrét séqwv, (as his-Phraſe is
twice in one Chapter ) he could not for his life forbear, but he muſt put in:
for the love of Chriſt conſtrained him. We are by his example to make God our
chiefeſt good, and the utmoſt end of all our actions and intentions. Not meerly
ſeeking our own credit, or profit, or eaſe, or advancement; nor de termining our
aims in our ſelves, or in any other Creature: But raiſing our thoughts to ap high
er pitch, to look beyond all theſe at God as the chief delight of our hearts, and
ſcope of our deſires ; That we may be able to ſay with David, Pfal. 16. I have
ſet the Lord alway before me. That is a ſecond Point.
5. And if we do fo ; the third will fall in of it felf, to wit, his Glory for
.
he and it are inſeparable. The greateſt glory on earth is that of a mighty Kings
when
enim
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Epiſt12
Pfal. 10. 4•
Acts 20. 24.
Gal. 5. IS
a
i Theſ. 3. 1, 5.
2 Cor. 5. 14.
Pfal. 16.8.
.
1
Rom. 15:
6.
The Thirteentb.. Sermon.
539
Pſal. 93. t.
104. 1.
1
for ever.
when he appeareth in ſtate : his robes glorious, his attendants glorious, every.
thing about him ordered to be as glorious as may be, (Solomon, in all his glory
, Mat. 6. 19.
Mat. 6.)
There is, 'I grant no proportion here : (finiti ad infinitum.) But ***
becauſe we are acquainted with no higher ; it is the beſt reſemblance we have,
whereby to take ſome ſcantling ofthe infinite glory of our heavenly King. And
therefore the Scriptures fitted to our capacity, ſpeak of it to us moſtly in that
key, (The Lord is King, and hath put on glorious apparel
, Plal. 93. O Lord my God
thou art become exceeding glorious : thou art cloathed with Majeſty and honour,
Pfal. 104.] But as I ſaid before, it holdeth no proportion. So that we may not
unfitly take up our Apoſtles words elſewhere, (though ſpoken to another
purpoſe ;) Even that, which is moſt glorious here. bath no glory in this reſpect, by
reaſon of the glory that excelleth, 2 Cor. 3. 10. And the force of the Argument
he uſerh at the next verſe there, holdeth full out as ſtrongly here : For, ſaith
he, if that which is done away be glorious, much more that which remaineth is
glorious. The glory of the greateſt Monarch in the world, when it is at the fulleſt,
is but dość, (the word fitteth the thing very well:) a matter rather of Shew and
opinion than.of ſubſtance ; and hath in it more of funcy than reality: Cueta Tonans
pavracias, is St. Luke's expreſſion, Acts 25.) Yet as emptie a thing as it is: ifit A&. 25. 2.3.
were of any permanency, it were worthy the better regard. But that that
maketh it the verier vanity is, that it is a thing ſo tranſitory : it ſhall and muſt
be done away. But the glory of the great King of Heaven remaineth, and ſhall
not (cannot) be done
away
The glorious Majeſty of the Lord endureth Pfal. 104. 31.
for ever, Pfal. 104, Ifthen that be glorious, much more this : but how much
more, is more than any tongue can utter, or heart conceive.' So that if we look
at God, we cannot leave out Glory.
6. Neither, if we ſpeak of Glory, may we leave out God, and that is a fourth
Point. For as no other thing belongeth ſo properly to God as Glory: fo neither
doth Glory belong ſo properly to any other perſon as to God. The holy. Martyr
St. Stephen therefore calleth him, The God of, Glory. And the holy Apoſtles, AAs 7. 2.
when they ſpeak of giving him glory, do it fometimes with the excluſive Particle
pšuço oução gego, to the only wiſe God, or (as the words will equally bear it) Row, 16.27.
only to the wiſe God be Glory : to him, and only to him. Yea, and the holy An-
gels in that Anthem they ſang upon our Saviours birth, when they ſhared heaven
and earth their ſeveral portions, alloted us our part in peace, and the good will
of God, but with reſervation of the whole glory to him. [Glory be to God on Luke 2. 14.
high, and in earth peace, and towards men good will.] It is (a) well and hap- (a TibiDomine,
PY.
for
us,
if we may enjoy our own peace, and his good will, (full little have gloria illibata :
we deſerved either of both, but much rather the contrary) but we were beſt mecum benè
take heed how we meddle with his glory. All other things he giveth us richly habuero."Bern
to enjoy; many a good gift and perfe&t giving. He hath not with-held from us in Cant.ſer. 13.
any thing that was his, and uſeful for us, no not his only begotten Son ex-
cepted: the beſt gift that ever was given, and a pledge of all the reſt
. Yea, and Jam. 1. 19.
Pfal. 84. 12.
he will give us a kind of glory too ; (the Lord will give grace and glory, Pfal. 84.)
and that not a light one neither, nor fading away: but ſuch as neither eye, nor
ear, nor heart of man can comprehend ; lo maſie, and ſo dnrable (an eternal 2 Cor. 4. 17.
and exceeding weight of glory.) But that divine, infinite, incomprehenſible
glory, that belongeth to him as ſupream King of kings, as his peculiar Pre-
rogative, and the choiceft. flower in his Crown : of that he is moſt jealous; in
that he will brook no ſharer. And he hath made known to us his royal plea-
ſure in that point, 1fa. 42. My glory will I not give to another.
Iſa. 42.8.
7. He will part with none, you fee : it ſeemeth rather fifthly, (by theform
of the Verb Sočác NTE) that he looketh for ſome from us. For what elſe is it to
glorifie, but to make one glorious by conferring ſome glory.upon him, which he
had not (or not in that degree) before. : And to God how can that be done?
2
whoſe
I Tinl. 1.17
+
I Tini, 6. 17.
1
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540
Rom. 15.6
Ad Aulam,
, c.
1
domini inagni-
Emiſ. hom, 6.
Pfal. 66,1.
i
138. 5.
23).- kurye do- whoſe (a) glory is perfect, effential, and infinite : and to what is perfect, much
byde esty's leſs to what is infinite, can nothing be added. What a (b) great admirer of
mposegún stae Virgil faid of him (tanta Maronis gloria, ut nullius laudibus creſcat, nullius vitu-
το πλήρες,
peratione minuatur) was but a flaunting hyperbole, far beyond the merit of the
Naz.orat. 34. party he meant it to. But the like ſpeech would be moſt exquiſitely true of
(6) Macrob. 1. him, of whom we now ſpeak; (indeed a péwas rather than an hyperbole : )
Whoſe Glory is truly ſuch, as all the creatures in the world, ſhould they joyn
their whole forces together to do it, could not make it either more or leſs than
it is.
8. We muſt therefore of neceſſity forſake the proper fignification of the
word Glorifie (which is to add ſome glory to another; either in ſpecie, or in gra.
du, which before he had not :) and underſtand it in ſuch a fence, as that the
(c) Dominum thing meant thereby may be feaſible. And ſo (c) to glorifie God, is no more
magnificat qui than to shew forth his glory : and to manifeſt to our own conſciences, and to the
ficentiam pre-
world, how highly we praiſe and eſteem his glory ; and how earneſtly we deſire,
dicat. Eufeb. and, as much as in us lieth, endeavour it, that all other men would alſo with
us acknowlegde and admire the ſame, Sing praiſe to the honour of his name ;
make kis praiſe glorious, Pſal. 65. Not make his eſſence to be more glorious than
it is in it ſelf: but make his praiſe to be more and more gloriowa in the
eye and
145, 12. eſteem:of men ; That fo his power, his glory, and mightineſs of his Kingdom
26. 8.
might be known unto men, and that men might aſcribe unto the Lord the honour
due unto his name ; and that men might fing in the way of the Lord, that great is
the glory of the Lord. To endeavour by our thanksgivings, confeſſions, faith,
charity, obedience, good works, and perſeverance in all theſe, to bring Gods true
Religion and Worſhip into requeſt; to win a due reverence to his holy name and
word ; to beget in others more high and honourable thoughts concerning God in
all thoſe his moſt eminent Attributes of Wiſdom, Power, Juſtice, Mercy, and the
reſt: that is in Scripture language to glorifie God.
9. One thing more from the Perſon of the Verb: and then you have all. It is
notíva došaoon, That God may be glorified; and ſo leave it indefinite, and uncer-.
tain by whom it ſhould be done : butiva do Ed ( nte, that yė may glorifie him. The
thing to be done: and they to do it. One would think the glorious Angels and
Saints in heaven were fitter inſtruments for ſuch an employment, than we poor
ſinful worms upon earth. Very true, they in heaven are fitter to do it, and it is
beſt done there : but there is more need of it upon earth ; and if it be done
here (in truth and ſingleneſs of heart ) it is very well accepted. Poor things,
God knoweth, our beſt ſervices are, if God ſhould value them but according
to their weight and worth. But in his mercy (and that through Chriſt) he gra-
ciouſly accepteth our unfeigned deſires, and faithful endeavours according to
that truth we have, be it never ſo little : and not according to that perfection
we want, be it never ſo much. Alas, what is the tinkling of two little bells
in a Country-ſteeple, or the peoples running to the Towns end, and crying
God ſave the King ; to add any honour or greatneſs to the Majeſty of a Potent
Monarch? Yet will a gracious Prince take thoſe mean expreſſions of his ſub-
jects love, as an honour done him: becauſe he readeth therein their hearty affe-
Etions towards him, and he knoweth, that if they knew how to expreſs them-
ſelves better, they would. So it is here : It is not the thing done, that is
looked at ſo much, as the heart. Set that right firſt : and then be the per-
formance what it can be, God is both pleaſed and honoured therewithal. Who-
Pfaloso. 236 ſo offereth praiſe glorifieth me, Pfal. 50. "That is; ſo he intendeth it, and fol ac-
t
cept it.
10. You have now all I would ſay by way of explication, from theſe words.
The particulars are fix. Firſt, we ſhould propoſe to our felves fome end :
Therein Secondly, look at God: Thirdly, that God may have glory; and that
he
1
1
Rom. 15.6.
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The Tbirteenth Sermon.
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i
A
5
he alone may have it, Fourthly: Fifthly, that fomething be done for the ad-
vancement of his glory: and Laſtly, that it be done by us. The reſult from the
whole fix taken together is ; That the Glory of God ought to be the chiefeſt end,
and main ſcope of all our deſires and endeavours
. In whatever we think', ſay, do, or
Suffer in the whole courſe of our Lives and Actions, we fhould refer all to this,
look at this as the main : Whatſoever become of us and our affairs, that yet
God
may
be glorified. Whether ye eat or drink, ſaith St. Paul, or whatſoever elſe 1 Cor. 10. 31.
je do, let all be done to the glory of God, 1 Cor. 10. He would have us, not only in
the performance of good works and of neceſſary duties, to intend the Glory of
God, (according to that of our Saviour; Let your light fo fhine before men, that
they may ſee your good works, and glorifie your Father which is in heaven:) but Marth. 5. 16.
even in the uſe of the Creatures, and of all indifferent things; in eating, and
drinking, in buying
and ſelling, and in all the like actions of common life. In
that moſt abſolure Form of Prayer, taught us by Chriſt himſelf as the Pattern
and Canon of all our Prayers, the Glory of God ſtandeth at both ends. When we
begin, the firſt Petition we are to put up, is, that the Name of God may be
hallowed and glarified : and when we have done, we are to wrap up all in the
Concluſion with this acknowledgment, that to him alone belongeth all the king-
dom, the power and the glory for ever andever.
11. The Glory of God, you ſee, is to be the Alpha and the Omega of all our
votes and deſires. Infinitely therefore to be preferred, not only before Riches,
Honour, Pleaſures, Friends, and all the comforts and contentments the World
can afford us in this life, but even before life it ſelf. The bleſſed Son of God fo
valued it; who laid down his life for his Fathers Glory: and ſo did many holy
Martyrs and faithful Servants of God value it too ; who laid down their lives
for their Maſters Glory. Nay, let me go yet higher : infinitely to be preferred,
even before the unſpeakable joys of the life to come, before the everlaſting ſal-
vation of cur own ſouls. It was not meerly a ſtrain of his Rhetorick, to give his
brethren (by that hyperbolical expreſſion) the better aſſurance of his exceeding
great love towards them, that our Apoſtle ſaid before at Chap. g. of this Epi. Rom. 9. 3.
Atle, that he could wiſh himſelf to be accurſed, to be made an Anathema, to be
ſeparated and cut off from Chriſt, for their fakes. Neither yet was it a haſty
inconſiderate ſpeech, that fell ſuddenly from him as he was writing ( fervente
calamo ;) and as the abortive fruit of a precipitate over-paſſionate zeal, before
he had ſufficiently conſulted his reaſon, whether he ſhould ſuffer it to paſs in
that formor not, for then doubtleſs he would have corrected himſelf, and re-
traded it upon his ſecond thoughts; as he did Axts 23. when he had inconfi- A&s 230 5,
derately reviled the High-Prieſt ſitting then in the place of Judicature. But he
fpake it adviſedly, and upon good deliberation, yea, and that upon his conſci-
ence, yea,
and
upon his Oath too, and as in the preſence of God: as you may
ſee it ushered in there with a moſt folemn Affeveration, as the true, real, and
earneſt deſire of his heart ; I ſpeak the truth in Chriſt, I lie not, my conſcience Rom. g. i.
bearing me witneſs in the Holy Ghoſt. Not that St. Paul wiſhed their ſalvation
more than his own; (underſtand it not ſo:)' for ſuch a deſire neither was poſſible,
nor could be regular. Nor poſſible, by the Law of Nature, which cannot but be.
gin at home, (a) Omnes ſibi melius effe malunt quam alteri :) Nor regular, by the
courſe of Charity; which is not orderly, if he do not ſo too. That is not it then,
(a)Teren.Andr.
but this : That he preferred the Glory of God before both his
own ſalvation, and pinã do
εαυτ8πλά-
theirs. Infomuch that if Gods Glory ſhould ſo require (hoc impoſſibili ſuppoſito )
oyid etsidéo
he could be content with all his heart, rather to loſe his own part in the joys of
heaven, that God might be the more Glorified, than that God ſhould loſe any
part of kis Glory, for his ſalvation.
12. And great reaſon there is, that as his was, ſo every Chriſtian mans heart
hould be diſpoſed in like manner : that the bent of his whole deſires and
endeavours
va
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1
Rom. 156
Ad Aulan,
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t
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mercy be-
endeavours (all other things ſet apart, otherwiſe than as they ſerve thereunto:)
fhould be the Glory of God. For firſt, all men conſent in this as an undoubted
{verity, That that which is the chiefeſt good,ought alſo to be the uttermoſt.end. And
that muſt needs be the chiefeſt good, which Almighty God (who is goodneys it
felf, and beſt knoweth what is good.) propoſerh to himſelf as the End of affihis
Actions: and that is meerly his own glory. All thoſe his high and unconceiveable
cacts ad intra, being immanent in himſelf
; muſt needs alſo be terminated in him
felf. And as for all thoſe his powerful and providential acts ad exird, thoſe I
mean which are exerciſed upon and about the creatures, and (by reaſon of that
their efflux and emanation) are made better known to us than the former: if
we follow them to their laſt period, we ſhall find that they all determine and
concentre there. He made them, he preferveth them, he forgiveth them, he
deſtroyeth them, he puniſheth them, he rewardeth them, every other way he
ordereth them, and diſpoſeth of them according to the good pleaſure of his Will
,
for his own names Sake, and for his one glories ſake. That ſo his Wiſdom, and
Power, and Truth, and Juſtice, and Mercy, and all thoſe other his divine ex-
cellencies, which we are to believe and admire, (but may not ſeek to comprehend)
might be ackņowledged, reverenced, and magnified. Thoſe two great acts of
his moſt ſecret and unſearchable councel; than
the one whereof there is not any
one act more gracious, the Deſtination. of thoſe that perſevere in Faith and
Godlineſs to eternal happineſs ; nor any one act more full of terrour and aſtoniſh-
menyihan the other, the deſignation of ſuch as live and die in Sin and Infidelity
without repentance, to eternal deſtruction : the Scriptures in the laſt reſolution
refer them wholly to his Glory, asthe laſt End. The glory of his rich
ing moſt reſplendent in the one: and the glory of his juſt ſeverity in the other
.
Eph. 5. 6. Concerning the one, the Scripture faith, that he predeſtinated us to the praiſe of
the Glory of his grace. Eph. 1. Concerning the other ; The Lord made all things for
Prov. 16. 4. himſelf, yea, even the wicked for the day of evil, Prov. 16. He maketh it his End:
we ſhould make it ours too, if but by way of Conformity.
13. But he requireth it otus ſecondly, as our bounden Duty, and by way of
Thankfulneſs ; in acknowledgement of thoſe many favours we have received
from him. Whatever we have, nay, whatever we are ; as at firſt we had it all
from him, ſo we ſtill hold it all of him: and that jure beneficiario, as feudataries ;
with reſervation of ſervices out of the fame, to be performed for the honour of
the Donor. . Our Apoſtle therefore in our Lords behalf preſſeth us with the
nature of our tenure, and challengeth this duty from us by a claim of right. Pe
1 Cor.6.19. have them of God, faith he, and ye’are not your own : therefore glorifie God in your
body and in your Spirit, which are Gods. Glorifie him in both, becauſe both
are his. As the rivers return again to the place whence they came, Eccl. 1. they all
come from the Şea; and they all run into the Sea again : So all our ſtore, as itiflu-
ed at firſt from the fountain of his grace, ſo ſhould it all fall at laſt into the Ocean
of his Glory. For of him, and through him, and to him are all things: to him be glory
Rom. 11. 36. for ever and ever, Amen.
14. But fay there lay no ſuch Obligation upon us, yet thirdly, in point of
Wiſdom it would concern us to ſeek our Maſters Glory, the benefit whereof
would ſo abundantly redound upon our ſelves. For (as was touched before
there accrueth no advantage to him thereby : the gain is ſolely ours. By ſeek
ing his glory, we promote our own : and ſo by doing him ſervice, we do upon the
Job 1.9.
point but ſerve our ſelves. Doth Job, doth any man, ſerve God for nought? I
ſpeak it not for this purpoſe, as if we ſhould aim at Gods Glory, with a further
aim therein at ow own benefit
. For that could be but a mercenary ſervice at the
beſt: neither worthy of him, nor becoming us. And beſides, the reaſon ſhould
contradict it ſelf: for how could Gods Glory be our fartheſt end, if we ſhould
have another end beyond it, for our felves ? I note it only, to let us ſee the
exceeding
29.
Eccleſ. 1.7.
1
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Rom. 15. 6.
The Thirteenth Sermon.
543
{
1
2
part
3.3.
exceeding goodneſs of our gracious Lord and Maſter, and for our better hearten-
ing; that we faint not in his Service, who doth ſo infallibly procure our Glory,
whilſt we unfeignedly ſeek kis. And whereof we have a fair and full aſſurance,
and that from his own mouth, and that in as plain and expreſs terms, as it is
poſſible for a promiſe to be made, 1 Sam. 2. Them that honour mė, I will honour. 1 Sam. 2. 30.
: 15. From the point thus confirmed will ariſe fundry profitable Inferences :
fome whereof I ſhall propoſe to you, and thoſe all by way of admonition. Since
dup chief aim ought to be that in every thing, God may have the Glory due to
his name : beware we firſt, thit we do not by baſe flattery, or other too much
tevèrence or obſequiouſneſs give unto any mortal Man, or other finite Creature any
of that Honour, which is due to the infinite and immortal God alone. Not
the glory of Omnipotency, unto any Power upon Earth, be it never ſo great(God
Spake once, twice have I heard the ſame, that power belongeth unto God. Pfal. 62.) Plal. 62. 11:
Experience ſbeweth there is impotency in them all. Not the Glory of infallibili-
ty, to any judgment, be it never ſo clear; not to any Judicatory, be it never ſo
folemn. (Let God be true, and every Man - Lyar, Rom. 3. ) Experience ſheweth
Rom.
there is Error and Partiality in them all. Not the Glory of Religious Worſhip, to
any Image, Saint, Angel, or other Creature, though never ſo bleſſed and glo.
rious: For God is extreamly jealous in that particular above all other, ( My
glory will I not give to another, neither my praiſe to graven Images, Iſa. 42.) Expe- Iſa. 42. 8.
rience and reaſon ſheweth, there is ſome deficiency or other in them all.
16. Beware we ſecondly, that we do not (a) facrilegiouſly rob God of his (a) ſucrilegus
honour, (b) by deriving the leaſt part of it upon our ſelves. As Ananias kept inuafor gloria
back for his proper uſe part of the price of his land, when he ſhould have Cant. fer. 13
.
brought in all for the Churches uſe. Like (c) crafty Stewards, that enrich them- (6) ocetepi.
felves by leffening their Lords fines: or untruſty Servants, that turn ſome of their leat a man gå
.
Maſters goods into Money, and then put the Money into their own purſes. Non Chryl. in.
nobis Domine, non nobis, faith David, Pfal. 115. Not unto us, O Lord, not unto 1 Tim. fer
. 3.
#s, but to thy name be the praiſe. He repeateth it twice, that he might diſclaim ) Ex qui dif-
it wholly; and waſh his hands of it ſo clearly, that not any of it might (d) ſtick penſat, frangit
to his fingers :'as who ſay, By no means to us. Our blefied Lord himſelf Chriſt 7. Pfal. 115, T.
Jeſus, who was the very brightneſs and expreſs Image of his Fathers Glory, and (d) fidelis fa-
(without robbery) of equal and coeternal Glory with him: yet, as he was man mulus es de
he did not glorifie himſelf; nay, (let me ſay more ) having taken upon him the mini tui-tran-
form of a Servant, he durſt not ſeek his own Glory, but the glory of his Father Seunte per te nil
that ſent him. We uſe to call it vain-glory, when a man ſeeketh his own glory herere contingat.
unduly or inordinately ; and rightly we ſo term it : for Vanity is next akin to i Bern. in Canc.
nothing: and ſuch glory is no better, if Solomon may be judge, For to men ſeek Hebasoz:
their own glory, is not glory, Prov. 25.
Phil. 2.6,70
17. But, though we may not ſeek to pull any glory upon our ſelves: yet if Heb. s. s.
others will needs put it upon us unſought for, may we not admit it? May we Prov. 25. 27.-
not take it, when it is given us ? No, that you may not neither. Beware of that a Fortë grave
therefore thirdly. “ It is a (a) ſtrong temptation, I grant, to our proud minds, & honorem non
66 but that maketh it nothing the leſs, it rendreth it rather the more dangerous. petere ; ſed val-
For what hath any man to do, to beſtom what is none of his? And if we know dè grave est non
they have no right to give it, ſure we are greatly to blame, if we (b) take it. cum offertur
.
Kai o xaéfas uły, rý o anfos. He that receiveth ſtollen goods, is not much leſs Greg. hom.
guilty than he that ſtole them. It did not any thing at all either excuſe Herod (6) non modo
from guilt, or exempt him from puniſhment, that he did no more but admit thoſe non ipſe ſibi acci-
pere gloriam--ſed
ſhouts and acclamations, wherewith the people fo magnified his eloquence
( It is the voice of God, and not of man.) Great ones had need take heed how dem recipere oba
they liſten too much to thoſe that
magnifie them too much. Becauſe he did not ſome latam, Bern, in
way or other ſhew himſelf diſpleaſed with thoſe flatterers, (not chaſtening them Serm. I.
fo much as with a frown) nor tranſmit the glory they calt upon him higher,
and
3.
nec ab alio quia
}
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Rom. 151.62
.
Ad Anlam
1
1
1
1
and where it was of right due : he ſtandeth convicted and condemned upon
A&. 12.22,23. record, for not giving God the glory, Acts 12. Marvel not that one of God's hos
ly Angels was ſo ready to do Execution upon him there for that fault : when
you find another of thoſe holy Angels ſo very ſhy in a caſe of that.nature. Whio,
when John fell at his Feet, with the intent to worſhip him, timely and feverely
Rev. 22. 8, 9. forhad him. õeg veš, ſee thou do it not at any hand; I am but thy fellow-Servant:
that honour belongeth to our Maſter only, and not to me; worſhip God. And
how did Paul and Barnabas beſtir themſelves at Lyſtra, when the people began
to deifie them, and were preparing Oxen and Garlands to facrifice to them. As
AA. 14. 17.15ſoon as ever they heard of it, in token of grief and deteſtation, they rent their
clothes, and in all haſte ran in amung the people, crying out, Sirs,' what do
you,
mean? Why do you thus ? Miſtake not yourſelves nor us. Neither are we fupi-
ter and Mercury, as you ſuppoſe: neither, if we were; are Jupiter and Mercury
Gods: but we men, ſubject to like pallions (both of fin and miſery ) with you ;
and they but Idols and Vanity.
18. There is yet a fourth thing, whereof I cannot but intreat you to be ex-
ceeding wary, above all the relt. Not that it is worſe, (nor perhaps fimply fo
ill) as ſome of thoſe afore-named: but that is in ſome reſpects more danger.
ous : as being for the moſt part leſs ſuſpected than they, are not altogether fo
eaſie to be diſcerned as they. And that is this, that we beware by all means
we do not indeed manage our own quarrels, whileft we pretend to ſtand for the
glory of God. Is it not enough for us, to doat upon out own wild fancies,' as Pig-
malion did upon the Image himſelf had carved? Enough, when we have embra-
ced fome fond conceit upon weak grounds through ignorance or prejudice, to
contend with ſome acrimony for it? Enough, having perhaps overſhot our
ſelves in ſome ſpeech or action rafhly, to ſet our ſelves to maintain it for our cre-
dits fake, when our hearts can tell us all was not right? But we muſt needs
draw in God, and make him a party in the buſineſs: as if the cauſe were his, as if
in all we had ſaid or done, we had fought nothing more than him and his glory,
nothing leſs than our ſelves and our own intereft? Alafs! what a pity it is, nay,
what a ſhame, that Conſcience, Religion, the honor of God, and the vindicating
of his glory, ſhould be made a ſtale to diſloyalty, facrilege, ſedition, faction ar
private revenge? Yet ſo it is dayły: and ſo it ever was, and ſo it ever will be,
more or leſs, whilſt the World (tandeth. In nomine Domini, you know the old
ſaying: and what a world of errors and miſchiefs men have been led into, un-
der that notion. “ Thoſe words are uſed pro forma, ard ſet in the beginning
“ of the inſtrument : when all that followeth after in the whole writing, con-
stain nothing but our own Wills. Time was, when they that killed the Apoſtles,
thought they did God a piece of good ſervice in it : and when our Apoſtle before
his converſion made havock of the Church, it was the zeal of Gods Glory that ſo
bemadded him: Concerning zeal perſecuting the Church. And neither of theſe,
I take it, a pretended zeal, but true and real: that is to ſay, not counterfeit, ,
though erroneous.
19. But as in all Monopolies, there is a pretention of ſome common good held
forth to make them paſſable: when as in moſt of them it may be there is no
good at all intended to the publick, but private lucre only, or at the beſt, toge-
ther with ſome little good to the publick, ſuch an appearance withal of private
intereſt over-balancing it, as that wiſe men juſtly fear, they.will prove rather
miſchievous, than beneficial, taken in the whole lump. So doubtleſs many times
zealof Gods Glory is unconſcionably pretended: where either it is not at all, but
in ſhew; or at leaſtwiſe mingled with ſuch a ſtrong infuſion of corrupt partia-
lity and ſelf-ſeeking, as fowreth it extremely, and rendreth it very inexcuſable.
“ How did the Phariſees and other Jeros juggle with the poor man that had been
Joh. 9.29.
“ born blind, Joh. 9. ſeeking to work upon him with fair words and pretences,
"(Give
1
1
Joh. 16.2.
I
Phil. 3. 6.
}
{
1
Rom. 15. 6.
545
The Thirteenth Sermon.
3
**
1
1
“(Give God the praiſe, &c. ), when at the ſame inſtant they did moſt wickedly
is endeavour to obſcure the Glory of that miraculous cure, which Chriſt had
o wrought upon him, in giving him his fight.
20. It were no hard matter, if the time would ſuffer, or indeed if the times
would ſuffer) to ſet before you variety of inſtances, even unto the ſatiety. But
Í hall only give you a taſte in two; both concerning matters. Eccleſiaſtical : the
one in point of Government, the other of Worſhip. For Church Government,
who knoweth not on the one ſide, how in ſome former Ages one man, taking the
advantage of every opportunity (whereof the ambitions and factions of Princes
and Biſhops in every age afforded good ſtore) to lift up himſelf ſtill higher and
higher, hath perked himſelf up at length in the Temple of God, there bearing
himſelf as God, or a vice.god at leaſt ; ſtretching his Dioceſs over the whole
World, and challenging a Monarchial ſuperintendency over the univerſal Church
of Chriſt, as Oecumenical Paſtour, or Chriſts Vicar-general upon earth ? And
who ſeeth not on the other ſide, how buſie ſome ſpirits have been in this laſt
Age, and a very little before, to draw all down to ſuch a Democratical parity,
(for ſuch indeed it is, and not Ariſtocratical, as they would fain have the world
believe it to 'be) as was never practiſed, nor, (for any thing appeareth in the
ancient Hiſtories and Monuments of the Church) ever ſo much as heard of,
in any ſettled Church in Aſia, Europe or Africa, for fifteen hundred years to-
gether? Both ſides pretend from Scripture; and for the glory of God, both: and
that with equal confidence, and ( for ought I know) upon equal Grounds; that
is, to ſpeak plain, no grounds at all for either. For no man yet on either ſide
hath been able to make it ſufficiently appear from clear' evidence of Scripture
or Reaſon, that it is the pleaſure of God to be glorified by either of thoſe nero
devices.
21. Likewiſe in point of Publick Worſhip. How juſt the blame is on either
ſide, I diſpute not: that is not now the buſineſs. But ſome have been blamed
for bringing into the Church new Forms and Ceremonies; or (“which is all
one in the apprehenſions of men that conſider not much, and ſo is liable to
“ the fame cenſure) for reviving old ones, but long diſuſed and forgotten: and
other-ſome have been blamed for ſeeking to ſtrip her both of old and new, and
to leave her ſtark naked of all her Ornaments and Formalities. In this caſe alſo,
as in the former, the glory of God is pretended on both ſides. Thoſe thinking
their
way
maketh moſt for the honor of God, as adding decency and folemnity to
his ſervice: and theſe theirs, as better ſuiting with the ſimplicity of the Gospel.
22. Methinks ( duſt and aſhes that we are ) we ſhould tremble to make ſo
bold with the glory of the great God of Heaven and Earth, which is the moſt
ſacred thing in the world, as to engage it in our quarrels, and to make it ſerve
to our humours or ends, when and how we liſt. Were it not a lamentable cafe, if
it ſhould ever come to that, that Religion ſhould lie at the top, where Avarice,
Ambition, or Sacrilege lie at the bottom, and perhaps Malice, Partiality, Oppref-
fion, Murther, ſome wicked Luſt or other in the midſt? Yet is not any
of this
impoſſi'ole to be: yea, rather ſcarce poſſible to be avoided, ſo long as we dare
take upon us, out of the furiouſneſs of our ſpirits, and the raſhneſs of a di-
ſtempered Zeal, to be wiſer and holier than God would have us : I mean in the
determining of his glory according to our fancies; where we have no clear Texts
of Scripture to aſſure us, that the glory of God is ſo much concerned in theſe
or thoſe particulars, that we ſo eagerly contend for. Nay, when there ſeem to
be clear Texts of Scripture, to aſſure us rather of the contrary, and that the
Glory of God doth not conſiſt therein, but in things of a higher nature. For
the Kingdom of God is not meat and drink, faith the Apoſtle in the next former
Chapter. It conſiſts not in this, whether ſuch or ſuch meats may he eaten or
not: for neither if we eat, nor if we eat not, are we much either the better or 2 Cor. 8. 8.
Aaa a
the
66
{
1
Rom. 14.17
.
1
}
546
.
Rom, 15.6
Ad Aulam,
.
6
1
2 Cor. 11. 31.
I Per. I.
1
the worſe for that. But the Kingdom of God is righteouſneſs, and peace, and joy
in the holy Ghoft. It confifteth in the exerciſe of holy graces, and the conſcion-
ble performance of unqueſtioned duties. Sincere confeſſion of ſin proceeding
from an humble and contrite heart ; conſtancy in prote ffing the true faith of
Chriſt; patience in ſuffering adverſity; exemplary obedience to the holy Laws
of God; fruitfulneſs in good works, theſe, theſe are things wherein Godexo
pecteth to be glorified by us. But as for meats and drinks, and all other indiffe.
rent things, inaſmuch as they have no intrinfecal moral, either good or evilin
them, but are good or evil only according as they are uſed well or ill; the glory
of God is not at all concerned in the uſing or not uſing of them, otherwiſe than
as our Faith, or Temperance, or Obedience, or Charity, or other like Chriſtian
grace or vertue is exerciſed, or evidenced thereby.
23. I have now done with the firſt thing, and of the moſt important confi.
deration, propoſed from the Text: to wit, the end ir ſelf, the Glory of God,
The Amplifications follow: the former whereof containeth a deſcription of the
party to be glorified. That ye may glorifie God. If it be demanded, Which God?
For there be Gods many, and Lords many. It is anſwered in the Text, (God even
I Cor. 8. 5.
the Father of our Lord Jeſus Chriſt.) Of which Title there may be ſundry reaſons
given; ſome more general
, why it is uſed at all : ſome more ſpecial, why it
ſhould be uſed here. Firſt
, this is Stilo novo : never found in the Old Teſtaments
but very often in the New. (For this cauſe I bow my knees to the Father of our
Eph. 3. 14.
Lord Jeſus Chriſt. Eph. 3. The God and Father of our Lord Jeſus Chriſt knoweth
that I lie not, 2 Cor. 11. Bleſſed be God, even the Father of our Lord Jeſus Chriſt
,
I Pet. 1.) Asche Old Covenant ceaſed upon the bringing in of a new and better
Covenant : ſo there was ceſſation of the old Style, upon the bringing in of this
new and better Style. The old ran thus, The God of Abraham, the God of Ilaac,
Exod. 3. 15. and the God of Jacob : proclaimed by God himſelf, when he was about to deli-
ver the poſterity of thoſe three godly Patriarchs from the Bondage of Ægypt
.
But having now vouchſafed unto his people a far more glorious deliverance
than that, from a far more grievious Bondage than that, (from under Sin, Satan,
Death, Hell, and the Lan) whereof that of Ægypt was but a ſhadow and type;
he hath quitted that Style and now expecteth to be glorified by this moſt ſweet
and bleſſed Name, The Father of our Lord Jeſus Chriſt. Exchanging the name
of God, a name of greater diſtance and terror; into the Name of Father, a name
of more nearneſs and indulgence: And taking the additional title or denomination,
not from the parties delivered (as before) who were his faithful ſervants indeed,
yet but ſervants: but from the perſon delivering, his only begotten and only be
loved Son. It is firſt the evangelical Style.
24. Secondly, this Style putteth a difference between the true God of Heaven
and Earth, whom only we are to glorifie: and all other falſe and imaginary ti.
tular Gods, to whom we owe nothing but ſcorn and deteſtation. The Pagans had
ſcores, hundreds, ( ſome have reckoned thouſands ) of Gods ; all of their own
making. Every Nation, every City, yea, almoſt every Houſe had their ſeveral Gods
or Godlings: Deos topicos; Gods many, and Lords many. But to us, ſaith our Apo
ſtle, (to us Chriſtians) there is but one God the Father, and one Lord Jeſus Chriſt,
his Son. This is Deus Chriſtianorum. If either you hope as Chriſtians to receive grace
from that God, that alone can give it; or mean as Chriſtians to give glory to that
God, that alone ought to have it: this, this is he, and none other; God even the
Father of our Lord Jeſus Chriſt. It is a Style of diſtinction.
25. Theſe two Reaſons are general. There are two other more ſpecial; for the
uſe of it here: in reſpect of ſome congruity it hath with the matter or method
of the Apoſtles preſent diſcourſe. For Firſt, it might be done with reverence
to that Argument, which he had ſo lately preſſed, and whereof alſo he had
given a touch immediately before in the next former verſe, and which he alſo
reſumed
I Cor. 8. 6.
Rom. 15. 6.
547
The Thirteenth Sermon.
1
Mat.
5.
18:
1
Gen. 28. 12
reſumed agaiņ, in the next following verſe'; drawn from the example of Chriſt.
That ſince Chriſt, in receiving us, and condeſcending to our weakneſſes, did
sim'at his Fathers glory : ſo we alſo ſhould aim at the ſamie end, by treading in
the Jame ſteps. We cannot better glorifie God the Father of our Lord Jeſus Chrift,
than by receiving one another into our charity, care, and mutual ſupport, as Jeſus
Chriſt alſo received us to the glory of his heavenly Father.
26. Secondly, ſince we cannot rightly glorifie God, unleſs we lo conceive him
as our Father (- -If I be a Father, where is mine honour ? Mal. 1.-That they Mal. 1. 6.
may ſee your good works, and glorifie your Father, which is in heaven, Mat. 5.) it
may be the Apoſtle would have us take knowledge how we came to have a
right to our Son-ship ; and for that end might uſe the title here given, to inti-
mate to uş upon what ground it is, that we have leave to make robold with our
great Lord and Maſter, as to call him our Father : even no other but this, be-
cauſe he is the Father of our Lord Jeſus Chriſt. Jeſus Chriſt is the only Son of
God by nature and generation : and through him only it is, that we are made
the Sons of God by grace and adoption. (As many as received him to them he gave Jolin 1. 12:
power to be made the Sons of God, Joh. 1.) If we be the Sons of God, we are
made fo : but he is the Son of God, not made, nor created, but begotten. I go to Athanaſ, in
my Father, and to your Father, faith he himſelf, Joh. 20. mine firſt : and then, Joh. 20. 176
and therefore, yours alſo. He is medium unionis: like the corner ſtone, wherein
both ſides of the building unite ; or like the ladder, whereon Jacob ſaw Angels
aſcending and deſcending. All intercourſe, 'twixt Heaven and 'Earth, God and
Man, is in and through him. If any grace come from God to us, it is by Chriſt:
If any glory come from us to God, it is by Chriſt too. (Unto him be glory in the Epheſ. 3. 21.
Church by Chriſt Jeſus, Eph. 3.) And this ſhall ſuffice to have ſpoken concern-
ing the former Amplification : briefly, becauſe it ſeemeth not to conduce ſo much,
nor ſo nearly to the Apoſtles main ſcope here, as doth that other, which now fola
loweth ; reſpecting the manner, [with one mind, and with one mouth.]
27. Wherein, omitting (for brevities ſake ſuch advantages
, as from the words
oucoborador and év évi sóuati
, might be raiſed, for farther enlargement : ob-
ſerve firſt, that whereas he nameth two inſtruments wherewith we are to glorifie
God; the one inward (the mind ;) the other outward (the mouth;) he nameth
the inward firſt. The mind muſt be firſt, and before the mouth, in this ſervice.
Elſe we ſhall incur that reproof in the Prophet Iſaiah, as well as the Phariſees Iſa. 29. 13.
did, to whom our Saviour applieth it in the Goſpel (This people draweth near me Mat, 15. 8.
with their mouth, and honoureth me with their lips : but their hearts have they re-
moved far from me.) Or that other in Jer. 12. in words not much unlike, Thou
Jer. í 2. 2.
art near in their mouth, but far from their reins. . David calleth his tongue his glo-
ry, Pſal. 108. for this reaſon (as I conceive) among others, becauſe the chiefeſt
employmept he bad for it, was to glorifie God with it. But if when his tongue was
ſo employed, his mind had not gone with it ; if he had not rouſed up himſelf,
that is, his heart and mind (for (a) the mind, that's the man) as well as his
(a)γές δάνθρων
tongue, ( Awake my glory, awake Lute and Harp, I my ſelf will awake early:)
the beſt muſick of his tongue, with Lute and Harp to boot, had been no better, Pfal. 108. 2.
than founding braſs, or a tinkling Cymbal. God is septixos és büyňoewij, an exact
Heb. 4. 12.
critick in ſpelling and examining the thoughts of our hearts moſt accurately. He
mindeth us, how we mind him in all our ſervices: And will no more. take him-
felf to be honoured by us, when wecry Lord, Lord, or (as the Phariſee) God I
thank thee; if our minds the while be aloof off, hankering after the World, or
Mat.7.26.
Luke 18. irá
our own baſe Luſts : than Chriſt took himſelf to be honoured by the ſouldiers,
that
put a reed into his hand inſtead of a Scepter, and bowed the knee before
him, ſaying, Hail King of the Jews, and then preſentlySpat upon him, and ſmote Mar 27. 291
him on the head. Let us be ſure then, if we mean God ſhould have any glory
from us, in all our addreffes and ſervices to take out minds along with us.
Ааааа
28. But
TOS. Plato.
i
548
Ad Aulam
Rom. 15.6
t
1
1
Pfal. 39. 4.
1
1
28. But then obſerve ſecondly, that though the mind is to go firſt, yet the
mouth muſt bear a part too. We may not think weglorifie God ſufficiently, if with
Rom. 10. 10. the heart we believe in him, unleſs with the mouth alſo we be ready to confesſi
him. David therefore profefleth very often in the Pfalms, that he would perform
Plal
. gr. ts. his ſervices to God with his mouth and lips. (Open thon my lips, and my moztls
563.5. Shall (bero forth thy praiſe. My foul ſhall be ſatisfied as it were with marrow.and fat-
neſs, whilft my tongue praiſeth thee with joyful lips,) and in many other places
.
Nor indeed can it be otherwiſe : for if the inward part be right fet, the outward
will follow of themſelves. A full heart cannot but overflow, when time ferveth,
out of its own abundance: and if there be much heat there, it will break out
at the lips. My heart was hot within, faith David, and while I was muſing the
fire kindled, and at laft I ſpake with my tongue, Pfal. 39. And in another Plalm,
45. 1• as his heart was bufie enditing of a good matter, his tongue was as the Pen of a
ready Writer, to take it as faft as his heart could dictate it. Heart and Tongue,
Mind and Mouth, both muſt joyn together, and if there be any thing elſe in us
beſides, that can contribute any furtherance to the work, it muſt in too: and all
little enough to glorifie our Maker.
29. Obſerve thirdly and principally (for the weight of the amplification lieth
moſt there) that God is much glorified by unity, peace and concord. This Ob-
ſervation arifeth clearly from the main ſcope of the words. He had exhorted them
at large, to ftudy to be like-minded : and he prayeth in the verſe next before, that
God wouldgrant them ſo to be. Why fo, might one ſay, or to what end all
1 Cor. 12. 4,6.
this? Even for this end, faith he, that ye may with one mind, and with one mouth
glorifie God. Which argument were of very little force, if unanimity and like.
mindedneſs were not a thing very ſubſervient to Gods Glory. What an honour is
it to the God of Iſrael, when all Ifrael cometh in as one man to do him worſhip?
God hath beſtowed gifts upon his Church, and diſpoſed the perſons therein into
ſeveral ranks, adminiſtrations, and offices, with admirable variety. Not that they
ſhould jar and claſh one againſt another, and pull every one from other what
they can for themſelves : for that would ſoon bring all to confuſion firft, and then
to deſtruction. But that each ſhould fuftain other, and mutually ſupply out of
their ſeveral ſtores the wants each of other, for the better preſervation of the
whole, and the more comfort of the ſeveral parts. As the variety of inſtruments and
voices, is ſo far from hindring the muſick, that it maketh it up: (for what elſe
is muſical harmony, but concordia diſcors, variety in confort?) The muſick could
not be either ſo full, or delightful without ſome variety. But then care muftbe
had of two things, firſt, that the inſtruments be well in tune (not only each within
it ſelf, but well tuned alſo one to another :) and then that the Minſtrels agree
to play the ſame Leffon.
30. It either of theſe be.wanting, all the muſick is marred. For the tuning; if
any one fingle ſtring, of any one ſingle inſtrument in the whole confort ſhould
be out of tune, though but a little (lay it be no more difference than a flat and
a ſharp) aures eruditæ ferre non poſſent. Any thing that is tolerable will paſs
among country people: but the leaft diſcord in the world will offend a choice and
delicate ear. But if it ſhould be very much out of tune; it would be harſh,
and grate even a thick and vulgar ear. But ſay all the inſtrument ſhould be per-
festly well tuned; yet if the men ſhould not agree what to play, but one would
have a grave Pavane, another .a nimbler Galliard, a third ſome frisking toy or
Figs, and then allof them ſhould be wilful, none yield to his fellow, but every
one fcrape on his own tune as loud as he could : what a hideous hæreful noiſe
may you imagine would ſuch a meſs of muſick be? No leſs odions to God, and
equally grievous to every godly man it is, when ſuch voices as theſe are heard
in the Church; I am of Paul, and I of Cephas, and I of Apollo
. When (as it is
I Cor. 1. 12+ now grown with us) one Pamphleter muſt have the Church governed after this
fashion,
!
1
1
1
Japan
1
Rom. 13. 6.
The Thirteenth Sermon.
549
4
1
falhion, another after that.
Twerity feveral models and platforms of Geovernment :
juſt as one of our own (a) Poets (of good note in his time) hath long ſince a) Spenſer in
defcribed Errors Children ; a numerous brood, but never a one like other ; fa- Diſcolor (Su-
vingonly in this, that they were all all-favoured alike. And thefe Models Printed, perftitio ; fed
and
publiſhed to the world, and diſperſed through all parts of the Kingdom, and Lipl. 1. Monit.
echoed in the pulpits; to the manifeſt diſhonour of God, the deep fcandal of the & Ex. Pol. 3.
reformed Religion, and eternal infamy, both of our Church and State, and God
knoweth what other fad and deſperate conſequents in future ; if ſome ſpeedy
and effectual courſe be not taken to reprefs the unſufferable licentioufrefs both
of our Preffes and Pulpits.
31. But I will repreſs my ſelf howſoever. Indigration, though juſt
, may car-
ry a man into a digreffion, ere he be aware : though I do not perceive, that I
have yet digreffed very much. To return therefore 3 Ast have heard thoſe words
of the laſt Pſalm read monthly in our Churches, (Praiſe kimupon the welk tuned Pfal. 1 go. Ś
Cymbals, praiſe him upon the loud Cymbals:) it hath often come into my thoughts,
that when we intend to glorifie God with our Cymbals, it ſhould not beour only
care to have them land enough; but our firſt care ſhould be to have them well
tured : elfe, the louder, the worfe. Zeal dath very well: there is great, yea, ne-
ceſſary uſe of it, in every part of Gods ſervice. The Cymbal will be ftat ; it will
have no life, nor ſpirit in it: it will not be loud enough without it. But ifmeek-
nefs, peaceableneſs, and moderation, do not firſt put the Cymbal into good tune :
the loudneſs will but make it the more ungrateful in the player, the more un-
grateful to the hearer.
32. But I will purſue this Metaphor no further. There is another Metaphor
alſo much uſed by our Apoſtle : that of Edification. He would have all things in 1 Cor. 14. 25.
the Church done to edifiying. And if you will take the pains to examine it, you
ſhall find that moſt times where he ſpeaketh of glorifying God, he doth it with
reference to Edification, and moſt times where he ſpeaketh of Edifying, hedoth,
it with reference to thoſe mutual reſpects and charitable offices, whereby we ap-
ply our felves to our brethren for the maintenance of peace and unity. That par
fage (for example:) before mentioned, and of all other the moſt obvious in this
argument (Whether he eat or drink, or whatſoever elſe ye do, let all be done to the 1 Cor. 1o. zti
Glory of God) is meant eſpecially in the caſe of brotherly condeſcenſion, in yield-
ing ſomewhatto the infirmities of our brethren for charities ſake, where in god-
ly wiſdom we ſhall ſee it expedient ſo to do, for theirs, our own, or the common
good : as it is evident from the whole frame of his diſcourſe there. And ſo it is
here alſo:He ſpeaketh of bearing the infirmities of our weaker brethren, verf. I.
of not pleaſing our felves, but each man pleaſing his brother for his good unto edifi-
cation, verf.2.of receiving one another, by Chriſts example, verſ. 7. And he cometh
in among with this votive prayer, that God would grant them to be like-minded
one unto another ; that ſo by their unanimity they might Glorifie God. That is,
that their like-mindedneſs might ſerve to Gods glory, in the edificatiox of their
brethren.
33. Now if that which beſt edifieth the Church, do alſo moſt glorifie God (as
theſe and the like paſſages ſeem to import ;) then certainly not by many things
is God moreglorified than by Peace, Love, and Concord: fith few things edifie more
than theſe do. As to the uſe of Edification, Knowledge (that ſeemeth to be all in
all with ſome) is very little or nothing in compariſon; or but a puff to Charity. Cor. 8. r.
It
may ſwell, look big, and make a ſhew: but Charity doth the deed. St. Paul was
a wiſe Maſter builder, and knew what belonged to the work as well as another:
and he when he ſpeaketh of compacting the Church into a building, mentioneth
the edifying of it felfin love, Ephí 4. It hath been my hap heretofore more than
once, yet both times led thereunto by the Texts, to inſiſt ſomewhat upon this
Metaphor: which maketh me the unwillinger to dwell upon it the third time.
Yet
+
1. 10
Eph. 4.16
1
1
550
1
1
Ad Anlam,
Rom. 15. 6.
1
corporate
1
and gertech
}
1
A
3
Yet ſith it appeareth to have been of fo frequent and familiaruſe with our Apoſtle,
and is withal lo pertinent both to the proceſs of his diſcourſe in this place, and
to the buſineſs now in hand : I cannot but deſire to preſs it a little farther, and that
in two reſpects eſpecially, and both of them.very conſiderable in building: to wit,
Diſpatch and Strength.
34. For Diſpatch firſt. No man that goeth about a building, but would wil-
lingly get it up as faſt as he can, without any delay or let, more than needs
muſt. Now where the workmen, and labourers (layers, fillers, ſervers, and the
reft) agree fairly, firſt to do every man what belongeth to him in his own office
,
and then to further every one another in theirs: the work goeth on,
up a pace. But if they once begin to fallout one with another, then are they rea-
dy to hinder and to croſs one another: and then the work ſtandeth. When one
of them hath layed a courſe in the wall, up ſteppeth another and pulleth the ſtones
all aſunder, and throweth them down: One ſaith, it ſhall be thus; another ſtarteth
up and ſweareth, it ſhall not be ſo, but thus ; and then they go to hot words,
and from words to blows, and ſo inſtead of pointing the wall, fall a thruſting
their trowels in one anothers faces : How ſhould the work go on and end now,
think you, with
Sirac 34. 23.)
any good expedition? When one buildeth, and another pulleth
down, what profit havetbeythen but labour? faith the wiſe Son of Sirac, Ecclef. 34.
great deal of noiſe, and a great deal of buſtle : but little work done. It is even
fo in all other things: diſtration ever hindreth buſineſs. The veſſel muſt needs
move ſlowly, when ſome of them that ſweat at the Oar, ply with all the ſtrength
they have to thruſt in Eaſtward, and other ſome of them, ply as hard to drive
her Weſtward.
(a)-- Humiliter 35. Nor is it otherwiſe in the Church and Common-wealth. When (a) Superia
fubeffe, & utili. ours rule with moderation, Inferiours obey with chearfulneſs, all men (keeping
ter praefje: obec themſelves within their own ranks and ſtations ) bend themſelves with their ut-
imperare diſcre- moſt diligence to advance the publick welfare : the work commonly riſeth apace,
te. Bern. Paļ. and proſpereth in their hands. But if they that work above, ſhall ſtrive only how
to extend their Power, and they that work below ſhall ſtrive as much how to en-
large their Liberty; the one to impoſe, the other to refuſé, what they liſt : If thoſe
ſhall hold them ſtiffly at this point, We may do it, and therefore we will do it ; and
theſe as ſtiffly at this ; We may chuſe, and therefore we will not do it ; when ſhall
they meet? Where is that ouzna mbaos, that yielding and condeſcenſion the Apoſtle
fo often requireth? It were a bleſſed thing, (and till it be ſo in ſome meaſure,
the building will never riſe to purpoſe ) if men would look, not ſo much at their
. power, what they may do; or at their liberty, what they may not do, ſo to ſerve
their own turns, humours or ends : as how to uſe both power, liberty, with all due
ſobriety and charity, to the glory of God in the good of others. If we could once
grow to that, not to look every one on his own things, but every man alſo on the
things of others, as St. Paul elſewhere exhorteth : then ſhould we alſo
agree
with one mind and heart to follow the work cloſe, till we had got it up. That for
diſpatch.
36. But haſte maketh wafte, we ſay. It doth fo : and in building as much as in
any thing. It were good wiſdom therefore to bring on the work ſo, as to make
it ſtrong withal : leſt if we make falſe work for quicker diſpatch, we repent our
over-haſty building by leiſure. To rid us of that fear; know ſecondly, that unity
and concord ſerveth for ſtrength too, as well as diſpatch. Ever more vis unita
Mar. 12. 2 s. 'fortior : but diviſion weakeneth. A houſe divided againſt it ſelf cannot ſtand : and
the wall mult needs be hollow and looſe, where the ſtones ſtand off one from ano-
ther and couch not cloſe. Now brotherly love and unity is it that bindeth all faſt;
ſo making of looſe heaps one entire piece, 'I beſeech you brethren (faith the Apoſtle)
that there be no diviſions among you, but that ye be perfe#ly joyned together in the
ſame mind, and in the ſame judgment, 1 Cor. 1, Like-mindedneſs, you ſee, is the
thing
fer. 56.
.
Phul. 2. 4.
I Cor. I. 100
1
(
Rom. 15.6.
Tbe Tbirteenth Sermon.
551
Col. 3. 14.
1
very ill
thing that joineth all together: and in the well-joining conſiſteth the ſtrength of
ſtructure. In Eph. 4. therefore he ſpeaketh of the bond of peace: and in Col. 3. he Ephef
: 4. 3.
calleth love the bond of perfectneſs.
37. In Phil. 1. he hath another expreſſion, which alſo notably confirmeth the Phil. 1. 27:
fame truth. That I may hear, faith he, of jour
affairs, that ye ſtand faſt in one
Spirit, with one mind. They never ſtand ſo faſt, as when they are of one mind.
There is a Greek word ſometimes uſed in the New Teſtament (ára tusedia is the
word) which is commonly tranſlated confuſion, and ſometimes tumult
. Not
unfitly for the ſence, either: but in the literal notation it improveth a kind of
unſtableneſs rather, or unſettledneſs; when a thing doth not ſtand faſt, but ſha-
keth and tottereth, and is in danger of falling. And this St. Paul oppoſeth to
peace
, 1 Cor. 14. God is not the author (axa tasvoics) of confuſion, or unſtableneſs, 1 Cor. 14 33:
but of peace : By that very oppoſition intimating, that it is moſtly for 'want of
peace that things do not ſtand faſt
, but are ready to fall into diſorder and con-
fuſion. St. James ſpeaketh out, what St. Paul but intimateth, and telleth us plain-
ly, that this åratasadía is the effect of diſcord, and that contention is the mother.
of confuſion. For where envying and ſtrife is, ſaith he, there is, axa tasudia, incon- Jam. 3. 16.
ftancy, unſettledneſs, confuſion and every evil work. The builders make
mork, where the building is not like to ſtand, but threatneth ruine, and is ready
to drop down again by that it be well up. And yet ſuch ill work doth envying
and ſtrife ever make : it is concord only and unity that maketh good work, and
buildeth ſtrong. Let Jeruſalem be built, as a City at unity in it felf: and Jeruſalem Pfal. 122. 3:
will be like to ſtand the faſter, and to ſfand up the longer.
38. For'a concluſion of all, I cannot but once again admoniſh, and earneſtly
entreat all thoſe, that in contending with much earneſtneſs for matters of no
great conſequence, have the glory of God ever and anon in their mouths: that
they would take heed of embarquing God and his glory ſo deep in every trifling
buſineſs
, and ſuch as wherein there is not dignus vindice nodus. But ſince it clear-
ly' appeareth from this and fundry other Texts of holy Scripture, that peace and
love are of thoſe things, whereby our gracious Lord God taketh himſelf to be
chiefly glorified: that they would rather faithfully endeavour by their peaceables
charitable, and amiable carriage towards others, eſpecially in ſuch things, as they
cannot but know to be in the judgment of ſundry men both learned and godly)
accounted but of inferiour and indifferent nature, to approve to God, the World,
and their own Conſciences, that they do ſincerely deſire to glorifie God, by plea-
fing their brethren for their good unto edification. Which that we all unfeignedly
may do, I commend us, and what we have heard, to the grace and bleſſing of Al-
mighty God, diſmiſſing you once again, as I did heretofore, with the Apoſtles
Benediction in the Text; (for I know not where to fit my ſelf better.)
Now the God of patience and confolation grant you to be like-minded one towards
another, according unto Chriſt ; That ye may with one mind, and with one
mouth, glorifie God even the Father of our Lord Jeſus Chriſt.
To which God the Father, and his Son Jeſus Chriſt our Lord, and the bleſſed
Spirit of them both; three Perſons, &c.
4
A D
Plal
553
. 27. 10.
The Fourteenth Sermon.
.
1
1
1
AD
1
1
A U L AM
A
}
!
.
mon
Sermon XIV.
1
A
WOBURNE. 1647. AUGUST.
}
1
I
Pfal. 27. IO.
When my Father and my Mother forſake me, the Lord td-
keth me up
1
I.
1
Hings that have a natural weakneſs, in them to bear up
themſelves, do by a natural inſtinct lean towards, and
(if they can find it) claſp about, ſomething that may
fufficiently Support them: but in default of ſuch, will
T
catch and twine about whatſoever is next them, that
may be any little ſtay to them for any little time. So a Hop,
for want of a ſtrong Pole, will wind it ſelf about a Thiſtle
or Nettle, or any forry weed, The heart of man, whilfe
it ſeeketh abroad for ſomewhat without it ſelf, to reſt it
ſelf upon; doth even thereby fufficiently bewray a ſecret conſciouſneſs in it ſelf,
of its own inſufficiency to ſtand without ſomething to ſupport it. Ifit find not that
which is the only true ſupport indeed; it will ſtay it ſelf as long asit can upon a
weak ſtaff, rather than none. Chariots, and Horſes, and Riches, and Friends,
&c. any thing will ſerve to truſt in ; whilſt no better appeareth.
2. But that our hearts [deceitful as they are] delude us not with vain confi-
dences ; we may learn from the Text, where it is, and where alone, that we
may repoſe our ſelves with full aſſurance of hope not to fail. David affirmeth po-
ſitively, what he had found true by much experience: that when all others from
whom we expect help, either will not, or cannot; God both can and will help
us, ſo far as he feeth it good for us, if we put our truſt in him. When my Father
and Mother forſake me, the Lord will take me up. The words import, Firſt
, a
poſſibility of failing in all inferiour helps. It is ſuppoſéd Fathers and Mothers and
proportionally all other friends and helps) may forſake us, and leave us ſuccour-
leſs : [When my Father and my Mother forſake me.] Secondly, a never-failing
ſufficiency of help and relief from God. though all other belps ſhould fail us: [Then
the Lord will take me up.]The two points we are to ſpeak to.
Bbbb
1
1
.
3. Fatheri
3
554
Pfal. 27.11
Ad Anlam,
r
Mac, 23. 37.
Naz, orar. 16.
V
3. Father and Mother. Firſt, who are they? Properly and chiefly, our 'na.
tural Parents, of whom we were begotten and born ; to whom (under God)
weowe our being and breeding. Yet hete, not they only; but by Synecdoche
all other kinsfolks, neighbours, friends, acquaintance ; or indeed more gene-
rally yet, all wordly comforts, {tays, and helps whatſoever.
2. But then, why
theſe named the rareſt; and the reſt to be included in theſe ? Becauſe we pro-
miſe to our felves more help from them than from any of the other. We have a
nearer relation to, and a greater intereſt in them than any other : and they, of all
other, are the unlikeſt to forſake us. The very brute Creatures forſake not their
young ones. A Hen will not deſert her Chickens: nor a Bear indure tobe robbed
Prov. 17. 12. of her Whelps. 3. But then Thirdly, why both named ; Father, and Mother too?
Partly, becauſe it can hardly be imagined, that both of them ſhould forſake their
(a) zi qalpos child, though one ſhould hap to be unkind. Partly, becauſe (a) the Fathers love
ral si un pos being commonly with more providence, the Mothers with more tenderneſs; both
oupradésegov. together do better expreſs, than alone either would do, the abundant love of
God towards us : who is infinitely dear over us ; beyond the care of the most
provident Father, beyond the affection of the tendereſt Mother. 4. But then
Fourthly, When may they be ſaid to forſake us ?' When at any time they leave us
deſtitute of ſuch help as we ſtand in need of. Whether it be out of Choice, when
they liſt not to help us, thongh they might if they would: orout of neceſſity, when
they cannot help us, though they would if they could.
4. The meaning of the words in the former part of the verſe thus opened :
the reſult thereof is, that There is a poſſibility of failing in all inferiour helps. Fa.
thers and Mothers ; our neareſt and deareſt friends; all earthly viſible helps
and comforts, always may fail us, ſometimes will fail us, and at lalt muſt fuil us,
leaving us deſtitute and ſuccourleſs. The truth whereof will the better appear,
if, inſtancing eſpecially in our natural Parents (asthe Text leadethus ) we take a
view of ſundry particular cauſes of their ſo failing us, under the two general heads
but now mentioned :towit, Choice and Neceſſity. Under either kind three. Somé.
times they forſake us voluntarily, aad of their own accord, ard through their
own default; when it is in their power to help us, if they were ſo pleaſed : which
kind of forſaking may ariſe from three ſeveral Cauſes.
5. Firſt, Natural Parents may prove unnatural, meerly out of the naughtineſs
of their own hard and incompaſſionate hearts. For although God hath imprint.
soggſ.
ed this natural affection towards their own off-ſpring in the hearts of men, in as
deep and indelible characters, as almoſt any other branch of the Law of Na-
ture (О nimiùm potens, quanto parentes ſanguinis vinculo tenes, Natura !) yet ſo
deſperately wicked is the heart of man, that if it ſhould be left to the wildneſs
of its own corruption, without any other bridle than the light of natural prin-
ciples only, it would eftfoons ſhake off that alſo : and quite raze out all im-
preſſions of the Law of Nature ; at leaſt ſo blur and confound the Characters, that
the Conſcience ſhould be able to ſpell very little (or nothing at all) of Duty out
of them. Elle what needed the Apoſtle, among other ſins, to have liſted this
á sopgia, this want of natural affection, in two ſeveral Catalogues, Rom. I. and
2 Tim. 3. Or to have charged Titus, that young women ſhould be taught among
other things, to be Qiaó TEX001, to love their Children? If he had not obſerved
ſome to have neglected their duty in that particular; whereof Hiſtories and
(a) φιλόθεκνων
experience afford us many examples. Can a woman forget her fucking Child, that
γυναικείον She ſhould not have compaſſion of the Son of her womb ? Saith the Lord by the
Zipos. Eurip. Prophet. He ſpeaketh of it, as of a monſtrous thing, and (a) ſcarce credible of
AA. 2. Sexvòv, any ; Can ſhe forget? (she in the ſingle number :) But withal in the ſame
có tíxlar, xai words implyedly contelling it poſſible in more than one : Tea, they may forget :
φέρει φίληρον
(They, in the plural number) Iſa. 49. 15.
Id. in Iphig.
6. Secondly, Parents, not altogether void of natural affection, may yet have
their
1
Rom. 1.31.
2 Tim. 3. 3.
Tit. 2. 4.
πως παν
μέγα.
in Aul. AA
1
L
Plal. 27. 10.
Tbe Fourteenth Sermon.
555
- 21. 8.
"For
6C
their affections fo alienated from their children upon fonie perfonal diſlike, as to
for ſake them. Of which diſlike I deny not but there may be juſt caufe. As among
the Hebrews in the caſe of Blasphemy, the Fathers band was to be filt in the exe-
cution of bis Son, Deut. 13. And both Civiliaxs and Cafwifts allow the Father Deur, 13.7.
jus abdicationis, a right of abdication in fone cales. But ſuch caſes are not much
pertinent here, or conſiderableas to our purpoſe. For they that give their earth:-
ly Parents, juſt cauſe to forſake them, can have little confidence that God as their
heavenly Father (hould take them w. But when Parents ſhall withdraw their
love and help from their Children upon ſome ſmail czerlights, or venial wifor.
riages; or take diſtaſte at them either without cuje, or more than there is caule;
upon ſome wrong, either furmijê of their own, or ſuggeſtion of others; (as
Saul reviled Jonathan, and threw a Javelin at him to ſmite him; interpreting 1 Sam. 29. 12.
his friendſhip with David, as it had been plotted Conſpiracy between his Son 33.
and his Servant, to take his Crown and his life from him :) Or when they ſhall
diſinherit their Children for fome deformity of Body, or defe&t of parts, or the
like : As reaſon ſheweth it to be 3 greut ſin, and not to be excuſed by any pre-
tence : ſo it is an obſervation grounded upon manifold experience, that where
the right heirs have been diſinheriterl upon almoſt whatſoever pretence ; the bler
ſing of God hath not uſually followed upon the perſons, and ſeldom hath the
eſtate proſpered in the hands of thoſe that have ſucceeded in their roonis.
7. Thirdly, Parents, whoſi affe&ion towards their Children hath not been
fowred by any perſonal diſlike, may yet have their affection ſo over-powered by
ſome ſtronger lujt, as to become cruel to their children, and forſake them.
as in the World, Might oftentimes over-beareth Right : ſo in the ſoul of man,
" the violence of a ſtronger pallion or affection, (which in the caſe in hand may
happen ſundry ways) bearethdown the weaker. It may happen, us ſometimes
it hath done, out of Superſtition. So Agamemnon ſacrificed his Daughter Iphi- Euripide
, in
alii.
genia. The Heathens, generally, deceived by their cheating Oracles, and ſome
of the Jews led by their example, Sacrificed their ſons and daughters unto devils, Jer. 32. 35.
and cauſed their children to paſs through the fire to Moloch. Sometimes out of
revenge. As Medea, to be revenged of Jaſon for leaving her, and placing his
affection elſewhere, ſlew her own two Sons, begotten by him, in his fight. (a) S&• (a) Virg.
cclog. 8.
vus amor dócuit natorum ſanguine matres Comm.uculàſe manus.) Sometimes out
of fear. So the Parents of the blind man owned their Son indeed, Joh. 9. but Joh 9.21.
for fear of being caſt out of the Synagogue durſt not ſpeak a word in his juſt de-
Foſephus.
fence; but left him to ſhift as well as he could for himſelf. And Herod the great,
for no other cauſe than his own cauſeleſs fears and jealouſes, deſtroyed many of
his own Sons. Sometimes out of the extremity and impatience of hunger. As in
the ſad ſtory of the two mothers, who in the great Famine at the ſiege of Samaria 2 King. 6. 28,
had covenanted to dreſs their Children by turns, and to eat them : ſo fulfilling, 29;
even to the letter, that heavy curſe which God had long beforethreatned againſt
Iſrael in caſe of their diſobedience. Sometimes out of voluptuouſneſs and ſenju-
ality. As do thouſands of prodigal ding-thrifts every where in the World;
who by gaming, drinking, luxury, and other riot and intemperance vainly waſt-
ing their eſtate, (out of which, by St. Pauls rule, they ought to provide and
lay up for their Children) bring themſelves to penury, and leave their children to
beggery.
8. And if by all theſe, and ſundry other ways beſides, it may happen fathers
and mothers ſo often to forſake their children ; the leſs are we to marvel, if our
brethren, kinsfolks and neighbours; if our familiar acquaintance, companions and
friends, prove unfaithful, and ſhrink from us when we ſtand in need of them :
dealing deceitfully as a Brook. It is Jobs compariſon, Job 6. The Brooks in Winter, Job.6. 15, &c
when the Springs below are open, and the bottles of heaven pour downwater
from above, overflow the banks and the meadows all about, and look like a little
Bbb b 2
Sea;
Plal. 106.37.
13.
Deut. 28.53.
2 Cor. 12, 14.
556
Pſal. 27. 10.
Ad Aulam,
T
I
)
Prov. 14. 20
Sirac 37. I.
Pral. 12. 2.
τα φίλων '
in Phæniſ.
act. 2.
αφιλον το δυ-
Suxes. Id. in
Herc, fur.
act. 2.
+
ficcatis amici, lower.
Horat.Od. 1.3.
Luke 10. 32.
Plal. 41.9.
Tis gas
put them
Mat. 28. 9.
Sea: but when the heat of Summer is come, and the ſeaſon dry, vaniſh ; ſo as
the weary Traveller can'find no refreſhing, nor the Cattel quench their thirst
thereat. Such is the common friendſhip of the World. Whilſt we are full and
ſtand in no need of them, they are alſo full of kindneſs, and overflow with pro-
teſtations of love and ſervice, Amici divitis multi; every friend will ſay, I am
his friend alſo, Yet they talk but vanity all this while, every one with his neigh-
bour: they do but flatter with their lips, and diffemble with their double heart.
(a) eu masalase, When we feek to them (a) in our need, they look upon us ftightly, and at a di:
8 & divnu TIS
ſtances at the moſt, let fall fome overly expreſſions, that they wilh us well, and
susuxñ.Eurip
. pity our caſe (Good words are good cheap:) but do little or nothing for us. It
may be, while we are up and aloft, they will crouch under us, apply themſelves
to us, lend a ſhoulder, yea, and ſweat, to lift us up yet higher. But if we be
going down ; then at the beſt (as the Prieſt and Levite in the Parable ) they will
ſee and not ſee, but paſs by, without ſo much as offering a hand to help us
ca estem face wp: nay, it is well if they lift not up the heel againſt us, and help to tread us yet
9. As then, firſt, Natural Parents manytimes want natural affection : ſo com-
mon friends many times want common honeſty, and fail thoſe that truſt to them.
Recré- And as they ſecondly ſometimes withdram their love from their Children upot
ons Euasve ſlender diſlikes : ſo theſe many times take toy at a trifle, (actum eſt de amicitia!
Tek dpwós. Naz. and pick quarrels to deſert us, when we have not done any thing that may juſtly
deſerve it at their hands. And as they laſtly too much forget their Children,
whilſt they too eagerly purſue their own lufts: ſo theſe to ſerve their own ends,
lay aſide all relations, and break through all obligations of friendſhip: and ifour
occaſions require ſomething ſhould be done for us, that
may
chance
to ſome little trouble, hazárd, or charge, or otherwiſe ſtandeth not with their
liking; putus off, as they did their fellow-virgins, Ne non ſufficiat, Provide for
yourſelves; we cannot help you. This is the firſt kind, a voluntary forſaking;
wherein the fault is theirs: when our fathers, and mothers, and friends might
help usbut do not.
10. The other kind is an enforced forſaking, and without their fault: when.
they cannot help us if they would. Which alſo ariſeth from three other cauſes;
Ignorance, Impotency, Mortality. Firſt, there is in the underſtandings of men a
great dealof darkneſs, for the diſcerning of Truth and falfhood, even in ſpecula-
iivis, matters which ſtand at a certain ſtay, and alter not: but much more for
the diſcerning of Good and Evil in Practicis ; matters, which by reaſon of the
multiplicity of uncertain and mutable Circumſtances are infinitely various.
Whereby it becometh a matter of greater difficulty, to avoid folly in practice,
than Error in judgment. No wonder then if the carefulleſt Parents, and faith -
fulleſt Friends be many times wanting in their help to thoſe they wiſh well to:
when either can find no way at all, whereby to to do them good ; or elſe pitch
upon a wrong one; whereby unawares they do them harm.
(a) Sedulitas autem ftultè quem diligit, urget.
(a) Hor. 2. Ep.r.
Nil moror officium, quod me gravat.
The body of a Patient may be in ſuch a condition of diſtemper, that the learnedle
Doctor may be at a ſtand, not knowing perfectly what to make of it: and ſo muſt
either let it alone, and do nothing; or elſe adventure upon ſuch probabilities, as
may lead him to miſtake the Cauſė, and ſo the Diſeaſe, and ſo the Cure; and ſo
in fine to deſtroy the Patient by thoſe very means, whereby he intended his reco-
vers. So Parents and others that love their children or friends well, and deſire
nothing more than to do them good; may befo puzled ſometimes by theunhap-
py conjunctures of ſome croſs Circumftances, as that they cannot reſolve upon any
certain
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certain courſe how to diſpoſe of them, deal with them, or undertake for them
with any aſurance, or but likely hope of a good effe&: but they muſt eitherleave
them to wreſtle with their own burdens, as well as they can g or elſe fall upon
Fome.courſe at all adventure, (intending their good thereby) which may per-
haps in the event turn to their undoing.
11. And as we may fail of needful help from our beſt friend for lack of skill :
fo may we alſo ſecondly' for want of Power.' Verily all sufficiency is not to be
found but in the Almighty Creator alone. No Creature can yield out of his own
fufficiency, a ſalve for every fore, a ſupply for every want, a help for every defect:
but there is ſome impotency, ſome vacuity, ſome deficiency, in the beſt. Agar loved Gen.21.15;16:
her Infant well enough, and knew too well enough what would ſave his life for
that time, if ſhe could tell how to get it. But all the water in the bottle being
ſpent, and no more to be had in that dry wilderneſs, Ho help but ſhe muſt for-
Jake him, and (for ought ſhe knew, and relating but to ordinary means ) he
muſt periſh. All ſhe could do was, to caſt the poor child under a forub, and
get
her a good way off, thet ſhe might not ſee him die, and 10 lift up her own voice,
that ſhe might not hear his, Gen. 31. And Moſes his Parents, when they had hid
him as long as they could or durſt, at laſt forſook him, and left him in the flags Exod. 2. 5.
by the brink of the River Nilus, Exod. 2. The widdow of Sarepta alſo, 1 King. 17. 1 King. 17. 12
in the long drought and famine, being ſtored of proviſion but for one ſingle sea
paſt for her ſelf and her ſon, ſaw no poſſibility of farther relief for her ſelf and
bim; nor knew how to ſhew her love to him otherwiſe, than by doing with him
for
company: By fire, water, long ſickneſs, ſuits, plunderings, and a thouſand
cajualties, our diſtreſſes may be ſuch; as that our deareſt and greateſt friends may
not be able to relieve us.
12. Nor only are all men ſubject to Ignorance and Impotency; whereby they
may forſake us whileft they are : but they are alſo thirdly under a ſtate of mor.
tality; and ſo muſt needs forſake us, when they ſhall be no more.
truſt in Princes, nor in any child of man: for there is no help in them, Pfal. 146. Pfal. 146. 2.
No, is? Sure ſome help thére is, ſome little help in them, whileft they live, and
are in power? But the meaning is, there is no certain bolp in them; none for a
man to truſt to : becauſe there is no certainty how long they ſhall enjoy that life .
and power, For ſo the reaſon thére followeth: For when the breath of man goeth
forth, he ſhall turn again to his earth, and then all his thoughts periſh. The Pró-
phéts accordingly, Iſa. 2. Ceafe ye from wàn, whoſe breath is in his noſtrils : for Iſa. 2. 223
wherein is he to be accounted of The Soul and Body (in whoſe conjunction life
conſiſteth) are tied together by no ſtronger a thred, than the breath that paſſeth
in and out by the Noſtrils. Cut that thred, ſtop that breath, down falleth the
talleſt, and the ſtouteſt, and the proudeſt of the fons of mens and when he
falleth, all his wealth, and all his pomp, and all his thoughts and devices, and
projects and contrivances fall with him. And this the end of every man, the üt-
moſt period of the race, the laſt act upon the ftage: neither hath be any more apor. Eccl
. 9.6i
tion for ever in any thing that is done under the Sun. And how ſhould they then
help others, that can no longer ſuſtain themſelvės? Needs muſt they forſake us,
when breath and life forſaketh them. So it is with all other earthly comforts
whatſoever ; pleaſures, riches, honours, and the teſt. When their tithe is comé,
they vaniſh; make themſelves wings, and away they hie: and when they are upon Proř. 23. 53
the wing, look after then we may a little while, and to little purpoſe,but réclaim
them we cannot. They ſoon get out of ſight leaving us behind togrieve for the
loſs(as Rachel for her children) mourning, and refuſing to be comforted, becauſe
Jer. 3. IS
toe are and they are not.
13. The more unwiſe we, to raiſe to our felves ſuch vaſt hopes, as ſometimes
we do, upon ſo narrow, fo frail a bottom. Would any wiſe man when he might
have a ſtaff, lean the weight of his body upon a crutch of reed? Or truſt to a
guttere
Put not your
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gutter. Spout to quench histhirſt
, when he might go to a Spring? Yet ſo is hethat
Jer. 2. 13. putteth his truſt in any earthly Father or Friend, or in any Child of man, or in
any other creature or thing, befides God: That forſaking the fountain of living
waters,
which runneth clear, and can never be drawn dry, diggeth to himſelf
broken pits, that can hold but a little water, and that but muddy at the beſt, and
yet cannot hold that long neither. You ſhall find ſet down in Pſal.29. the diffe-
rent confidences of the worldling and the true believer, and their different fuc-
ceſſes. Their confidences, Ver. 7. Some put their truſt in Chariots and ſome in
horſes: (and ſome in other things) but we willremember the name of the Lord our
God. Their Succeſſes, Ver. 8. They are caſt down and fallen: but we are riſen
and ſtand upright. David and Goliah met upon theſe very terms. He came out
1 Sam. 17. 45. againſt David, truſting in the arm of fleſh: David went out againſt him in the
name of the Lord of Hofts. And they proſpered accordingly. Behold Goliah is
brought down; David riſeth : Goliah falleth; David ftandeth upright. Fallax
Plal. 33, 17. equus ; A horſe is counted but a vain thing (and a vain thing it is to count other-
wife of him, for he is truly but a vain thing) to ſave a man. So are Chariots,
and Forts, and Armies, and Navies, and all earthly reliances. He that reſteth
upon them, down come they, and then down cometh he too. The horſe and the
Exod. 15. 1. rider, both thruſt into the Sea together. Exod. 15. Wo unto them then that ſtay
on horſes, or truſt in Chariots : when the Lord hall ſtretch out his hand
,
both he that helpeth ſhall fall, and he that is holperi Shallfall down, and they ſhall all
fail together, Ifa.31.
14.It were good wiſdom for us therefore to deal ſafely; (uéjevnog ámçêv hath
ever been held a wholſom politick Aphoriſm by the wiſe ones ofthe world:) ne-
ver to rely on thoſe that may deceive us ; to eſteem all outward helps but as they
are, and to uſe them, and to truſt to them accordingly. That is to ſay, as bleſ.
fed means of our good and comfort, ſo long as God is pleaſed to lend them is,
and to fanctifie them to us : but ſuch as we can have no hold of, neither any affir.
rancethat they ſhall not fail us. To honour our Fathers and Mothers; to love
our Friends and Allies; to pray for the lives and proſperity of Kings and Prin-
ces: Again, to gather wealth by fair and juſt means ; to raiſe our felves to ho-
nours by faithful ſervices and vertuous endeavours ; to takeour portion of law-
ful and regular pleaſures: Theſe we may do ; thoſe we muſt do. But take we
heed we place not our felicity in the enjoyment, or pleaſe our ſelves too much in
the confidence, or allow our felves over-much freedom in the uſe of any creature.
Jor. 4. 6, 8. Leſt as Jonas was over-joyed when the Gourd ſprang up, and over-vexed when it
withered : ſo the loſs of what we over-valued whiles we had it, over-whelm us
with grief and impatience, when we muſt part from it. Quem res plus nimio de
Epiſt. 10.
lectavère ſecunda, Mutatæ quatient.
15., If we would ſeriouſly conſider, what defects the things of this world are
ſubject unto, and what Caſualties, and frailties: we ſhould reap (at leaſt) this
threefold benefit thereby. It would make us firſt, receive theſe outward things
with more thankfulneſs ; ſecondly, uſe them with more moderation ; thirdly,
forgo them with more patience than uſually we do. (a) Lando manentem : fi
a) Hor. 3.od. celeres quatit Pennas, refigno quæ dedit , as he ſaid of Fortune. Whileft we have
them it will become us to bleſs God for them, and to make our beſt of them: But
if they will be gone, farewel they: let them go ; but let us bear up notwith-
ſtanding, ſince we are neither hopeleſs, nor helpleſs. When all faileth, we have
yet one ſtring left, which we are ſure will hold : even the name of the Lord our
God; who ſtandeth ever by us, ready to take us up, when all others have forfa-
Which is the other Point in thoſe latter words of the verſe. The Lord
taketh me up.
*
16. The primary ſignification of the Hebrew Verb here uſed, is, together : and
ſo it might allude to that, whereunto our Saviour in the Goſpel reſembleth his
compaſſion
Horat. 1.
29.
ken us.
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Pſal. 27. 10.
The Fourteenth Sermon.
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22. [I.
-145.9.
compaſſion towards the Jews, of a Hen gathering ker Chickens under her wings. Mat. 23. 37.
But it is here rather tranſlated by taking up, as the word very uſually ſignifieth.
1. And it ſeemeth to reſemble the ſtate of young infants, by the unnatural Pa-
rents expoſed to the wide world, (as we read Cyrus, and Romulus, and ſome
others, both in Fables and Hiſtories to have been :) where they muſt have pe-
riſhed, if ſome good body had not taken pity of them, and taken theni up: 2. Or
the ſtate of ſome impotent neglected Cripple, like him that lay before the Pool of Joh. 5. 5.----y.
Betheſday and had neither limbs to put himſelf intothe water, nor any friend to
help him in. 3. Or the traveller in the Parable, Luke 10. that lay in the high-way Luke 10. 30:
wounded by thieves half dead, where he muſt have died out-right, if the Sama- -35.
ritan Paſſenger had not taken him up, and taken order for his tending and reco-
very.
17. The plain meaning is, that though our Fathers and Mothers forſake us,
though all other friends and comforts fail us; becauſe they either cannot, or will
not help us : yet our heavenly Father never doth, nor will fail or forſake thoſe
that put their truſt in him, Yea rather, then is his providence neareſt, and
his help readieſt, when we are moſt forſaken of others, and left moſt deſtitute of
all worldly ſuccour. Whence it is, that ſo often in the Pſalms, to procure readier
help from God, David alledgeth it as a forcible argument, that he was a deſo-
late and forſaken man. The poor committeth himſelf to thee, for thou art a helper Pfal. 10. 145
of the friendleſs
. O go not far from me ; for trouble is nigh at hand, and there is
none to help me. O be thou our help in trouble, for vain is the help of man, and ma- —-108.12.
ny
the like. And how ofien doth the Lord himſelf (whoſe general providence
watcheth over all men, yea, even all creatures ) profeſs himſelf yet in a more ſpe-
cial manner to be the father of the Fatherleſsand to have a ſpecial care of the Pſal. 68. 5:
widow, the poor, and the ſtranger above others : as being more deſtitute of worldly
fuccour and friends
, than others are ? In three Pſalms together you have paſſages
to this purpoſe : In the 145th. The Lord upholdeth all thoſe that fall, and lifteth
146.8, 9.
up all thoſe that be down. In the 146th. The Lord helpeth them that are fallen; the
Lord careth for the ſtranger, be defendeth the Fatherleſs and Widow. In the 147th.
he feedeth the young ravens that call upon him. ' The obſervation is common, that ~147. 9.
he inſtanceth in (a) the raven rather than in any other bird: becauſe of all other (a) Job 38.416'
birds the ravens are obſerveth(b) ſooneſt to forſake their young ones. Whether Luke 12. 24.
the obſervation hold or no, it ſerveth to my purpoſe howſoever: for if God ſo (b) sebino
fufficiently provide for the young ravens, when the dams forſake them : will he getés VECTO
not much more take care of us, when our Father and Mothers forſake us? Are Tesó zóegg.
not we (ſtampt with his own image) much more valuable with him than many Ariſtal. Hifce
ravens ?
18. But di&tum fa&um :- Theſe are but words : are there producible any deeds plin. 10. 12.
to make it good ? Verily there are : and that to the very Letter. When Ihmaels Gen. 21. 198,
Mother deſpairing of his life had for ſaken him, and laid him down gafping (his
laft, for ought ſhe knew, or could do to help it) in the wilderneſs ; the Lord took
bim up: He opened a new ſpring of water, and opened her eyes to ſee it: and
ſo the child was preſerved, Gen. 21. When Moſes bis Parents alſo had förſaken Exod. 2. 6:
him (for they durft not ſtand by him any longer) and laid him down among
the ruſhy flags ; the Lord took him up too. He provided him of a Saviour, the
Kings own Daughter; and of a Nurſe, the Childs own Mother: and ſo he was
preſerved too. Take but two Examples more, out of either Teſtament one; -_-9.
David and St. Paul : both forſaken of men, both taken up of God. How was
David forſaken in Pſal. 142. 5. when he had looked upon his right hand, and ſaw ng
man that would know him, he had no place to fly unto; and no man cared for his ſoul.
Bur all the while Dominus à dextris: there was one at his right hand (though at
firſt he was not aware of him ) ready to take him up: As it'there followeth, ver.6.
I cried unto thee, O Lord, and ſaid, thou art my hope and my portion in the land of the
living
145. 14.
Ælian. 49.
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living. And how St. Paul was forſaken, take it from himſelf, 2. Tim. 4. 16. At
my firſt anſwer no man ſtood with me, but all forſook me. A heavy caſe : and had
been heavier, had there not been one ready to take his part, at the next verſe,
Neverthelefs the Lord ſtood by me and ſtrengthened me, &c. What need we any
more witneſſes : In ore duorum, In the mouth of two ſuch witneſſes, the Point is
fufficiently eſtabliſhed.
19. But you will yet ſay, Theſe two might teſtifie what they had already
found poſt-factum. But David in the Text pronounceth de futuro, before-hand,
and that ſomewhat confidently. The Lord will take me up. As he doth allo elle
Pfal. 140. '12. where ; Sure I am that the Lord will avenge the poor, and maintain the cduſe of the
helpleſs, Pfal. 140. But is there any ground for that? Doubtleſs there is: a don-
ble ground ; one in the nature, another in the promiſe of God.
66 In his Nature
“ four Qualities there are, (we take leave ſo to ſpeak, futably our own low
apprehenſions ; for in'the Godhead there are properly no Qualities :) but call
“ them Qualities, or Attributes, or what elſe you will, there are four perfections
in God, oppoſite to thoſe defects, which in our earthly Parents we have found
to be the chiefe cauſes why they do ſo oft for fake us : which give usfull aſſurance
that he will not fail to take us up, when all other ſuccours fail us.
his Love, his Wiſdom, his Power, his Eternity: all in his Nature. To which
four add his Promiſe ; and you have the fulneſs of all the aſſurance that can be
deſired.
20. Firſt, the Love of our heavenly Father towards all mankind in general, but
eſpecially towards thoſe that are his Children by adoption and grace ; isinfinite-
(a) Tam pater ly(a) beyond the love of earthly Parents towards their Children. They may prove
nemo. Tertul,de unnatural, cosmogon, their bowels may be cruſted up againſt the fruit of their own
panit. cap: 9. body. But the Lord cannot but love his people. He can as well ceaſe to be,
i Joh.4.16.
as to love : for he is love. If he ſhould deny that, he ſhould deny himſelf: and
that he will not do, becauſe he cannot ; and that he cannot do, becauſe he will not.
Potenter non poteſt. It is impoſſible for him, to whom all things are poſſible, to
* Tim. 2. 13. deny himſelf." The Church indeed, out of the ſenſe of her preſſures, letteth all
complaints ſometimes as if ſhe were forſaken : (But Sion faid, the Lord hath for-
Saken me, and my God hath forgotten me, Iſa. 49. 14.) But ſhe complaineth with-
out cauſe; it is a weakneſs in her, to which during her warfare ſhe is ſubject by
fits : but ſhe is checkt for it immediately, in the very next verſe there; Can a wo-
man forget her ſucking Child, &c. Tea, they may forget : get will not I forget thee.
21. Again, their Love may be alienated by needleſs jealouſies, or falſe ſuggeſti-
Joh. 13. .
and fo loft. But his Love is durable; he loveth his own unto the End. He
knoweth the ſingleneſs of their hearts, and will receive no accuſation againſt
them. Quis accuſabit? Who dare lay any thing to the charge of his Elect, when
he ſtandech up for their Juſtification? They alafs are negligent enough; untkank-
ful undutiful children: nay (confeſt it-muſt be) other while ſtubborn and rebel-
2 Sam. 14. 1. lious. But as Davids heart longed after Abſolom, becauſe he was his Son, though
a very ungracious one: ſo his bowels years after thoſe that are no ways worthy
(but by his dignation only) to be called his Sons. Forgiving all their by-paſt
miſcariages upon their true repentance ; receiving them with gladneſs. though
they have ſquandered away all their portion with riotous living, ifthey return to
him in any time with humble, obedient, and perfect hearts; and in the mean
time uſing very many admonitions entreaties, and other artifices to win them to
repentance ; and forbearing them with much patience ; that they may haveSpace
Apoc. 2. 21.
enough to repent in. And if upon ſuch indulgences and infinuations they ſhall
some in ; he will not only welcome them with kind embraces, but do his part
alſo to hold them in, when they are even ready to fly out again, and were it not
for that hold, would in all likelihood ſodo. So as unleſs by a total wilful renoun-
cing him they break from him, and cut themſelves off, nothing in the world ſhall
be
ons,
Rom. 8. 336
Luke 15. 21.
13.
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The Fourteenth Sermon.
Rom. 8. 398
35. 27
Mich.
7. 18.
Deut. 10 150
)
be able to ſeparate them from the love of God, which is in Chriſt Jeſus our Lord:
22. Yet again, Parents affections may be ſo ſtrongly byaſſed another way, (as
we heard) that in the purſuit of other delights, they may either quite forget or
very much diſregard their Children. But no ſuch thing can befal our heavenly pal
. 149. 4:
Father ; who taketh pleaſure in his people, and in their Proſperity: whoſe chief.
eſt delight is in ſhewing mercy to his children, and doing them good. [The Lord
had a delight in thy Fathers to love them, Deut. 10.] And whereas the Church (as
we alſo heard ) is.apt to complain, that ſhe is forſaken and defolate: The Lord
by the Prophet giveth her a moſt comfortable aſſurance to the contrary, Iſa. 62.
Thou ſhalt no more be called forſaken ---cc. But thou ſhalt be calld Hephzibah.--(It Iſa. 49. 14.
is a compound word, and ſignifieth as much as My delight is in her : and ſo the 62.4.
reaſon of that appellation is there given) For the Lord delighteth in thee. That
for his Love ; the firſt Attribute.
23. His Wiſdom is the next. Fathers and Mothers (through humane ignorance)
cannot perfectly underſtand the griefs of their Children, nor infallibly know
how to remedy them, if they did. But God, who dwelleth in light, nay, who is
light, knoweth the in moſt receffes, the darkeſt thoughts and ſecrets of all mens 1 Tim. 6. 15.
hearts, better than themſelves do. He perfectly underſtandeth all their wants,
1 Joh.' I. só
and what Supplies are fitteſt in their reſpective conditions, with all the leaſt cir-
cumſtances thereunto belonging. When all the wits and devices of men are at a
loſs, and know not which way in the world to turn them, to avoid this danger,
to prevent that miſchief, to effectuate any deſign : the Lord by his infinite wis-
dom can manage the buſineſs with all advantage for the good of his children, if he
ſee it behoveful for them ; bringing it about ſuaviter @ fortiter, ſweetly and
without violence in ordering the means, but effectually and without fail in ac-
compliſhing the end.
24. Which wiſdom of his, obſervable in all the diſpenſations of his gracious
providence towards his children; we may behold as by way of inſtance in his
fatherly corrections : As the Apoſtle, Heb. 12, maketh the compariſon between
the different proceedings of the fathers of our fleſh, and the Father of Spiritsy' in Heb. 12.9:
their chaſtiſements
. They do it after their own pleaſure, faith he : that is, not
always with judgement, and according to the merit of the fault; but after the
preſent diſpoſition of their own paſſions, either through a fond indulgence ſparing
the Rod too much, or in a frantick rage laying it on without mercy or meaſure.
But it is not ſo with him: who in all his chaſtiſements hath an eye, as to our for-
mer faults, (ſuch is his Juſtice ;) ſo alſo and eſpecially to our future profit, (luch
is his mercy:) and ordereth all accordingly. His bleſſings are our daily food :
his corrections our Phyſick. Our frequent ſurfeiting on that food bringeth on
ſuch diſtempers, that we muſt be often and ſometimes foundly phyfickt, .or we
are but loſt men. As therefore a skilful Phyſician attempereth and applieth his
remedies with ſuch due regard to the preſent ſtate of the Patient as may
be like.
lieſt to reſtore him to a good habit of body and conſiſtency of health. fo deal-
eth our heavenly Father with us. But with this remarkable difference. The
other may err in judging of the ſtate of the body, or the nature of the ingredients;
in his proportions of mixture ; in the doſe, and many other ways: But the
Lord perfectly knoweth how it is with us, and what will do us good, and how
much, and when, and how long to continue, &c. and proceedeth in every reſpect
thereafter.
25. Thirdly, whereas our earthly Parents have a limited, and that a very nar-
row power, and cannot therefore do their children the good they would : our
heavenly Fathers power is (as his wiſdom) infinite. Not limited by any thing,
Pfal. 147. 50"
but his own bleſſed will. Cquicquid voluit
fecit ; as for our God he is in heaven, he
hath done whatſoever pleaſed him.) Not hindred by any reſiſtance, or retarded Pfal. 138. 6.
by any impediments : (Quis reftitit? Who hath reſiſted his will ? Rom. 9.) Not Rom. 3:13
Cccc
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-20.
1
per-
Zach. I. 5.
Pfal. 57. 15.
Deut. 32. 40.
- 27.
diſabled by any cafusfities, occurrences, or ſtraitneſs of time: (adjutor in oppor-
tunitatibus, Pfal. 9.:) Even a refuge in due time of trouble. That is his due time
commonly (dominus in monte)' when it ſeemeth too late to us, and when things
Pfal. 119. 116. are grown in the eye of reaſon almoſt deſperate and remedileſs
. The moſt
proper
time for him to lay to his hand, is, when (to our apprehenſions) his Law is even
quite deſtroyed, when Men have fallen upon moſt curſed deſigns, trampled all
Laws of God and Men under their feet, and proſpered. And here indeed is the
right trial of our faith, and whether we be the true children of faithful Abra-
ham: If we can hope beyond and againſt hope: That is
, if we can reſt our faith
intirely upon
the power and providence of God; not ſtaggering (through unbe-
lief) at any promiſe, ſem it never ſo unlikely: and conținue ſtedfaſt in our holy
obedience to the will of God, not ſtaggering (through diſobedience ) at any com- ?
mand, ſeem it never ſo unreaſonable. Abraham did both: and out of this reaſon,
-21. as the Apoſtle rendreth it, Rom. 4. becauſe he was firmly grounded in this
ſuaſion of the power of God, that what he had promiſed he was able alſo to perform.
26. The laſt attribute propoſed is Gods Eternity. Our Fathers and Mothers
where are they? And do Prophets, or Princes, or any ſort of men live for ever?
They all paſs like a ſhadow, wither as graſs, and are driven away as the Graſhop-
per. When they muſt go, they cannot help themſelves : and when they are gone,
they cannot help us. They are mortal men; he the immortal God: they are dying
men; he the living God. Life is one of his Prerogatives Royal. All other things
that partake of life in any degree, have but a derived life, and ſuch as either ſhall
have an end, or at leaſt had a beginning. God alone hath life in and of himſelf:
and his life alone is meaſured, not by Time, but Eternity. He is therefore ſaid to
inhabit Eternity. He lifteth up his hand, when he ſweareth by himſelf
, having
Pfal. 102. 12. no greater to ſwear by) and faith, Behold I live for ever. His remembrance endu-
reth throughout all generations; and his years fail not.
27. And therefore when our Fathers; and Mothers, and friends forſake us..
becauſe either their Love faileth, or their skill faileth, or their potiver failleth, or
their life faileth: our heavenly Father, who wanteth neither love, nor wiſdom,
nor power, nor life, but is infinite in all ; we may reſt aſſured is every way ac-
compliſhed to ſuccour us at all affays, and to take us up. And that he will en-
gage all theſe for our relief, if we will but caſt our ſelves wholly upon him; we
have his gracious promiſe in the laſt place, to fill up the meaſure of our aſſurances
Whereby he hath obliged himſelf, not only to give us all ſpiritual Graces and
comforts, neceffary for the everlaſting Salvation of our ſouls; but alſo to provide
and furniſh us with all the good things, and to preſerve aud deliver us from all
the evils of this life; ſo far as in his excellent wiſdom he ſhall ſee it conducing to
1 Tim. 4. 8v his glory the weal of his Church, and the ſalvation of his chosen.
28.66 The particular promiſes are many, and lie ſcattered every where in the
holy Scriptures: whence every man may gather them for his own uſe, as his
Coccaſions require. I ſhall mention but that one general Promiſè
, which though
Deut. 31. 8.
Joh. 1. 50
delivered firſt to Joſhua in particular, yet was afterwards applied to other per
fons alſo, and alledged, Heb. 13. as a ground of ſuch general duties as are com."
mon to allChriſtians'; and fitteth as properly as any other to the preſent argu-
ment: namely this, I will not fail'thee, nor forſake the. He promiſeth, that who-
foever elſe faileth us, yet he will not: all one with what is here preſumed in the
Text by David. And having promiſed it, we were very Infidels, if we ſhould
doubt whether he will perform it or to. It were to queſtion his wiſdom, as
he had not conſidered what he promiſed when he paſſed his word: to queſtion
his Love'z as if he would not be as good as his word : 'to queſtion his Power, as
if ſhe could not be as big as his word.
29. Having therefore ſuch promiſes, dearly beloved, it behovech us to be very
wary, when troubles lie long and heavy upon us, that we complain not too
diſtruſtfully,
!
Heb. 13.5.
i
as if
1
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Plal. 27. 10.
The Fourteenth Sermon.
563
10.
}
diftruftfully, as if God had quite forfakere us. And the rather; becauſe it is an
infirmity incident to very good men: but yet an infirmity, and ſo confeft by them.
Hath God forgotten to be gracious ? &c. Davids complaint in Pfal. 77. But pre- Pfal. 77.7.-29;
ſently acknowledging ir an Error, he corrected himſelf for it, in the immediate
following words, And I ſaid, it is mine infirmity. We by his example, early to
filence all tumultuous thoughts, and tecrec mur raurings of our evil hearts, which
are ſo ready to charge God foolihly, and to break out into unſeafonable complaints Job. I. 22;
againſt his moſt wife and holy diſpenſations: and that by meditating effectually
upon the Attributes and Promiſes aforeſaid. Whoro confidently profeſleth him-
felf to truſt in God, ( as almoſt all do ; ) and yet repiningly complaineth as if
God had forſaken him, Cas very many do :) either maketh God a liar, or be-
wrayeth himſelf (in fome degree) an Hypocrite. He maketh God a liar, if he
fay God hath forſaken him, when he hath not: and he bewrayeth ſome Hypocriſië
in himſelf, if he ſay he putterh his truſt in God, when he doth not.
30. And as it becometh us not to be too querulous for the preſent; ſo neither
fecondly, to be too follicitous for the future. I forbid not to any, but require ratheç
in every man a moderate provident care for the getting, keeping and diſpoſing of
the things of this life, in an induſtrious and conſcionable uſe of lawful means ;
ſtill leaving the ſucceſs entirely to the good pleaſure of our heavenly Father. But
ſure, did we firmly believe that his care over us is no whit leſſer, but rather in-
finitely greater than that of our earthly Parents: we would not ſuffer our felves
to be diſquieted with perplexed thoughts, nor our ſpirits to be vexed with di-
Struftful anxieties abous the future ſucceſs of our affairs. Children, whilſt they
are in their Father's houſe, and at their finding, uſe not to trouble themſelves with
ſuch thoughts as theſe, What shall we eat? Or what (lsall we drink? Or wherewith Mat. 6. zi.
ſhall we be cloathed? But leave that wholly to their father, to whoſe care it pro,
perly belongeth. We are very meanly perfuaded of our heavenly Fathers affe-
Gion towards us, and of his care over ys, if we dare not truſt him as fecurely
for our dayly proviſions ; who knoweth that we ſtand in need of all theſe things,
about which we fo needleſly trouble our ſelves. Enough it is for us, in all things
by Supplications and Prayers for what we want, and thanksgiving for what we Phil. 4.6.
have, to let our requeſts be made known unto him, and then to be careful for nothing 1 Pet. s. 7.
any farther, but to caſi all our care and our burden upon him : and doubtleſs he
will not ſuffer us to lie and periſh; but will take us up, take care of us, and mou-
riſh us.
31. Neither, thirdly, let us droop, or be ſwallowed up with overmuch for-
row, as if ſome ſtrange thing had befallen us; upon the fail of any earthly helps
or hopes whatſoever. If our Fathers and Mothers affection be not towards us, as
we think it ſhould ; if they have entertained worſe thoughts of us than we de-
ſerve : if they have not diſcretion and foreſight to give us meet and orderly edu-
cation and to provide us means ſortable thereunto: if they be fallen into want,or
otherwiſe diſabled from doing for us what formerly they intended or we expect-
ed; if they be taken from us before we be grown up : If our friends, whom we
truſted have proved unfaithful, and ſhrunk from us when we had uſe of them ;
if thoſe proportions of Wealth, Honour, Reputation, Liberty, or whatſoever other
worldly conveniences and contentments, we have formerly enjoyed, be pared
away to very little, or even to nothing: we have yet one reſerve, that we dare
reſt ſurely upon; one anchor of hope that will hold in deſpight of all the World; Heb. 6. 1g.
even the goodneſs and faithfulneſs of our gracious Lord God. To him have we
been left ever ſince we were born: and he hath not hitherto failed nor forſaken us, Pfal.22. 10.
but hath preſerved us in being; in ſuch a being; as he who beſt knoweth what is
fit, hath thought fit for us. . It is our fault, if the experience of the time paſt
“ do not breed in us hope for the time to come, and that a lively hope, a hope that
“ will never ſhame either him or us: even this, That he will alſo be our guide unto Pfal. ks. *14
death;
32.
Pfal. 55.226
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Pſal. 27. 10.
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1
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}
Pfal. 141. 4.
Jon. 2. 8.
Pral. 91.4.
37.5.
death, that he will not fail or forſake us henceforth for ever; but will preſerve
us ſtill in fuch a condition as he ſhall ſee good for us. Perſecuted we may be and
afflicted, but forſaken we fhall not be.
32. We ought therefore to poßefs our ſouls in patience, whatſoever ſhall be-
tide us in the World: and not to conſult with fleſh and blood, in ſeeking to relieve
our ſelves in our diſtreſſes, by engaging in any unworthy or unwarrantable pra-
ctice; or by fiding, partaking, or but baſely complying with the workers of wic-
kedneſs, that we may eat of their dainties. Is it poſſible we ſhould be ſo ill ad-
viſid, as to think to eſcape the ſtorm when it approacheth towards us, by mak-
ing ſhipwrack of a good Conſcience? If we go after lying vanities, ( and ſuch are
all Creatures, all men lyars, all things vanity :) do we not ipſo facto forſake our
own mercy, and willfully bring ruine upon us? The ſhort and ſure way is, when
any danger, any diſtreſs, is upon us, or maketh towards us, to run to our beau
venly Father, 'as young birds do to their Dam, for ſuccour.
. He will gather us
under his wings, and we shall be ſafe under his Feathers : his faithfulneſs and truth
shall be our ſhield and buckler. If we commit our ways to him; caſt our Selves upon
him by a thorough reliance ; reſign all our deſires, - wills and intereſts into his
hands : he will certainly bring to paſs, aut quod volumus, aut quod malumus, ei-
ther what we like beſt, or what he knoweth is beſt.
33. Only let us reſolve to perform our part; do faithfully what he command-
eth, ſhun carefully what he forbiddeth, ſuffer patiently what, he inflicteth, and
we may then be confident he will perform his part to the uttermoſt
. That when
all the World for ſaketh us, he will take us up: take us into his care and protectie
on here ; and, if by patient continuance in well-doing we ſeek it, take us up at
the laſt into the fellowſhip of that glory, and honour, and immortality, and eter-
nal life, which his only beloved Son hath purchaſed, and his ever bleſſed Spirit
conſigned to all them that love him, and put their truſt in his mercy. To that
only beloved Son, and ever-bleſſed Spirit, together with the eternal Father,
three Perſons, and one undivided Trinity, be rendered by us, and the whole
Church, all the Kingdom, the Power and the Glory, for ever and ever. Amen.
1
Rom. 2. 7.
1
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A U L A M.
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Sermon XV . ,
3
STOKE POGET S. 1647.
i
· Luke 16. 8.
.
For the Children of this World are in their Generation
wiler than the Children of Light.
I.
Verſe I.
ultimus, Juven.
He fore-going verſes contain a Parable: this, the Appli-
cation of it. The Parable that of the unjuſt Steward: a
faithleſs, and a thriftleſs man. He had wronged his
T
Maſter, without any benefit to himſelf: as prodigals are
wont, to do other men harm, and themſelves no good.
The Maſter, coming (at length, and (a) with the laſt) to (a)-- Dedecus
have ſome knowledge of his falſe dealing, diſchargeth ille domus ſcier
him his office,and calleth on him to give in his accounts.
Satyr. 10.
The Steward, awakened with that ſhort and unexpected warning, began now to Verſe 2.
think in good earneſt,what before he never thought of to purpoſe, what ſhould
become of him and his for the future: he knew not which way in the world to Verſe 3.
turn himſelf to get a living, when he ſhould be turned out of ſervice. He had
not been ſo provident an husband, as to have any thing before-hand to live upon:
He could not frame to handle a ſpade, he had not been brought up with pains-
taking : And for him that had ſo long born (way in ſuch a houſe, (and like e-
nough with inſolence enough) now to run craving a ſmall piece of Money of every
Traveller by the high-way, or ſtand at another mans door begging a morſel of
bread: ſhame, and a ſtout heart would not fuffer him to think of that. Well
,
ſomething he mult do, and that ſpeedily too, or ſtarve. He therefore caſteth
about this way, and that way, and every way: and at laſt bethinketh himſelf Verſe
of a courſe, and reſolveth upon it ; to ſhew his Mafter a trick at the looſe, that Verle 5-7
ſhould make amends for all, and do his whole buſineſs. He therefore ſend- (a) Dominicos
eth for his Maſters Debtors forth with; (a) abateth them of their ſeveral Sums, nutis cautionis
and makes the Books agree : in hope that having gratified ſo many perſons by bus relevat in
ſuch large abatements; fome of them would remember it ſure, ( though others Subfidium fibi
Thould provę ungrateful ) and make him ſome part of requital for the fame. Marcion
.
The cap. 33:
1
4.
f
566
Ad Anlam,
Luke 16.8.
1
giveth it a
190
-
The Mafter vexed to ſee himſelf ſo palpably cheated, and knew not how to help
it (for he could require no more of the Debtors than was upon the foot of their
Bills :) could not yet but commend the mans wit howſoever. And the Lord
commended the unjuſt Steward, becauſe he had done wiſely, in the former
part
of
this verſe.
2. Having thus framed the body of the Parable ; our Saviour now
ſoul in this latter part of the verſe: breatheth into it the breath of life
, by ap-
plying it. Application is the life of a Parable. The commending of the Stewards
wiſdom, was with the purpoſe to recommend the example to us: that we might
from it learn to provide againſt the time to come, as he did ; and that allo by
ſuch like means, as he did. So that the Application hath two parts. The one more
general, reſpecting the End: that as he was careful to provide maintenance for
the preſervation of his natural life; ſo we ſhould be careful to make proviſion
for our fouls, that we may attain to everlaſting life. The other more ſpecial, re-
ſpecting the Means : that as he provided for himſelf out of his Maſters goods, by
diſpoſing the ſame into other hands, and upon ſeveral perſons : ſo we ſhould lay
i Tim. 6.18, up for our felves a good foundation towards the attainment of everlaſting life, out
of the unrighteous Mammon wherewith God hath intruſted us ; by being rich in
good works, communicating and diſtributing ſome of that in our hands towards
the neceſſities of others. Of the temporals we here enjoy, we are not to account
ourſelves Proprietaries, bụt Stewards, and ſuch as muſt be accountable. It ſhould
be our wiſdom therefore (as it will be our happineſs ) to diſpoſe them into other
hands by Alms-deeds, and other charitable works, and ſo to improve theſe Tem-
porals (which we cannot properly call our own) to our own ſpiritual and eternal
advantage. That latter and more ſpecial application is in the next verſe;" [ Make
you friends of the unrighteous Mammon, &c.] The words propoſed contain the
more general application, Cour buſineſs at this time) delivered here by way of
compariſon ; a way more effectual (ordinarily) to provoke endeavour than bare
Exhortations arè. For the children of this world are in their Generation wiſer,
than the children of Light.
3. In which compariſon, there are obſervable; firſt and ſecondly, as the terms
of the compariſon, two ſorts of perſon's diſtinguiſhed either from other by their
ſeveral Appellations, and compared the one with the other in the point of wil-
dom: The children of this world, on the one part ; and the children of light, on
the other: between theſe the queſtion is, whether ſort is wiſer. Thirdly, the fen-
tence or judgment given upon the queſtion ; clearly on behalf of the former fort:
they are pronounced the wiſer -The children of this world wiſer than the chil-
dren of light.) Laſtly, the limitation of the fentence, how far forth it is to be
underſtood.' They wiſer ; true: but then you muſt take it right; wiſer in their
generation, not ſimply and abſolutely wiſer. Of which in order.
4. The perſons are, children of this world, and children of light : vo both,
fons or children. That is terminus convenientiæ : as oppoſites have always ſome-
thing wherein they agree. Men of ſome ſpecial Country, Profeſſion, Quality
, or
Condition, are by an uſual Hebraiſm in the Scriptures expreſſed by this word
Children with ſome addition thereunto: as Children of Edom, Children of the
Prophets, Children of death. From the Hebrews, other Languages have by de-
rivation entertained the ſame Pleonaſm : as úlès 'Agatwy, ſo frequent in Homer ;
Joh. 8. 39. filii medicorum, and the like. In the Scriptures it is very uſual
, both in the good
part, and in the bad. In the good part, you have children of Abraham, children
1 Sam. 10. 27. of Wiſdom, children of God: in the evil part, children of Belial, children of Dif.
Eph. 5. 6.
obedience, children of Hell. Here are both : Children of the World, and Chil-
dren of Light
5. For the World firſt ; the Greeks have two words for it, Kóop Q and Alwy
the one importing more properly the frame of the creatures; the other,
fome
Mar. 11. 19.
Rom.9. 26.
Mat. 23. IS.
A
1
ir
Luke 16.8.
The Fifteenth Sermon.
67.
}
I
1
ſome ſpace or duration of time rather. Thät propriety is not always obſerved by
Writèrs ; yet here it is : for the word is éiw, and hath reſpect unto Time. Next
whereas it is ſaid [this World] that implieth there is another; ſet oppoſitely a.
gainſt this : diſtinguiſhed Luke 20. by Eros and exerQo, this world and that Luke 10. 34
world: otherwhere by έπος, and ο μέλλων, or by ο νυν and ο εκχόμδυος, the world 35:
that now is, and the world to come. Again, this world fo taken (to wit, as it wala
. 13.203
Mar. 12.320
fandeth diſtinguiſhed from that world, or the world to come) is yet capable to
be, underſtood in a double notion. For it may be taken either in a moregeneral
ſence, with reſpect to the common affairs of this life, without difference of good
or bad : as it is taken in that place of Luke now mentioned (The children of this
world marry, and are given in marriage : but they that ſhall be counted worthy of
that world. &c.) The children of this world, t'hat is, men that live here on earth,
whileſt here they live: and the children of that world, they that hereafter ſhall
live for ever in heaven. Or it may be taken in a narrower and more reſtrained
ferice, as the world is oppoſed an contradiſtinguiſhed to the Church. And the
oppoſition of the children of this world to the children of light, ſheweth it muſt
be fo taken here : in effect as if he had ſaid, the children of darkneſs. Thoſe 1 Thel. 5.5.
then are the children of this world here meant, who as ſubjects ſerve under the
Prince of darkneſs, the God of this world; live in the works of darkneſs, the emn- 2.Cor. 4. 4.
Rom. 13. 12.
ployment of this world ; and when they die (unleſs God in ſpecial mercy deal
Otherwiſe with them, and that will not be done but upon the condition ſuppo.
ſed, that of their repentance ) ſhall be caſt into utter darknefs at the end of the Mat. 25. 30.
world.
: 6. And this title we may conceive to belong untothem in a threefold reſpect:
in aſmuch as i. Their affections are bent upon this world ; 2. Their converſations
are conformed to this world, and 3. There portion is allotted them in this
world. Firſt, children of this world, for that their affections are wholly ſet upon
the world. The Godly are in this world tanquam in alieno, as ſtrangers and pil- 1 Pet. 2. L'i.
grims in a foreign (yea, in the enemies) country: and they look upon the
world, and are looked upon by it as ſtrangers; and are uſed by it accordingly.
If they were of the world, the world would own them, and love them, as her Joh. 15. 19.
own party : and they would alſo love the world again, as their own home. But be-
cauſe they are not of the world, though they be in it ;) but are denizons of hea-
ven, (TOXÍTEU ME v Šegvão
. Phil. 3.) therefore the world hateth them : and they on
the other ſide are weary of the world, and long after heaven, (their own coun-
trey) where their treaſure is laid up, and where their hearts and affections alſo Mat
. 6. 20,21.
Like an Englıh Factor in Turkey, that hath fome dealings there ; if not ra-
ther like an Engliſh Captive, that is held Priſoner there : but ſtill profelleth him-
felfa Subject of England, and his heart and deſires are here : But the Children,
ſpoken of here in the Text, are in the World tanquam in proprio, as in their own
Countrey, at their own homes, where (if they might) they would willingly ſet
their reſt for ever. As Socrates being asked what Countrey-man he was, an-
ſwered that he was no Morronims, that is, a Citizen of the world : ſo (butin ano-
ther, and a worfe fence) are they, No marvel then if they doat ſo much upon
the world, as bad as it is, and ſettle their hearts and affections ſo entirely there-
upon : ſaying as St. Peter did, when he ſaid he knew not what bonum eft effe Mar. 9.6.
hie
, It is good being here. Their ſouls cléave to the world : and it is death to
them to part from it.
07. And as for their Affections: fo fecondly, childrer of this world in reſpect
of their Converſation. Mi quamuaTiLEATE
, faith the Apoſtle : faſhion not your ſelf, Rom. 1.0
after this preſent world. The Godly being changed in the renewing of their
minds: do not faſhion' themſelves according to this preſent evil world.
But as at
their Baptiſm they renounced the world, with all the Pomps, Luſts, and Vanities
of it : ſo they take themſelves bound in the whole courſe of their lives to be as
#nlike
Phil.
3. 20.
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Luke 16. 8.
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4
unlike the evil world, as they çan, by walking in all holineſs and purity afcon-
verſation. So long as they continue in this Vale of miſery, and live here in the
world, they muſt have to do in the world, (and the world will have to do with
them;) and daily occaſion they ſhall have for the neceſſities of this life, to uſe
the things of this world. But then they are careful ſo to uſe them, as neither to
abuſe themſelves, nor them. Going through the vale of miſery, they uſe it for a
Well, drawing out thence a little water (as occaſions require) for their needful
refreſhing : but they will take care withal, to drain it well from the mud ; to
Jam. I. 27. 'keep themſelves (ſo far as is poſſible) unſpotted with the World, and to eſcape
the manifold pollutions and defilements that are in the World through luſt. But
the chilcren here ſpoken of, immerſe and ingulf themſelves in the affairs of this
Eph. 2.2, 3. world with all greedineſs: walking (as the Apoſtle expreſſeth it, Eph. 2.) after
the courſe of this world, according to the Prince of the power of the air in the lufts
of the flesh, doing the will of the fleſh and of the mind. There is a combination
(you ſee) of our three great Spiritual Enemies, The Devil, the Fleſh, and the
World, againſt us; and theſe three agree in one, to undo us, and to deſtroy us, ,
Now he that yieldeth to the temptations
of the Devil, or maketh proviſion for
the Fleſh to fulfil it in the luſts thereof, or ſuffereth himſelf to be carried with the
Roin. 13. 14. ſway of the world to ſhape his courſe thereafter ; preferring his own will be-
fore the known will of God: is a child of this world in reſpect of his Converſa-
tion.
8. Thirdly, The Children of this World are ſo called in regard their Portion is
in this World. The children of Light content themſelves with any ſmall pittance
which it pleaſerh their heavenly Father to allow them here : being aſſured they
ſhall be provided for with ſo much as ſhall be ſufficient for them to maintain
them during this their minority with a kind of ſubſiſtence. But the main of their
portion, their full childs-part, their rich and precious interitance, they expect
not in this world. They well know it is laid up for them (đTóneral, there is laid up
1 Pet. 1: 4, s. for me the Crown of righteouſneſs :) and that in a ſafe place, (reſerved in the hea-
vens) and that in ſafe hands (kept
by the power of God) till they be grown up to
Gek. 42. 25. it. As Joſeph gave his brethren Proviſion for their journey ; but the full Jacks
were tied up, not to be opened till they were gotten home. Indeed rather, God
himſelf is their portion : both here in part, and hereafter in full, But the Chil-
dren we now ſpeak of, if there be any natural or moral goodneſs, or uſefulneſsin
them, by the ſuperabundant bountifulneſs of a gracious God in any reſpect or
Mat. 6. 2, &c. degree rewardable : habent mercedem. They have all they are like to have in
hand : there is nothing for them, neither (for the moſt part) do they expect a-
ny thing in reverſion, which have the portion in this life, faith David, Pfàl. 17.
If they have done him any ſmall piece of ſervice though unwittingly; they
Ezek. 29. 18, ſhall have their wages for it paid them to the uttermoft: as Nebuchadnezzar had
Ægypt aſſigned him, as his wages for the ſervice he did againſt Tyrus. If they
be but baſtard-Sons, they ſhall yet have their portion ſet out for
them; far be-
yond what they can either challenge as of right, or pretend to as by deſert. But
yet in this world only: The heavenly inheritance in the world to come,
which is
to deſcend unto the right heir when he cometh to age, is preſerved for the legiti-
mate Children only, ſuch as are become the Sons of God by faith in Chriſt Jeſus.
Gen. 25. 5. 6. As Abrahamgavegifts to the Sons of his Concubines, and ſent them away ; and ſo
we hear no more of them, nor of any thing their father did for them afterwards :
but Ifaac in fine carried the inheritance, though he had not ſo much as the other
had in preſent.
9. Thoſe are the children of this World: but the Children of Light, who are
they? I ſhould enter into a very ſpacious field if I ſhould undertake to declare
the ſundry fignifications of the word Light, as it is metaphorically uſed in the
Scriptures; or purſue the reſemblances between the metaphorical and ſpiritual
Light,
i Tim. 4.6.
Pfal. 16. 5.
119. 57
Pfal. 17. 14.
+
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Gal. 3. 26.
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The Fifteenth Sermon.
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1
Light, and the natural. To our purpoſe briefly ; Light is either ſpoken of God,
or of the things of God. Firſt, God himſelf is light: a moſt pure, clear, and
ſimple light; without the leaſt allay or mixture of darkneſs. God is light, and
in him is no darkneſs, ſaith St. John. The Father of lights, without ſo much as the 1 Joh. 1. 5.
leaſt Shadow of turning, ſaith St. James. And if God be rightly ftiled lamp qwt@v, Jam. 1. 17
the father of lights: it cannot be unproper, that his children be ſtiled vio portos
the children of light.
10. Next the Word of God, that is a light too. Thy Word is a light unto my Plal. 115: 105.
feet, Pfal. 119. ſo called from the effect : becauſe when it goeth forth it giveth
light and underſtanding to the ſimple. The Law, which is but a darker part of
that word, enlightneth yet the eyes, Pfal. 19. Lex lux. The Prophecies, the -19.8.
darkeſt part of all, yet are not without ſome degree of luſtre : "they shine, faith Prov. 6. 23.
St. Peter, though but as a candle in a dark place. But then the light of the Goſpel
, 2 Pet.d. 19.
that is a moſt glorious light, ſhining forth as the Sun when he is in his greateſt 2 Cor. 4. 4.
ſtrength at noon day in Summer.
11. Hence alſo ariſeth (as one light commonly begetteth another) a third,
light : the light of grace and ſaving knowledge, wrought in the hearts of men by
the holy word of God, (ſet on by his holy Spirit withal accompanying it,) God, 2 Cor. 4. 6.
who bringeth light out of darkneſs, hath ſhined in your hearts, to give the light of the
knowledge of the glory of God in the face of Jeſus Chriſt, 2 Cor. 4.
12. And where the light of grace is, there is another light alſo fourthly, that
always attendeth thereupon, the light, of comfort. For Grace and Comfort are
Twins : the bleſſed inſeparable effects of one and the fame bleſſed Spirit: Lux
orta eſt juſto : there is Sprung up (or as ſome tranſlate it, there is ſown) a light for
the righteous,and joyful gladneſs for ſuch as be true hearted. Pſal. 97. The true
heart,
that is the light heart indeed. Light in both fignifications : light, without dark-
Pfal. 97. it.
neſs; and light without ſadneſs, or heavineſs.
13. There is yet remaining a fifth light; the light of Glory. Darkneſs is an
Emblem of horror. We have not a fitter ſimilitude, whereby to expreſs the mi-
ſeries of the hell within us, (that of an evil conſcience) or of the hell without us
(that of eternal torments) than by inner and outer darkneſs
. But light is a moſt
glorious creature: than which, none fitter to expreſs to our capacities, either the
infinite incomprehenſible Glory and Majeſty of God, (He clotheth himſelf with Pfal. 104. 2.
light as with a garment ; and dwelleth in the light that no man can approach unto ;)
or that endleſs glory and happineſs which the holy Angels do now, and all the
Saints in their due time ſhall enjoy in heaven (Who hath made us meet to be Col. I. 12.
partakers of the inheritance of the Saints in light, Col. 1.)
14. In theſe reſpects, he thathath the honour to be ſtiled a Chriſtian in any
degree, hath alſo a title ſo far forth to be ſtiled a child of light. Whether it beby
the outward profeſſion of the Chriſtian faith only : or by the inward ſanctification
of the Spirit alſo. Thoſe are nomine tenus Chriſtiani, Chriſtians but in name and
ſhew; equivocal Chriſtians : theſe only are Chriſtians indeed, and in truth. “ Of
" theſe is made up the Church of Gods Elect, otherwiſe called the inviſible Church
" of Chriſt, and not unfitly ; becauſe the perſons appertaining to that Church
as members thereof, are not diſtinguiſhable from others by any outward in-
fallible Character viſible to us, but by ſuch ſecret and inward impreſſes as come
* not within the cognizance of any creature, nor can be known by any creature
otherwiſe than conje&urally only, without ſpecial revelation from God. The
2 Tim. 2. 190
foundation of God ſtandeth firm, having this ſeal, (Dominus novit) The Lord
knoweth who are his. Should we take theſe here meant ; the oppoſition be-
tween the children of this world, and the children of light, would be moſt per-
fect. Thoſe who remain in the ſtate of depraved nature, and ſo under the do-
minion of Sin and Satan, being the children of this world in the ſtricteſt notion
and thoſe whom God hath called out of darkneſs into his marvellous light; that
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is, brought out of the ſtate of Nature into the ſtate of Grace, and tranſlated in-
to the Kingdom of his Son Jeſus Chriſt, being the children of light in the ſtricter
notion alſo
15. But foraſmuch as weg. who cannot look beyond the outſide, are no com
petent judges of ſuch matters: It will beſt become us to make uſe of that judga
ment, which alone God hath allowed us ; I mean that of Charity. And then it
will be no hard buſineſs for us to pronounce determinately, (applying the ſen-
tence even to particular perſons) who are to be eſteemed the children of light.
Even all thoſe that by outwardly profeſſing
the name and faith of Chriſt, are
within the pale
of the viſible Church of Chriſt. The holy Apoſtle ſo pronounceth
1 Thef. 5. s. of them all, 1 Theſ. 5. Ye are all the Children of the light, and ofthe day. And Eph.
Eph. 5.8.
5. Tea were ſometimes darkneſs, but now are light in the Lord. Our very Baptiſm
entitleth us hereunto, which is the Sacrament of our initiation : whereby we put
on Chriſt, and are made members of Chriſt, and Children of God. Whence it is,
that in the Greek Fathers Baptiſm is uſually called pw to mess that is, an enlighten-
ing; and perſons newly baptiſed veoqutisor and one QWTūv (an Officer in the
Greek Church) to whom it belonged to hear the confeſſions of the Catechument,
and after they were approved to preſent them to Baptiſm: with many other
phraſes and expreſſions borrowed from the ſame metaphor of light, and applied
in like manner to Baptiſm.
16. Now to bring all this long (and, as I fear, tedious) diſcourſe home to
the Text: the queſtion here reſolved ſeemeth, in the right ſtating thereof, to
come to this iflúe : whether natural and worldly men, in the managery of their
worldly affairs to the beſt temporal advantage; or they that profeſs themſelves
Chriſtians, in the buſineſs oftheir ſouls, and purſuit of everlaſting ſalvation; do
proceed the more rationally and prudentially in their ſeveral ways towards theat-
tainment of their ſeveral ends? How the queſtion is reſolved, we ſhall conſider
by and by. In the mean time, from this very conſideration alone, that the chil-
dren of light, and the children of this world ſtand in mutual oppoſition one to
the other, we may learn ſomething that may be of uſe to us. We would all
be thought (what I hope moſt of us are) not nomine tenus only, by outward
profeſſion, and at large, but in very deed and truthyjolqwios, good Chriſtians,
and children of light in the ſtricter and nobler notion. Yet were it but the other
only; our very Baptiſm and profeſſion of Chriſtianity would oblige us to a holy
walking, ſutable to our holy calling and Profeſſion, and to the ſolemn vow we
took upon us at our Baptiſm. It were a baſe, yea, a very abſurd thing for us
to jumble and confound, what we find here not only diſtinguiſhed from, but even
oppoſed againſt the one the other. Children of God and of the Church by profeſſi-
Eph. 5. II.
on : and yet children of Satan, and of the world in our converſation? Children
2. Cor. 6. 14. of light, and yet hold fellowſhip with, and take delight in, the unfruitful works
of darkneſs ? Quæ communio ? faith St. Paul. It aſtoniſht him, that any man could
think to bring things ſo contrary as Light and Darkneſs, to any good accord, or
but :olerable compliance. When we were the children of this world (and ſuch
we were as ſoon as we were born into the world :) by taking Chriſtendom upon
us at our Baptiſm, we did ipſo facto renounce the world, with all the linful pomps
and vanities thereof, and profeſs our ſelves children of the God of light. If now
being made the children of God, and of the light, we ſhall again caſt back a long-
Gen. 19. 26. ing eye after the world, as Lots mife did after
Sodom, or Demas-like embrace this
1 Tim.4. 10. preſent world, claſping our hearts and our affections about it: how do we not
ipſo facto rénounce our very Chriſtendom, with all the bleſſed comforts and bene
fits thereof; return with the dog to lick up our old vomit, and reduce our ſelves
to that our former wretched condition of darkneſs, from which we had ſo hapo
pily eſcaped ? Can any
of us be ſo filly, as to think the Father of lights will own
him for his child, and reſerve for him an inheritance in light, who flieth out from
under
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The Fifteenth. Sermon.
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under his wing; and quite førſaketh him; to run after the Price of darkneſs? The
Apoſtles motion ſeemeth very reaſonablay Eph. 5. that, wihereas whilſt we were Eplı. şı 8.
Skarkneſs, we walked as children of darkneſs... now we rare become - light in the
Lónd, we ſhould walka's childrex:of the bigkt.. The children oft he'morld perfectly
hátes the light whøtſouldinot the children of light ias perfectly ſeor, the world?
Wie have noç farlmých spirit'in: üd, as we: loald havę, if:we do not ; for ſomuch
wiſdom neither as we ſhould have, if we do not ; no, not fo:mychiwiſdom, as
they have neithers. if we do not: and even hereby juſtifieour Saviours doom
in the compariſonand yield, The children af.-this world wiſêr in their generátions
then be are. Which is the next Point. 4)
· 17: The juſtide of the ſentence cannot be queſtioned, where the fudge that
giverli it is beyond exception: Here he is ſo : Co wiſe that he cannot be deceived';
lo good, that he will not deceive. Miſtaken he cannot be, (through ignorance, Col. 2.3
or mil-information ) in whom are hidden all the treaſures of wiſdom and knowledge
.
If Solomon were ablein a very intricate cafe to judge between the two mothers :
hald not a greater than Soloman be able in a caſe of leſs difficulty, to give a clear
judgment between theſe two ſorts of Children? Nor was there any ſuch cor-
relpondence between our bleſſed Saviour (the Judge that pronounceth ſentence
in the Text ) and the world; that we ſhould ſuſpect him at all inclinabletó fa-
vanr' that fíde. The world hated: bim : and a great part of the buſineſs he came
about, was to condemn the world. If it could have ſtood with the integrity of
ſo
righteous a Judge, to have fawoured either ſide: he that pronounced of himſelf
,
Joh. 8 12.
Ego fum lux, I am the light; would ſure have leaned rather towards his own
fide, than towards the contrary party, and fo have pronounced ſentence for the
children of light, and not againſt them. And that he ſhould be awed with fear
( as Judges too often are) to tranſgreſs in judgment ; there is of all other the
deaft" fear of that': fince he hath not only vanquiſhed the world in his own perſon,
(Ego vici mundum, Joh. 1:6.) but hath alſo.enabled the meaneſt perſon that be-
Joh. 16.330
longeth to him, and believeth in him, to do. fo.too, [This is the victory
, that over-
temeth the world even your faith, 1 Joh. 5.]
1 Jolio $646
..18. It was not then 'either ignorance, or favour, or fear, or any thingelſe ima-
ginable, other than the truth add evidence of the thingít felf, that could induce
him to give ſentence on that fide. Of the truth whereof, every days experience
miniſtrech proof enough. For do we not ſee daily, how worldly men in tempo-
ral matters, fhew their wiſdom, infinitely beyond what Chriſtians uſually do in
fpiritual things? Very many ways, handling their affairs, ſuch as they are, for
the compafling of their own ends, ſuch as they are (to omit other particulars)
with greater ſagacity, greater induſtry, greater cunning, greater unity (ordinari-
ly ) than theſe do: Which particulars when we ſhall have a little conſidered for
dhe ori, to fhew the truth of the obſervation, and that ſo it is : we ſhall for the
dóti, enquire into the reaſons thereof, and how it cometh to be ſo.
; 19. Firſt, they are very ſagacious and provident, to forethink what they have
to do, and to forecaſt how it may be done : very wary and circumſpect in their
projects and contrivances, ito weigh all probable, Cas far as is poffible) all
Pobíble inconveniences, or whatfoever might impede or obſtruct their deſigns, and
to provide remediesthere-againſt. All Hiſtories afford us ſtrange examples in
their ſeveral kinds, of voluptuous beaſts, who for the ſatisfying of their raging
bults:; of ambitious ſpirits, who for the graſping of a vak and unjuſt power;
of malicious and cruel men, who to glut themſelves with blood and revenge,
have adventured upon very deſperate and almoſt impoſſible attempts : and yet by
the ſtrength of their wits have ſo laid the Scene before-hand, and fo carried on
the deſign all along ; that they have very many times; either wholly accom-
pliſhed what they intended, or brought:their conceptions ſo near to the birth,
that nothing but a viſible hand of an over-ruling providence from above, could
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render them abortive. But omitting theſe (becauſe I have yet, much to go
through) I choſe rather to inſtance in the worldlings of the loweſt Sphere indeed,
but beſt known by the name of a worldling; I mean the covetous wretch. It were
almoſt a wonder to conſider, but that by common experience we find it fo, “ that
a man otherwiſe of very mean parts and breeding, is of fothicka noftril that he
can hardly be brought by any diſcourſe to be ſenâble of any thing that ſavour-
“eth of Religion, Reafon, or Ingenuity, ſhould yet be ſo quick-ſcented where
« there is a likelihood of gain towards, to ſmell it as ſpeedily, and at as great
« a diſtance, as a Vultur doth a piece of Carriun. Strange to ſee, what (trange
fetches and devices he can have (the eagerneſs of his deſires after the world ſharp-
ning his wits, and quickning his invention) to hook in a good bargain : to envei.
gle and entangle his neceſſitous neighbour, by, ſome ſeeming kindneſs towards
him in fupplying his preſent needs till he have got a hank over his eſtate : to
watch the opportunities for the taking up, and putting off commodities to the
moſt advantage ; to trench ſo near upon the Laws by engroſſing, enhaunſings,
extortions, depopulations, and I know not how many other frauds and oppreſſions,
and yet to keep himſelf ſo out of reach, that the Law cannot take hold of him.
26. Secondly, the children ofthis world, as they are very provident and ſub-
tile in forecaſting ; ſo are they very induſtrious and diligent in purſuing what they
have deſigned. Wicked men are therefore in the Scriptures uſually called Open
rarii iniquitatis, Workers of iniquity: becauſe they do hoc agere, make it their
work, and their buſineſs, and follow it as their trade.
(a) Horat. I.
(a) Ut jugulent homines, ſurgunt de nocte
Epift. 2.
Whilſt honeft men lay them down in peace, and take their reſt
, Sufpečting no
harm becauſe they mean none; thieves and robbers are up and abroad, Spreading
their nets for the prey, and watching to do miſchievouſly. They that were againſt
Jof. 18.3.
Mar. 26. 47. Chriſt were ſtirring in the dead time of the night, and marched with Swords and
ſtaves to apprehend him : when they that were about him, though bidden and
chidden too, could not hold from ſleeping two or three hours before. (b) Mar-
mortem, quàm tyres Diaboli : How ſlack we are to do God any ſervice, how backward to ſuffer
any thing for him! and how they on the other ſide can beſtir them to ſerve the
Devil
, and be content to füffer a kind of martyrdom in his ſervice. The way ſure
is broad enough, and eaſie enough that leadeth to deſtruction : yet ſo much pains
is there taken to find it, that I verily believe half the pains many a man taketh
to go to Hell, if it had been well beſtowed, would have brought him to Heaven.
21. Thirdly, the children of this world are marvellous cunning and cloſe, to
carry things fair in outward fhew, ſo far as to hold up their credit with the abu-
fed multitude, and to give a colour to the cauſe they manage, be it never ſo bad.
Partly, by aſperſing thoſe that are otherwiſe minded than themſelves are, and dare
not partake with them in their ſins, in what reproachful manner they pleaſe :
wreſting their moſt innocent ſpeeches and actions to an evil conſtruction, and
taking up any fanders or accuſations againſt them, whether true or falſe they mat-
ter not, ſo they can but thereby render them odious to the World. Partly by
their hypocriſie, ſtealing away the hearts of well-meaning people from thoſe to
whom they owe honour or ſubjection, and gaining reputation to themſelves and
Rom. 16. 18. their own party surogicis and xpnsorogiais, (as it is Rom. 16.) with fair ſpeeches
and ſpecious pretences; the glory of God, the aſſerting of liberty, the propagation
of the Gospel, the reformation of abuſes, and the like. Right Phariſees: by their
long-winded prayers winding themſelves into the opinions of ſome, and eſtates of o-
thers. The main of their care is éunesoretñal, to ſet the faireſt fide forward, to enoil
a rotten poſt with a gliſtering varnih; and to make bright the outſide of the vefſel,
whatfoever naſtinels there remaineth
within. Thus the grand rebel Abſolone, by
diſcrediting
38s, &c.
(b) Alacrius
CUyrunt ad
nos advitam.
Bernard.
Mat. 7.13.
1
Mar. 12. 40.
1
Gal. 6. 12.
Mat. 23. 25.
Luke 16. 8.
573
The Fifteenth Sermon.
1
si
Job 41. 15.
-17
diſcrediting his Fathers Government, pretending to a great zeal of Juſtice, and 2 Sam. 15. 3
making ſhewsend promiſes of great matters to be done by way of reformation
therein, if the Supreme Power were ſetled upon him: did by little and little in-
gratiate himſelf with the people (ever eaſily cheated into rebellion by, fuch, ſmooth
pretences ;) inſenſibly looſen them from the conſcience of their bounden alle
giance
, and having gotten together a ſtrong Party, engaged them in a moſt unjuſt
and unnatural war, againſt his own Father, and cheir undoubted: Soveraign.
22. Laftly, the children of this world, the better to effettuate what they have
reſolved upon, are at a marvellous great unity among themſelves, They hold all Pfal. 56. 6.
together, and keep themſelves cloſe, Pfal
. 56. They ſtick together like burs : cloſe
as the ſcales of Leviathan. And although they be not always all of one piece, bu
have their ſeveral aims, and act upon different particular principles : yet Satan
well knowing that if his kingdom should be too much divided it could not ſtand, Luke 11. 18.
maketh a ſhift to patch them up fo, as to make them (a} hang together a) Conciliant
to ſerve his turn, and to do miſchief. Herod and Pilate, at ſome odds before, Simas amiciti.s.
muſt now be made friends : Phariſees and Sadduces, Sectaries of contrary opi- Bern. ferm.24.
nions, and notorioully factions either againſt other, will yet conſpire to tempt Mat. 16. 1.
Chriſt. The Epicureans and the Stoicks, two Sects of Philoſophers of all other AAs 17. 18.
the moſt extremely diſtant and oppoſite in their Tenents and Doctrines ; came
with their joynt forces at Athens to encounter Paul, and diſcountenance Chri-
ſtianity. And to noleſt and make havock of the people of God; the Taber-
nacles of the Edomites and Iſmaelites, the Moabites and the Agarens, Gebak and Amo Pfal. 83. sk
mon and Amalek; with the reſt of them (a Cento and a Rhapſody of uncircum-
ciſed nations) could lay their heads together with one conſent, and combine
themſelves in confederacies and aſſociations, Pſal. 83. Faciunt unitatem contra
unitatem. * To deſtroy the happy unity that ſhould be among brethren, they that
were ſtrangers and enemies to one another before, grow to an unhappy curſed
anity among themſelves.
23. Thus, whileft Chriſtian men, who profeſs themſelves children of light, by
their improvidence, Roth, ſimplicity, and diſ-union, too often ſuffer themſelves
to be ſurpriſed by every weak affault, and ſo to become a prey both to their
Spiritual and temporal enemies: the children of this world the white, by their
ſubtilty, induſtry, hypocriſie, and unity, do ſhew themſelves ſomuch beyond the
other in all points of wiſdom and prudence in their way: that we cannot but ſub-
ſcribe to the ori, the truth of the fentence here pronounced by our Saviour; that
certainly the children of this world are wifër (in their generations) than the
children of light.
24. But then for the dioti; if we be not ſatisfied how it ſhould come to paſs,
that they are judged the wiſer : For that, Firſt, they have a very able Tutor to
direct them; the Old Serpent Wiſdom belongeth to the Serpent by kind; he hath Rev. 12. 9.
it by nature. (Be ye wife as Serpents.) And that wiſdom, improved by the ex-
perience of ſome thouſands of years, muſt needs increaſe, and riſe to a great pro.
portion. Now this Old fubtile Serpent infufeth into the children of this world Gen. 3. 15.
(who are in very deed his own children alſo, ſemen ſerpentis, the ſeed of the ſer-
pent) fome of his own fpirit is not that it ihink you, which in i Cor. 2. is cala i Cori 2. rz
led Spiritus Mundi, the Spirit of the World, and is there oppoſed to the Spirit of
God?) I mean, ſome of his own ſerpentine wiſdom. Not that wiſdom which is
from above ; that is from another alloy, and is the only true wiſdom indeed.:
but that which is from beneath, which St. James affirmeth to be earthly, ſenſual,
Jam. 3. 15
deviliſh. “ From this infuſion it is, that they do patriſfare ſo right : having his
example withal to inſtruct them in all the Premiſſes. Their providence in fore.
caſting to do miſchiefthey learn from him :he hath his vońkia tai, and his metodeias,
" and his movepgiav, his devices, and his methods, his fundry ſubtile artifices, in or- 2 Cor. 2. tis
dering his temptations with the moſt advantage to enſnare us. Their unwearied Eph. 6.11.
diligence
Gen. 3. 1.
Mat. 10. 166
$
2 Cor. I'Io vivo
1
i
574
Luke 16.8
Ad Aulan Y
,
+
1 Pet. 3:8.
)
Rev. 12. IO.
fo
om
pre-
.
A
job. r. *** diligencë tròm him : who never reſtethi compaſſing the earth, and going Wo lanchtib
in #, as a hungry Liðni þuriting after prèy. Their double cunning, both idisiplina
dering othets, and diſguiſing themſelves, from him: 'who is Muchá malicious
it accufer öfbthers, to make them feem worſe than they are, that he hath his
" very nanie from it, SalorQ, (which in the 'primary figrtificatior of the word
e is no more than an Accuſer;) and withal ſuch a perfect Diffémbler, that ta
“ make himleik fèe'm better than he is, he can (if need be) transform hima
2 Cor. 11. 14. ſelf into an Angel of light. Their unanimous accord, from him': Who though
« he have to many legions of curſed Angels under him, yet keepeththem röges
us ther all at fuch unity among themſelves, that they never divide into factions
“ and parties. By this infuſion (to give you one inſtance) he taught Judas to
be fo'much wiſer (as the world accounteth wiſdom, and according to the no:
tion wherein we now ſpeak of it) than his fellow- Apoſtles: that whereas theyra-
Mar. 10. på. ; ther lot by their Maſter' thận gained; having left all to follow him, who had not
*** ſo much as a houſe of his own wherein to harbour them; he played his game
Joh. 18:6.*: well, that he made benefit of him. “ He firſt got the keeping of the bag, and out
is of that he got what he could by pilfering and playing the thief: but becauſe
.: .his gettings there could not amount to much; his Maſters ſtore being not
great, he thought he were as good' make a handſome bargain once for all, to
“ bring him in a pretty lump together, and ſo fold his Maſter outright for
es fent money. Silly fellows, the Eleven : this Puny, you fee, out-witted them
« all. But let him not impute it wholly to himſelf, or his own Mother-wit :
Joh. 13.2.
that it may appear to whom he was beholding for it, the Story faith, the Devil
put it into the heart of Judas to betray his Maſter. And the infuſion of that ſpirit
of Satan'was ſo ſtrong in him, that it did after a ſort transform him into the
fame image : inſomuch as he is called by his name, (Have 'not I choſen • you
twelve, and one of you is a devil ?) 'Let all Judas-like traitors know (left they be
Joh. 6. 70.
too proud, and ſacrifice to their own wits) to whom they owe their wiſdom. .
25. But perhaps you will ſay, this conſideration can weigh but little. For as
Satan by his ſpirit infuſeth wiſdom into the children of this world; for God by his
Spirit infuſeth wiſdom into the children of light: and then, ſince the ſpirit of God
is ſtronger than the Spirit of Satan, it ſhould rather follow on the contrary, that
the wiſdom of the children of light ſhould exceed the wiſdom of the children of
this world. The fulleſt anſwer hereunto would depend upon the proſecution of
the next point, (the limitation) which I ſhall have occaſion to ſpeak fomething
unto anon: to wit, that the wiſdom of the children of this world, being but of a
very baſe metal in compariſon, though it be more in bulk, is yet far leſs in value;
as a little Diamond may be more worth than a whole quarry of ragge.
26. But'I anfwer rather, which is ſufficient for the preſent, becauſe it leadeth
us alſo to a ſecond reaſon of the difference: That the ſpirit of God in the children
of light doth not act ad ultimum ſui poſle, according to the utmoſt of his Almigh-
ty.power ; but according to the condition of the ſubject in whom he worketh
fac leaving him as ràtional Creature, to the freedom of his will; and as a child
ce of Adam, obnoxioùs to the carnal motions of original concupiſcence) and after
' the good pleaſure of his own will withal.' When Satan therefore infuſeth of his
Spirit into a man, he hath this advantage, that he hath all the wiſdom of the fleſh
to 'joyn'with him 'readily, and to aſſiſt him, without any thing within to make
oppoſition tħiere-againſt, and to counter-work the working of that ſpirit, that it
íhould not take effect: and ſo the work, meeting with ſome help, and no reſt.
ſtance, isſoon done. Facilis deſcenſus :as a ſtone, when it is ſet'a going, tumbleth
down the bill apace ; or as a Boat that (having wind and tide with it) runneth
glib"and merrily dowon the ſtream. But when God infuſeth his Spirit into a man,
though that Spirit (once entred) maketh him partly Willing : yet is there in every
chtld of Adam, ſo long as he liveth here, another inward principle ſtill, which
1
I
the
I
Luke 16.8
575
The Fifteenth. Sermon
n.
lum.
Naz. orat. 3.
τον δόλον, εκ
1
the Scripture uſe to call by the name of fleſh, which lufteth againſt the good
Spirit of God, and oppoſeth it, and much weakneth the working of it. From whence Gal. 5. 17.
if cometh to paſs, that the Spirit of God worketh ſo ſlowly, and fo imperfectly in
us : like a ſhip adverſo flumine ; much ado to tug it along againſt the current ;
or
(a)Šaxum fü-
the ſtone whichi made Siſyphus (a) ſweat to roll up, the hill
, although it tumbled dat verſando,
down again always of it ſelf.
nec proficit nihi.
27. Thirdly, ſince it is natural to moſt men fout of ſelf-love) to make their
(b) own diſpoſitions and thoughts
, the meaſure whereby to judge of other inens : (b) Kriveşır
hence it cometh to paſs, that honeſt plain-dealing men, are not very apt, unleſs Foanol te Tev
they ſee apparent reaſon for it, to (©) Suſpect illof others. Becauſe they mean i Srous The Bess.
well themſelves, they are inclinable to believe that all other men do fo too. But Naz. Orat. 3.
men that have little truth or honeſty themſelves, think all men to have as little: (Totis xunto
and ſo are full of fears and jealouſies, and ſuſpicions of every body;(d) Mala mens, ex eis UTÓVo:V
malus animus.) Now this maketh them ſtir up their own wits the more, and be sugepés. Id.
ftir themſelves with the greater endeavours ; becauſe they dare truft no body elſe: (d) Terent.
and ſo they become the more cantelous and circumſpect, the more vigilant, in- Ăndr.
duſtrious and active, in all their enterpriſes, and worldly concernments : and
conſequently do the ſeldomer miſcarry. Whereas on the contrary, thoſe that
(e) out of the fimplicity of their own heart ſuſpect no double-dealing by others, (e) ciquraxlov
are the more ſecure and credulous; by ſo much leſs ſolicitous to prevent dangers námaóns
and injuries, by how much leſs they fear them: and conſequently are often
deceived by thoſe they did not miſtruſt. Which very thing (the world being apt të rūs fuxiñs .
withal to judge well or ill of mens counſels by their events) hath brought ſim-cidens, štěpova
plicity it ſelf, though a moſt commendable vertue, under the reproach of folly, Orat. 19.
(we call thoſe ſimple fellows whom we count fools :) and hath won to craft and
diſſimulation the reputation of wiſdom.
28. Laſtly, the conſciouſneſs of an ill cauſe unable to ſupport it felf by the
ſtrength of its own goodneſs, driveth the worldling to ſeek to hold it up by his
wit, induſtry, and ſuch like other aſſiſtances : likea ruinous houſe, ready to drop
down, if it be not ſhored up with props, or ſtayed with buttreffes. You may
ob
ferve it in Law-ſuits: the worſe cauſe ever the better ſolicited. An honeſt man, that
defireth but to keep his own, truſteth to the equity of his cauſe, hopeth that will
carry when it cometh to hearing : and ſo he retaineth counſel
, giveth theminfor-
mation and inſtructions in the caſe, getteth his witneſſes ready,and then thinketh'
he need trouble himſelf no farther. But a crafty companion, that thinketh to put
another beſide his right, will not reſt ſo content: but he will be dealing with the
Jury (perhaps get one packt for his turn ) tampering with the witneſſes, tempting
the Judge himſelf(it may be) with a. Letter, or a Bribe; he will leave no ſtone
unmoved, no likely means (how indirect foever) unattempted to get the better
of the day, and to caſt his Adverſary. You may obſerve it likewiſe in Church
affairs. A regular Miniſter fitteth quietly at home, followeth his ſtudy, doth his
duty in his own Cure, and teacheth his people truly and faithfully to do theirs;
keepeth himſelf within his own ſtation, and medleth no further : But ſchiſmatical
fpirits are more pragmatical: they will not be contained within their own Circle,
but muſt be flying out ; -MOTELOETÍONOTTOL
, they muſt have an Oar in every Boat ;
offering (yea, thruſting) themſelves into every Pulpit, before they be ſent for ; 1 Pet. 4. 15.
running from Town to Town, from Houſe to Houſe, that they may ſcatter the ſeeds
of Sedition, and Superſtition, at every table, and inevery corner. And all this {fo
wiſe are they in their generation ) to ſerve their own belly, and to make a prey of
their
Rom. 16. 18.
poor ſeduced Profelytes : for by this means the people fall unto them, and
thereout ſuck they no ſmall advantage. You may obſerve it alſo in moſt other
things: but theſe inſtancesmay ſuffice.
29. The point thus proved and cleared, that the children of this world are wiſer
than the children of light : that we may make ſome uſe of ic briefly, Firſt, let
me
.
576
>
1
Ad Aulam,
Luke 168,
I Per.
4. 12.
Pfal. 37. 7.
$
+
A
66
Prov. 6.6.
me ſay with St. Peter égatloi ueño Eevi (EASE. Marvel not my brethren, when you ſee
an evil cauſe proſper (it may be for a long time together) and the better ſide go
down; as if ſome ſtrange thing had happened unto you, and ſuch as never
had been
heard of in the World before: neither be troubled or ſcandalized at it. Fret not
thy ſelf Pfaith David) at him, whoſe way doth proſper, againſt the man that doth
after evil counſels
. If you would but well conſider how ſolicitous
, how induſtri-
ous, how ſmooth and cunning, how unanimous they are on the one fide ; how far.
ſhort they on the other ſide are in all theſe and all other like advantageous re-
ſpects : you would ſoon find, that in the ſaddeſt events that ever your eyes be-
held, there is no matter of wonderment at all. Yea, did not the powerful hand of
Gods over-ruling providence ſometimes interpoſe,giving the enemy now and then
a ſudden ſtop, when they are in their full career, in the height of their pride and
jollity; and making good his promiſes to his poor diſtreſſed Church; by ſending
unexpected help and deliverance, when they are brought very low both in their
eſtates and hopes : we might rather wonder, that it is not even much worſe with
the people of God than it is ; and how they ſhould be able at all to fubfift, theirene-
mies having all the advantages in the world againſt them.
30. Let not their ſucceſſes therefore trouble us. Rather (in the ſecond place)
let their wiſdom quicken us to a holy emulation. Not to imitate their ways, nor
tojoyn with them in their wicked enterpriſes : God forbid ! no nor ſo much as
to encourage them therein by any unworthy compliances." It was not the Stewards
injuſtice, but his wiſdom, that his Maſter commended him for in the Parable:
"and that our Maſter in the application of the Parable intended to commend to
“ us for our imitation. His example ſhould kindle a koly zeal in us, and an en-
deavour, to be as wiſe for spirituals, and in the buſineſs of our ſouls, as he was,
and as the children of this world uſually are, for temporals, and in the affairs of
the world. It is no ſhame at all for us, to learn wiſdom of any whomſoever. 1, Of
a poor irrational contemptible Creature. [Vade ad formicam, Go to the Pilmire, o
(a) Plutarch.
Ipfa nos ezci Puggard, and learn her ways ;] learn wiſdom of her. 2. Of an enemy: Books have
tet hoftium ma- been written by Moraliſts (a) de utilitate ab inimicis capienda. We'curſe eur
litia perovigil. ] “ Enemies many times upchriſtianly : whereas did we ſeriouſly conſider, how
“much we are beholding to them, for the greateſt part of that wiſdom and cir-
cumſpection we ſhew in the managery of our affairs; we would not only bleſs
« them (as we are in Chriſtian Charity bound) but heartily bleſs God for them
“ alſoby way of Gratitude for the great benefit we reap by them. 3. Yea, ofthe
Devil himſelf. Watcḥ, ſaith St. Peter, for your adverſary the Devil goeth about, &c.
As if he ſhould ſay, He watcheth for your
deſtruction, watch
you
therefore for
your own ſecurity and preſervation. Thus may we from the worldlings wiſdom
learn ſomething that may be of uſe to us ;and that in each of the fore-mentioned
particulars,
31. From their Sagacity; 1. Learn to fore-caſt how to pleaſe God; to fore.
armour felves againſt all aftaults and wiles of Satan; to fore-think, and to be in
ſome meaſure provided before hand of needful and proper expedients, for any
exi-
gent or croſs accident that may probably befall us. 2. From their Induſtry; learn
not to be ſlothful in doing ſervice, not to lack the time of our repentance and turn-
ing to God; to run with conſtancy and courage the race that is ſet before us ;
to think no pains, no travel too much, that may bring us to heaven; to work out
our ſalvation to the uttermoſt with fear and trembling 3. From their Hypocriſie
and outward ſeeming Holineſs, learn, to have our converſations honeſt towards
them that are without, not giving the leaſt ſcandal in any thing that may bring
1 Theſ. s. 22. reproach upon the Goſpel ; to. hun the very appearances of evil; and having firſt
cleanſed the inſide well, to keep the outſide handſome too: that by our piety, de-
votion, meekneſs, patience, obedience, juſtice, charity, humility, and all holy
graces, we may not only ſtop up the month of the Adverſary from ſpeaking evil
of
108.
I Pet. s. 8,
Rom. I 2. II.
Heb. 12. I.
Phil. 1. 12.
1 Pet. 2. 12.
ܝܐ
5
}
I Tim. 6. 206
1
ſim- Arift.Ethic.13
is not a man, neither is a painted Lion a Lion. · So that our Saviour here pro (c) eis taken
Luke 16. 8. The Fifteenth Sermon.
572
of us, but may alſo win glory to God, and honour and reputation to our Chri-
ſtian profeſſion thereby. 4. From their Unity; learn to follow the truth in love : Eph. 4. is
to lay aſide vain janglings, and oppoſition of ſcience falſly so called ; to make up
the breaches that are in the Church of Chriſt, by moderating and reconciling dif-
ferences, rather than to widen them by multiplying controverſies, and maintaining
bat diſputes ; to follow the things that make for peace, and whereby we may edifie Rom. 14: 9.
one another. This doing, we may gather grapes of thorns į make oyl of Scor.
pions; extract all the medicinal virtue out of the Serpent, and yet leave all the
poiſonous and malignant quality behind.
32. Emulate them then we may: nay, we ought. It is the very main ſcope of
the Parable, to provoke us to that. But ſure envy them we muſt not ; indeed we
need not : if we will but take the Limitation along with us, which now only re-
maineth to be conſidered: and that the time ſo requiring) very briefly. How
much wiſer ſoever theſe worldly-wiſe men teem to be, (or indeed are, as we have
pow heard) it is but quadrantenus, and in ſome few reſpects :Take them ſuper to-
(a)aducto
tam materiam, and they are (a) ſtark fools for all that ; Very Naturals, if they
bave no Grace. The Limitation here in the Text, e's thy gaveav cu 4S is terminus *
τον φρόνιμαν
2,μή όντα
diminuens : and muſt be underſtood accordingly. The Children of this world are
αγαθών.
ſaid to be wiſer than the Children of light. But how wiſer? Not in genere ;
ply, and abſolutely, and in every reſpect wiſer: but (b) in genere fuo : wiſer in Neminem ma-
fome reſpect, wiſer in their kind of wiſdom, ſuch as it is, (in worldly things, Julrum eun-
and for (c) worldly ends ;) a very mean kind of wiſdom in compariſon. For dem, non modo
ſuch kind of limiting and diminuent terms, are for the moſt part deſtructive of . Sapientibus
that whereunto they are annexed ; and contain in them
(as we uſe to ſay Joppo- vulgo quoque
fitum in oppoſiro. He that ſaith, a dead man, or a painted Lion, by ſaying more, ſemper eft cre-
ditum. Quint.
faith leſs than if he had ſaid but a man or a Lion only, without thoſe additions:
it is all one upon the point, as if he had ſaid, no man, no Lion. For a dead man (b) eis put for
nouncing of the Children of this world that they are wiſer, but thus limited, properly.
wiſer in their Generation; implieth that otherwiſe, and ſave in that reſpect only.
they are not wiſer.
33. The truth is; fimply and abſolutely conſidered, the child of light, if he
be truly and really ſuch, and pottitular, and by a naked profeſſion only,whatſo-
ever he is taken for, is clearly the wiſer man. And he that is no more than world-
ly or carnally wiſe, is in very deed, and in Gods eſtimation, no better than a very
fool. [Where is the Wiſe? Where is the Scribe? Where is the diſputer of this World?
Hath not God made fooliſh the wiſdom of the World ? ſaith the Apoſtle.] That Inter-
rogative form of ſpeech is more emphatical than the bare Categorical had been :
it fignifieth as if it were ſoclear a truth, that no man could reaſonably deny it.
What Solomon faith in one place of the covetous rich man, and in another place of Prov. 28; 11:
the ſluggard, that he is wiſe in his own conceit; is true alſo of every vicious perſon in -26.16.
every other kind. Their wiſdom is a wiſdom; but in conceit, not in truth: and
that but in their own conceit neither, and of ſome few others perhaps, that have
their judgments corrupted with the ſame lufts, wherewith theirs alſo are.
Chryſippus non dicit idem-
Juven.Sar. 13
Solomon ſure had not that conceit of their wiſdom, (and Solomon knew what be-
longed to wiſdom as well as another man :) who putteth the fool upon the finner
I need not tell you, (indeed I cannot tell you) how oft in his writings
.
34. “ His judgment then is clear in the point: though it be a Paradox to the
moſt, and therefore would have a little farther proof: for it is not enough
barely to affirm Paradoxes, but we muſt prove them too. Firſt then, true ſaving.
wiſdom is not to be learned but from the Word of God. (A lege tua intellexi,
Ееее
By
I 21.
I Cor. 1. 200
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578
1
Luke 16. 8.
Ad Aulam,
82.5.
2.
Pfal. 119. 104. By thy' Commandments have I gotten underſtanding, Plal. 119.) it is that word,
2 Tim. 3. 15, and that alone, that is able to make us wife unto ſalvation. How then can they
be truly wiſe, who regard not that word, but caſt it behind their backs, and de-
Jer. 8. 9.
fpiſe it? They have rejected the word of the Lord, and what wiſdom is in them?
faith Jeremy. Again, The fear of the Lord is the begining of Wiſdom: and a good
Pfal. Int. 1o. underſtanding have they that do thereafter, Pfal. 111. How then can we allow
for 36. 1.
them to paſs for wiſe men, and good underſtanding men, that have no fear of God
'before their eyes, that have no mind nor heart to do thereafter, that will not be
learned nor underſtand, but are reſolvedly bent to walkon fill in darkneſs, and
wilfully shut their eyes that they may not fee the light?
35. Since every man is deſirous to have ſome reputation of wiſdom, and ac-
counteth it the greateſt ſcorn and reproach in the world to be called, or made
fool: it would be very well worth the labour (but that it would require, as it
well deſerveth, a great deal more labour and time than we dare now take to
illuſtrate and enlarge this point: which, though it ſeem a very Paradox, (as was
now ſaid) to the moſt, is yet a moſt certain and demonftrable truth; That
gadlineſs is the beſt of wiſdom, and that there is nofool to the finner. I ſhall but bare-
ly give you ſome of the heads of proof; and refer the enlargement to each mans
private meditation. He that firſt is all for the preſent, and never confidereth
what miſchiefs or inconveniencies will follow thereupon afterwards ; that fe-
condly, when both are permitted to his choice, hath not the wit to prefer that
which is eminently better, but chuſeth that which is extremely worſe ; tháp
3. thirdly propoſeth to himſelf baſe and unworthy ends; that fourthly, for the at-
4
taining even of thoſe poor ends, maketh choice of ſuch means, as are neither pro-
5 per nor probable thereunto; that fifthly, goeth on in bold enterpriſes with great
6 confidence of ſucceſs, upon very ſlender grounds of aſſurance ; and that laftly
,
where his own wit will not ſerve him, refuſeth to be adviſed by thoſe that are
wiſer than himſelf, what he wanteth in wit making it up in will: no wiſe man!
think can take a perfón of this chara&er for any other than a fool. And every
worldly or ungodly man is all this, and more : and every godly man, the
contrary
Let not the worldly-wiſe man therefore glory in his wiſdom: that it turn not to
hisgreater ſhame, when his folly ſhall be diſcovered to all the world. Let no man de-
> Cor. 3. 18. ceive himſelf, faith St. Paul, but if any among you ſeem to be wiſe in this world, let
him become a fool, that he may be wiſe
. That is, let him lay aſide all'vajn conceit of
his own wiſdom, and learn to account that ſeeming wiſdom of the world, to be
( as indeed it is) no better than folly : that ſo he may find that true wiſdom
which is of God. The God of light and of wiſdom fo enlighten our underſtand-
ings with the ſaving knowledge of his truth, and ſo inflame our hearts with a ho-
ly love and fear of his Name, that we may be wiſe unto ſalvation : and foaffift
us with the grace of his holy Spirit, that the light of our good coorks and holy
converſation may ſo ſhine forth both before. God and men in the mean time,
that in the end by his mercy who is the Father of lights, we may be made par-
takers of the inheritance of the Saints in the light of everlaſting life and glory :
and that for the merits ſake of Jeſus Chriſthis only Son our Lord. To whom, &c.
mino
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Sermon XVI.
wave
Newport, in the Iſle of Wight, Novemb. 1648.
3
Heb. 12. 3.
-Confider him that endured ſuch contradictions of ſinners
againſt bimſelf: that ye be not wearied and faint
in your minds.
1
1.
T.
1
Here is ſcarce any other provocation to the performance
of any duty fo prevalent with men, as are (a) the ex- (9) ----acuelos
amples of ſuch as have performed the ſame before them pla nobilia.
with glory and ſucceſs. Becauſe, beſides that the fame Sen. de. train
ftirreth up in them an emulation of their glory, and
quil.
сар. І.
cheereth them on with hopes of like ſucceſs: it alſo clean
taketh off that, which is the common excuſe of Noth and
neglect
of duty, the pretenſion of Impoſſibility. The
Apoſtle therefore, being to confirm the minds of theſe Hebrems with conſtancy
and patience in their Chriſtian courſe, againſt all diſcouragements whatſoever;
ſetteth before them in the whole former Chapter) a multitude of examples of
the famous worthies of former times : who by the ſtrength of their faith had
both done and ſuffered great things with admirable patience and conſtancy, to
their immortal bonour upon earth, andeternal happineſs in heaven. Tothe end,
that compaſſed with ſuch a cloud of Witneſſes, they might think it a ſhame for them
to hang back, and not to dare (eſpecially having w ithal ſo rich a Crown, laid
ready at the Goal for them, to invite them thereunto) to run with all poſſible
chearfulneſs that race, when they had ſeen ſo many fo happily to have run before
them, verſ. 1. of this Chapter.
2. Yet this great cloud of examples they were but to look through, (as the
Medium) at another and higher Example ; that of the bright Son of righteouf-
neſs himſelf, Jeſus Chriſt: whom they are to look upon, as the proper object, to
terminate their thoughts; and whereon finally to fix their meditations. Look-
ing unto Jeſus. &c. verſe 2. Which example, recommended to them firſt from
the compleatneſs of the perſon, (who is at both ends of the race, the Alpha and
Eeee 2
the
1
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1
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Heb. 12. 3.
Ad Aulam,
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Luke 24. 26.
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in your minds.
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the Omega; the dzwvolérns, and the Bpbatis too ; he that giveth the Law at the
ſtart, and he that giveth the prize at the goal; the author and the finiſher of our
faith) is there alſo further amplified. Firſt, from the things he ſuffered. Such,
as than which none more grievous to fleſh and blood; Torture
, and Ignoming;
the Croſs, and the ſhame. Secondly
, from the manner of his ſuffering. Not pati-
ently only, enduring; but ſtoutly too, deſpiſing them: He endured the Croſs and
2 Tim. 2. 13. deſpiſed the ſhume. Thirdly
, from the iffue and conſequents of his ſufferings
, which
were in lieu of the pain, Foy; of the ſame, Glory. To intinzate to theſe Hebrews,
that as it behoved Chriſt, firſt to ſuffer, and then after to enter into his glory: So, if
they defire to come to the ſame end he did, and to reign with him; they muſt
reſolve to take the ſame way he did, and to ſuffer with him.
3. Having uſed ſo ſtrong a montre and prefted it ſo high; you would think the
Apoſtle needed not (as to this particular) to ſay any more. But for all this he
cannot yet manum de tabulâ : he inſiſteth ſtill, and in this verſe urgeth the due
and frequent confideration of it, as a matter not only of great benefit, but of
ſome kind of neceſſity alſo. " Conſidering the ſtrong oppoſitions and contradicti.
“ons that a Chriſtian main, after he hath entred the lift sy is like to meet withal
s before he come to the goal; all which he muſt encounter with, and overcome,
or elſe he loſeth his labour, and the prize : it is but needful he ſhould muſter
up all his ſtrength, ſummon and recollect all the arguments he can think of,
" that may put courage into him, and a reſolution to go on undauntedly not-
“ withſtanding, and not to faint. Againſt which fainting under the croſs, there
being no other Cordial of ſo powerful and preſent operation, towards the relie-
ving of the crooping Spirits of a weak Chriftian; as is the meditation of Chriſt
and his fafferings : dva nogicecate @vg Therefore conſider him, ſaith the Apoſtle, that
endared förchocontradictions of finners againſt himſelf, that ge be not wearied and faint
4. In which words, the Apoſtle, out of his great care of their ſouls health,
dealeth with theſe Hebrews, as a faithful and skilful Phyſician ſhould do. He
fheweth them the danger they are in, and the means how to prevent it. The dan-
ger, a ſpiritual 2.ctrodujíc, fainting and wearineſs of foul under the Croſs. The
means of prevention, frequent and effectual meditation of the Croſs of Chriſt.
The parts then of the Text are two : (anſwerable to thoſe two main parts,
whereunto the whole method of Phyſick is after a fort reducible) Tra. Sonozcan,and
JEPCETTEU TIVN, the one whereof treateth of the diſeaſe, the other of the remedy. We
begin with the former, the diſeaſe : the former I mean, in the nature of the things
(though nón fo in the placing of the words ;) and ſo firſt to be handled, in theſe
words Yive peń rok ponte, &c. That ye be not wearied and faint in your minds. The full
importanice whereof we ſhall the better underſtand, by the explication of theſe
four things ::1. The Malady; 2. The inward Cauſe thereof; 3. The Part affected ;
and
4. The Subject, Perſon, or Patient.
5. For the Malady, 7tQ : that's Wearineſs, as we tranſlate it. There is no
burden, but a man would be willing to be eaſed of it, if he might': and all
afflictions are burdens. But ſuch a degree of Wearineſs, as implieth no more than
the bare deſire of reſt and eaſe, falleth ſhort of the notion of the word souvey. It
importeth ſuch an extreme laſſitude, as bereavetha man of all his ſtrength ; put-
teth him beyond his patience, and taketh him quite off his work. When he is ſo
overcome with the preſlure of the burden that lieth fad upon him, that he doth
fuccumbere oneri, is not able to bear it any longer, but would be rid of it, if he
could, at any rate: that's nouvev. Or when he is ſo enfeebled by ſickneſs, that he
cannot in any wiſe brook to do the offices of his vocation as formerly he hath
done, norisable to ſtir out of his bed at all, nor well able to ſtir himſelf in it:
that is reduvey too. The word is by St. James applied to the ſtate of a fick perſon,
Jam 5.15
brought very low, and in ſome extremity of ſickneſs, under ſmall hope of recovery.
The
>
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1
Heb. 12.3.
The Sixteentb. Sermon.
581
3
Prov. 26. 13
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The Prayer of Faith, when othér-remedies fail, vrócete volevouten Shall ſave the
fick, ſaith he there.
6. So that the danger here feared by the Apoſtle was, leſt theſe Hebrews
meeting with ſuchaterrible difficulties, as Lions in the way,(“ not ſuoh Lions as
Solomons fluggard only fancierhito himſelf without cauſe, or perhaps but pre-
tas tendeth to excuſe his floth thereby; Buge bears indeed rather than Lion's ; but
“ very Lions indeed, ſtrong, temptations, and laſting afflictions and perſécuti-
cons :) left I ſay meeting with ſuch affronts and encounters in their Chriſtian
races they ſhould be quite beaten out of the fieldgere they came to the end of their
courſe. Leſt being terrified by their adverſaries, they ſhould not be able to hold
out in their holy profeſſion to the end ; norto maintain faith and a good conſci- .
ence with that courage, conſtancy, and perſeverance they ought: but loſe the
Goal and the Crown, for wont of finiſhing the.courſe, they had fo happily begun.
7. But then Secondly it may be demanded; Of this malady what might bethe
true Cauſe? (The inward Cauſe, I mean: for what is the outward cauſe is appa-
rent enough ; to wit, the Croſso) Or whence ſhould this xénynors, this ſpiritual
wearineſs proceed?
That is anſwered in the Text too, in the word és rubusvor(The
tranſlations expreſs it moſtwhat by faintneſs of mind :) the ſame word being
again uſed a little after at verf. 5. and there alſo tranſlated after the ſame manner;
pride éxinue, My Son, deſpiſe not thou the chaſtening of the Lord: neither faint, when
thou art corrected of him. The word properly importeth the looſening, Nackening
or diſolving of ſomething that before was well knit together, faſt and ſtrong.
The ſtrength and firmneſs of a body, whether natural or artificial, conſiſteth
much in the union of the parts, well (a) compacted and knit together, and all abouu3iBea
the joynts ſtrung faſt one to another. By the ſlackning, looſening, or disjoynting Sousvou Suce
whereof, the body on the other ſide cometh to be as much weakned. A Houſe, Eph. 4. 16.
Ship, Wagon, Plongh, or other artificial body, be the materials never ſo ſtrong:
yet if it be looſe in the joynts, when it is put to any ſtreſs (as we call it) to any
uſe where the ſtrength of it is like to be tried, it will not endure it, but be rea-
dy to fall one piece from another.
8. Much of a mans ſtrength, whereby he is enabled to travel and to work,
lieth in his loyns and knees, and in his arms and hands. Whence it is that by an
uſual Trope in moft Languages, and ſo in the Scriptures too, thoſe parts are ve-
ry often uſed (Genua, and Lacerti, &c.) to ſignifie ſtrength: and weakneſs on
the contrary uſually deſcribed by the luxation of thoſe parts. The phraſe is very
frequentin Homers when one ofthe Grecian or Trojan Chieftains had given his
adverſary fome deadly or deſperate wound, that he was not able to ſtand, but
fell on the ground ; to expreſs it thus,
1
1
!
-γόνατ’ έλυσε,
as much as to ſay, He looſened his knees. Even as it is ſaid of Belſhazzar, Dan. 5. SeeEzek.q.ij.
when he was fore affrighted with the hand-writing upon the wall; that the Nahum. 2. 1o.
joynts (bindings or ligatures) of his loyns were looſed, and his knees (mote one
againſt another. So for the hands and arms : we meet in the Scripture often with
ſuch like phraſes as theſe: that by ſuch or fuch means (as the occaſion requi-
red) ſuch or ſuch mens hands were either ſtrengthened, or weakned. So it is ſaid
of Iſh-boſheth, 2 Sam. 4. when he heard of the death of Abner, General of his
Army, his hands were weakned. The like we find in many other places, as name-
ly, in Jer. 38. 4. where, in the Greek Tranſlation, the word exausaron, the ſame see Ezeks
with this in the Text, is uſed. Not to ſeek far, a littleafter in this very Chap- 21. 9.
ter, we have both the Metaphors together in one verſe [Wherefore lift up the
hands that hang down, and ſtrengthen the feeble knees] qoúve to care numéva, verſe
12. which is another compound word from the ſame Theme. As if he ſhould ſay,
Support
1
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Heb. 12. 3.
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Ad Aulam,
1
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away
Pfal.22. 14.
Iſa. 13. 6.
hum 2. 12.
Support the hands that hang looſe, and have not ſtrength enough to lift up them-
ſelves : and bind up thepalſie knees, that are not well knit up in the joynts, and
fo are unable to bear up the body.
9. There is another Metaphor likewiſe often uſed by David, and ſometimes
elſewhere : which, as it very well fitteth with the word és muertos, ſo it ſerveth
very well to expreſs that feebleneſs or faintneſs of Spirit, (ariſing from fear and
conſternation of mind, when great troubles come upon us) whereof we now
ſpeak : namely, the melting of the heart, or ſoul.
' Pſal. 109.6.
10. In Pſal. 107. They that go down to the ſea in ſhips, when the ſtormy wind
ariſeth and lifteth up the waves, ſo as the veſſel is toſſed up and down, and the
men reel to and fro,and.ftagger like drunkards ,and are at their wits ends: he ſaithof
Pfal. 119. 28. them, that their very ſoul melteth away becauſe of the trouble. My ſoul melteth
for very heavineſs: in another Pfalm, ſpeaking of himſelf, and his own troubles.
In Pſalm 22. he joyneth this and the other Metaphor both together; I am
poured out like water, and all my bones are out of joynt : my heart alſo in the midſt
of my body is even like melting wax. And ſo doth the Prophet Iſaiah alſo: de-
fcribing the great miſeries and terrors that ſhould be at the deſtruction of Baby-
See allo Na- lon, by the Medes and Perſians, he faith, that by reaſon thereof all hands ſhall be
weakned (exrúcalar again in the Greek) and all hearts ſhall melt. See alſo Ezek.
2 1. 7. to omit ſundry other like.
11. For even as wax, which while it is hard will abide hard preſſing, and not
yield or take impreſſion, when it is chafed or melted hath no ſtrength at all to
make reſiſtance : And as the Ice, when the waters are congealed in a hard froſt
is of that firmneſs, that it will bear a loaden cart uncrackt ; but as ſoon as a
warm thaw hath fretted and looſened it, diffolveth into water, and becometh
one of the weakeſt things in the world (it is a common Proverb among us, As
weak as water :) ſo is the ſpirit of a man. So long as it ſtandeth firmly knit to
God by a ſtedfaſt faith, (as David faith, O knit my heart unto thee, that I may
fear thy name !) and true to it ſelf (in ſeipſo totus teres atque rotundus ) by adhe-
ring to honeſt, vertuous, and religious Principles: it is of impregnable ſtrength
againſt all outward attempts whatſoever. Si fractus illabatur orbis : if the
weight of all the calamities in the world ſhould comeruſhing upon him at once,
it would be able to bear up under them all, and ſtand unruined amidſt all thoſe
Prov. 18. 14. ruins. The ſpirit of a man is of ſtrength enough to ſuſtain all his infirmities.
12. But if the ſtrength that is in us be weakneſs; oh how great is that weak-
neſs? If our Spirits within us, which ſhould be as our life-guard to ſecure us
againſt all attempts from without, be ſhattered and diſ-joynted, through diſtruſt
in God; or by entertaining fears and irreſolutions fo enfeebled, that it is not able
to ſtand out when it is fiercely aſſaulted, but yieldeth the Fort to Satan and his
temptations : that is to ſay in plain terms, if when any perſecution or tribulation
ariſeth, we be ſcandalized and fall away either from our Chriſtian faith or duty,
forſake our ſtanding, and ſhrink from the rules of true Religion, or a good conſci-
ence : this is the fx hvors and the xéneumors, the weakneſs and faintneſs of mind ſpo-
ken of in the Text.
13. We now ſee the Malady, both in the Nature, and in the Cauſe: both what
it is, and whence it groweth. We are in the next place to conſider the part
affected. That the word fuzais diſcovereth: the mind, or the ſoul; (That ye be not
wearied and faint in your minds, or ſouls.) And this occaſioneth another doubt:
how it ſhould be poſſible that worlaly tribulations, which cannot reach beyond
the outer-man, (in his posſeſſions, in his liberty, in his good name, in his bodily health
or life) ſhould have ſuch an operation upon his nobler part the ſoul
, as to
cauſe a faintneſs there. Our Apoſtle ſpeaketh of reſiſting unto blood in the next
verſe, as the higheſt ſuffering that can befal a man in this world. And our Savi-
our telleth his friends, Luk. 12. that when their enemies have killed their bodies,
(and
Pral. 86. 11.
Horat. 2.
Sat. 7.
Horat. 3.
Car. 3.
Luke 1214.
Heb. 12, 3.
1
The Sixteenth Sermon.
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Bahagia
t
heart.
94.
Cand from ſuffering ſo much, his very beſt friends, it ſeemeth, are not exemp-
ted ;) they have then done their worſt: they can proceed no farther ; they
hayeng power at all over their ſouls.
14. It is moſt true : they have not. And happy it is for us, and one ſingular
comfort to us, that they have not. Yet ourown reaſon, and every days experi-
ence 'can teach us, that outward bodily afflictions, and tribulations, do (by confe-
quent; and by way of ſympathy and conſent, and by reaſon of union; though
not immediately and directly) work even upon the ſoul alſo. “As we ſee the
“ fancy quick and roving, when the blood is inflamed with choler; the memory
" and apprehenſion dull in 4 Lethargy: and other notable changes and effectsin
“ the faculties of the ſoul very eaſily diſcernable, upon any ſudden change or
« diſtemper in the body. David often confefſeth, that the troubles he met withal,
went ſometimes to the very heart and ſoul of him.
“ The ſorrows of my heart 'are Pfal. 25.
“enlarged. In the multitude of the troubles (or ſorrows) that I have in
my
“ My heart is diſquieted within me. Why art thou ſovexed, O my ſoul
, and why art - 55.
4 thou so difquieted within me? &c, Take but that one, in Pſal
, 143 The enemy 143.2; 3.
hath perfecuted my ſoul.merc. Therefore is my ſpirit vexed within me, and my heart
pithin me is defolate.
15. For the Soul then (of Mind) to be affedted with ſuch things as happen to
the body, is natural: and ſuch affections (if not vitiated with exceſs, or other in-
ardinacy) blameleſs and without fin. But experience fheweth us farther (too
aften, God knoweth) that perſecutions, afflictions, and ſuch other fad caſualties
as befal the body (" nay the very ſhadows thereof, the bare fears of ſuch things and
* apprebenfions of their approach, yea, even many times when it is cauſeleſs may
produce worſe effects in the fouls; and be the cauſes of ſuch vicious wearineſs and
faintneſs of mind, as the Apoſtle here forewarneth the Hebrews to beware of.
* Not to ſpeak of the Lapſi, and Traditores, and others that we read of in former
ç times; and of whom there is ſuch mention in the ancient Councils, and in the
« writings of the Fathers of the firſt Ages, and the Hiſtories of the Church: How
many have we ſeen even in our times; who having ſeemed to ſtand faſt in the
profeſſion of Truth, and in the performance of the offices of Vertue, and duties
of Pięty, Allegiance, and Juſtice before trial ; have yet when they have been hard
put to it (yea,and ſometimes not very hard neither) fallen away, ſtarting aſide like Pial. 98. 57:
a broken hopp? and by flinching at the laſt, diſcovered themſelves to have been but
yery weakChriſtians at the beſt, if not rather yery deep Hypocrites.
16. Įt will ſufficiently anſwer the doubt, to tell you, That perſecutions and
all occurrences from without, are not the chief cauſes, (nor indeed in true pro-
priety of ſpeech, any cauſes at all) but the occaſions only of the ſouls fainting
under them. Temptations they are grant ; yet are they but temptation: and it
is not the temptation, but the conſenting to the temptation, that induceth guilt.
If at any time any temptation, either on the one hand, or the other, prevail
againft us : St. James teacheth us where to lay the fault
. Not upon God by any Jam. 1. 13, 14-
means: for God tempteth no man. No nor upon the Devil neither, (let me add
that too; it were a ſin to belie the Devil in this :) for though he be a tempter,
and that a buſie one, ó mhesiwv, the Tempter, yet that is the worſe he can do:
he can but tempt us, he cannot compel us. When he hath plied us with all his ut- Mar. 4 3.
moſt ſtrength, and tried us with all the engines and artifices he can deviſe: the
will hath its natural liberty ſtill, and it is at our choice whether we will yieldor
10. But every man mben he is tempted, faith he, (tempted cum affe&tu, that is his
meaning ; ſo tempted as to be overcome by the temptation) is tempted of his own
luft
, dipenngufu Qu sejdemedlóufu@, drawn away and enticed. Drawn away by injuries
and affrightments from doing good : or enticed by delights and allurements to do
evil. It is with temptations on the left hand (for ſuch are thoſe of which we
now ſpeak) even as it is with thoſe on the right: yield not, and good enough.
My
1
1
.
A
584
3.
Ad Anlam,
T
Heb. 12. 1
1
5:07. 1. 10. My Son, ſaith Solomon, iffinners intice thee conſent not, Prov. 1. It may be ſaid
alſo proportionably, and by the ſame reaſon 3 My Son, if ſinners affright ihee,
comply not. The Common ſaying, if in any other, holdeth moſt true in the caſe of
Temptations : No man taketh harm but from himſelf.
17. And verily in the particular we are now upon, of fainting under the Croſs :
it is nothing but our own fears, and the falleneſs of a miſgiving heart, that be-
:) Epilter.
chir.cap. s. trayeth us to the Tempter, and undoeth us. (a) Taehtla rucs ģtawesyuara--&c.
as he ſaid. It is not any reality in the things themſelves ſo much that troubleth
) opinio eft, the mind, as our (b) over-deep apprehenſions of them. All paſions of the mind,
cc. ad Mar- jf immoderate, are perturbations and may bring a ſnare : but none more or
ſooner than fear. The fear of man bringetha Mare, faith Solomon. And our Sa.
joh. 14.29
viour, Let not your hearts be troubled, neither fear : as if fear were the greateſt
troubler of the heart. And truly ſo it is : No paſſion (not Love, no nor yet Ano
ger if felf, though great obſtructers of Reaſon both) being ſo irrational, as Fear
is. It maketh us many times do things quite otherwiſe than our own reaſon
telleth us we ſhould do. It is an excellent deſcription, that a wiſe man hath gi-
WVILI. 14. 11. ven of it, Wiſdom 17. Fear, faith he, is nothing elſe, but the betraying of the
fiaccours which reaſon offereth. He that letteth go his courage, forfeitetli his reaſon
withal: and what good can you reaſonably expect from an unreaſonable
i !2177. C. 16.
I'rov, I: 25.
1
mana
1
Luke 12. 4.
18. Seeft thoư then a man faint-hearted? Suſpect him (I had almoſt ſaid,
Conclırde him) falle-hearted too. It is certainly a very hard thing, if at all poſs
fible, for a Coward to be an honeſt man : or a true friend either to Godor man.
jam. 1. 8.
He is at the beſt but åmo syafugos, a double-minded man : but God requireth ſim-
plicity and ſingleneſs of heart. He hath a good mind perhaps to be honeſt, and to
ſerve God and the King, and to love his neighbour and his friend; and if he
would hold him there, and be of that mind always, all would be well. But his
double mind will not ſuffer him ſo to do. He hatha mind withal to ſleep in a
whole skin, and to ſave his eſtate, if he can, howſoever. And ſo he becometh
ára taisto., fickle and unſtable in his ways z turneth as the tide turneth : There is
Exod. 18.21. no relying upon him; no truſting of him. Jethro well conſidered this, when he
adviſed Mofes to make choice of ſuch for Magiſtrates as he knew to be men of
courage , they that were otherwiſe, he knew could not diſcharge their duty as
they ought, nor continue upright. And when our Saviour faid to his Diſciples,
Luke 12. I ſay unto you my friends, Fear not them which kill the body: He doth
more than intimate that ſuch baſe worldly fear cannot well conſiſt with the Laws
of true friendſhip.
19. I inſiſt ſomewhat the more upon this point, becauſe men are generally
fo
apt to pretend, to their own failings in this kind, the outward force offered by
others : ſuppoſing they have ſaid enough, to excuſe what they have done, when
they have ſaid, they did it by compulſion. As if any man could be maſter of
anothers will, or enforce a conſent from him withoui his conſent: which carrieth
before it a manifeſt contradičtion. Indeed, if we ſuffer what we ſhould not,
without any our provocation ; that is not our fault, becauſe it is not reqS e não
(.? Maluin quod
fit in nos, sive it is (a) not in our power to help it. But if we do what we ſhould not, upon what
inducement ſo ever wedo it, we muſt bear the greateſt part of the blame our
eſt imputandum felves : becauſe it is our doing ſtill.
quod fitco à no 20. For a man then, when he hath been frighted out of his conſcience and his
bis, jam non fine duty, and done amiſs
, to ſay, I was compelled to do it againſt my mind, I could
taris. Bern. de neither will norchuſe, and thelike: are, as the moſt common, ſo the moſt vain
grat, & lib. arb. and frivolous excuſes' in the world. Not only falje, but ridiculouſly falſe, and
(b) Velle pline
Cozincimur, ſuch as carry their confutation along with them : fig.leaves fo thin, that any
quod non fierit si body maý ſee through them. For tell me, thou that fayelt thou waſt compelled
to do it (b) againſt thy mind: If thou hadft been minded to have withſtood
the
de nobis g 1101
robis : caruin
•Follomus. Bern.
ibid,
I
1
1
Heb. 1 2. 3.
The Sixteenth Sermon.
585
1
)
(
1
1
.
1
1
the pretended"compulſion; and hadlt continued in that mind; whether ſuch com
pulſion could have taken effect or no? Thou that ſayeſt, thou couldſt neither
bill nor chuſe? was it not left to the choice of thine own will, whether thou
wouldeſt do that which was required, or ſuffer that which was threatned? And
didſt not thou then, when thou mightelt have choſen, if thou wouldeſt, to
fuffer the one, rather chuſe to do the other? Qui mavult
, vult. Sure it is the
Will evermore, that determineth the choice in every deliberation. It is manifeſtly,
abſurd therefore, for any man to pretend that thing to have been done by him
againſt his will; which (how hard foever the choice.was) he yet choſe to do.
21. If theſe Allegations would ſerve the turn, or that we had any good war-
rant to decline ſuffering evil by doing evil: thoſe glorious Martyrs and Confef
fors, fo much renowned through the Chriſtian world for their patience and con-
tancy in ſuffering perſecution, and laying down their lives for the teſtimony of
faith and a good conſcience, were a generation of very filly men. Who never had
the wit to ſave their lives, when they might have done it with ſome little compli-
ånces with the times; and if their conſciences had ſmitten them for ſo doing,
licked themſelves whole again by pleading Compulſion.
22. Unleſs then we will condemn thoſe blefled ſouls, whoſe memories we
have hitherto honoured, not only of extreme foly; but of foul ſelf-murder too,
in being prodigal of their lives to no purpoſe, and caſting away themſelves wil.
fully when they needed not: we muſt needs acknowledge, That therelieth a
neceſſity upon us, if we will be Chrifts Diſciples and Friends
, to deny our félves, Mat. 16. 24.
our lufts, our intereſts, our fortunes, our liberties, our lives, or if there be any
thing elſe that can be dearer tous : rather than for fear ofany thing that can be-
fal us in any of theſe, conſent to the leaſt wilful violation of our bounden duty
either to God or our Neighbour; That no force or violence from without, no
ftraits we can be driven into by any conjuncture of whatſoever circumſtances,
can make it either neceſſary for us to fin, or excuſable in us to have finned; That
"we are bound by vertue of Chriſts both example and command, to take
up any
croſs that it is his good pleaſure to lay before us, and to bear it as long as he
pleaſeth, with patience, chearfulneſs, and courage; That if we grow weary of
it, and faint in our minds, ſo as to caſt about how we may work our ſelves
from under it by ſuch means, as we have no clear warrant from him for : we
muſt anſwer wholly for it our ſelves, and cannot juſtly charge it upon any other
perſon or thing, than upon our own felves, and our own baſe cowardiſe. That
23. To return now to theſe Hebrews : the Perſons in the Text ; and the laſt
of the four particulars propoſed from that part of the Text. It may be de-
manded, with what reaſon the Apoſtle could entertain the leaſt fufpition of
ſuch mens ſhrinking and fainting under the Croſs: who had already given ſuch
good proof of their conſtancy and courage, in ſome former, and thoſe no ſmall
conflicts neither ? Nay, of whoſe Chriſtian patience and magnanimity himſelf
had given a very ample teſtimony a little before in this very Epiſtle: how they
had endured a great fight of afflictionsg and had been made a gazing ftockiboth by
reproaches and afflictions, ſuffered the ſpoiling of their goods ; and not only ſuffered
it, (patience perforce) but ſuffered it joyfully. Yet you ſee. for all this, how
urgent he is upon them ſtill, in the remainder ofthat tenth Chapter, in the whole
next, and in a great part of this, both before, in, and after the Text; by admo-
nitions, exhortations, examples, and other topiques, artifices, and inſinuations
of great variety : not to caſt away their confidence; to hold faſt their profeſſion
without wavering ; to run with patience the race that was ſet before them; to take
heed they be not wearied, and faint in their minds.
24. Not to ſay poſitively, that he had of late obſerved ſomething in ſome of
them, that might perhaps give him ſome particular cauſe of ſuſpicion more than
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Heb. 12. 3:
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your work
ordinary: although there be ſome paſſages in his diſcourſe (eſpecially at the
fifth verſe) that leem to carry a found, as if ſomething were not right with
them. It we do but look upon fome general conſiderations only: we ſhall ſee
reaſons enough, why the Apoſtle (notwithſtanding his approving of their for-
mer carriage) might yet be jealous over them with a godly jealouſie in this
matter.
25. Firſt, he knew not (perfecutions ever attending the Church as her lot)
but they might ; and (Chriſt having foretold great tribulations ſhortly to
come upon that Nation) it, was very like they ſhould meet with more and
ſtronger trials, than they had ever yer done. It was indeed, and by the Apo-
ſtles confeffion, a great trial of afflictions they had undergone already; and they
had received the charge bravely, and were come off with honour and victory:
fo-that that brunt was happily över. But who could tell what trials were yet
behind? Theſe might be, for ought they koew, (or he either) but the begin.
nings of greater evils to enſue. You have not reſiſted unto blood, faith he, in
the very next words after the Text : as if he had ſaid, You have fought one
good fight already, and quit your felves like men : Icommend you for it
, and
I bleſs God for it. Yet be not high-minded, but fear : you have not yet done
all work; your warfare is not yet at an end. What if God ſhould call
you to ſuffer the ſhedding of your blood for Chriſt, as Chriſt fhed his blood for,
you? You have not been put to that yet : but you know not what you may
be. 'If you be not in ſome meaſure prepared even for that alſo, and reſolved
(by Gods affiſtance) to ſtrive againſt fin, and to withſtand all finful tempta-
tions, even to the ſhedding of the laſt drop of blood in your bodies, if God
call you to it: you have done nothing. He that hateth not his life, as well as
Luk. 14536. his Houſe and Lands, for Chriſt and his Kingdom, is not worthy of either.
Sharp or long aſſaults may tire out him that hat hendured ſhorter and eafter.
But he that ſetteth forth for the goal, if he will obtain, muſt reſolve to devour
all difficulties, and to run it out and not to faint or ſlug, till he have finiſhed
his courſe to the end ; though he ſhould meet with never ſo many Lions in the
way.
26. Secondly, fo great is the natural frailty of man, ſo utterly averſe from
conforming it ſelfentirely to the good will or pleaſure of Almighty God, either
in doing or ſuffering : that if he be not the better principled within (ſtrength-
ned with grace in the inner man) he will not be able to hold out in either ;
but
every ſorry temptation from without will foil him, and beat him off. Be
not weary of well-doing, faith the Apoſtle, Gal. 6. for in due time we shall reap if
we faint not, res exauófuel
, (the fame word again.) Wearineſs and faintneſs of
mind we are ſubject to (you ſee ) in the point of
well-doing : But how much
more then in the point of ſuffering ; which is of the two much the forer trial?
27. Marvel not, if ordinary Chriſtians, ſuch as theſe Hebrews were, might
be in danger of fainting under the Croſs: when the moſt holy and eminent of
Gods ſervants, whoſe Faith, and Patience, and Piety are recorded in the Scri-
ptures as exemplary to all poſterity, havein their failings in this kind bewrayed
themſelves to be but men, ómoto madás, ſubject to paſlions of fear and diſtruſt
,
even as others. Abraham the Father of the Faithful, of ſo ſtrong Faith and Obe-
dience, that he neither ſtaggered at the promiſe of having a Son (though it were
a very unlikely one, at that age) through unbelief ; nor ſtumbled at the command
of facrificing that Son (though it were a very hard one, having no more) through
diſobedience : yet coming among ſtrangers, upon ſome apprehenfions that his life
might be endangered if he ſhould own Sarah to be his wife, his heart ſo far mif
gave him through humane frailty, that he ſhewed ſome diſtrúſtfulnefs of God, by
his doubting and diſſimulation with Pharoah firſt, and after with Abimelech,
Gen. 13. and 20.
28. And
1
Gal. 6. 9.
So.
l
1
3
Heb. 12. 3:
The Sixteenthi Sermon.
587
/
t
37. 3.
1
)
I 2.
1
A
1
28. And David alſo ſo full of courage ſometimes, that he would not fear, Pfal 3.6.
though ten thouſands of people, whole Armies of men, ſhould riſe up againſt him,
and encompaſs him round about ; though the oppoſers were ſo ſtrong and nu-
merous, that the earth ſhould be moved and the mountains Make at the noiſe
46.2, 3.
thereof: yet at ſome other times, when he faw no end of his troubles, but
that he was þunted like a partridge upon the mountaigs day after day, and cha-
I Sam. 26.20.
ſed from place to place perpetually, that he could reſt no where ; his heart be-
gan to melt and to faint within him. And although he had a promiſe from God
of ſucceeding in the Kingdom, and an anointing allo (as an earneſt) to confirm
the promiſe : yet it ran ſtrongly in his thoughts nevertheleſs, that he ſliould periſh 1 Sam. 27. 1.
one day by the hands of Saul. Inſomuch that in a kind of diſtruſt of Gods truth
and protection, he ventured ſo far upon his own head, (never ſo much as asking
counſel at the mouth of God) as to expoſe himſelf to great inconvenienciés, ha-
zards, and temptations, in the midſt of an hoſtile and idolatrous people. The
good man was ſenſible of the imperfection, acknowledgeth it an infirmity and Pfal. 77.6.
itriveth againſt it, Pſal. 77.
29. But of all the reſt, St. Peter Co Perpues as Chryfoftom often ſtileth him)
a man of great boldneſs and fervency of ipirit, betrayed the greateſt weakneſs
.
Who, after so fair warning fo lately given him, and his own ſo confident
profeſſion of laying down his life in his Maſters quarrel : yet within not many
hours after, when he began to be queſtioned about his Maſter, and ſaw (by
the malicious and partial proceedings againſt the Maſter) how it was like to
go
with him, if he were known to have ſuch a near dependance upon him ;
became ſo faint-hearted, that (contrary to his former reſolutions and engage
ment) he not only diſowned him, but with Oaths and Imprecations forſwore Mar. 14. 71.
him. Such weakneſs is there in the fleſh, where there is yet left fome willingneſs
in the ſpirit : that without a continual ſupply of grace, and actual influence of
ſtrength from above, there is no abſolute ſtedfaſtneſs to be found in the beſt of
the Sons of men.
30. Yet is not our natural inability to reſiſt temptations (though very great)
the cauſe of our actual faintings ſo much (becauſe of the ready aſſiſtance
of Gods grace to relieve us, if we would but be as ready to make uſe of
it') as a third thing is : To wit, our ſupine negligence, that we do not ſtand
upon our guard as it concerneth us to do, nor provide for the encounter in
time: but have our(a) Arms to ſeek when the Enemy is upon us.
As Joſeph (a)--In pace, ut
in the years of plenty laid in Proviſion againſt the years of dearth: lo ſhould ſapiens, para,
we, whilſt it is Calm, provide for a Storm ; and whilſt we are at eaſe, againſt Hor. 2. far. 2.
the evil day. It is ſuch an ordinary point of wiſdom in the common affairs of
life, for men to be provided of all neceſſaries befitting their ſeveral occaſions,
before the time they ſhould uſe them : that he is rather derided than pitied,
that having time and means for it, neglecteth ſo to do. The Graſhopper in the
Fable had the merry Summer : but the Piſmire fared.better in Winter. If in our
proſperity we grow ſecure, flattering our ſelves in our own thoughts, as if our
bill were ſo ſtrong that we ſhould never be removed : if then God do but turn his
Pfal. 30. 6, &cs
face from us, yea, but a little, and fend any little change upon ús ; we ſhall
be ſo much the more troubled at the affliction when it cometh, by how much
the leſs we expected it before. Our unpreparedneſs maketh a very little affli&tion
ſometimes fall very heavy upon us ; and then it foileth us miferably, and ſoon
tireth us out : and ſo we ſuffer by our own negligence.
31. To which add in the fourth place, that which many times followeth
upon ſuch our neglect ; Gods deſerting of us, and withdrawing the ordinary
fupport of his grace from us. And then as the Philiſtines over-maſtered
Samſon, when his ſtrength was departed from him: ſo will temptations us,
when we are left to wreſtle with them by our own ſtrength alone, without the
Ffff 2
Special
"
588
>
Heb. 12. 3.
Ad: Aulam,
grace and
1
At
12.
Pfal. 59. 9.
Gal. 6. 1.
Special grace of God to aſſiſt. It is by Faith that we ſtand, if we do ſtand;
2 Cor. I. 24 (This is the victory that overcometh the world, even our Faith :) But it is by
i Jolin 5.4. the
power of God, that our Faith it ſelf (tandeth. Take that
grace
away, and our faith faileth ; and then our hearts fail : and then there is neither
courage, nor patience, nor obedience, nor any thing elſe that good is in us.
leaſt, not in that meaſure, as to render our ways (during that eſtate ) either
Pfal. 51. 10. acceptable to God, or comfortable to our ſelves: until it ſhall pleaſe him to renem
us unto repentance, to give us the comfort of his belp again ; and to eſtabliſh 25
afreſh with his free ſpirit and grace.
32. Of whoſe moſt holy and wiſe diſpenſations, although we be neither
able nor worthy to apprehend any other reaſon, than his own will
, nor to compre-
Joh. 3.8. hend that : (for his ſpirit breatheth where and when it liſteth, and we' know
uot (antecedently) either why, or how : yet are we well aſſured in the
gene-
Pfal. 145. 17. ral, that the Lord is righteous in all his ways, and holy in all his works. Yea, and
we find by the bleſſed conſequents many times, that the very withdrawing of
his grace, is it ſelf a ſpecial act of his grace. 1. As, when he hath thereby
2Chro. 32. 31. humbled us to a better light and ſenſe of our own frailty : ſo was Hezekiah
left to himſelf in the matter of the Embaſſadours that came from the King of
Babel. 2. Or checkt us for our overmuch ſelf-confidence, as Peters denial
was a real rebuke for his over-bold proteſtation. 3. Or brought us to acknow.
(a)’Es nende ledge with thankfulneſs and humility, by whoſe (a) ſtrength it is that we have
xaptépós fari hitherto ſtood. (My ſtrength will I aſcribe unto thee, Pfal.59.) 4. Or taught
The Seeker. us to bear more compaſſion towards our brethren and their infirmities, if they
Homer. Il. c. hap to be overtaken with a fault, and to reſtore them with the spirit of meekneſs":
conſidering, that even we our felves are not ſuch as cannot be tempted. Or
wrought ſome other good effect upon us ſome other way,
33. Sith then great and laſting afflictions are ſtrong trials of mens patience
and courage ; and their inability to bear them, great, through the frailty of
nature, is yet by their own perſonal default and ſupine negligence, much great-
er; and without the ſupport of Gods grace, (which as he is no ways bound
to give them, ſo he may, and doth, when it pleaſeth him, take from them)
their ſpirits are not able to bear up under the leaſt temptation : you will grant
the Apoſtle had great reaſon to fear, leſt theſe Hebrews, notwithſtanding the
good proof they had given of their Chriſtian conſtancy in ſome former trials
,
ſhould yet be weary and faint in their minds under greater ſufferings. And
conſequently how it concerneth every one of us, whatſoever comforts we may
haveof our former ſufferings and patience (whereof, unleſs God have the whole
glory, our comfort ſure will be the leſs :) yet to be very jealous of our own trea-
cherous hearts and to keep a conſtant watchover them that they deceive usnot:
not to be too high-minded or jolly for any thing that is paſt : nor too unmerciful
cenſurers of our weaker brethren for their faintings and
failings ; nor too confi-
dent of our own future ſtanding.
34. It ought to be our care rather at all times, eſpecially in ſuch times as
threaten perſecution to all thoſe that will not recede from ſuch Principles of
Religion, Juſtice, and Loyalty, as they have hitherto held themſelves obliged
to walk by: to live in a continual expectancy of greater trials and temptations
daily to affault us than we have yet wreſtled withal. And to give all dili-
gence, by our faithful prayers and utmoſt endeavours to arm and prepare our
ſelves for the better bearing them, with ſuch calm patience and moderation on
the one ſide, and yet with ſuch undaunted courage and reſolution on the other
fide; as may evidence at once our humble ſubmiſſion to whatſoever it ſhall pleaſe
God to lay upon us, and our high contempt of the utmoſt deſpight the world can
35. For fince every affliction (Janus-like) hath two faces; and looketh two
ways i
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do us.
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ways; we ſhould do well to make our uſe of both. It looketh backward, as
it cometh from God: who layeth it upon us, as a correction for ſome paſt ſin.
And it looketh forward, as it cometh from Satan and the World : who lay it be-
fore us, as a temptation to ſome new ſin. Accordingly are we to entertain it.
As it is Gods Correction ; by no means to deſpiſe it, (My Son deſpiſe not thou the
chaſtening of the Lord, the next verſe but one:) but to take it up with joy,
and to bear it with patience, and to profit by it to repentance. But as it is sa-
tans temptation ; by all means to reſiſt it with courage, yea, and with diſdain
too. Relift it I ſay ; but in that ſence wherein ſuch reſiſtance is to be under-
ſtood in the very next verſe after Text. That is to ſay, fo to reſiſt the tem-
ptation, by ſtriving againſt that ſin whatever it be, which the Tempter ſeeketh
todrive us into by the affliction; that we ſhould fight it out in blood : reſolving
rather to loſe it all, were it to the laſt drop, than conſent to the committing of
that. Thus to loſe our blood, is to win the day: And the failing fo to do, is
that wearineſs and fainineſs of mind and ſoul, of which our Apoſtle here fpeaketh
and
upon which we have hitherto thus long infifted.
· 36. Yet dare I not for all that leave it thus, without adding a neceſſary can-
tion : leſt what hath been ſaid be miſunderſtood, as if, when we are bidden not
to faint under the Croſs, we were forbidden to uſe any means or endeavours to
remove it. No ſuch matter. True it is, where no more is left to our choice,
but one of the two, either Sin or Suffer; a right Chriſtian ſhould not(for ſhame)
ſo much as takeit into deliberation. Never demur upon it ; it is a plain caſe :
we muſt ſuffer. But where there is a Medium, or third thing (as an out-let, or
(a) expedient) between both, as many times there is: nothing hindreth but (a)IIgears gépes
we may, and reaſon would we ſhould make choice of that; and ſo neither fin, und egaver-
nor ſuffer. Lay that firſt as a ſure ground: We muſt avoid ſin, though we ſuf-
πρέπει καθ'
fer for it. But that once laid, if we can then avoid ſuffering too, without finning, ögov dúra. Py-
why may we not ; riay, why ought we not, to avoid both ?
thag. aur.carm.
37. No man doubteth, but we may pray to be delivered from troubles :
« David doth it an hundred times : and if we do it not daily too, even as of-
“ ten as we beg our daily bread (our Saviour having contrived both Petitions
" into the ſame Prayer) we are to blame. And if we may pray for it, then no
doubt but we may endeavour it alſo. Though they look ſomething alike in
ſome other reſpects, yet in this one (at leaſt) Wiſhes and Prazers are much unlike.
Many things we may lawfully wille for, which we may not endeavour after: but
fure, whatſoever we may lawfully prayfor, we not only lawfully may; but are
in conſcience bound to uſe our beſt endeavours towards the effecting thereof.
We do indeed but mock God, and prevaricate in our Prayers ; if we be not in
ſome meaſure careful.to ſecond them with our Endeavours.
38. Chriſt biddeth us deny our ſelves, and take up the Croſs. True : deny our
felves rather than deny him; and take up the Croſs, when he layeth it before us, ſo
--μήτε εθς.
as we cannot itep belide it without ſin. But he doth not bid us undo our felves novas corpos ców
when his ſervice requireth it not ; nor make our felves Croſſes, when we need güvexas
Ρειν μήτε πα-
39. Aflictions are uſeful things, and many ways beneficial to Gods chil- lusates. Naz.
dren. True: bleſſed be God, but no thanks to them, that they are ſo. That orat. 20.
much good ſometimes cometh from them, it is but meerly by accident, as to
them, the true cauſe of thoſe bleſſed effects is that over-ruling power, wiſdom,
and goodneſs of God; whereby he is able to bring light out of darkneſs, and can
evil (even (in it ſelf) to the good of his Children. But take afflicti.
ons preciſely, as they are in themſelves, and in their pure naturals, as we ſay;
and there is no fuch lovelineſs in them, that any man ſhould court them: Nor.
are they productive of any the leaſt good, by any proper inherent virtue of their MÌ ASOLUREI
own. Nor are therefore ſuch deſirable thingsg as that any man can reaſonably mousse
promiſe
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promiſe to himſelf any good effe&t from them, or any found comfort under them,
that ſhall wilfully draw them upon himſelf, when he might without fin avoid
*them.
40. We muſt not count life, liberty, or livelyhood dear to us : but deſpiſe
them all, yea, even bate them for Chriſts fake and the Goſpels. True : where
any of thoſe ſtand in oppoſition againſt, or but in competition with Chriſt, or his
Goſpel, or any duty therein contained. In caſe of competition, deſpiſe them : in
caſe of oppoſition hate them. Do fo, and ſpare not. But otherwiſe, and out of
thoſe caſes, theſe are the good bleſſings of God, wherewith he hath entruſted us,
and for the expence whereof we are to be reſponſible : and ought not therefore to
be ſo vile in our eyes, as that we ſhould think we may trifle them away as we
lift, no neceffity ſo requiring.
Abundè fortes 41. It is the moſt proper act of Fortitude to endure hardſhip. True : To en.
fumus
, ji excio dure it : but not to provoke it. We ſhall be like to find in the world hardſhip.
am incurrimus enough, whereon to exerciſe our manhoods without ſeeking. It is a fool
in difcrimen. hardy madneſs (better beſeeming ſuch a Knight - Errant as is deſcribed in the
Lipf. Epift.
Romances, than a true Souldier of Chriſt, ſuch as the Goſpel ſetteth forth) to
roam abroad to ſeek adventures. Afflictions are Temptations, as was ſaid :
and it is a preſumption both raſh and abſurd, having prayed to God not to lead
us into temptations, to go and caſt our felves into them, when we have done.
Fortitude is an excellent vertue doubtleſs : but fo is Prudence too, as well asit ;
and Juſtice, no leſs than either. And therefore the offices of different Virtues
are ſo to be exerciſed, as not to hinder or deſtroy one another (for between
) Omnibus ina
fer de virtuti-** (a) vertuous acts there muſt be, there can be, no claſhing ) a man may without
bus amicitia. diſparagement to his Fortitude, decline dangers, according to the dictates of
Sen.Epift. 110 Prudence : provided withal, that nothing be done, but what is according to
infoneta con-
the rules of Juſtice.
42. St. Paul ſaith of ſome that he had to deal with, that they were unrea-
2 Tim. 3.2." fonable men. Poſſībly it may be our caſe, to have to do with ſuch men : Rea-
Jon will not ſatisfie them; and it is not lawful for us to do, or to conſent to the
doing of, any thing, but what is agreeable to reaſon. True : but this very
thing is agreeable to reaſon, that to live at quiet among unreaſonable men, we
ſhould ſometimes yield to their unreaſonable demands. But uſque ad aras ſtill :
that muſt evermore be underſtood. In the purſuance of peace with our neigh-
bours, where it is not to be had upon better terms, we may and ought by all ſea-
ſonable Compliances and condeſcenſions to become omnia omnibus, all things to all
men: even as Chriſt to make peace for us, condeſcended to be made like unto HS
in all things. And as his condeſcenſion for us had yet one, and but one, exception
(made like unto us in all things, yet without fin :) ſo ſhould our condeſcenſion
io them be likewiſe, ſin (and ſin only) excepted, though upon conditions other-
wiſe hard and unequal enough.
43. The ſum is. For the obtaining of peace, the preventing of miſchiefs, the
ridding of our felves and others from troubles ; we may with a good conſcience
and without fin yield to the doing of any thing that may ſtand with a good conſci-
ence, and be done without "ſin. Nor is it to be interpreted, either as an effect
of faint-heartedneſs, or as a defect of Chriſtian
patience and courage, ſo to do:
but is rather to be eſteemed an act of Chriſtian Wiſdom and duty. But foto faint
ander the Croſs, asto deny the Faith, to forſake our Religion, to violate the dičtates
of natural Conſcience, to do any thing contrary to any of the rules of Juſtice or
Charity.; or which we either know or ſuſpect to be a fin; though it be for the
ſhunning of any danger, or under the pretenſion of any neceſſity whatſoever;
cannot conſiſt with that nobleneſs of ſpirit and magnanimity, which becometh
a worthy Diſciple of Chriſt.
44. I ſhould have proceeded, according to my firſt intendment when I
pitched
tenižo. Bern. in
Annunc.ſer. I,
2
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Heb. 4. 150
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The Sixteenth Sermon.
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pitched upon this Scripture, (had their been room for it) to have diſcourſed
fomewhat alſo, from the other part of the Text, concerning that which is
therein preſcribed as an eſpecial Remedy of, or rather Preſervatire againſt, this
faint-heartedneſs we have been all this while in band with s to wit, the Meditá-
tion of Chriſt and his ſufferings. But all I ſhall have time now to do, will beto
give you
the beads of thoſe moſt uſeful and obſervable points, which I conceive
to ariſe without much enforcement from the words..
45. Firſt the act in the Verb here uſed, diſcovereth an excellent piece of Art,
a çare ſecret in this Myſtery, a ſhort and compendious, but withal a very effe-
&ual way, how to lighten ſuch afflictions as lie ſad upon us, to our apprehen-
fions, thereby to make them the more portable : for afflictions are lighter or
heavier according to our apprehenſions of them.
- leve fit, quod bene fertur, onus.
Ovidi
The original word is of more pregnant ſignification to this purpoſe than Tranſla-
tors can render it, ávarogiocat. It importeth, not the bare conſideration of a thing
by it ſelf alone ; but the conſidering of it by weighing and comparing it with ſome
other things of like kind or nature, and obſerving the analogies and proportions
between it and them. Certainly it would be of marvellous uſe to us; for the
rectifying our judgments concerning thoſe preſſures, which at any time are upon
· us, to render thém leſs ponderous in our eſtimation of them: if we would du-
ly compare them, either firſt, with the intolerable weight of our ſins, whereby
we have deſerved them; or ſecondly, with the weight of thoſe everlaſting grie-
vous pains in Hell, which by the ſharpneſs of our ſhort ſufferings here (if we
make the right uſe of them, to be thereby humbled untorepentance) by the mer-
cy of God we ſhall eſcape ; or thirdly, with that ſo exceeding and eternal weight
of glory and joy in the Kingdom of Heaven, which by the free goodneſs of our
God we expect in compenſation of our light and momentany afflictions here 3
or fourthly, with the weight of thoſe far greater. and heavier trials, which
other our brethren and fellow-Servants
, either of our own or former times,
have undergone before us, and gone through them all, with admirable patience
46. 'Avanogicu ade gv. None of all theſe fingly, but are of ſingular virtue to-
wards the deſired effect : but all of them together, if apily applied, can hard-
ly fail the cure. Eſpecially if you add thereuntothat one Ingredient more, which
is alone here expreſſed (indeed the moſt foveraign of all the reſt) as the object
of this analogy or conſideration in the Text : to wit, the incomparable bitter
ſufferings of our ever bleſſed Lord and Maſter Jeſus Chriſt.
47. Then farther, in this Objection, as it is amplified in this ſhort Text only,
there are ſundry particulars conſiderable. As namely, Firſt, Who it was that
ſuffered. Conſider him : his Greatneſs, his Innocency, his Goodneſs. Secondly,
how he ſuffered. Tov iwapeufunóta, he endured alſo; not ſuffered it only.Con-
ſider him that endured ſuch contradiction: endured it ſo willingly, ſo patiently,
ſo chearfully. Thirdly, from whom he ſuffered it. ÚTÓ 7 đuaptwo, From finners.
Sinners, in their nature; ſinful men :Sinners, in the Jews elteem; Heathen men:
Sinners in the inward conſtitution of their own hearts ; Hypocrites and Malig-
nants : Sinners, in their outward carriage toward him, and their undue and ille-
gal proceedings againſt him; no juſt cauſe, no juſt proofs, but clamours and outcries,
railing, and
ſpitting, and buffeting, and inſulting, and all manner of contumelious
and deſpiſeful uſage. Fourthly, what he ſuffered. Toduan es durtów aytinopiav, ſuch
oppoſition and contradiction of finners againſt himſelf. Contradi&tions manifold:
of all forts, and in all reſpects. To his perfon: denied to be the Son of God. To
his Office : not received as the promiſed Meſſias. To his Doctrine : given out as
a deceiver
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a deceiver. To his Miracles :diſgraced as if he had been aConjuror, and dealt with
the Devil. To his Converſation : defamed as a glutton and a wine-bibber, a pro-
phane fellow and a Sabbath-breaker, a companion of Publicans and Sinners
. To his
very life and being : Not him but Barabbas; Away with him, Crucifie him,
Crucifie him.
48. Theſe are the heads. Many they are, you fee; and of worthier conſide-
ration than to be crouded into the latter end of a Sermon. Therefore I muſt of ne-
ceffity forbear the enlargement of them at this preſent: leaving that for
every
man to do in his private meditations. For a concluſion men, let us all (I be.
ſeech you) firſt conſider (actually and throughly confider) him that endured
Ilóan öl pgi- fuck contradičtions of ſinners againſt himſelf ; and having ſo done, applyingly
conſider, whether it can be reaſonable, or almoſt poſſible, forany of ustofaint
as to do- under our petty ſufferings. What are we, the best of us, the greateſt of us, to
TÓTY."
him? Or what our ſufferings, the worſt of them, the greateſt of them, to his? I
Naz. tetraft. have done.
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Sermon XVII.
Newport, in the Iſle of Wight, O&tob. 1648.
!
Gal. 5. 22, 23.
But the Fruit of the Spirit is Love, Joy; 'Peace, Long-ſuf-
fering, Gentleneſs, Goodneſs, Faith, Meekneſs, Tem-
perance : againſt ſuch there is no Lam
}
1.
ones.
-S. 26.,
E that ſhall impartially look upon former and the pre-
ſent times, ſhall find that of Solomon exactly true, There Eccl
. I. 9.
is no new thing under the Sun. Vetus fabula, novi hiſtri-
H
The things we ſee done are but (a) the ſame (a)Nilih novi
things that have been done : only acted over again facio
. Senec.
by new Perſons, and with a few new circumſtances. It
was in the Apoſtles times, and the Churches of Galatia,
even as it is with us in theſe days. ' Falſe Teachers had
crept in among them : who by their hypocriſie and pretenſions of the Spirit, had
ſo corrupted their Faith, that they were removed after a fort unto another Gof. Gal. 1.6.
pel; and ſo extremely lowred their Charity, that from provoking and envying, they
were now grown to biting and devouring one another.
2. The Apoſtle wondring at this ſo unexpected a change, (I marvel you are
So foon removed, Gal. 1.6.) to ſee them ſo befooled in their underſtandings, and
bewitched in their affections, as to ſuffer ſo fore and ſudden a decay, in the two
molt effential parts
of Chriſtian Religion, Faith and Charity: thought it high
time for him, after he had firſt well ſchooled them (O fooliſh Galatians, who Gal. 3. I.
hath bewitched you ?) to offer his advice towards the allaying of thoſe heats and
diſtempers, that were the cauſes of this ſo fad and dangerous an alteration.
3. The remedy he preſcribeth for that end (verſ. 16.) is ſhort, but very ſure,
if they willbut follow it. Walk in the Spirit, and ye ſhall not fulfil the lufts of the
fleſh. As if he had ſaid, You talk much of the Spirit : but you make it little
appear in the fruit of your lives, that you are led by the ſpirit. The Spirit, and
the
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the Fleſh, are contraries : and they luſt contrary things, verſ. 17. If you were as
careful to walk in the Spirit, as you are to boaſt of it, you would not be ſo for-
ward, as now you are, by cheriſhing unbrotherly contentions, and fundry o.
ther ways to fulfil the lufts of the fleſh.
4.
A hard thing it is, to bring an overweening Hypocrite to a true underſtand-
ing of himfelf: for Pride and Hypocriſie are two ſuch things as few men are wil.
ling to own. That they might therefore with better certainty be able to diſcern
whether they were indeed Spiritual, or but yer Carnal: the Apoſtle proceedeth
to deſcribe the Fleſh and the Spirit by ſundry their different effects. A Catalogue
we have for that purpoſe of the works of the Fleſh, in ſeventeen particulars, in
the three next verſes before the Text ; and then another Catalogue of the Fruits
of the Spirit, in nine particulars, in the Text it ſelf. Wherein we may
three things : Firſt, the Notion, or general deſcription of Spiritual Graces, as
they are here propoſed: they go under this name, The fruit of the ſpirit. Se
condly, the particular Species given under that Name or Notion : they are
theſe nine ; Love, Joy, Peace, Long-ſuffering, Gentleneſs, Goodneſs, Faith, Meek-
neſs; and Temperance. Thirdly, a ſpecial priviledge belonging to all and
every
the aforeſaid particulars : to wit, Exemption from the Law ; Againſt ſuch there
is no Lam
5. In the general deſcription (which is like to be our only buſineſs at this
țime) the thing we are to take notice of is, the differences that may be ob-
ſerved, between the Titles under which St. Paul hath entred the ſeveral par.
ticulars of both forts : as they are ſet down), the one in the beginning of
verſe 19. [The works of the Fleſh are manifeſt, which are theſe, Adultery, &c.]
the other
in the beginning of verſe. 22. [But the fruit of the Spirit is Love, &c.]
And thoſe differences are four. Firſt, thoſe effects of the former fort proceed
originally from the Fleſh; theſe from the Spirit. Secondly, thoſe are rather
ſtiled by the name ofWorks, theſe by the name of Fruit: the Works of the Fleſh,
but the Fruit of the Spirit
. Thirdly, thoſe are ſet forthas many and apart, Works
,
in the Plural : Theſe as many, but united into one, Fruit in the Singular.
Fourthly, thoſe areexprefly ſaid to be manifeſt : of theſe no ſuch thing at allmen-
tioned.
6. The firſt difference, which ariſeth from the nature of the things themſelves,
as they relate to their ſeveral proper cauſes, is of the four the moſt obvious and
important; and it is this. That whereas the vicious habits and finful actions
catalogued in the former verſes, are the production of the Fleſh: the Graces
and Vertues ſpecified in the Text, are aſcribed to the Spirit, as to their proper
and original cauſe. They are not the works of the Fleſh, as the former, but the
fruit of the Spirit.
7. Where the firſt Queſtion, that every man will be ready to ask, is, What
is here meant by the Spirit? The neceſſity of expreſſing ſupernatural and divine
things, by words taken from natural or humane affairs, hath produced another,
neceſſity of enlarging the ſignifications of fundry of thoſe words to a very great
Latitude. Which is one ſpecial cauſe of the obſcurity, which is found in ſun-
dry places of holy Scripture , and conſequently of the difficulty of giving the
proper and genuine ſence of ſuch places: and confequently to that (amidit ſo
many interpretations of one and the ſame place, whilſt each contendeth for that
fence which himſelf hath pitched upon) of infinite diſputes and controverſies
in point of Religion. Among which words, three eſpecially I have obſerved, ,
all of them of very frequent uſe in the New Teſtament: which, as they are ſubject
to greater variety of ſignification than moſt other words are ; ſo have they ever
yet
been, and are like to be to the Worlds end, the matter and fuel of very many,
and very fierce contentions in the Church. Thoſe three are, Faith, Grace, and
Spirit. Truly I am perſwaded, if it were poſſible all men could agree in what
ſignification
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595
ſignification each of thoſe three words were to be underſtood in each place w here
any of them are found; three full parts at leaſt of four, ofthoſe unhappy Contro .
verlies that have been held up in the Chriſtian Church would vaniſh.
8. And of the three this of Spirit hath yet the greateſt variety of Significa-
tions. God in his Eſſence; the Perſon of the Holy Ghoſt; good Angels ; evil An-
gels ; extraordinary gifts, wherewith the Apoſtles and others in the Primitive
times were endowed; the ſeveral faculties of the Soul, as Underſtanding,
Affections, and Conſciences the whole Soul of man ; fupernatural Grace, be-
ſides many others not needful now to be remembred; all come under this ap-
pellation of Spirit. Much of the ambiguity of the World (I confeſs) is cut
off, when it is oppoſed to Fleſh: yet even then alſo it wanteth no variety. The
Divine and Humane Nature in the Perſon of Chriſt , the literal and myſtical
ſence of Scripture; the Ordinances of the Old and New Teſtament ; the Body
and the Soul ; Senſuality and Reaſon ; the corruption of Nature, and the Grace of
God: all theſe may, according to the peculiar exigence of ſeveral places, be
underſtood by the terms of Fleſh and Spirit.
9. Generally, the word Spirit in the common notion of it importeth a thing
of ſubtile parts, but of an operative quality. So that the leſs any thing hath of
matter, and the more of vertue, the nearer it cometh to the nature of a Spirit :
as the Wind, and the Quinteſſences of Vegetables or Minerals extracted by Chy-
mical operation. We uſe to ſay of a man, that is of a ſad, ſluggiſh and
flegmatick temper, that he hath no Spirit ; but if he be lively, a&tive, quick,
and vigorous, we then ſay, he hath Spirit in him. It is ſaid of the Queen of Sheba, 1 King. 10. 5.
when ſhe ſaw the wiſdom and royal ſtate of King of Solomonthat there was no
more ſpirit left in her : that is, ſhe ſtood mute and amazed at it, as if ſhe had
had no life, ſpeech, ſenſe, or motion in her. The Soul is therefore called a Spi-
rit, becauſe being it ſelf no bodily ſubſtance, it yet actuateth and enliveneth the
body;
and is the inward principle of life thereunto: called therefore, The Spirit Gen. 2. 7.
of life; and St. James ſaith, The body without the Spirit is dead : that is, it is a Jam. 2. 26.
liveleſs lump of fleſh without the Soul. So that whatſoever is principium agendi
internum, the fountain of action or operation, as an inward principle thereof,
may in that reſpect and ſo far forth borrow the name of a Spirit
. Inſomuch as
the very fleſh it ſelf, ſo far forth as it is the fountain of all thoſe evil works, men-
tioned in the foregoing verſes, may in that reſpect be called a Spirit: and ſo
is bySt. James, The Spirit that is in us lufteth after Envy, faith he; that is in Jam. 4. 5.
very deed, the Fleſh that is in us : for among the luſts and work of the fleſh is
envy reckoned in the very next verſe before the Text.
10. To come up cloſe to the Point, (for I fear I have kept off too long) as
they ſtand here oppoſed; by Fleſh I take to be clearly meant, (a) the Natural
Περί
Corruption of Man; and by Spirit, the Supernatural Grace of God. Even as the dúo Qnoi 2.0
ſame words are alſo taken in ſome other places: as namely in that ſaying of Popov
, “
our Saviour, Joh. 3. That which is born of the Fleſh, is Fleſh; and that which is apeti sej '
born of the Spirit, is Spirit. Which words may ſerve as a good Commentary
κακία, έχ ή
upon this part of the Text: for they do not only warrant the interpretation, but Yuzen zeg To
afford us alſothe reaſon of it, under the analogy ofa twofold Birth or Generation. wpea.
The Generation, whether of Plants or living. Creatures, is effectual by that Chrys, hic
Joh3. 6.
prolifical vertue which is in the feed. Anſwerable therefore unto the twofold
Birth, ſpoken of in the Scriptures, there is alſo a twofold ſeed. The firſt Birth,
is that of the Old man, by natural generation, whereby we are born the ſons of
Adam : The ſecond Birth, is that of the New man, by ſpiritual regeneration,
whereby we are born the Sons of God. Anſwerably whereunto the firſt feed is
Semen Ade, the ſeed of old Adam, derived unto us by carnal propagation from
our natural Parents, who are therefore called, The Fathers of our Fleſ, toge. Heb. 12. 9.
ther wherewith is alſo derived that uncleanneſs or corruption : which upon our
firſt
1
>
"
i
I
1
596
1
Ad Aulam,
. 5. 22, 23.
Gal1
A
1
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nane.
1
firſt birth cleáveth ſo inſeparably to our nature, and is theinward principle, from
which all the works of the flesh have their emanation. But then there is another
Joh. 3. 9. ſeed, Semen Dei, as St. John calleth it, the feed of the ſecond Adam, Jeſus Chrift
,
God bleſſed for ever, derived unto us by the communication of his holy Spirit
inwardly renewing us; together wherewith is alſo derived a meaſure of inhe-
rent fupernatural grace, as the inward principle, whence all theſe choice fruits of
the Spirit do flow.
11. So that upon the whole matter, theſetwo Points are clear. Firſt
, clear
(a) TTTO
it is, that all the wicked practices recited and condemned in the foregoing verſes,
with all other of like quality, do proceed meerly from (a) the corruption that
veeglēpja és
is in us, from our own depraved minds and wills, without any the leaſt co-
ημων γίνε-
operation of the holy Spirit of God therein. It cannot ſtand with the goodneſs of
Tere Mgvor, God to be the principal, and neither with his goodneſs nor greatneſs, to be an
Shopee Pppa Acceſſory in any finful action. He cannot be either the Author, or the Abettor of
Chryſoſt.
any thing that is evil
. Whoſo therefore hath committed any fin, let him take
heed he do not add another and a worſer to it, by charging God with it : ra-
ther let him give God and his Spirit the glory, by taking all the blame and
Shame of it to himſelf and his own Fleſh. All ſinful works are works of the
Fleſh.
12. Secondly, it is clear alſo, that all the holy affections and performances here
mentioned, with all other Chriſtian vertues and graces, accompanying Salvation
not here mentioned, though wrought immediately by us, and with the free
conſent of our own wills, are yet the fruit of Gods Spirit working in us. That is
to ſay, They do not proceed originally from any ſtrength of nature, or any in-
herent power in mans free-will; nor are they acquired by the culture of Phi-
loſophy, the advantages of Education, or any improvement whatſoever of na-
tural abilities by the
helps of Art or Induſtry: but are in truth the proper effects
of that ſupernatural grace, which is given unto us by the good pleaſure of God
the Father, merited for us by the precious blood of God the Son, and conveyed
into our hearts by she ſweet and ſecret inſpirations of God the holy Ghoſt
. Love,
Joy, Peace, &c. are fruits, not at all of the Fleſh, but meerly and entirely of the
Spirit.
13. All thoſe very many paſſages in the New Teſtament, which either ſet
forth the unframeableneſs of our nature to the doing of any thing that is good,
2 Cor. 3. 5. [Not that we are ſufficient of our ſelves to think a good thought. In me, that is in
my fleſh, there dwelleth no good thing; and the like] or elſe aſcribe our beſt
Joh. 15.70
performances to the glory of the grace of God, [Without me you can do nothing.
All our fufficiency is of God. Not of your ſelves ; 'it is the gift of God. It is God that
worketh in you both the will and the deed 3 and the like] are ſo many clear con-
firmations of the Truth. Upon the evidence of which truth it is, that our mother
the Church hath taught us in the Publick Service to beg at the hands of Almigh-
ty
God, that he would endue us with the grace of his holy Spirit, to amend our
lives according to his holy Word: And again (conſonantly to the matter we are
how in hand with, almoſt in terminis) that he would give to all men encreaſe
of grace to hear meekly his word, and to receive it with pure affection, and to bring
forth the fruits of the Spirit. As without which grace it were not poſſible for us
to amend our lives, or to bring forth ſuch fruits, according as God requireth in
his holy Word,
14. And the Reaſon is clear: becauſe as the tree is, ſuch muſt the fruit be.
Do men look to gather grapes of thorns, or figs of thiſtles ? Or can they expect
from a falt Fountain other than brackiſh water ? Certainly, what is born of
Job 14. 4. Fleſta, can be no better than Fleſh. Who can bring a clean thing out of that which
is unclean ? Or how can any thing that good is proceed from a heart, all the
imaginations of the thoughts whereof are only and continually evil? If we would
have
6
Rom. 7. 18.
2 Cor. 3.5
Eph. 2.8.
Phil. 2. 13.
the
Mat.7. 16.
Gen. 6.
1
1
The Seventeenth Sèrmon.
r
593
1
1
1
1
1
1
háve the Fruit good, reaſon will (and our Saviour preſcribeth the ſame metliod)
that order be taken, firſt to make the tree good.
15. But you will tay, It is as impoflible, ſo to alter the nature of the Fleshi
,
as to make it bring forth good ſpiritual fruit : as it is to alter the Nature of a
Grab or Thorn, ſo as to make it bring forth a pleaſant Apple. Truly and ſo it is: if
you ſhall endeavour to mend the fruit by altering the ſtock, you ſhall find the
labour altogether fruitleſs. A Crab will be a Crab ſtill
, when you have done
what you can:and you may as well hopeto waſh an Ethiopian white,as to purge
the Fleſh from ſinful pollution.
16. The work therefore muſt be done quite another way: not by alteration ,
but addition. That is, leaving the old principle to remain as it was, by ſuper-
inducing, ab extra a nemo principle, of a different and more kindly quality. We
ſee the experiment of it daily in the graffing of trees. A Grab-ſtock, if it have a
Cyen of ſome delicate apple artly grafted in it: look what branches are ſuffered
to grow out of the flock it ſelf, they will all follow the nature of the ſtock, and
if they bring forth any fruit at all, it will be ſowre and ſtiptick. But the fruit
that groweth from the graft, will be pleaſant to the taſte, becauſe it followeth
the nature of the Graft
. We read of royo éuquro, an engrafted word, Jam. I. Jam.1.2I.
Our carnal hearts are the old ſtock; which, before the Word of God be grafted
in it, cannot bring forth any Spiritual fruit, acceptableto God: But when by
the powerful operation of his holy Spirit, the Word which we hear with our out-
ward ears is inwardly grafted therein, it then bringeth forth the fruit of good
living. So that all the bad fruits that appear in our lives,come from the old ſtock,
the Fleſh : and if there be any good fruit of the Spirit in us,it is from the virtue
of that word of grace that is grafted io us.
19. It ſhould be our care then, ſince the Scriptures call ſo hard upon us
for fruits ( to be fruitful in good works, to bring forth fruits meet for repen- Col.1.10.
tance, &c.) and threaten us with exciſion and fireif we do not bring forth fruit, Mat.3.8,10.
and that good fruit too : it ſhould be our care, I ſay, to beſtow (at leaſt) as
much diligence about our hearts, as good huſbands do about their fruit trees.
They will not ſuffer any ſuckers or luxuriant branches to grow from
the ſtock :
but as ſoon as they begin to appear, or at leaſt before they come to any bigneſs,
cat them off and caſt them away. By ſo doing, the grafts thrive the better, and
bring forth fruit both ſooner and fairer. God
hath entruſted us with the cuſto-
dy and culture of our own hearts,as Adam was put into ke Garden to keep it and Gen.2.15.
to dreſs it : and beſides the charge given us in that behalf,it behoveth us much
for our own good, to keep them with all diligence. If we huſband them well, Prov.4.23.
the benefit will be ours: he looketh for no more but his rent (and that an ea-
fie rent) the Glory, and the Thanks; the fruits wholly accure to us, as Uſu-
fruttuaries
. But if we be ſuch ill husbands, lo careleſs and improvident, as to
let them ſylveſcere, overgrow with wild and ſuperfluous branches, to hinder
the thriving of the grafts, whereby they become ill-liking and unfruitful : we
ſhall neither anſwer the truſt committed to us, nor be able to pay our rent (we
ſhall bring him in no glory ) nor do our ſelves any good : but run behind hand
continually, and come to nought at laſt.
18. It will behove us therefore, if we will have our fruit in holineſs, and the Rom.6.22.
end everlaſting life, to look to it betimes : left ſome root of bitterneſs
" ſpringing Heb.12.15
up, put us to more trouble than we are aware of for the preſent,or can be well
able to deal withal afterwards. The Fleſh will find us work enough to be ſure:
it is ever and anon putting forth ſpurns of Avarice, Ambition, Envy, Revenge,
Pride, Luxury, fome noiſom luſt or other : like a rotten dunghil, that's rank
of weeds. If we neglect them but a little, out of a thought that they can do
'no great harm yet, or that we ſhall have time enough to Snub them hereafter,
we do it to our own certain diſadvantage, if not utter undoing : we ſhall either
Gggg
never
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Gal.5.22,23.
Ad Aulam.
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never be able to overcome them, or not without very much more labour and
difficulty than we might have done at the firſt.
19. In the mean time, whilſt theſe ſuperfluous excreſcencies(inquoyéfabiowała,
I know not how to call them) are ſuffered, they draw away the Sup to their
own nouriſhment, and ſo pine and ſtarve the grafts that they never come to
Jam. 1.21.
good. Alò & Troopéfioin faith St. James; we tranſlate it, wherefore laying aſide :
perhaps it may import a little more. The whole verſe is well worth the futther
conſidering, if we had time to inſiſt upon it: it ſeemeth to allude throughout
to the lopping off of thoſe fuckers or ſuperfluous branches chat hinder the
ſpering of grafts. As if he had ſaid, If you deſire that the holy Word of God,
which is to be grafted in your hearts, ſhould bring forth fruit to the ſaving of
your ſouls ; ſuffer not theſe filthy and naughty ſuperfluities of fleſhly luſts to Hin-
der the growth thereof, but off with them, away with them; and the ſooner,
the better. That is απομιμοι ευπαρία».
20. I ſhould from this Point before I had left it (but that I have other things
to ſpeak to, and may not inſiſt) have preſſed twothings more. Firſt, the neceſti-
ty of our Prayers. It is true, our endeavours are necellary : God that doth our
work for us, will not do it without us. But without the aſſiſtance of his Spi.
rit, all our endeavours are bootleſs : and we have no reaſon to perſume of his
alliſtance, if we think our ſelves too good to ask it. We may not think, we
have done all our part toward fruit-bearing, when we have planted and watered;
until we have earneſtly folicited him to do his part too, in giving the encreaſe
,
and crowning our endeavours with ſucceſs.
21. Secondly,a duty of Thankfulneſs.If by his good bleſſing upon our prayers
and endeavours we have been enabled to bring forth any fruit, ſuch as he will
graciouſly accept : take we heed we do not withdraw the leaſt part of the
Pfal.115.1. glory of it from him, to derive it upon our ſelves,or our own endeavours. Non
nobis
, Domine, non Nobis : Not unto us, O Lord, by no means to us, but to thy
Name be the glory. Enough it is for us, that we have the comfort onward, and
ſhall have an unmeaſurable reward at the laſt, for the good we have done (ei-
ther of both which, is infinitly more than we deſerve :) but far be it from us
to claim any ſhare in the glory : let all that be to him alone. Whatſoever fruit
therefore we bear, or how much foever, let us not be high-minded thereupon,
or take too much upon us : For we bear not the root, but the root beareth us ;
and when we have done our utmoſt endeavors, the fruit we bear is ſtill the fruit
of the Spirit, not the fruit of our endeavours,
22. I have dwelt long upon this firſt difference, not ſo much becauſe it was
the firſt (though that ſomtimes falleth out to be the beſt excuſe we are able to
make for ſuch prolixities ;) as becauſe it is the moſt material, as ariſing from
the different nature of the things ſpoken of: whereas the three that follow are
rather verbal, ariſing but from the different manner of the Apoſtles expreſſions in
reſpect of the words. The firſt whereof (the ſecond of the whole four) is,
that the evil effects proceeding from the fleſh, are called by the name of Works;
and the good effects proceeding from the Spirit are called by the name of Fruits.
The Query is, Why thoſe and theſe being both effects alike, they are not either
both alike called Works, or both alike called Fruits ; but the one Works, the
othere Fruit, The works of the Fleſh there ; bere the fruit of the Spirit?
23. For anſwer whereunto, I ſhall propoſe to your choice two Conjectures.
The one more Theological, or rather Metaphyſical, which is almoſt as new to
me, as perhaps it will ſeem to you, for it came not into my thoughts till I was
upon it :) the other more moral and popular. For the former, take it thus:
Where the immediate Agent produceth a work or effed, virtue propriâ, by his
own power, and not in the virtue of a ſuperiour Agent : both the work it felf
produced, and the efficacy of the operation whereby it is produced, are to be
aſcribed
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Rom. i.18.
The Seventeenth Sermon.
59,95
Bern. de grat.
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}
1 Cor. 15. IO.
aſcribed to him alone ; ſo as it may be ſajd, properly and preciſely to be his ,
work. But where the immediate Agent operacęth wirjute alienâ;; in the (trength
and virtue of ſome higher Agent, without, which he were not able to produse's
.
the effect : tho the work done may even there alfo be attributed in ſome ført to :
the inferior and ſubordinate Agent, as the immediate cauſesnyet, the effigis -
whereby it was wrought, cannot be ſo property-imputed to him, but: oughts
rather to be aſcribed to that higher Agent, in whoſe virtue he did operater in
24. The Application will make it ſomewhat plainer. In all humane adipos,
whether good or bad, the will of Man is the inmediate Agents ſo that whether
we commit a fin, or do a. good work, inaſmuchas it proceedeth from our free:
Wills the work is ſtillour work howſoever. But herein is the difference between
good and evil actions.5. The. Will (which is naturally in this deprayed eſtate cara
rupt, and fleſhly) operateth by: its own power alone for the producing of a sfina
ful action, without any co-aperation at all (as.was ſajd already) of. God or his
holy Spirit: and therefore the fin fo produced; is to be aſcribed to the flestaly * Hec cảm cer-
Will as to the ſole and propercauſe thereof, and máy: therefore, very, righelý be tum fit omnino
faid to be the work of the flesh. But in the prodiging of any action that is fpt- ui piritu, bez
ritually good,the Will operateth only as a ſubordinate Agent to the grace of the fint muntra :
holy Spirit, and in the power and virtue thereof: and therefore althot the quia vero cum
good work may in ſome fort be ſaid to be ourşmerkis becauſe immediately produ- cis affenfu, noftra
ced by our Wills ; yet it is in truth the fruit of that. Spirit, and not of our Wölls, Sunt “merita.
becauſe it is wrought by the power of that Spirit, and not by any power of
& lib. arbe
Wills ; [ Nevertheleſs, not I, but the grace of God with me, I Cor. 15.] :
25. If this ſeem but a ſubtilty, and ſatisfy not, let it go.: the other I prefume
will, being it is fo.plain and popular. The word Fruit, moſtwhat relateth to
fome Labour going before. * Hoc fruétües prg labore ab his fero, in the Poet. $0:* Terent. As
in the Scriptures, Nevertheleſs this is the fruit of my, labour. The husbandman that, delph. 5. 4.
firſt laboureth,muſt be partaker of the fruit : Labour firſt, and then Fruit. That Phil. Y.22.
which David calleth the labour of the hands, (Thon shalt eat the labour of thy.
hands ) Pfal. 128. Solomon calleth the fruit of the hands, (Give her of the fruit
Prov.31.31.
of her hands) Prov. 31.
26. The reaſon is, becauſe no Man would willingly undergo any toil or la-
bour to no end: he would have ſomething or other in his eye that might in ſome
*---præmium Sound
meaſure recompence his pains; and that is called the fruit of his labour. Tully
fructum officii
therefore joineth * præmium and fructum together, as importing the ſame thing. repetere. Cic
Who planteth a Vineyard, but in hope to eat of, the fruit of it? Or what Huſband. antequam iret
man would plow and ſow, and plant and prune, and dig and dung, if he did not 1 Cor.9.7.
hope to find it all anſwered again, when he cometh to inn the Fruits ? t Spe † Horat. 2.
fructûs dyra ferentes. The firſt queſtion in every Man's thoughts, when he is Ennius
.
importuned to any thing of labour and buſineſs, is, || Ecquid erit pretii ? Will it * Que tamen
be worth my labour ? What * bene
labour ? What * benefit ſhall I reap by it? What will be the inde ſeges ?
Quis terre frue
fruit of my pains ?
27. In all deliberations, where two ways are offered to our choice; Wiſdom Juv. Šat. 7.
would that we ſhould firſt weigh, as adviſedly and exactly as we can, the la-
bour and the fruit of the one againſt the other : and as we find thoſe (rightly
compared) to be more or leſs, to make our reſolutions accordingly. We are t 2007ov dº
called on hard on both ſides: God commandeth us to ſerve him ; Satan and the ayeguéreu toy
World folicite us to the ſervice of ſin. Promiſes there are, or Intimations, of c'eslw Bora
Fruit, on both ſides: Salvation to our Souls on the one ſide, Satisfaction to our aw Bendion.
Luſts on the other. Here then is our buſineſs and our wiſdom, to compare what liad. 9.
is required, and what is offered on both ſides : to examine on the one fide firſt,
and then on the other, whether the Work exceed the Fruit, or the Fruit the
Work.
28. Now the Apostle by the very choice of his words here, hath after a fort
Gggg 2
done
2 Tim.2.6.
Pfal.128.2.
(
Etus aperta?
1
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Gal.5.22,23.
· Ad Anlam. ;
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* Terent.
i
done the buſineſs, and determined the Controverſy to our hands. In the ſervice
: of fin, the toil is ſo great, that in compariſon thereof the benefit is as nothing :
and in the Service of God the benefit ſo great, that in compariſon thereof the
pains is 'as nothing. Where the Fleſh ruleth all
, the Work exceedeth the Fruit:
and therefore without ever mentioning the Fruit
, they are called the Works of
the Fleſh. "But where the Spirit of God'ruleth, the Fruit exceedeth the Work:
and therefore without ever mentioning the Work, it is called the Fruit of the
Spirit.
29. If in this paſſage only
this different manner of ſpeaking had been uſed by
the Apoftle
, it might perhaps have been taken for a caſual expreſſion, unſufficient
to ground any collection upon. But look into Eph. 5. and you cannot doubt
but it was done of choice, and with this very meaning. Speaking there of the
Duties of . Holineſs, even as here; without any mention of work, he calleth
them by the name of Fruit, (The fruit of the Spirit is in all goodneſs, and righte-
"ouſneſs, and truth, verf. 9.) But by and by, verſ. 11. ſpeaking of ſinful ačtions,
he doth not only call them Works as he doth here, but poſitively and exprelly
pronounceth them fruitleſs ; (Have no fellowſhip with the unfruitful works of
darkneſs): Works, but without Fruit ; unfruitful works of darkneſs. This
juſtifieth the collection to be evident, and natural
, and without enforcement.
The ways of ſin are very toilfom, yet withal unfruitful : but in all ſpiritual la-
bour there is profit. The fruit will countervail the pains, and recompence it
abundantly. We may not unifitly apply to theſe two his words in the Co-
Phorm. 2. 2.
medy, * In his fructus eft, in his opera Inditur.
30. The paths cf ſin ſeem indeed at the firſt hand, and in the entrance to be
very pleaſant and even. The Devil to draw Men in, goeth before like a leveller
and ſmootheth the way for them; but when they are in,he driveth them along,
and on they muſt. Be the way never ſo dark and ſlippery, never fo crooked
or craggy, never ſo intricate and perplexed: being once engaged, they muſt
go
through it per faxa, per ignes; ſtick at nothing (be it never ſo contrary to the
Laps of God or Men, to all natural, civil, or religious obligations, yea, evento
the principles of common humanity and reaſon) that avarice, ambition, re-
venge, or any other vicious luft putteth them upon. Ambulavimus vias difficiles :
they confeſs it at laſt, when it is too late, and befool themſelves for it ; (We
have wearied our felves in the way of wickedneſs and deſtruction, we have gone
through dangerous ways, &c.) Wild. 5. They have wearied themſelves to work
iniquity, faith the Prophet Jeremiahi and the Prophet Habakkuk, The people
labour in the very fire. "The Greek word, that ſignifieth wickedneſs, cometh of
another that ſignifieth labour, Tongòs of núvo. And how often in the Scriptures
do we meet with ſuch-like Phraſes as thoſe, to work wickedneſs, workens of ini-
quity, &c. St. Chryſoſtom's eloquence enlargeth it ſelf, and triumpheth in this
argument more frequently, and with greater variety of invention and ampli-
fication, than in almoſt any other : and he cleareth it often and beyond all
exception, both by Scripture and Reaſon, that the life of a wicked or worldly
Man, is a very druggery infinitely more toilfom, vexatious and unpleaſant, than a
godly life is.
31. Now if, after all this droyling, the fruit would (tho but in a ſcant
proportion) anſwer the pains, it were the more tolerable. But there is no ſuch
matter: the Sinner hath but his labour for his pains. Nay, I may ſay, it were
happy for him, if he had but his labour for his pains; and that there were not a
worſe matter yet behind. The beſt they can hope in the mean time is nothing
Pfal.39.6. but vanity; and vanity is nothing. Man walketh in a vain ſhadow, and diſquiet-
eth himſelf in vain, faith David. The work diſquietneſs ; the fruit vanity. The
Hab.2.13
people labour in the very fire,you heard but now from the Prophet: his very next
words are, they weary themſelves for very vanity, St. Peter therefore calleth
the
wird.5.7
Jer.9.5.
Hab.2.13.
Tbe Seventeenth Sermon.
597
+
st
1
Rom.6.21
1
-- contacta cinea
1
1
1
the converſation of finners, a vain converſation. And St. Paul putteth the que- 1 Pet.1.18,
ſtion home to their Conſciences; after a ſort, challenging them to anſwer di-
rectly to it, if they could, What fruit had fouthen in thoſe things? Rom. 6.
32. No great reaſon then,if we well conſider it,why we ſhould envy finners,
tho they profper never ſo much in wicked deſigns, and ſeem to reap the fruit
of their labours, in the ſucceſs of their affairs
. All temporal advantages of
Wealth, Honour, Power, Pleaſure, and the like, which are the utmoſt fruit that a
finner can fancy to himſelf of all his labour, have, but a ſhew and ſemblance,
not the truth and reality of Fruit.Both becauſe in the mean time they givenot.
that ſatisfaction in the enjoyment, which was deſired and expected from them in
the purſuit : as they write of the Apples of Sodom, that look very fair and full,
and tempt the eye, but as ſoon as touched * fatifcunt in vagum pulverem; like *Solin.cap.38.
a fuſs-ball, reſolve all into duſt and ſmoak. As alſo becauſe they have a very
reſcunt. Tert.
ill farewel with them at the laſt. Honey in the mouth perhaps, (and that but Apol.c.4o.
perhaps neither) but Gall certainly in the ſtomach, if not rather rank 'Poiſon.
Know they not it will be bitterneſs in the end? Shame, Sorrow, and bitter Re-
pentance ? And that is the beſt end imaginable of ſuch bad beginnings. But
without repentance, eternal death and damnation not to be avoided : for the Rom.6.21.
end of thoſe things (uſed and continued in) is death.
33. Let us not therefore either envy their proſperity, or yet follow their ex-
ample. Wherefore ſhould we lay out our mony for that which is not bread, or lifa
. SS. I.
our labour for that which ſatisfieth not? When we may drive a far eaſier trade
with far more profit another way: have leſs toyl, and yet reap more fruit. · And
that is, by walkingin the holy ways of God, and taking upon us the yoke of Ghriſt.
That, we are told, is an eaſie yoke, at leaſt in compariſon of the other, (that of Mac. í 1.30.
Satan) and a light burden : and we have no reaſon to diſbelieve it, Truth it
ſelf having told us fo. Eſpecially conſidering, that he putteth under the ſhoul-
der himſelf alſo, and, by helping to bear with us, beareth off in a manner the
whole weight from us, leaving no more for us to carry, than by the ſtrength he
giveth us he knoweth we are well able to beár, if we will but put to our good 1 Cor.10.13
wills, and uſe that ſtrength. Nay, do but compare the works themſelves, and
you muſt conclude, that his Commandments are more equitable, and leſs grie- 1 Joh. 5. 3:
vons than are the imperious commands of our own raging and exorbitant Inſts
.
Will not any reaſonable Man,upon the hearing of the names of the things only,
preſently yield that Love, and Joy, and Peace, and Gentleneſs, (for example
which are fruits of the Spirit, are far more lovely and deſirable, more eaſy and
delightful, fuller of ſweetneſs and calmneſs, leſs toilſome and vexatious, than
are Hatreds, and Debates, and Emulations, and Seditions, and Murders, and
thoſe other Works of the Fleſh.
34. Now if, as the task is eaſier, ſo the benefit be greater : what can excuſe
our folly, if we do not give up our ſelves to be ordered by the guidance of the
Spirit in every thing, rather than yield to ſatisfy the luſts of the fleſh in any thing?
And the benefit is greater. A ſure reward, faith Solomon: For God is not unrighte- Prov.11.18.
ous to forget your babour of Faith and Love. A great reward, faith David; and Heb.6.10.
that many times for a very little work done z the giving of a cup of cold water to Mat.10.42.
refreſh a thirſty Soul,ſhall not want its reward. It is our Apoſtle's advice elle-
'where that we ſhould always abound in the work of the Lord : and that upon this 2 Cor.is.ult.
very ground, foraſmuch as you know, faith he, that your labour is not in vain in
the Lord. If we labour in his work, we ſhall find the fruit of it in time.
35. Only let us be content to ſtay the time : and not to bethruſting in the ſickle
before the corn be half ripe. The Husbandman, when he hath done his work in
earing and fowing, doth not look to receive the precious fruits of the earth into
his Garners again the next day,or the next month; but he hath long patience for it; Jam.5.7.
.
and whether it chance to be an early harveſt
, or a late harveſt, he waitech
1
1
1
title
1
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1
+
1
598
Gal.5.22,23.
2
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Heb.10.37.
}
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{
Soul findeth in thoſincere performance of his bounden duty to God and Man,
Adi Anlm
Heb.193.or : ſtillinand takețh the ſeaſon'as it fallsth. Even fo have we need of patience, that
aften, we have done the mill: off God, and ſuffered according to the will of God,
Gal.6.9.
"we may receive the promiſed reward for in due time we shall reap, if n've faint not.
The final reward is fure; veniens veniet; it will come atláſt, and not fail us : and
it is ſo great withal
: Ecopiofa nimis) that when it'eometh; it will abundantly
recompence all our pork; yea, and our patience too.
Bol Nay, let me ſay, if that temard were not, nor any other world to come;
yes the fruit we reap in the mean, even in this world from a godly life, is incom-
parably greater than any that the works of the fleſh can yield us. Even in the
judgmentof heathen men, Vertueever carriethitsreward with it, as being bonum
propter fe expetendum, a thing to be deſired and embraced for its own worth,
ię torocia. Withouk reſpect to any. farther reward. And certainly the evenneſs of the
mind, and vacuity from thoſe ſecret laſhes, thoſe horrors and fears that haunt
a guilty Conſcience; and the ſweet comfort and complacency that a righteous
in eſchewing evil and doing good, is a fruit infinitely more valuable than all
the pleaſures and ſenſualities of a wicked life. How happy then is he, that truly
Rom.6.22.
ſervęth God; who both hath his fruit in bolineſs
' onward, (that is the kun-
Mar.Ibizos
dred-fold in this life, Mark 10.) and ſhall in the end have everlaſting life to
boot:
37. There are of the four differences propoſed; two more yet behind:which I
muk diſpatch in few words.
The third is that the Worksof the Fleſhare ſpoken of
as many, p7c, Works, in the Plural: butthe fruit of the Spirit is ſpoken of as one,
ropoG; Fruit, in the Singular. Many Works, but one Fruit. There is ſuch a
*--ita copula. * connexion of Vertues and Graces, that albeit they differ in their Objects and
funt, ut omnes Natures, yet they are inſeparable in the Subject. As-when many links make
up
omnium partici- one chain; pull one, and pull all : So he that hath any one ſpiritual grace in
pes fent, nec
any degree of truth and eminency, cannot be utterly deftitute of any other. But
pollit separari. as for fins and vices, it is not ſo with them: They are not only diſtint in their
Cic.s.de finib. kinds, natures, and definitions (for ſo are vertues too ;) but they may alſo
---confiratio, be divided from one another, and parted aſunder in reſpect of the ſubject
tutun." Ibid. wherein they are. Weare told, Rom.2. (and if we were not told it, we could
Te neve e con- not but ſee reaſon enough in theſe times to believe it) that a Man may hate
jugate ſunt. Idolatry,a work of the fleſh; and yet love Sacrilege well enough, a work of the
Id, qu.Tufc.3. Fleſh too. There is no neceſſity that a Swearer ſhould be an Adulterer, or an
Adulterer a Slanderer, or a Slanderer an Oppreſlor, or an Oppreſſor a Drun-
kard, or a Drunkard a Seditious Perſon; and ſo of many other.
38. The reaſon of the difference is becauſe all ſpiritual graces look one way:
they all run to the ſame indiviſible point, wherein they concenter ; to wit, Al-
mighty God, who is bonum incommutabile, unchangeable and one: Even as all
moral vertues concenter in the ſame common point of right reaſon. But Sins,
which turn from God to follow the Creature ; and Vices, which are ſo many de-
viations from the rule of right reaſon ; do not all neceſſarily run towards the
fame point, but may have their ſeveral tendencies different one from another.
Becauſe though God be one,yet the Greatures are manifold ; and although the
ſtraight way from one place to another can be but one, yet there may be many
croaked turnings, by-paths and deviations. Even as Truth is but one and certain,
but Errors are manifold and endleſs.
39. The Spirit of God whoſe fruits theſe are, is firſt a renewing Spirit. It
Pfal.51.10.
createth a new heart in a Man,whereby he becometh a kind of new Creature : it
Gal.6.15.
diſpoſeth him to Cbedience. And true obedience is copulative : it ſubmitteth to
the Commanders will entirely ; it doth not pick and chuſe. The Spirit of God
is ſecondly a holy Spirit, (the holy Spirit of Diſcipline): and ſuch a holy Spirit
will not brook to dwell in a Soul that is ſubject to ſin. It will endure no ſuch
iomate:
alia ab aliâ
Rom.2.22.
A
1
1
1.
2.
Wild. 1.4,50
1
1
The Seventeenth Sermon.
599
fill
3.
5.5.
+
& 14.1.
10.
1
intimate : they can no more dwell together, than Light can fellow with dark-
neſs
. But where any Grace is wanting, there muſt needs be the contrary ſin to
up
the Vacuity : and therefore where that Holy Spirit is, there cannot be a
total defect of any koly grace. The Spirit of God is alſo a loving Spirit; and
ſheddeth abroad the love of God in every heart it taketh poſſeſſion of And Love Rom.
is ſo comprehenſive a Grace, that it includeth all the reſt; and ſo is in effect the
fulfilling of the whole Law. There is a thread of Love that runneth through all Rom. 13.10.
the particular duties and offices of Chriſtian life, and ſtringeth them like ſo ma-
ny
rich Pearls into one Chain. See I Cor. 13. throughout.
40. A confideration not unuſeful, to quicken our care for the ſubduing of
every ſinful luft, and our endeavour to have every grace of the Spirit habitua-
ted in us. Knowing that ſo long as we allow our ſelves in any one fin, ſuffer
any one luſt of the Fleſh to remain in us unſubdued (at leaſt in reſpect of de-
fire and endeavour ) there cannot be any one true grace of God in us.
There
are certain common graces of Illumination, which are the effects alſo of God Spi- 1 Cos.tà.i.
rit, and are therefore called Tubluatixa, ſpiritual gifts: and thoſe indeed are
given by dole ( Alius fic, alius verò fic) Knowledg to one, to another Tongues, 1 Cor.128.
to another Healings, Miracles, &c. all by the fame Spirit, manifeſting himſelf
to ſundry perſons in ſundry kinds and meaſures, and dividing to every on ſeve-
rally as he will. But it is nothing ſo in the ſpecial graces of San&tification: there is
no diſtribution,or diviſion here. Either all, or none. He that certainly wanteth
any one (at leaſt in the deſire and endeavour) may juſtly ſuſpect, that all thoſe
he ſeemeth to have, are but ſo many counterfeits. All this variety of Graces
maketh but one Fruit.
41. The laſt difference is, That the works of the Fleſh are expreſly ſaid to be
manifeſt
, VetT
. 19. but no ſuch thing affirmed of the Fruit of the Spirit
. The
moſt probable reaſons of which difference are, to my ſeeming, one of theſe
two following. Firſt,the commonneſs and frequency of thoſe above theſe every-
where abroad in the World. The Works of the Fleſh, Adultry, Fornication,
Uncleanneſs, Wantonneſs, Idolatry,Witchcraft
, Hatreds Emulation, Debate, Wrath,
Strifes, Seditions, Hereſies, Envyings, Murthers
, Gluttony, Drunkenneſs, and
ſuch like (I name them, becauſe the bare recital of them will ſave me the labour
of farther proof) do ſo abound in all places, that you can ſcarce look beſide
them. Turn your eyes which way you will,
ye ſhall ſee curſed examples of ſome
or other of theſe every day, and in every ſtreet; and every corner. Alas, the
Works of the Fleſh are but too manifeſt !
42. But the fruits of the Spirit are not ſo. Love, Peace, Gentleneſs; Faith,
Meekneſs
, Temperance and the reſt: theſe are very thin grown in the World ;
they are rarities not every where to be met withal
. Inſomuch as David com-
plainingly crieth out,There is not ove godly Man left, Pfal.12. and Pfal.14. There
is none that doth good, no not one. And the Prophet Jeremy, when he had ran to Jer.sil,djic.
and fro in the ſtreets of Jeruſalem for the purpoſe, to find a Man that executed
judgment, and ſought after truth, when he had imployed his legs, and his eyes,
and his tongue in ſearch; he could not yet find the Man he looked for. Hepps
aud Haws growin every hedge; when choicer fruits are but in ſome few gardens:
and every ſoil almoſt yields ſtones and rubbiſh; but gold and precious ſtones are
found in very few places.
43. Secondly, the Works of the Fleſh may be ſaid to be manifeſt; and the
Fruits of the Spirit not fo; with refpect to our judgments of them, and the
eaſineſs of diſcerning the one fort more than the other. The works of the Fleſhare
ſo manifeſtly evil, that no man of common ſenſe can lightly be miltaken in them.
Murder, Sedition, Drunkenneſs, Adultery; it is not poſſible any Man ſhould
be of ſuch groſs underſtanding, as to imagine they ſhould be the Fruits of
God's holy Spirit : they are udoubtedly, and manifeftly, to every Man's
apprehenſion,
;
1
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Gal.5.22,23.
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Sat. 14.
† Ariſt. in
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}
kolov,
Ariſt. de in-
apprchention, the Works of the Flesh. But as for the fruits of the Spirit, they are
Hcb.5.14. not ſo manifeſt
, but that a Man, who hath not his jènjès very well exerciſed to
the defcerning of good and evil,may be eaſily deceived therein. Hypocriſy is
, ſpun
oftentimes of a very fine thread: and the ḥeart of Man abounding with ſo much
hypocriſy as it doth, and ſo much felf-love and uncharitableneſs withal, is the
Jer.17.9.
moſt deceitful thing (yea, and the moſt decevibable too; .actively, and paſſively
both) of any thing in the world. There are on the one ſide, ſo many Mock-
Granhemātide precious counterfeits, that.carry a ſemblance of ſpiritual fruit, but
are not the thing they ſeem to be: And on the other ſide, inordinate love of
our feldes partie, landuppdy, want of Charity towards our brethren, have ſo
diſpoſed us to a capacity of being deceived ; that it is no wonder if in paſſing
our judgments" (eſpecially where our felves are concerned) we be very much
and very often mistaken. It might rather be a wonder,if we ſhould not be ſome-
times miſtaken.
44. As moſt Errors claim to be a little akin to ſome Truths :'(o moft Vices
challenge a kind of affinity to ſome Vertue. Not ſo much from ariy proper in-
trinſecal true reſemblance they have with ſuch vertues ; as by reaſon of the
common oppoſition they both have to one and the ſame contrary l'ice. · As-Pro-
Decipimu digality hath ſome overly likeneſs with Liberality, and ſo may hap to be * mi-
fpecie rectie irreſtaken for it : for no other cauſe but this only, that they are both contrary to
Fallit enim Covetouſneſs
. 'H pefis áporn en s' onolózno , ſaith † Ariſtotle truly : fallacy and
vitium fpecie deception, for the moſt part ariſe from the appearance of ſome likeneſs or fimi-
umbrâ. Juven. litude ; when things that are like, but not the ſame, are taken to be ll the ſame;
becauſe they are like. They that have given us marks of fincerity for the trial
of our Graces, have not been able to give us any certain Rules or infallible Cha-
| Aoxeñ to 8-racters, whereby to try the fincerity of thoſe Marks ; foas to remove all doubt.
Sivarainmis ings and poſſibility of erring.
45. Whence I ſupoſe I may ſafely infer, that the certainty of a Man's preſent
ſom, cap.3. ſtanding in grace, but much more then of his eternal future ſalvation (although
I doubt not but by the mercy of God it may be attainable in this life, and that
without extraordinary revelation, in ſuch a meaſure as may ſuſtain the ſoul of
an honeſt Chriſtian with comfort ) is not yet either ſo abſolutely neceſſary, nor
ſo void of fears and dcubtings, as ſome perhaps have imagined.
46. Not ſo neceſſary,but that a Man may be saved without it. Many a good
ſoul, no doubt, there is in the world, that out of the experience of the falleneſs
of his own heart, and the fear of ſelf-deceit, and the ſenſe of his own inworthi-
neſs, could never yet attain to be ſo well perſuaded of the fincerity of his
own Repentance, Faith, and Obedience, as to think that God would approve
of it, and accept it. The.cenſure were very hard, and a great violation it
would be of Charity I am ſure, (and I think of Truth alſo) to pronounce ſuch
a Màn to be out of the State of Salvation ; or to call ſuch his diſ-perſuaſion by
the name of Deſpair, and under that name to condemn it. There is a common,
but a great miſtake in this matter: Deſpair is far another manner of thing than
many
take it for. When a Man thinketh himſelf ſo incapable of God's pardon,
: ---defperatione that he groweth thereupon * regardleſs of all duties, and neither careth what
meliorum, bærere he doth, nor what ſhallbecome of bim; when he is once come to this reſolu-
prioribus. Hier.
Epift.46.
tion, Over ſhoes, over boots ; I know God will never forgive me, and therefore
--ne mens incre- I will never trouble myſelf to ſeek his favour in vain : this is to run a deſeperate
om femel perdin courſe indeed ; this is properly the ſin of Despair. But when the fear that God
tioni animus de- hath not yet pardoned him, prompteth him, to better reſolutions, and exciteth
ftinatus, non ad-
him to a greater care of repentance and newneſs of life, and maketh him more
curationem :diligent in the performance of all holy duties that ſo he may be the more capa-
quod nequaquam ble of fardon : it is ſo far from being any way prejudical to his eternal ſalva-
curari, Ibid. tion, that it is the readieſt way to ſecure it.
1
hibeat vulneri
47. Buc
!
The Seventeenth Sermon.
601
47. But where the greateſt certainty is, that can be attained to in this life,
by ordinary means, it is not ordinarily (unleſs perhaps to ſome few perſons at
the very hour of death) ſo perfect, as to exclude all doubtings
. The fruits of
the Spirit,where they are true and ſincere;being but imperfect in this life; and
the truth and ſincerity of them being not always fo manifeſt, bat that a Man may
fometimes be deceived in his judgment concerning the ſame; it can hardly be,
what between the one and the other, (the imperfection of the thing; and the
difficulty of judging) but that the Aſſurance, which is wholly grounded there-
; upon, and
can therefore have no more ſtrength than they can give it, muſt be
ſubject to Fears, Jealonſies, and Doubtings.
48. I ſpeak not this to fhake any Man's comfort (God forbid) but to ſtir
up every Man's care to abound and increaſe ſo much the more in all godlineſs, 2 Pet.is
and in the fruits of the Spirit ; by giving all diligence, by walking in the Spi-
rit, and ſubduing the Lusts of the Fleſh, to make his Calling and Election
ſure : Sure in it ſelf, that he fail not of Salvation in the end ; and ſure to him
alſo, as far as he can, that his comfort may be the greater and founder in the
mean time.
t
Now the God of all Grace and Glory, ſend the Spirit of his Son plentifully
into qur Hearts, that we may abound in the Fruits of godly living, to
the praiſe of his Grace, our preſent comfort in this Life, and the eternal
ſalvation of our Souls in the Day of our Lord Jeſus Chriſt.
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Prov. 24. 10,---12.
10. If thou faint in the day of adverſity, thy ſtrength
is ſmall
11. If thou forbear to deliver them that are drawn into
death, and thoſe that are ready to be ſain:
12. If thor ſayeſt, Behold we know it not : doth not be
that pondereth the heart, conſider it ? and be that
keepeth thy ſoul, doth not be know it? and ſhall ? not
be render to every man according to his works?
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S in moſt other things, ſo in the performance of that duty
which this Text aimeth at; we are neither careful before
band (ſuch is the uncharitableneſs of our incompaſſio-
nate hearts) to do well : nor yet, willing afterwards,
(through the pride of our Spirits) to acknowledg we
have done ill. The holy Spirit of God therefore hath
directed Solomon, in this Scripture, wherein he would incite us to the per-
formance of the duty, to frame his words in ſuch fort, as to meet wich us in
both theſe corruptions : and to let us fee, that as the duty is neceſſary, and may
not be negle&ted; fo the negle&t is damnable, and cannot be excuſed. In the
handling whereof, I ſhall not need to beſtow much labour, either in, ſearch-
ing into the contexture of the words, or examining the differences of tran-
Nations : Becauſe the ſentence (as in the reſt of this book for the moſt part)
hath a compleat ſence within it felf, without any neceſſary either dependence
Hhhh 2
upor
604
)
Prov.24,10--12.
Ad Magiſtratum,
1
1
upon any thing going before, or reference to any thing coming after : 'and the
differences that are in the tranſlations, are neither many'in number, nor of
any
great weight, for altering the meaning of the words. Nor is it my purpoſe to
infift upon ſuch inferior obſervations, as might be raiſed from ſome expreſſions or
circumli anges in the Text otherwiſe than -as they ſhall occaſionally fall in our
way, in the troretution of thoſe itait, poibts
, which to the apprehenſion of
ever underlignding hearerf đồ at the very firſt view appear to have been
chiefly intended therein.
2. And they but two. Firſt, The ſuppoſal of a duty: tho for the moſt
part, and by molt Men, very ſlackly regarded; and that is the delivering of the
oppreſſed : In the two former verſes, [If thou faint in the day of adverſity; If
thou forbear to deliver them that are drawn tinto death, and thoſe that are ready to
be flain.] Secondly, The removal of the common pretenſions which Men uſually
plead by way of excuſe, or exténuation at leaſt, when they have failed in the
former duty: In the laſt verlę, [If thou ſayeſt, Behold, we knew it not :doth not
Pletfiat pondéreth the hearts conſider it &iso that if we will ſpeakány-thing
to the purpoſe of the Test, we muft of neceſſity ſpeak to thöfe two points, that
đồ therefröm To readily offer themſelves to our conſideration : to, wit, the ne-
ceflity of the Duty firſt, and then the vanity of the Execufês.
3. The Duty is contained, and the neceſſity of it gathered, in and from the
tenth and eleventh verſes, in theſe words; If thou faint in the day of adverſity,
thy ſtrength is ſmall : If thou forbear to deliver them that are drawn unto death,
and thoſe that are ready to be pain. Wherein the particulars conſiderable are;
Firſt, The perſons to whom the duty is to be performed, as the proper object of
our juſtice and charity ; Them that are drawn'unto death, and thoſe that are rea.
dy to be ſain: They eſpecially, But ouverte gettisti; allò all others thắt are in their
condition in any kind or degree; thoſe that are injured or oppreffed, or in danger
to be injured or oppreſſed by any manner, way,or means. 2ly; An act of Chari-
ty and Juſtice to be performed towards thoſe that are in ſuch a condition, by
fúch, as (by reaſon of the powder," and opportunities
, and other advantages that
God hath put into their hands) ate in a capacity to do it.. which is the very
duty it ſelf; viz. to look upori
' them in the day of their adverſity, and to deliver
them out of the band of their oppreffors. 344, A poffibility of the neglect or
Hoke-performatice of this ſo Juſt and charitable a duty, by thoſe that might (and
therefore ought) to do its expreſfed here by the name of förbearance : If thou
forbear to deliver. 4ly, The trưe immediatè cauſe of that negled, wherefo-
ever it is found; viz. the want of ſpirit and courage in the heart, faint-hearted-
neſs : Sfrom whatſoever former or remotereaựſe 'thht fainineſ may proceed,
whether a pufillanimous fear of the diſpleaſure, or a deſire to wind himſelf into
the favour of ſome great perſon ; or the expectation of a reward; or a loth-
Tiëſs to interpoſe in other Mens affairs's or meer Noth, and a kind of unwilling-
neſs of plitring himſelf to ſo much trouble; or whatever other reaſon or in-
ducement can be ſuppoſed: hou faint in the ddy of adverſity Laftly, The
cenfure of that Heglett : it is an evident demonſtration (à poſteriori
, and as'åll
other viſible effects are of their more inward and ſecret cauſes ha certain Token
and Argument of a finfül weaktiefs of mind ; If thou fainteft, &c. thy ſtrength
t's ſmall
.
4. The reſult of theſe particulars amount in the whole to this. Every Man,
according to his place and power, but eſpecially thoſe that being in place of
Magiftracj and Judicature, are armed with publick authority for it, are both in
Charity-arid Juſtice obliged to uſe the utmoſt of their power, and to lay hold on
aHfit opportunities; by áll låwful pieans, to help thoſe to right that fuffer wrong ;
to Italid by their poorer Brethren and Neighbours irr the day of calamity
and diſtreſs's and to fèt in for them throrigħly and ſtoutly in their righteous
cauſes ;
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Men; but even for this reaſon allo; that being born of opife and godly Parents,
Tbe Firſt Sermon.
bos
caules; to protect them from injuries, and to deliver them out of the hands of
ſuch as are too mighty, or too crafty for them, and as ſeek (either by violence or
cunning) to deprive them either of their lives or livelihoods. Briefly thus, and
according to the language of the Text ; It is our duty, every one of us, to uſe our
beft ſtrength to deliver the oppreſſed: but our fin, if we faint, and forbear so to do.
And the making good, and the preſſing of this duty, is like to be all our buſi-
neſs at this time.
5. A point of ſuch clear and certain truth, that the very Heathen Philoſophers
and Law.givers have owned it as a beam of the light of Nature : inſomuch as
even in their account he that* abſtaineth from doing injuries, hath done but * Injiyftitie duo
the one half of that which is required to compleat Juſtice; if he do not withal genera : alterum
defend others from injuries, when it is in his power ſo to do. But of, all other poffunt
, non pro-
Men,our Solomon could leaſt be ignorant of thistruth; not only for that reaſon, pulſant injuri-
becauſe God had filled his heart with a large meaſure of wiſdom beyond other Cic
. 3. offic,
and born to a Kingdom too, (in which high calling he ſhould be ſure to meet
with occaſions enough whetcon to exerciſe all the ſtrength he had;) he had this
truth (conſidering the great uſefalneſ of it to him in the whole time of his fu-
ture Government ) early
diſtilled into him by both his Parents
, and was ſeafoned
thereinto from his childhood in his education. His father David, in Pfal. 72.
which he penned of purpoſe as a prophetical,benedi&tion and inſtruction for his
Son, (as appeareth by the Inſcription it beareth in the Title of it, & Pſalm for
Solomon) beginneth the Pſalm with a Prayer to God, both for hịmſelf and him,
[Give the King thy judgments, O God, and
thy righteouſneſs unto the King's Son:]
And then after ſheweth for what end he made that Prayer and what fhould be
the effect, in order to the Publick, if God ſhould be pleaſed to grant it. [Then
Shall he judg the people according unto right, and defend the poor, verf. 2. He ſhall
keep the ſimple folk by their right, defend the children of the poor, and puniſh the
wrong doer); or (as it is in the laſt Tranſlation) break, in pieces the oppreffor,
verf. 4. and after at the 12, 13, and 14 verſes, (altho perhaps the paſſages
“there might principally look at Chriſt, the true Solomon, and Prince of Peace;
a greater than Solomon, and of whom Solomon was but a Figure; yet I be-
" lieve they were alſo literally intended for Solomon himſelf) He shall deliver
the poor when he crieth, the needy alſo, and him that hath no helper. He shoull be
favourable to the ſimple and needy, and shall preſerve the souls of the poor
. He ſhall
deliver their ſouls from falchoad and wrong; and dear shall their blood be in his
fight. And the like inſtructions to thoſe of his Father, he received allo from his
Mother Bathſheba, in the Prophecy
, which ſhe taught him, “ with much
6 holy wiſdom for the matter, and with much tenderneſs of motherly affecti-
“ on for the manner, (What? my Son! and what, the Son of my Womb ! and
« what, the Son of my Vows !:) Prov.31, where ſhe giveth him this in charge,
verl.8, 9. Open thy mouth for the dumb, in the cauſe of all ſuch as are appointed to
deſtruction : Open thy mouth, judg righteouſly, and plead the cauſe of the poor and
needy.
6. For the further evidencing of the neceſſity of which Duty, that ſo we
may be the more effectually quickened to the cheàrful and conſcionable
per-
formance of it: there are ſundry important, whether reaſons or inducements,
or both (for we ſhall not now ſtand ſo much upon any nice diſtinguiſhing of
the terms; but take them togetherward, the one fort with the other:) very
well worthy our Chriſtian conſideration. Some in reſpect of God, fome in
reſpect of our ſelves; fome in reſpect of our Brethren, and ſome in reſpect of
the thing it ſelf in the effects thereof.
7. To begin with the moſt High: we have his Command first, and then his ,
Eccomple, to the fame purpoſe. Firſt, His Commands and chat very frequently
repeated
1
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606
Prov.24.10-12.
Ad Magiſtratum,
1
Luke 10.19.
Mat. 5.43
Rom. 12.5.
repeated both in the Law of Moſes, and in the Pſalms, and in the Prophets. I
ſhall the leſs need to cite particular places, ſince that general and fundamental
Law, which is the ground of them all, is ſo well known to us; even thạt,which
* Mat.22.39. our Saviour maketh* the ſecond great Commandment, chat vouc Bandsuds, as
+ Jam... 8. St. James calleth it, that Royal Law, Thou ſhalt love thy neighbour as thy ſelf. Oh,
how wecan ſtickle in our own Cauſes! and ſolicite our own buſineſs with unweaa
ried diligence ! How active, and provident, and vigilant we can be, in things
wherein our ſelves are concerned, or when our own lives or, livelihoods are in
jeopardy! Not giving ſleep to our eyes, or ſlumber to our eye-lids, till we
* Prov.6.g.. have delivered our ſelves from the ſnare of the Oppreſſor, * As a Roe from the
hand of the hunter, or as the Bird from the ſnare of the forler! Now if we can be
thus, fiery and ſtirring when it is for our felves, but frozen and remiſs when we
ſhould help our neighbour : how do we fulfil the royal Law according to the
Scripture, Thou ſhalt love thy neighbour us thy ſelf?
8. Let no Man think to put off this duty, with the Lawyers queſtion, Luke 10.
But who is my neighbour ? Or with the Phariſoes evading Gloſs, Mat: 5. Thon
Shalt love thy neighbour : My neighbour? True ; but not mine enemy. Or with
1 Sam.25.11.
Nabal's churliſh reaſoning, 1 Sum. 25. Shall I put my ſelf to pains and trouble,
for Men whom I know not whence they be? For in all
the caſes wherein the offi-
ces,whether of Juſtice or Charity are to be exerciſed, every Man is every
other
Man's neighbour. All Men being by the Ordinance of God fo linked together
,
* 1 Cor.12.12. and concorporated one into another : that they are not only all * members of
the same body, (of the fame civil Body, as they are Men; and of the ſame myſti-
cal Body too, if they be Chriſtians ;) but even members alſo one of another,
Eph.4.25 Eph. 4. yea, even every one, one anothers members, Rom. 12. So that if
any
Manſtand in need of thy help,and it be in the power of thy hand to do him good:
whether he be known to thee, or a ſtranger, whether thy friend, or thy foe; be
is a limb of thee, and thou a limb of him. He may challenge an intereſt and a
Deut.15.11. propriety in thee; as thy poor and thy needy; Deut. 15. Yea, more, as thine
I'a.58.7.
own fleſh, Ifa. 58. Thou mayeſt not therefore hide thy ſelf from him, becauſe
he is thine own fleſh. For thy fleſh, thou art bound, tho not to pamper; yet
to nouriſh and to cheriſh it ; by affording all convenient ſuccour and ſupply to
the neceſſities of it.
9. God then hath laid upon us his Royal Command in this behalf. Nor ſo
only,but he hath alſo laid before us a Royal Precedent in his own bleſſed exam-
Pfal.10.17,18. ple. Lord, thou haſt heard the deſire of the poor ! to help the fatherleſ and poor
unto their right, that the Man of the earth be no more exalted againſt them, Plal
.
10. Caith David for the time paſt: and for the time to come, Pſal
. 140. Sure
I am, that the Lord will avenge the poor, and maintain the cauſe of the helpleſs. If
you would hear it rather from his own mouth; take it from Pfal.12. Now for
the comfortleſs troubles-fake of the needy, and becauſe of the deep fighing of the poor,
I will up, faith the Lord, and will help every one from him that ſwelleth
againſt him,
and will ſet them at reft. You ſee which way your heavenly Father goeth before
* Eph.5.1. you: Now * be ye followers of God as dear children. It is the hope of every good
Chriſtian, that he ſhall hereafter be like unto God in glory and happineſs : it ſhould
therefore be his care in the mean time to be like unto God in grace and goodneſs; in
+ Luke 6. 36. being † merciful, as his heavenly Father is merciful; in || caring for the ſtrangers,
|| Pfal.146.8,90 and defending the fatherleß and widow; in helping thoſe to right that ſuffer
wrong; and in doing works of Piety, and Charity, and Mercy. The duty
concerneth all in general.
10. But Princes, Judges, Magiftrates, and all that are in authority, are more
ſpecially engaged to follow the example of God herein : fith God hath been
pleaſed to ſet a ſpecial mark of honour upon them, in vouchſafing to put his
omon Name upon them, and ſo to make them a kind of Petty Gods upon earth,
Dixà
s
!
- 140. 12.
12.5.
1
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The Firſt Sermon.
607
1
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+
1
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1
* Dixi Dii
, I have ſaid ye are Gods, Pſal. 82. Not ſo mnch (be ſure) for the * Pfal. 82.6.
exalting of their Power, and to procure them due honour, eſteem, and obedience
from thoſe that are under them, though that alſo no doubt was intended there-
by : as to inſtruct them in their Duty, and eftfoons to remember them, that
they are very unworthy the glorious title they bear of being Gods, if they
do not imitate the great and true God, by exerciſing their Godſhips (if I may
to ſpeak) in doing good, and protecting innocency. Flatterers will be ready
enough to tell you, You are Gods: but it is to evil and pernicious purpoſes; to
ſwell you up with conceits of Į know not what omnipotency. You are Gods, and
therefore
may do what you will, without fear in your ſelves or controul from
any other. “They that tell you ſo with ſuch an intention, are liers : and you
« Thould not give them any countenance, or credit, or ſo much as the hearing.
“ But when the God of Truth telleth you, Te are Gods; he telleth you withal
s in the ſame place (and, as it were, with the ſame breath ) what you are to do an-
“ ſwearably to that Title,and by what evidence you muſt approve your ſelves,
4 to be Gods. * Defend the poor and fatherleſ, faith he in that Pfalm ; See that *—3, 4
fuch as be in need and neceſſity have right
. Deliver the ont-caſt and poor : Save
them from the hand of the ungodly. This premiſed,it then followeth (one verſe
only interſerted) † I have ſaid, Ye are Gods. As if he had ſaid ; So do, and +-6.
then you are Gods indeed: but without this care, you are Idols,and not Gods.
Much like the Idol-Gods of the Heathen, that have eyes and ſee not, ears and || Pfal. 115.536.
hear not, mouths and ſpeak not : that have a great deal of worſhip from the peo-
ple, and much reverence, but are good for nothing. By this very Argument in
Baruc 6. are ſuch Idols diſproved to be Gods. They can ſave no Man from Baruc.6.36 .
death, neither deliver the weak from the mighty. They cannot reſtore a blind Man ---40.
i to his ſight, nor help any Man in his diſtreſs. They can fhew no mercy to the wi-
dow, nor do good to the fatherleſs. How should a Man then think, and ſay, that
they are Gods?
11. I hope the greateſt upon earth need think it no diſparagement to their
greatneſs, to look down upon the afflictions of their meaneſt brethren, and to
ftoop to their neceſſities : when the great God of Heaven and Earth, * who * Pſal. i13.3.
kath' his dwelling ſo high; yet bumbleth himſelf to behold the ſimple that lie as ----7.
low as the duſt, and to lift up the poor that ſticketh faſt in the mire
. † The Lord +--102.19;20
looketh down from his Sanctuary: from the Heaven did the Lord behold the Earth;
That he might hear the mournings of fach as be in captivity, and deliver the chil-
dren appointed unto death. So then for the performance of this duty, thou haſt
God's Commandment upon thee, and thou haſt God's Example before thee. If
there be in thee any true fear of God, thou wilt obey his Command : and if
any true hope in God, follow his Example.
12. If from God we look downward in the next place upon our ſelves; and
duly conſider either what power we have, or what need we may have : from
both conſiderations we may diſcover yet farther the neceſſity of this duty. And
firft from our Power. There is no power but of God: and God beſtoweth no
power upon Man (nor indeed upon any Creature whatſoever) to'no purpoſe.
The natural powers and faculties, as well of our reaſonable ſouls, as of our orga-
mical bodies, they have all of them their ſeveral uſes and operations, unto which
they are deſigned: And by the Principles of all good Philoſophy, we cannot
conceive of Power, but in order and with reference to Af. Look then what
power God hath put into any of our hands in any kind, and in any meafure, it
lieth us upon to employ it to the beſt advantage we cán, for the good of our bre-
thren: for to this very end God hath given us that power, whatever it be, that
we might do good therewithal. The Lord hath in his wiſe providence lo dif-
poſed the things of this World, that there ſhould ever be fome rich, to relieve
the neceffities of the poor; and fome poor, 'to exerciſe the charity of the rich.
So
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Ad Magiſtratum,
Prov.24.10--12.
Act. s.
I 2.
- 79.12.
the
Senicc.
*
TES
Ariſt. de
mundo c. I.
vir fiem.
Terent.
So likewiſe he hath laid diſtreſſes upon ſome, that they might be fuccoured by
*-,xp * do, the power of others : and lent * power to ſome, that they might be able to fuc-
Ted. TVTL un
πρgίστασιν
sau cour the diſtreffes of others. Now as God himſelf to whom all power properly
olaose mepxei.and originally belongeth, delighteth to manifeſt bis power rather in Chewing
Eurip. Hecub.
mercy, than in works of deſtruction (God ſpake once, Twice have I beard the
Pfal.62.11. Same, that power belongeth unto God, and that thou, Lord, art merciful, Plal. 62.
let the forrowful ſighing of the priſoners come before thee : according to the
greatneſs of thy power, preſerve thou thoſe that are appointed to die, Pfal.
79.)
So all thoſe upon whom God hath derived any part of that power, ſhould con-
2 Cor.13. Tridefider that God gave it them for edification, not for deſtruction ; to do good withal,
and to help the diſtreſſed, and to ſave the innocent: not to trample upon
poor, and oppreß thoſe that are unable to reſiſt. Peſtifera vis eſt, valere ad no
cendum. It is in truth a great weakneſs in any Man, rather than a demonſtration
of power, to ſtretch his power for the doing of
miſchief
. An evident Argument
Prov. 28.3. whereof is that obſervation of Solomon, in Prov. 28. confirmed alſo by dai-
ly experience ; that a poor Man, that oppreſſeth the poor, is ever the moſt merci-
leſs oppreffor. It is in matter of Power many times, as it is in matter of Learn-
ing. They that have but a ſmattering in Scholarſhip,you ſhall ever obſerve to
- quicquid
illi poffint, fta-
be the forwardeſt to make * oftentation of thoſe few ends they have : becauſe
tim oftendunt. they fear there would be little notice taken of their Learning, if they ſhould
Quin
. 1. Inft.3. not now ſhew it when they can.' And yet (you may obſerve that withal) it
7856 Soweią oftentimes falleth out very unluckily with them: that when they think, moſt
juixos. of all to Thew their Scholarſhip, they then moſt of all (by ſome grofs miſtake or
other) betray their Ignorance. It is even ſo in this caſe ; Men of baſe ſpirit and
condition, when they have gotten the advantage of a little power, conceive
Senties qui that the World would not know what † goodly Men they are, if they ſhould
not do ſome A&t or other whereby to ſhew forth their power to the World.
And then, their minds being too narrow to comprehend any brave and generous
way, whereby to do it, they cannot frame to do it any other way, than by
trampling upon thoſe that are below them : and that they do beyond all reaſon,
and without all mercy.
13. This Argument, taken from the end of that power that God giveth us,
was wiſely and to good purpoſe preſſed by Mordecai, Eſth. I. to Queen Eſther
when ſhe made difficulty to go into the Preſençe, to intercede for the people of
the Jews, after that Haman had plotted their deſtruction: Who knometh, faith
he there, whether thou art come to the Kingdom for ſuch a time as this ? As if he
had ſaid, Conſider the marvellous and gracious providence of God, in raiſing
thee, who wert of a deſpiſed nation and kindred, to be partaker with the mort
potent
Monarch in the World, in the Royal Crown and Bed. Think not but the
Lord therein certainly intended ſome great work to be done by thy hand and
power, for his poor diſtreſſed Church. Now the hour is come (now if ever) will it
be feaſonable for thee, to make uſe of thoſe great fortunes God hath advanced
thee to, and to try how far (by that power and intereſt thou haſt in the King's
favour) thou canſt prevail for the reverſing of Haman's bloody Decree; and
the preſerving our whole Nation from utter deſtruction. And of this Argument
there ſeemeth to be ſome iqtimation in the very Text, as thoſe words in the
12th verſe may (and that not unfitly) be underſtood; He that keepeth thy ſoul,
doth not he know it ? that is, He that hath preſerved thee from falling into that
trouble and miſery, whereinto he bath ſuffered thy diſtreſſed brother to fall;
and hath kept thee in ſafety and proſperity for this end, that thou mighteſt the
better be able to ſuccour thoſe that are helpleſs ; doth not he take knowledg,
what uſe thou makeſt of that Power, and whether thou art mindful to imploy
it for thy brother's good, or no?
14. Neither yet only look at the Power thou now haft: but conſider withal,
what
Eſther 4.14.
.
1
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The Firſt Sermon.
609
1
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ful pang,
1
what need thou mayeſt have of the help of others hereafter. The World is
full of * changes and chances ; and all things under the Sun' are ſubject to * Koʻra@ -v-
rouling. Thou who by reaſon of thy preſent power art now ſought and ſued to
θρώπινα.
Ariſt.4. Phys.
by others; by a thouſand caſualties, more than thou canſt imagine; máyeſt
be brought to crave help from others. Now the Rule of equity is, Do ás ihoń
wouldīt be done to.
As thou wouldſt expect help from thoſe that are able to
fuccour thee, if thy ſelf ſtoodeſt in need : ſo be ready, now, it is in thy power
to do it, to fuccour thoſe that ſtand in need of thy help, and expect it from thee: ;
Learn by that ſpeech of Joſephs brethren, when they were diſtreſſed in Egypt,
is.
Gen. 42. We were verily guilty concerning our brother, in that we fave the an. Gen.42, 21:
guiſh of his foul, when he fought us, and we would not bear : therefore is this
diſtreſs come upon us. ) Learn, I ſay, from that ſpeech of theirs, what a dread-
and torture, and corroſive it will be to thy conſcience hereafter in the
day of thy calamity, when thou ſhalt fue to others, and find but cold comfort from
them : if thy heart can then tell thee, that though Men be hard, yet God is
juft ; and that with what meaſure thou metedſt to others before, it is now mea-
ſured back again (with advantage perhaps ) into thine own boſom. To
pre-
vent which miſery ; learn wiſdom of the unjuſt Steward : even to make thee
friends of thy Mammon, and of thy power, and of all thoſe bleſſed opportuni-
ties and advantages thou enjoyeſt, by doing good with them whilſt thou haſt
time. That when the tide ſhall turn,thou mayeſt alſo find friends to help in time
of need, to ſtand by thee in the day of adverſity, and to deliver thy ſoul from un-
righteous Judges. He that would readily find help, it is but meet and right he
ſhould readily lend help.
15. Paſs we now from our felves, in the third place, to thoſe poor oppreſſed
ones, to whom (as a fit object for our juſtice and charity, to be exerciſed upon)
we owe this duty of ſuccour and ſubvention. From whoſe condition we may
find ſundry farther excitements to the preformance of this duty, if we ſhall con-
ſider the greatneſs of their diſtreſs, the ſcarcity of their friends, and the righte-
ouſneſs of their Gaufe. Whereof the firſt proceedeth from the Cruelty, the
ſecond from the Potency, the third from the avarice, ambition, or other iniqui-
ties of their Oppreſſors. Firſt, Many times the diſtreſſes of poor Men under the
hand of their Oppreſſors are grievous, beyond the imagination of thoſe that ne-
ver felt them. They are expreſſed in the Text (whether by way of Synecdoche,
one ſpecial kind being put to include all the reſt ; or by an hyperbolical amplifi-
cation for the fuller expreſſing of the grievouſneſs thereof:) by the terms of
Death and Slaughter. [If thon forbear to deliver them that are drawn to death,
and thoſe that are ready to be ſain.] Verily Oppreſſors are covetous : and they
that are coveteous, are cruel too. For though their aim be the ſpoil, and not the
blood : yet rather than fail of the Spoil, they will not ſtick at the blood too. Come
let us lay wait for blood. We shall fill our houſes with ſpoil, Prov. 1. And ſo the Prov. [.is.
Oppreſſor proveth both a thief and a murderer : a thief, in the end he aimeth ----13.
at, and a murderer, in the means whereby to obtain it: as; Ahab took away 1 King. 21.15.
Naboth's life, that he might enjoy his l'ineyard. Now ſurely that Man hath
very little compaſſionin his bowels, that will not fet forward a foot, nor reach
out a hand, nor open a lip, to ſave the precious life of his poor Brother, when Deuc.22.4.
he
may ſo eaſily do it. Were it but an Ox, or an Aſs, or ſome beaſt of leſs
value, that lay weltred in a ditch, common humanity will require we ſhould
lend our hand,and put to our beſt ſtrength to draw him out. Xenocrates* made * _-ci manis,
ſcruple of hurting the Sparrow that flew into his lap, when a Hawk purſued it. inéziw dear
And ought not we then much more to ſet our ſelves with that power we have an endle-Sévo.se
Lact.l.4.c.2.
by all lawful means to deliver our brother from the ſnare, and from the pit of
deſtruction ?
16. Yea, you will fay, If it were to ſave a Man's life, much might
Iiii
would
?
$
1
: we
1
610
Ad Magiftratum,
Prov.24,10--12.
.
}
1
1
" That
would then ſtrain our felves a little to speak, or to do for him. But that is a
caſe feldom båpneth in a ſetled Government, ſuch as (bleſſed be God for it)
we live under. The common oppreſſions of theſe times are of a lower nature:
and we are not bound by the Text to ſet in, but in the caſe of life. In petty
grievances may we not leave Men to the courſe of the Law, and to ſhift as well
as they can for themſelves. We would be loch to get the diſpleaſure of ſome
great ones we live near, and hold fair correſpondency with, when we need not,
* Chiego
amicum offers and * for trifles. For anſwer, firſt, although the Text ſpeaks exprelly only
dam in nugis? of Death: yer by a Synecdoche membri, uſual in the Scriptures, all other vio-
Horar, in Art.
Mat. 5. 21:27
lencies and injuries are intended. As in the Law, under the name of Murder,al!
malice and revenge ; and under the name of Adultery, Fornication, and all
Other uncleanneſies are fordidden. Secondly, though oppreſſions ſhould not be
directly intended in the Text: yet might they be inferred from it by the rule of
proportion and for the reaſon of equity. For where there is the ſame reaſon of
equity, (as in the preſent caſe) although with ſome difference of proportion or
degree; there is alſo the fame obligation of duty, the ſaid difference of propor-
fion or degree ſtill obſerved. But indeed, thirdly, I take it, that all oppreſſions
are not only intended, but alſo expreſſed under the names of death and faugh-
ter. Becauſe to take away a Mans ſubſtance, whereby he ſhould maintain his
Gen 4. 1o. life, is interpretativè, and to common intendment, all one as to take away the
fam. 5. 4. very life it ſelf
. Therefore as Abels blood crieth'; fo the labourers wages cri-
. .
eth. And the Scriptures fo ſpeak of Oppreffors, as of thoſe that grind the faces
of the poor, that eat them up by morſels; or that (to ſave the labour of chew-
ing) Swallow them up whole, as the greater Fiſhes do the ſmall ones: by which
Amos 8.45 means they make the poor of the land to fail, as the Prophet ſpeaketh.
“ which maintaineth life, is not only according to the phrafe of the world in
“moſt Languages, but even in holy Scriptures themſelves, fometimes ſo men-
* Arcâner aiu.. tioned, as if it were the *
very life it ſelf, the ſubſtance, eſſence, or be-
gois ☺ Biev. ing of a Man. And he that ſhould violenty take away that from another,
Luke 13.12: “ if the wife Son of Sirac were of the Inqueſt, would certainly be found guilty
Biov. « of no lefs than Murder. Hear his verdict in the caſe, and the reaſon of it;
“The bread of the needy is their life : he that defraudeth him thereof, is a Man of
blood, He that taketh away his neighbours living, Nayeth him: and he that de-
66. fraudeth the labourer of bis hire, is a bloodſhedder. Ecclus. 34.
17. And as theſe poor ones deſerve our pity, and our help, in regard of the
grievoufneſs of their diſtreffes : ſo are we, ſecondly, bound fo much the more to
endeavour to ſuccour them, by how much the more they are deſtitute of friends,
or other means, whereby to relieve or help themſelves. The Scriptures there-
fore eſpecially commend to our care and protection, the ſtranger, the father-
lefs, and the widow : for theſe are of all others the moſt expoſed to the injuries
and opreſſions of their potent Adverſaries, becauſe they have few or no friends
to take their part : fo that if Men of Place and Power ſhall not ſtick cloſe to
them in their righteous canſes,they will be overborn and undone. This Solomon
ſaw with much grief and indignation ; infomuch as out of that very conſidera-
tion he praiſeth the dead that were already dead, more than the living that were get
Eccl
. 4. I, 2. alive, Ecclef. 4. when viewing all the oppreſſions that are done under the Sun,
he beheld the tears of ſuch as were oppreſſed, and they had no comforter : and
on the ſide of their Oppreſſors there was power ; but they had no comforter. Power,
and might, and friends, and part-taking on the one fide : no power, no
ſtrength, no friends, no comforter on the other ſide: When things are thus,
(and thus they have ever been, and thus will they ever be, more or leſs, whilſt
the world continueth :) there is then a rich opportunity for every great and good
Man, eſpecially for every conſcionable Magiſtrate, to ſet in for God's cauſe,and
in God's ſtead, and by the greatneſs of his power to ſtop the courſe of violence,
and
και
Luke 2 1. 4.
Strac 34.21,
66
22.
1
The Firſt
611
, Sermon.
A
1
3
<
and oppreſſion; and to reſcue out of the hands of the Mighty thoſe that are
marked out to deftruclion or undoing. Then is it a fit time for him to buckle on
his armour with Job, to gird himſelf with zeal and righteouſneſs as with a
breaſt-plare, to cloſe with the giant oppreffour,and not to give over the combate Jób. 29. 14.
till he have broken the jaws of the wicked, and plucked the prey out of his teeth. A –iq.
good Magiſtrate (bould be, as he was, eyes to the blind, feet to the lame, a
husband to the widow, a father to the orphan, a brother to the ſtranger : in a
word, as St. Paul was (but in another ſenſe ) Omnid omnibus, all things to all
Men, according to their ſeveral neceſſities and occaſions, that by all means he
might at leaſt ſave ſome from oppreſſion and wrong. .
18. But that which above all other conſiderations ſhould ſtir up our com-
paſſion to thoſe that are in diſtreſs and make us beſtir our ſelves in their be-
half
, is that which I mentioned in the third place ; The equity of their Caniſe :-
when, by the power and iniquity of an unjuſt Adverſary, they are in danger to
be over-born in a righteous matter. Forunleſs their matters be good and right;
be they never ſo poor, their diſtreſſes never ſo great, we ſhould not pity them:
I mean, not ſo to pity them, as to be aſſiſtant to them iherein. For as in God, Pfal. 85. 10.
ſo in every Miniſter of God (every Magiſtrate ) and in every Child of God (eve-
ry good Man) Juſtice and Mercy ſhould meet together, and kiſs each other.
Juſtice without Mercy, and Mercy without Juſtice, are both alike hateful to
God: both alike to be ſhuned of every good Man and Magiſtrate. Left there.
fore
any Man ſhould deceive himſelf, by thinking it a glorious or a charitable
act, to belp a poor Man howſoever: the Lord hath given an exprels prohibiti-
on to the contrary, Exod. 23. Thou ſhalt not countenance a poor Man in his Cauſez Exod: 23. 3.
that is, in a good cauſe ſhrink not from him: but if his cauſe be naught, let his
poverty be what it will be thou mayeſt not countenance bimin it. He that hath
reſpect of perſons in judgment, cannot but tranſgreſs: and he that reſpecteth a
Man for his poverty, is no leſs a respecter of perſons, than he that reſpecteth a Proř.24.23.
Man for friendſhip, or neighbour-hood, or greatneſs, or a bribe. In this caſe, the
Magiſtrate cannot propoſe to himſelf a fitter or ſafer example, than that of God
himfélf: who as he often profeſſeth to have a ſpecial care over the ſtranger,and
fatherleſs, andwidove, and needy; ſo doth he often declare his proceedings to be
evermore without respect of perſons:
19. That therefore, whilſt we avoid the one extreme (that of incompaſſion)
we may not fall into the other (that of fooliſha pity :) it will be needful that we
rightly underſtand Solomon's purpoſe in the Text. For it may perhaps ſeem to
ſome to be here intended, that every Man ſhould do his utmoſt to ſave the life
of every other Man,that is in danger to loſe it. And accordingly many Men arë
forward (more than any good ſubject hath cauſe to con them thanks for) to de-
precate the favour of the Judge for the ſaving of ſome hanious Malefactor ; or
to ſue out a Pardon for a wilful Murderer ; or ſay it be, but to help ſome biſie
crafty compaion to come fair off in a fould buſineſs. And when they have ſo
done, as if they had deſerved * a Garland for their ſervice : fo do they glory * civica coro-
among their neighbours at their return from theſe great Aſſemblies, that their na--Ser-
journey was well beſtowed ; for they had ſaved a proper Man from the Gallows,
cus. Tacit. 3.
or holpen a good fellow out of the Briers. Alas,little do ſuch Men conſider, that Annal. vid."'A.
they glory in that, which ought rather to be their floame: ſuch glorying is not good. Attic... Plin.
For albeit in the Text it be not expreſſedly ſo ſet down : yer muſt Solomon of 16. nat.hiſt. 4.
neceflity be underſtood to ſpeak of the delivering of ſuch only, as are unjuſtly Valer. Max.2.
drawn to the ſlaughter; and got of ſuch Malefactors as by Robberies, Rapes,
Murders, Treaſons, and other guiltineſſes, have juſtly deſerved the ſentence of
death by the Law.. For we muſt founderſtand him here, as not to make him
contradict himſelf: who elſe-where telleth us, that it is the part and property
of a wiſe King, to ſcatter the wicked, and to bring the wheel over them; and that
Iiii 2
he
vati civis der
t
3.
Proy, 20.26.
612
Prov.24,10-12.
Ad Magiſtratum.
#
1
Prov. 28. 17. ke that hath done violence to the blood of any perſon, ſhould flie to the pit, and no
man ſhould ſtay bim. Againſt Murderthe Lord provided by an early Law,Gen.9.
enacted and publiſhed before him, out of whoſe loins the whole World after
the floud was to be repeopled (to ſhew it was not meant for a national and
Gen. 9. 6. temporary ordinance, but for an univerſal and perpetual Law) Whoſo ſheddetla.
Man's blood, by Man fhall his blood be shed. And that Judges ſhould be very ſhy
and tender how they grant Pardons or Reprievals in that caſe; he eſtabliſhed it
afterwards among his own people by a moſt ſevere ſanction, Num.35.Le fhall
_Numb. 35.3.1. take no fatisfaction for the life of a Murderer, which is guilty of death : but he ſhall
ſurely be put to death. And there is a reaſon of it there given allo, For blood,
faith he, defileth the land : and the land cannot be cleanſed from the blood that is
Shed therein, but by he blood of him that shed it. Read that paſſage with atten-
tion: and if both forehead and conſcience be not harder than the neither mil-
ſtone thou canſt not have either the heart or the fuce to glory in it as a brave
exploit, whoever thou art that haſt been the inſtrument to ſave the life of a
Murderer.
20. Indeed all offences are not of that hanious nature that Murder is: nor
do they cry ſoloud for vengeance, as Murder doth. And therefore to procure
undeferved favour for a ſmaller offender, is not ſo great a lin, as to do it for a
Murderer. But yet, ſo far as the proportion holdeth, it is a ſin ſtill. Eſpecially
where favour cannot be ſhewn to one Man, but to the wrong and grievance of
ſome other : as it hapneth uſually in thoſe judicial controverſies that are betwixt
party
and
party
for trial of right : Or where favour cannot be ſhewn to an
offender, but with wrong and grievance to the publick; as it moſt times falleth
out in criminal cauſes, wherein the King and Commonwealth are parties, Solo-
Prov. 17.15, mon hath. taught us, that as well he that juſtifieth the wicked, as he that con-
demneth the juſt, are an abomination to the Lord. Yea, and that for any thing
that appeareth to the contrary from the Text, and in theſi (for circumſtances
may make a difference either way in hypotheſi ) they are both equally abomina-
* Semper quic- ble. In doubtful cafes, it is doubtleſly better and ſafer; to encline to * Mer-
eft, humanitas cy than to Severity: Better ten offenders ſhould eſcape, than one innocent per-
ſon ſuffer. But that is to be conceived only when things are doubtful, ſo
as the truth cannot be made appear : but where things are notorious and evi-
dent, there to juſtifie the guilty, and to condemn the innocent, are ſtill equal
abominations.
21. That which you are to do then in the behalf of the poor, is this: Firſt,
to be rightly informed, and (ſo far as morally you can) well affured, that their
cauſe be juft
. For mean and poor people are nothing leſs (but ordinarily much
more) unreaſonable, than the great ones are : and if they find the ear of the
Magiſtrate open to hear their grievances (as is very meet it ſhould be) they
will be often clamorous and importunate, without either cauſe or meaſuré. And if
the Magiſtrate benot very wary and wiſe in receiving informations; the Country
Swain may chance prove too cunning for him, and make him but a ſtale
, where-
by for himſelf to get the ſtart of his Adverſary; and ſo the Magiſtrate may (in
fine and unwares) become the inſtrument of oppreſſion, even then when his in-
tention was to vindicate another from it. “ The Truth of the matter therefore
is to be firſt throughly fifted out, the circumſtances duly weighed,and as well as
" the legal, the equitable right examined and compared : and this to be done
“ with all requiſite diligence and prudence, before you engage in the poor
Man's
"behalf.
22. But if, when this is done, you then find that there is much right and
equity on his ſide ; and that yet for want of skill
, or friends, or means to ma-
nage his affairs, he is in danger to be foiled in his righteous cauſe : Or if
you
find that his Adverſary hath a legal advantage of him; or that he hath (de
rigore)
inclinat in me
lius. Sen.cp.
81.
I
CG
The Firſt Sermon.
613
1
.
Prov. 3.
rigore ) incurred the penalty of ſome dif-uſed ſtatute, yet did not offend wilfully
out of the neglect of his known duty, or a greedy covetous mind, or other
ſiniſter and evil intention, but meerly out of his ignorance and inexperience;
and in the ſimplicity of his heart; (as thoſe two hundred Iſraelites that follow-
ed after Abſalom when he called them,not knowing any thing of his conſpiracy, 2 Sam 15. 11.
had done an act of treaſon, yet were not formally traitors : ) In either of theſe
caſes I ſay, you may not forſake the poor Man, or deſpiſe him, becauſe he is
poor or ſimple. But you ought ſo much the rather to ſtick by him,and to ſtand
his friend to the utmoſt of your power. You ought to give him your counſel;
and your countenance; to speak for him, and write for him, and ride for him,
and do for bim: to procure him right againſt bis Adverſary in the former caſe,
and in the latter cafe favour from the Judge. In either caſe to hold back your
hand, to draw back your help from him,if it be in the power of your hand to do
him any help; is that ſin, for which in the judgment of Solomon in the Text,the
Lord will admit no excuſe.
23. Come we now in the laſt place to ſome reaſons or motives taken from the
effects of the duty it ſelf. If carefully and conſcionably performed, it will gain
honour and eſtimation both to our perſons and places ; purchaſe for us the pray-
ers and bleſſings of the poor ; yea, and bring down a bleſſing from God, not
upon us, and ours only, but upon the State and Commonwealth alſo: But where
the duty is neglected, the effects are quite contrary. Firſt, do you know any
other thing, that will bring a Man more glory and renown in the common opi-
nion of the World, than to ſhew forth at once both juſtice and mercy, by do-
ing good, and protecting the Innocent ? Let not mercy and truth forſake thee, Prov. 3. 3, 4i.
bind them about thy neck, write them upon the table of thine heart : ſo ſhalt thou
find favour and good underſtanding (or acceptance ) in the light of God and Man,
As a rich ſparkling Diamond addeth both value and luſtre to a golden
Ring,ſo do theſe vertues of juſtice and mercy,well attempered, bring a rich ad-
}
dition of glory to the Crowns of the greateſt Monarchs. Hoc reges habent mag-
nificum & ingens, Prodeffe miſeris, Jupplices fido láre Protegere, &c. Every Man
is bound by the Law of God and of Charity, as to give to every other Man his
due honour, fo to preſerve the honour that belongeth to his own perſon and
place : for Charity, in performing the duties of every Commandment, beginneth
at home. Now here is a fair, and honeſt, and ſure way, for all you that are in
· place of authority and judicature,or ſaſtain the perſons of Magiſtrates,to hold
up the reputation both of your Perſons and Places, and to preſerve them from
ſcorn and contempt. Execute judgment and juſtice with wiſdom and diligences
take knowledge of the vexations of thoſe that are brought into the Courts, or
otherwiſe troubled without cauſe: be ſenſible of the groans and preſſures of
poor
Men in the day of their adverſity : protect the innocent from ſuch as are too
mighty or too crafty for him : hew in pieces the (nares, and break the jaws of the
cunning and cruel oppreffor: and deliver thoſe that are drawn either to death,
orundoing.
24. The courſe is prepoſterous and vain, which ſome Men ambitious of ho-
nour and reputation take, to get themſelves put into the place of Magiſtracy
and Authority, having neither head nor heart for it. I mean, when they have
neither knowledge and experience in any meaſure of competency to underſtand
what belongeth to ſuch places: nor yet any care or purpoſe at all to do God, their
King, and Country good ſervice therein. 'The wiſe Son of Sirac checketh ſuch
ambitious fpirits for their unſeaſonable forwardneſs that way: Sirac 7. Seek not Sirac 7.4.
of the Lord preeminence, neither of the King the ſeat of honour. Think not he
hath any meaning to diſſuade or diſhearten Men of quality and parts for medling
with ſuch employments: for then the ſervice ſhould be neglected. No: Men
that are gifted for it, although the ſervice cannot be attended without ſome
both
Senec.
.
!
1
!
614
Prov.24,10--1 2.
Àd Magiftratum.
9
both trouble and charge ; yet ſhould not for the avoiding either of charge or
trouble (indeed they cannot without fin) ſeek either to keep themſelves out of
the Commiſſion, or to get themſelves off again being on. His meaning clearly is,
only to repreſs the ambition of thoſe that look after the l'itle,becauſe they think
it would be ſome glory to them: but are not able, for want either of skill or
Sirac.7.6. spirirt, or through Sloth, nor willing to perform the duties. And ſo he declareth
himſelf a little after there ; Seek not to be a Judge, being not able to take away
iniquity: left at any time thou fear the perſon of the mighty, and lay a ſtumbling-
block in the way of thy uprightneſs
.
25. Did honour indeed conſiſt (which is the ambitions Man's error ) either on-
ly or chiefly in the empty Title : we might well with him good luck with his
honour. But ſince true Honour hath a dependence upon vertue (being the
wages,
as ſome ; or, as others have rather choſen to call it, the judow of it ;) it is a
very vanity to expect the one without ſome care had of the other. Would any
Man not forſaken of his ſenſes, look for a ſhadow, where there is no ſolid body
to caſt it? Or not of his reaſon, demand wages, where he hath done no ſervice?
Yet ſuch is the perverſneſs of our corrupt nature, through floth and ſelf-love;
that what God would have go together, the Honour and the Burden, we would
willingly put aſunder. Every Man almoſt would draw to himſelf as much of the
honour as he can: if it be a matter of credit or gain; then, Why fhould not I be
reſpected in my place, as well as another? But yet withal,would every Man al-
molt
put
off from himſelf as much of the burden as he can. If it be a matter of
buſineſs and trouble ; then, Why may not another Man do it as well as I? Like
lazy ſervants, ſo are we; that love to be before-hand with their wages, and
behind-hand with their work.
26. The truth is, there is an Outward, and there is an Inward. Honour. The
Outward honour belongeth immediately to the Place; and the place caſteth it up-
on the Perſon ; ſo that whatſoever perſon holdeth the place it is meet he ſhould
have the honour due to the place whether he deſerve it or not. But the Inward
honour pitcheth immediately upon the Perſon,and but reflecteth upon the Place:
and that Honour will never be had without deſert. What the Apoſtle ſaid of
the Miniſtry, is, in fome ſenſe alſo true of the Migiſtracy: they that labour
faithfully in either, are worthy of double Honour. Labour, or labour not;there
1 Tim g. 17. is a ſingle honour due to them: and
yet not ſo much to them, as to their Places
and Gallings; but yet to them too for the places ſake: and we are unjuſt if we
with-hold it from them, though they ſhould be moſt unworthy of it. But the
double Honour, that inward Honour of the heart to accompany the outward, will
not be had, wherethere is not worth and induſtry in fome tolerable meaſure to
deſerve it. The knee-worſhip, and the cap-worſhip, and the lip-worſhip, they
may have, that are in worſhipful places and callings, though they do little good
in them: but the Heart-worſhip they ſhall never have, unleſs they be rea-
dy to do Juſtice, and to ſhew Mercy, and be diligent and faithful in their
Callings.
27. Another fruit and effect of this duty where it is honeſtly performed,are
the hearty prayers and bleſſings of the poor : as on the contrary,their bitter curſes
and imprecations, where it is ſlighted or neglected. We need not look ſo far to
find thetruth hereof aſſerted in both the branches :we have a Text forit in this
Prov.24.25926. very Chapter, Prov. 24. He that faith unto the wicked, Thou art righteous, him
Shall the people curſe, nations ſhall abhor him. But to them that rebuke him ſhall be
delight, and a good bleſſing Mall come upon them. Every Man fhall kiſs his lips that
giveth a right anſwer. As he that with-holdeth corn in the time of dearth, having
his Garners full
, pulleth upon himſelf deſervedly the curſes of the poor: but they
will pour out bleſſings abundantly upon the head of him, that, in compaflion to
them, will let them have it for their mony; (Prov. 11.) So he that by his place
having
1
*
1
The Firſt Sermon.
615
5
yea .
1
having power and means to fuccour thoſe that are diſtreſſed, and to free them
from wrongs
, and oppreſſions, will ſeaſonably put forth himſelf and his power
to do them right; ſhall have many a bleſſing from their mouths, and many a
good wiſh from their hearts : but many more * bitter curſes both from the mouth -20 de ore
and heart (by how much men are more ſenſible of diſcourteſies than of benefits, vas os autós
and readier to curſe than to bleſs ) if they find themſelves neglected. And the in, xidmvéde
sidh, Ti net
bleſſings and curlings of the poor are things not to be wholly diſregard-
ταουνται πίν-
ed. Indeed, the curſe cauſeſs ſhall not come : neither is the Magiſtrate to regard tus Begtoi cia-
the curſes of bad people ſo far, as either to be deterred thereby from puniſhing
Homer. Od. 4
them according to their deſert, or to think he ſhall fare ever the worſe (doing -26.2.
but his duty) for ſuch curſes. ' For ſuch words are but wind ; and, as Solomon
faith elſewhere, He that obferveth the wind, shall not for ; fo he that regardeth Eccl. 11.4.
the Speeches of vain perſons, ſhall never do his duty as he oughtto do. In ſuch
caſes, that of David muſt be their meditation and comfort, Though they curſe, Pfal. 106.28.
yet bleſs thou. And as there is little terrour in the cauſeſs curſes ; ſo there is as
little comfort in the cauſeſs bleffings of vain evil Men. But yet where there is
cauſe given, although he cannot be excuſed from ſin that curſeth ( for we ought Rom. 12. 14.
to bleſs and to pray for, not to curſe, even thoſe that wrong us, and perſecute
us :) yet ve homini withal, woe to the Man from whom the provocation
cometh. Such curſes, as they proceed from the bitterneſs of the ſoul of the
grieved perſon in the mean time: ſo they will be in the end bitterneſs, to the
ſoul of him that gave cauſe of grievance. And if there were not on the other
fide ſome comfort in the deſerved bleſſings of the poor; it had been no wiſdom
for Job to comfort himſelf with it : as we ſee he did in the day of his great di- Job. 29. 13.
ſtreſs, The bleffing of him that was ready to periſh came upon me, and I cauſed the
widomos heart to ſing for joy, Job. 29,
28. But ſay theſe poor ones ſhould be ſo charitable (as very ſeldom they be)
as not to curſe 'us, when we have deſpiſed them; or lo unthankful (as feldon
they are otherwiſe) as not to bleſs us when we have relieved them: yet the
Lord, who hath given every Marra charge concerning his brother, and com-
mitted the diſtreſſes of the poor to our care and truſt, will take diſtrict know-
ledge how we deal with them, and impartially recompenſe usthereafter. Doth
not be conſider? And shall not be render to every Man according to his works. The
laſt words of the Text. If therefore you have done your duty faithfully, let it
never diſcourage you that unrighteous and unthankful Men forget it. They do
but their kind: the comfort is, that'yet God will both remember it, and re-
quite it. God is not unrighteous to forget your work and labour of love, faith the Heb. 3. 10i
Apoſtle, Heb.5. He will remember it, you ſee. And then faith Ďavid, Pfal.
41.
Bleſſed is he that conſidereth the poor and needy: the Lord ſhall deliver him in the
time of trouble. He will requite it too. He that for God's fake helpeth his poor
brother to right that ſuffereth wrong, he doth therein at once, firſt, an act of
mercy, becauſe it is done in the behalf of a diſtreſſed Man; and an act, fecondly,
of Juſtice, becaufe it is done in a righteous caufe ; and thirdly, (being done
for
the Lord's fake) an act of Religion allo (Pure Religion and undefiled before God
even the father is this to viſit the fatherleſs and widow in their afflictions. Jam. I.) Jam. I. 27.
And is it poſſible that God, who delighteth in the exerciſe of every one of
them fingly, ſhould ſuffer an a&t to paſs unrewarded, wherein there is a happy
concurrence of three ſuch excellent vertues together, as are Juſtice, Mercy, and
Religion ? The Prophet Jeremy, to reprove Jehoiachin's tyranny and oppreſſion,
upbraideth him with
his good father Jofiak's care and conſcience to do juffice,
and to ſhew mercy, after this manner : Did not the father eat and drink, and do
Jer. 22.15,16.,
judgment and juſtice, and then it was well with him ? He judged the cauſe of the
poor and needy, then it was well with him : was not this to know me, faith the
Lord. But now on the contrary, He shall have judment without mercy, that
Jam. 2. 134
themeth
1
Pſal.
41. I.
+
1
1
+
1
th
616
Prov.24,10--12.
Ad Magiſtratum.
1
)
us.
1
1
1
Prov.21.13. Seweth no mercy, He that ſtoppeth his ears againſt the cry, of the poor, be ſhall alſo
cry himſelf, but ſhall not be heard, &c. Many other like paſſages there are in the
Scriptures to the ſame effect.
29. Nay moreover, the general negle&t of this duty pulleth down the wrath
of God, not only upon thoſe particular perſons that neglect it, but alſo upon
the whole nation where it is in ſuch general fort neglected. O houſe of David,
Jer.2 1.12. thus fuith the Lord, execute judgment in the morning, and deliver him that is
Spoiled out of the hand of the oppreſſor : left my fury go out like fire, and burn that
none can quench it, becauſe of the evil of your doings, Jer. 21. Brethren, we of
this nation have cauſe to look to it in time; againſt'whom the Lord háth of late
manifeſted his juſt wrath (though tempered, as we muſt all confeſs,with much
clemency ; ) yea, and his hand is ſtreched out againſt us ſtill in the heavy plagues
both of dearth and death. Though the Land be full of all manner of ſins and
lewdneſs, and ſo the Lord might have a controverſie with us for any of them:
yet I am verily perſuaded, there are no other kinds of fins, that have over-
ſpread the face of the whole Land with ſuch an univerſal contagion (as it
were of a Leproſy ) as the ſins of Riot and Oppreſſion have done. Which
two fins are, not only the provoking cauſes (as any kind of fins may be) in
règard of the juſtice of God; but alſo the ſenſible inſtrumental cauſes
in the eye of reaſon and experience, of much penury and mortulity among
30. Surely then, as to quench the fire, we uſe to withdraw the fewel; fo to
turn away the heavy wrath of God from us, we ſhould all put to our helping:
hands, each in his place and calling, but eſpecially the Miniſter and the Ma-
giſtrate, the one to cry down, the other to beat down, as all fins in general, ſo
eſpecially theſe of Riot and Opprefron. Never think it will be well with us, or
that it will be much better with us than now it is, or that it will not be rather
every day much worſe with us than it is ; never look that diſorders in the
Church, diſtempers in the State, diſtractions in our judgments, diſeaſes in our
bodies, ſhould be remedied or removed, and not rather more and more en-
creaſed: if we liold on as we do, in pampering every Man bis own Fleſhi, and de-
Spiſing every Man his poor brother. So long as we think no pleaſures too much
for our ſelves, no preſſures too heavy for our brethren ; ſtretch our ſelves along
and at eaſe upon our Couches, eat of the fat, and drink of the ſweet, without
any touch of compaſſion in our bowels for the affli&tions of others, we can ex-
ped no other, but that the rod of God ſhould abide upon us, either in dearths of
peſtilences; orifthey be removed (for God loveth ſometimes to ſhift his rods )
in greater and heavier judgments in ſome other kind.
31. But as to the particular of Oppreſſion (for that of Riot and Intemperance,
being beſide the Text, I ſhall no farther preſs:) my humble requeſt to thoſe
that are in place of authority, and all others that have any office or attendance
about the Courts, is this ; For the love of God, and of your ſelves, and your Coun-
try, be not ſo indulgent to your own appetites and affections, either of Eaſe,as
to reject the complaints; or of Partiality, as to deſpiſe the perſons; or of filthy.
Lucre, as to betray the cauſe of the fatherleſs and friendleſs. Suffer not, when
his cauſe is good, a ſimple Man to be circumvented by the wilineſs; or a mearl
Man to be overpowred by the greatneſs, of a crafty or mighty Adverſary. Favour
Exod.232.
not a known Sycophantznor open your lips to ſpeak in a cauſe to pervert judgment,
or to procure favour for a miſchievous perſon. Turn not judgment into worm-
I.29.21.
wood, by making him that meant no hurt, an offender for a word. Wrangle not
in the behalf of a contentious perſon, to the prejudice of thoſe that deſire to live
quiet in the land.Deviſe not dilatory ſhifts to tug men on along in a tedious courſe
of Law to their great charge and vexation; but ripen their cauſes with all ſea-
ſonable expedition for a ſpeedy hearing. In a word, do what lieth in your power
Amos 7. 4.
6.
A
Amos 5.7.
1
-
1
1
The Firſt Sermon.
617
yea, it may be
1
to the utmoſt, for the curbing of Sycophants and Oppreffors, and the protecting,
of the peaceable and innocent: uſe the Sword that God (by his Deputy) hath
put into your hands, for the puniſhment of evil doers, and for the praiſe and
Rom.13.4,81
ſafety of thoſe that do well. So Thall the hearts of every good Man be enlarged 1 Pet.2.16.
towards you, and their tongues to honour you, and to bleſs you, and to pray for
you. Then ſhall God pour out his bleſſings abundantly upon you and yours :
upon
others too, upon the whole Land, by your means, and for
your ſakes. The Lord by his Prophet, more than once, hath given us ſome
comfortable aſſurance of ſuch bleſſed effe&ts to follow upon ſuch premiſſes
. The
words are worthy to be taken notice of: If thou throughly execute judgment be- Jer.7.somago
tween a man and his neighbour; if thou oppreſs not the ſtranger, the fatherleſ, and
the widow,and ſhed not innocent blood in this place ; Then will I cauſe you to dpell
in this place for ever and ever, Jer. 7. And in Jer. 22. Execute ye judgment and Jer.22. 3.-5.
righteouſneſs
, and deliver the ſpoiled out of the hand of the oppreſſor : and do no
wrong, do no violence to the ſtranger, the fatherleſs, nor the widon, neither {lsed
innocent blood in this place. For if ye do this thing indeed, then ſhall there enter
in by the gates of this houſe
, Kings ſitting upon the throne, &c. But if ye will
not hear theſe words, I ſwear by my ſelf, ſaith the Lord, &c.
32. Concerning which,and other-like paſſages frequent in the holy Prophets,
I ſee what may be readily oppoſed. True it is, will ſome ſay, where theſe
things are conſtantly and generally performed, a national Judgment may thereby
be removed, or a Bleſſing procured. But what are two or three of us, if we
ſhould ſet our ſelves to it with all our ſtrength, able to do towards the turning
away
of God's Judgments, if there be otherwiſe a general negle&t of the Duty in
the Land ? There is ſomething of truth, I confeſs, in this Obje&tion ; for doubt
leſs thoſe paſſages in the Prophets, aim at a general reformation. But yet conſider,
firſt, we have to deal with a wonderful, gracious and merciful God, how to an. Joel 2.13.
ger, and of great kindneſs, and ſuch a one as will eaſily be induced to repent him
of the evil. And who can tell, but he may return, and repent, and leave a bleſſing
behind him;where but two or three in a whole Nation do inconſcience of their
duty, and in compaſſion of the State) ſet themſelves unfeignedly to do juſtice,
and to love mercy, and to walk humbly with their God, though the generality
ſhould be corrupt? Eſpecially ſince we have in the ſecond place ſuch excellent
precedents of the riches of his Grace and Goodneſs in this kind, upon record :
that we might not be without hope, if we do our part, tho we were left even
alone. God was ready to have ſpared the five Cities of old, Gen. 18. if there Gen.18.32.
had been in them to be found but twice ſo many righteous Men. But he did
actually ſpare Iſrael, by inſtantly calling in a great plague, which he had a little
before ſent among them for their fin, upon one ſingle act of Juſtice, done by one
fingle Man. Phineas, moved with an holy zeal, did but ſtand up and execute Pfal. 196.3.
judgment upon two ſhameleſs offenders, and the plague was ſtayed, Pfal. 106.
Add hereunto that moſt gracious Proclamation publiſhed, Fer. 5. and you can-
not want encouragement to do every Man his own part, whatſoever the reſt do:
Run to and fro through the ſtreets of Jeruſalem, and ſee now and know, and ſeek Jer.5.1.
in the broad places thereof, if you can find a Man, if there be any that executeth
Judgment, that ſeeketh the Truth, and I will pardon it
. Or ſay, thirdly
, that the
fins of a Nation ſhould be grown to that ripeneſs, that the few righteous that
are in it,could not any longer adjourn the Judgment, (for as there is a time of
· Mercy, wherein the righteouſneſs of one, or a few, may reprieve a whole Na-
'tion from deſtruction; ſo when the appointed time of their fatal ſtroke is
Ezek.14.149
come, the Noah, Job, and Daniel should be in the midst of it, they could
prevail no farther than the delivery of their own ſouls;) yet even there thoſe
that have been faithful ſhall have this benefit, that they ſhall be able to ſay with
comfort (either in the one ſenſe or in the other) Liberavi animam meam. Ezek.3.19.
K kkk
That
.
20.
C
s,
1
618
Ad Magiſtratum.
Prov.24.10--12.
Zacli. 3.2.
1
1
1
A
That is, They ſhall either be preſerved from being overwhelined in the com-
Jer. 39.18. 'mon deſtruction, having their life given them for a prey, and as a brand
450 so ſmatched out of the fire; as Noah eſcaped when all the World was drowned,
and Lot from the deflagration of Sodom : or if God ſuffer them to be involved
in the publick calamities, have this comfort to ſuſtain their Souls withal, that
they were not wanting to do their part toward the preventing thereof. But
howſoever, why ſhould any Man, fourthly
, to ſhift off his duty, unſeaſonably
obtrude
upon
us a new piece of Metaphyſicks, which our Philoſophers bitherto
never owned, in abſtracting the general reformation from the particularg? For
what is the general other than the particulars together? And if ever there be a
general reformation wrought, the particulars muſt make it up. Do not thou
then vainly talk of Caſtles in the air, and of I know not what general reforma-
tion: but if thou truly deſireſt ſuch a thing, put to thy hand, and lay the firſt
Stone in thine own particular; and ſee what thy example can do. If other par-
ticulars move with thee, and ſo a general reformation follow in ſome good me-
diocrity; thou haſt whereof to rejoice, that thou hadſt thy part (a leading
part.) in ſo good a work. But if others will not come on end chearfully, lo
as the work do not riſe to any perfection ; thou haſt yet wherewithal to com-
fort thee, that the fault was not thine.
33. Thus have you heard fundry reaſons and inducements to ſtir you up to the
chéarful performance of the duty contained in the Text, of doing juſtice, and
ſhewing mercy in delivering the oppreſſed. Some in reſpect of God; who hath
given us,firſt, his expreſs command, to which our obedience; and, ſecondly, his
own bleſſed example, to which our conformity is expected. Some in reſpect of
our felves : becauſe, first, whatſoever power we have for the preſent,it was given
us for this end, that we might therewithal be helpful to others; and we know not,
ſecondly, in what need we may ſtand hereafter of like help from others. Some in
reſpect of our poor diſtreſſed brethren, who deſerve our pity and beſt furthe-
rance:conſidering, firſt, the grievouſneſs of their preffures; ſecondly, the pauci-
ty of their friends ; but eſpecially, and, thirdly, the equity and righteouſneſs
of their cauſe, when they are in danger to be ſpoiled by the cruelty, potency,
and iniquity of their Adverſaries. Some in reſpect of the duty it ſelf; the
fruits and effects whereof ordinarily are, first, honour and renown in the
World ; ſecondly
, the bleſſings and prayers of the poor ; thirdly, the bleſſing of
God upon us and ours; fourthly, the continuance of God's Mercies unto, and
the reverſing of God's Judgments from the Land.
34. In the opening of which reaſons, I have purpoſely preſſed the duty all
along ſomewhat the more largely, that I might not trouble you
with
ther application at the cloſe, and therefore I hope it will not be expected. I pre-
would rather expect, if we had time for it, that I ſhould proceed to
examine the uſual excuſes and pretenſions that are made in this caſe, when the
duty hath been neglected : which Solomon hath comprehended in thoſe few
words in verſe 12. Behold, we knew it not; and withal referred them over, for
the trial of what validity they are, to the judgment of every Man's own heart,
as the deputy-Judg under God; but (becauſe that may be faulty and partial)
in ſubordination to a higher tribunal, even that of God himſelf, from whoſe fen-
tence there lieth no farther appeal. This I aimed at in the choice of the Text,
as well as the preſſing of the duty. But having enlarged my ſelf already upon
the former point, beyond my firſt intention, I may not proceed any farther at
this time; nor will it be much needful I ſhould, if what hath been already de-
livered be well laid to heart. Which God of his Mercy vouchſafe, &c.
any far-
t
ſume you
"
1
AD
1
1
I
6-19
1
1
1
AD
$
1
t
MAGISTRATUM.
The Second Sermon
1
1
At the Aſizes at Lincoln, in the Tear 1630. at the
Requeſt of Sir WILLIAM THOROLD Knight,
then High-Sheriff of that County.
1
}
1
Prov. 24. 10,---126
10. If thou faint in ihe dảy of adverſity, thy ſtrength
is small
.
11. If thou forbear to deliver them that are drawn unto
death, and thoſe that are ready to be" ſlain :
12. If thou ſayeſt, Behold, we know it not : doth not be
that pondereth the heart, conſider it ? and be that
keepeth thy ſoul, doth not be know it? and fall not
be render to every man according to his works ?
1
W
3
1.
E want.Charity ; but abound with Self-love. Our
defect in that, appeareth by our backwardneſs to
perform our duties to our brethren: and our exceſs
in this, by our readineſs to frame excuſes for our
Jelves. Solomon,intending in that particular where-
at the Text aimeth, to meet with us in both theſe
corruptions, frameth his ſpeech in ſuch fort, as may ſerve beſt both to ſet on
the Duty, and to take off the Excuſes. And ſo the words conliſt of two
main
parts: The fuppofal of d Duty, which all Men ought to perform, in the
10 and 11 Verſes; and the removal of thoſe Excuſes, which moſt Men pre-
tend for non-performance, in the 12th Verſe. Our Duty, is to ſtand by our
diſtreſſed Brethren in the day of their adverſity, and to do our beſt endea-
vour, by all lawful ways, to protect them from oppreſſions and wrongs, and
to reſcue them out of the hands of thoſe that go about either by might or
Kkkk 2
cunning
1
:
620
Ad Magiſtratum.
1
t
1
cunning to take from them either their lives or livelihoods. [If thou fuint in the
day of adverſity, thy ſtrength is ſmall : If, thou forbear to deliver thoſe that are
drawn to death, and those that are ready to be fain:] From which words I have
heretofore (upon occaſion of the like meeting as this is) ſpoken of the Duty
in this placeThewing the neceſſity, and enforcing the performance of it, from
fundry
, impoftant conſiderations both in reſpect of God, and of our Selves, and
of our poor brethren, and of the Thing it ſelf, *in the bleſſed effects thereof:
which I ſhall not trouble my ſelf or you to repeat.
2. Taking that therefore now for granted, which was then proved ; to wit,
that it is our bounden duty to do as bath been ſaid, but our great fin if it be
neglected : I ſhall at this time (by. God's aſſiſtance, and with your patience)
proceed as the Text leadeth-me; to conſider of the Excuſes
, in the remaining
words, verf.12.[If thon Sayeſt
, Behold we knew it not ; doth not be that pondereth
the heart,conſider it? And he that keepeth thy ſoul, doth not he know it? And Shall
not he reward every Man according to his works?]. For the better underſtand-
ing, and wore fruitful applying of which words, we are to enquire of two
things; firſt, what the Excuſes are, which Solomon here pointeth at: and then
of what value and ſufficiency they are.
3. Many Excuſes Men haye, to put by this and every other duty: whereof
fome are apparently frivolous, and carry their confutation with them. Solo
.
mon ſtriketh at the faireſt: whereof three (the moſt principal, and the moſt
uſual of all) he ſeems to have comprehended in theſe few words ; 1. [Behold,
me knew it not.] As thus. Either firſt we knew it not ; that is, we never heard
of their matters; they never made their grievances known to us. Or, ſecondly,
we knew it not; that is, we had no clear evidence to give us full aſſurance that
their cauſe was right and good. Or, thirdly, we knew. it not; that is, tho to
our apprehenſion they had wrong done them, yet as the caſe ſtood with them,
faw not by what ways we could poſſibly relieve them; we knew not how
to help it.
. Theſe are the main Excuſes: which of what value they are,is our next Ex-
quiry. Wherein Solomon's manner of rejecting them will be our beſt guide
Who neither abſolutely condemneth them, becauſe they may be ſometimes juſt :
nor yet promiſcuouſly alloweth of them, becauſe they are many times pretended
without cauſe; but referreth themover for their more particular and due trial,
to a double judicature : that is to ſay, to the judgment of every man's heart and
conſcience firſt
, as a deputy Judg under God: and if that fail in giving fen-
tence, (as being ſubjeđ to ſo many errors, and ſomuch partiality, like enough
it may) then to the judgment of God himſelf, as the ſupreme unerring and im-
partial Judg, from whole Sentence there lieth no appeal. Which judgment of
God is in the Text amplified by three ſeveral degrees, or as it were ſteps of his
proceeding therein: grounded upon ſo many divine attributes or properties ;
and each fitted to other in ſo many ſeveral Propoſitions. Yet thoſe not delivered
Categorically and poſitively: but (to add the greater ſtrength and Emphaſis
to them) put into the form of Negative Interrogations or Queſtions. “Doth
not be conſider ? Doth not he knowo ? And, ſhall not be render ? That is, moſt
certainly and without all peradventure, he doth conſider, and he doth know,
and he will render.
5. The firſt ſtep of God's judicial proceedings, is for Inquiſition ; and that
grounded upon hisWiſdom : 1. [Doth not he that pondereth the heart,conſider its]
As if he had ſaid, The Lord is a God of admirable Wiſdom, by whom are weighed
not only the actions, but alſo the ſpirits of Men, and their
very hearts pondered :
neither is there any thing, that may eſcape his Enquiry. Truſt not therefore to
vain excuſes; for certainly thy heart ſhall be throughly fifted, and thy pretenſions
narrowly looked into when he taketh the matter into his conſideration. Doth not
we
A
Prov. 16.2.
21.2.
be
.
A
620
The Second Sermon.
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4
.
he that pondereth the heart, conſider it? The next ſtep is for Deprehenſion, or
Convi&lion : and that grounded upon his knowledg or Omniſcience, (And be
that keepet h thy Soul, doth not he know it? ] As if he had ſaid, Thou mayeſt by
colourable pretences delude Men, who are ſtrangers to thy ſoul : and cannot
diſcern the thoughts and intents of the heart. But there is no diffembling before
him, unto whoſe eyes all things are naked and open, nor is there any creature that Heb.4.12,13? ,
is not manifeſt in his fight. He that made thy ſoul at the firſt, and hath ever ſince
kept it,and ſtill keepeth it, obſerving every motion and inclinatinon of it, he per-
fectly knopeth all that is in it: and if there be any hidden guile in any ſecret
corner of it, tho obſcured from Man's ſearch by never ſo many windings and
labyrinths, yet he will undoubtedly find it out. He that keepeth thy ſoul, doth
not be know it? 3. The laſt ſtep is for Retribution, and that grounded upon
his juſtice ; [And ſhall not be render to every Man according to his Works? ] As
if he had ſaid, If mortal Man was to decide the Matter, thou mighteſt have
ſome hope, that time, and other means that might be uſed, might frame him
to thine own bent ; either to connive at a grofs fault,or to admit of a ſlender
excuſe. But God is a moſt righteous Judg, not to be wrought upon by any
artifice to do iniquity, or to accept the perſons of Men. According therefore as
thy works are, ſo without all queſtion ſhall thy doom be. Shall not the Judg of Gen.18.25
all the World do right? And; ſhall not be render to every Man according to his
Works?
6. Thus you ſee the Text opened, and therewithal opened a large field of
matter, if we ſhould beat out every particular. But that we may keep within
ſome reaſonable bounds, and within the time, we will hold us to theſe three
principal.points or concluſions. Firſt, That the ſeveral excuſes before mentioned;
as ſuppoſed to be pointed at in the Text, may be ſometimes pleaded juſtly and
reaſonably; and in ſuch caſe are to be admitted and allowed. Secondly, That they
may be alſo all of them, and are (God knoweth) too often pretended, where
there is no just cauſe for it. Thirdly
, That where they are caufesty pretended,
tho they may blear the eyes of Men,yet will they be of little avail in the light
of God. Of each of theſe in the order as I have now propoſed them: and
firſt of the firſt, [If thou ſayeſt, Behold, we know it not.]
7: Queſtionleſs, if that Allegation could never be juſt, Solomon would whol-
ly and abſolutely have rejected it. Which ſince he hath not done, but referred
it to, judgment: we may conclude, there are times and caſes, wherein it will be
allowed as a good and sufficient plea, if it ſhall be ſaid, Behold, we knew it not.
We eſteem it the Fool's Buckler (and it is no better, as it is many times uſed)
to ſay, Non putâram. Yet may a right honeſt and wife Man, without the least
blemiſh to his reputation, be ſometimes driven to take up the very fame buck-
ler, and to uſe his own juſt defence. When he is charged with it as his crime,that
his brother hath been oppreſſed; and he hath not delivered him: be he a private
Manor
be he a publick. Miniſter of Juſtice,it will ſufficiently acquit him both in
the Judgment of God, and of his own heart, and of all reaſonable Men, if he
can ſay bonâ fide, as it is in the Text, Behold, I knew it not. The truth whereof
I ſhall endeavour to make appear to you in each of the three forementioned re-
ſpects
. Firſt, Men may want due information for matter of Fa&t: or, ſecondly,
Their judgments may be in ſuſperice for point of right: or, Thirdly, Where they
perfedly comprehend both the whole buſineſs
, and the equity of it, there may
lie fuch rubs in the way, as all the power and skill they have, will not be able to
avoid ; ſo that tho the cauſe be good, they cannot tell for their lives which
way to do good in it. In any of which caſes, may they not well ſay, Behold, we
knew it not
8. Firſt, They may want information for matter of FacF.Not to ſpeak of things
farther off, which therefore leſs concern us : of thoſe things that are done
amongſt
1
}
.
1
622
2
Prov.24. 10--1 2.
Ad Magiſtratum .
us,
1
palam erat im-
pudica : id
1
amongſt them that live under us or near us, how many paſſages are there, that
never come to our knowledg? Much talk
there is indeed in all our meetings,
and much bold cenſuring of the actions of thoſe that are above, us, at every ta-
ble: Yet much of this we take up but upon truſt, and the credit of flying re-
ports, which are ever full of uncertainty, and not feldom of malice : and ſo we
run deſcant upon a falſe ground. But as for the affairs of them that are below
whereon eſpecially the Duty of the Text is to be exerciſed, other than what we
chance to hear of obiter, and by imperfe&t or partial relations, very little there-
of is brought to our ears by way of juſt complaint, or according to pure truth.
And of all Men, the greateſt are ſure evermore to know the least. It is one of
the unhappineſſes of Princes and Magistratesgand all that are in high place, that
whereas all their ſpeeches and actions are upon the publick Stage, expoſed to
the view and cenſure of the very meaneſt; as a Beacon on the top of a hill,open
to every eye, and bleak to every windz themſelves, on the contrary, can have
very little true information of thofe abuſes and diſorders in their Inferiors, which it
properly belongeth to them both to puniſh and reform. If in private Families
,
* L. Syllæ Me- which being of a narrow compaſs, are therefore eafily looked into, * the
tella conjux, Maſters commonly be the laſt that ſhall hear of what is amifs therein, (+ Deo
decus ille domus ſciet ultimus :) how much more then is it improbable in a great
Athenis cantu- Townſhip, in a fpacious County, in a vaſt Kingdom, but that manifold mujances
batur, em Syl- and injuries ſhould eſcape the knowledg of the moſt vigilant and conſcionable
Hier. I.cont. Governors ? When both Court, and City, and the whole Empire rang of wan-
Jovin. ton Livia's impudent laſciviouſneſs, and Meſſalina's audacious courtings of
+ Juven.ſat.io.
Silius : the Emperors themfelves, Auguſtus Father to the one, and Claudius Huf-
band to the other heard nothing of either,till the news was ſtale every where
elſe. Principes omnia facilius, quam ſua cognofcunt
, faith the Hiſtorian concerning
| Juvenal. ubi the one: and the Satyriſt concerning the other, H Dum res Nota urbi & populo
fupra.
contigat Cæfaris aures. And no doubt but many pious and gracious Princes,
many grave and ſevere Magiſirates, are better perſuaded of the faithfulneſs of
thoſe Officers they employ under them,and of the honeſty of thoſe Servants they
keep about them, than poſſibly they may deſerve ; becauſe they hear no com-
plaints of them to the contrary: whereas, if they had ſufficient information,
or but ſeaſonable intimation, what oppreſſions and exadtions many times
are either done by them, or at leaſt commonly ſuſpected and rumoured
among
the people to have been done by them; we cannot with charity think, but
that they would ſoon make fome diligent enquiry into their dealings, and
either diſplace them, or otherwiſe duly chaſtiſe them, if they ſhould be found
faulty.
9. Now of this Ignorance in Governors and great ones, of the wrongs done
to poor Men, there may be rendred ſundry particular reaſons which yet all refer
to two heads. For poor Men many times when they have a good mind to com-
plain, want à fit opportunity: and many times again having the opportunity, they
have no great mind fo to do. For the firſt, they that do wrong, commonly are
Men of power on the ſide of their Oppreſſors there was power, Ecclef.4.) and
Jam. 2.6.
Men of eſtate (do not the rich Men oppress you? Jam. 2.) Now Men of power
and eſtate, by reaſon of their greatnefs, are fitteſt to converſe with great
ones, and Men of place : ſo that theſe hear little but what they hear from
thoſé ; becauſe they have little communication (at leaſtwiſe 'not in any
free and familiar manner) with any but ſuch as they are.
And I ween
ſuch Men have not ſo little diſcretion, as to tell tales againſt themſelves.
Whereas meaner Men cannot have the like opportunities, neither can be ad-
mitted into the preſence of thoſe that are in authority at their own plea-
ſures, to preſent their grievances to them: neither indeed is it altogether fit
they ſhould. For if mean Men ſhould have the like free acceſs to the higher
Powers,
!
Eech. 4. I.
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The Second Sermon.
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.
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Powers, that great Ones have: it would create ſuch moleftation to the Magi-
ſtrate, and breed ſuch infolency in the Peaſant, ás could not be ſuffered. The
Magiſtrate would ſoon grow weary of his life5 when he ſhould be quite over-
whelmed with multitudes of unmannerly and importunate ſuitors, and that
many times for very trifles, not worth the ſpeaking of. And the People would,
grow inſolent with it beyond meaſure. For the meaner ones are (to their power)
nothing leſs unjuſt-than the greater ones are but much more clamorous than
they; and not to be facisfied with any reaſon, if they might be heard when they
would end ſuffered to ſpeak as long as they would. Which ſeemeth to me
to be one ſpecial reaſon, why there are in well-ordered Common-wealths, ſet
Courts and Circuits appointed for the adminiſtration of Juſtice : That ſo, nei-
ther on the one ſide the Magiſtrate be overcumbred, as he muſt needs be, if all
fuiters might have free acceſs at all times ; nor yet on the other fide
poor
Men that ſuſtain wrong, ſhould be left without remedy, as they muſt needs be
if it were not at ſome times or other free for them to make their juſt com-
plaints.
10. But then you would think at ſuch times as theſe, wherein it is free for
any Man that will to ſignify and to proſecute hisgrievances, either by open plea
in the Court, or by private petition to the Judg ; that every Man that is oppres-
ſed ſhould make his caſe known: ſo as no Magiſtrate could pretend want of in-
formation. But yet it is not fo;. for many times (which is the other reaſon)
they that are wronged, though they have liberty to complain, are yet held off
from ſo doing, upon other conſiderations. 1. Either they diſtruſt themſelves,
being but ſimple Men, unskilled in the quillets of the Law; ſuch as neither are
able to tell their own tale handſomely, nor have any Friend whom they may truſt
to do it heartily for them. And therefore as good fit ſtill, think they, as ſtir in
a buſineſs, and mar it in the handling.": 2. Or perhaps ſome of their neigh-
bours have told them, what themſelves have learned by dear experience, that
the Laro is both coſtly and hazardous. There are ſo many devices to adjourn a
hearing, when all things are ready, prepared and ripe for it; to fetch about a
buſineſs again,when a Man'would think he had brought it to an end; to weary
out a weak adverſary with torturing delays, eſpecially if *
poor Man
tend with a rich, or a plain-dealing Man with a crafty Companion ; (not to men τυχών ανής
tion thoſe fouler Corruptions, ſuborned Witneſſes, packt Juries, and other-
πράσιντας. .'
like Enormities) that they think it better to be quiet, and to bear their pref- Eurip.in Oreft.
ſures and griefs as well as they can, than to enter into a tedious courſe. of Law,
whereof the charge is certain, (certain I mean to be great, tho how great it
will be,is uncertain enough) but the iſſue altogether uncertain. 3. Or, it may
be, they dare not complain, for fear of incurring the farther diſpleaſure of their
potent or ſubtile Adverſaries : who perhaps, if further provoked by meeting
with oppoſition from them, might fit cloſer upon their skirts than formerly, and
dothem a ſhrewderturn for it anotherday. And therefore if they look for
any
favour from them hereafter, (and from ſome perſons it muſt be looked upon as
ta favour, by thoſe that are not big enough to wreſtle with them, that they frmgloriantu
do them no farther harm) they muſt reſolve to fit down with the preſent loſs, vitam"dedile
,
fuffer all, and ſay nothing. Out of thoſe and many other-like Gonfiderations, quibus non ade-
(more than I can think of, or if I could, than the time would ſuffer me to merunt: Cicer.
preſent before you) the grieved party often forbeareth to complain. And
then the Magiſtrate being not made acquainted with the buſineſs, may juſtly
ſay, Behold, we knew it not.
11. And as he may beignorant in matter of fact, for want.of due information ;
ſo may he, ſecondly, be doubtful in point of right, for want of clear and full evi-
dence. Whereof alſo there may be divers reaſons ; and among the reſt theſe
which I ſhall now propoſe. Firſt, The great diverſity, yea, ſometimes flat
repugnancy
1
à
Man con-
* * Actvov eu-
προς χgικώς
1
Act. s.
1
1
pro Milon.
.
.
624
· Prov.24.10--12.
Ad Magiſtratum.
t
1
1
+
repugnancy and contrariety, that is between the informations on the one ſide, and
on the other. For Men are extreamly partial, and will not tell their own tales
with ſuch ſincerity and indifferency as they ought, but as much in favour of them-
felves, and to the prejudice of their Adverſaries, as they can deviſe to do with
any
ſhew of Probability. Weuſe to ſay,One tale is good, till another be told: And the
Proverb is true, in that ſenſe wherein it was firſt meant, and is commonly un-
derſtood. Solomon hath a Proverb much to the ſame purpoſe, [He that is firſt in
his own tale, ſeemeth righteous : but then his neighbour cometh and ſearcherh bim
Prot.18.17. out, Prov.18 ] The meaning is plain, One tale is good ; that is, whether it be
fo or not, it ſeemeth fo at the firſt hearing. But if we will ſpeak of things, not
after the appearance, but according to truth, and pronounce of them as they are,
and not as they ſeem; may we not much rather invert the Proverb, and ſay,
One tale cannot be good, till the other be told? that is, whether it be good or not:
the Judg may not give credit to either, till he hath heard both. Nay, may we
not many times farther ſay, when both tales are told that neither is good? Be-
'cauſe there is moſt-what in every Man's tale a mixture of ſome falſhoods with
ſome truths : whereby it may ſo happen ſometimes, that he which hath in
truth the more equity on his fidez, by the mingling in ſome eaſily diſcoverable
"falſhoods, in telling his tale, may render bis cauſe the more ſuſpicious to him that
heareth it, to think the whole tale naught; and he that hath indeed, and upon
• the whole matter, the worſt cauſe, may yet, by the weaving in ſome evident
truths, or pregnant probabilities, in the telling of his tale, gain ſuch credit
with him that heareth it, that he will be very inclinable to believe the whole
'tale to be good. Or howſoever, they may be both fo equally falſe, or at leaſt
both ſo equally doubtful ; as no one that heareth them,can well tell whether of
r King. 3. 16, both to give credit to. It was ſo in the famous caſe of the two inmate Harlots,
Gr.
whereof King Solomon had the hearing ; The living Child is mine, the dead one
thine, faith the one: No, faith the other, The dead Child, is thine, and the living
mine. Here were preſumptions on both ſides, (for why ſhould any Woman
challenge another Woman's Child?) but proofs on neither ; (for being there
were none in the houſe but they two, neither of them could produce any wit-
neſſes.) The caſe hung thus even; no more evidence on the one ſide than on
the other; no leſ confidence on the one ſide than on the other. Solomon indeed,
by that wiſdom wherewith God had endowed him in a tranſcendent meaſure,
found out a means whereby to turn the ſcales, to unty that hard knot, and to
diſcover the hidden truth. But what could a Judg, or a Jury, of no more than
ordinary wiſdom, then have been able to have ſaid or done in ſuch a caſe,
but even to have left it as they found it? And truly, for any thing I know,
Ignorance muſt have been their beſt excuſe.
12. And as firſt in the Information, ſo there may be a defect, ſecondly, in the
Proofs. He that hath the better cauſe in veritate rei, may yet fail in his proofs, and
not be able to make it judicially appear that he hath the better cauſe. "In which
caſe the old Axiom holdeth, Idem eſt non effe & non apparere : it is all
it is all one, in
* Quod probari « foro externo, (and as to the determination * of a Judg upon the Bench,
non poteft, mihi « who is to pronounce ſecundum allegata & probata ;) for a Man not to have a
Bern. de Præ-"right,and not to be able to makeit appear in a legal way, and by ſuch evidence
as is requiſite in a judicial proceeding, that he hath ſuch a right. Or he
ſpenſ.
niay
be out-ſworn by the depoſitions of the witneſſes produced on the behalf of the
adverſe part; tho (it may be) utterly falſe, yet dire& and punctual againſt
him,and lo, ſtrong enough howſoever to caſt him in his Suit. For what Judg;
but the great Judg of Heaven and Earth, can certainly and infallibly know,
when two or three Menſwear directly to a point, and agree in one, whether yet
they ſwear a falfhood or no? Or, what ſhould induce a mortal Judg not to be-
lieve them? eſpecially if withal he ſee the proofs on the other ſide to fall ſhort?
And
+
cepc. & dir-
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625
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I
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And if in ſuch a caſe following the evidence in the fimplicity of his heart, che
gave away an konſt Mans right from him to a knave: he is not to be charged
with it as a perverter of juſtice, but hath his Apology here ready fitted for him in
the Text, Behold, we knew it not.
13. Add hereunto, in the third place, the great advantage or diſadvantage
that
may be given to a tanſe in the pleading, by the artificial inſinuations of a
powerful Orator. That ſame flaxanimis Pitho,and Suada medulla,as ſome of the
old Heathens termed it, that winning and perſuaſive faculty which dwelleth in
the tongues of ſome men ; whereby they are able not only to work ſtrongly
upon the affe&tions of Men, but to arreſt their judgments alſo, and to encline
them whether way they pleaſe, is an excellent endowment of nature, or rather
(to ſpeak more properly ) an excellent gift of God. Which whoſoever hath
received, is by ſo much the more bound to be truly thankful to him that gave
it, and to do him the beſt ſervice he can with it, by how much he is enabled
thereby to gain more glory to God, and to do more good to human Society than.
moſt of his brethren are. And the good bleſſing of God be upon the heads of
all thoſe, be they few or many, that uſe their eloquence arighi ; and employ
their Talent in thatkind for the advancement of juſtice, the quelling of opreſſi-
on, the repreſſing and diſcountenancing of infolency, and the encouraging and
protecting of innocency. But what ſhall I ſay then of thoſe, be they many or
few, that abuſe the gracefulneſs of their elocution (good ſpeakers, but to ill pur-
poſes) to enchant the ears of an eafie Magiſtrate with the charms of a fiuent
tongue ; or to caſt a miſt before the eyes of a weak Jury, as Juglers may ſport
with Country people, to make white ſeem black, or black ſeem white; fo ſet-
ting a fair varniſh upon a rotten poſt, and a ſmooth gloſs upon a courſe cloth:
as Protagoras ſometimes boaſted that he could make a bad cauſe good, when he
liſted. By which means judgmeni is perverted, the hands of violence and rob-
bery ſtrengthned, the edge of the ſword of juſtice abated, great offenders acquit-
ted, gracious and verfuous Men moleſted and injured. I know not what fitter
reward to wiſh them for their pernicious eloquence, as their beſt deſerved Fee,
than to remit them over or what David hath aſſigned them in Pfal
. 120. What Pfal.120.
reward ſhall be given, or done unto thee, O thou falſe tongue ? Even mighty and
Sharp arrows, with hot burning coals. I might add to thoſe, how that Tome-
times by the ſubtilty and cunning of a Ny Commiſſioner;ſometimes by the wilful
miſpriſion of a corrupt, or the flip of a negligent, or the overſight of an igno-
· rant Clerk; and by ſundry other means (which in regard of their number and
my inexperience, I am not able to recite) it may come to paſs, that the light of
Truth may be fo clouded, and the beams thereof intercepted from the eyes of
the moſt circumſpect. Magiſtrate, that he cannot at all times clearly diſcern the
Equity of thoſe Gaufesthat are brought before him. In all which caſes, the only
Apology that is left him, is ſtill the ſame as before ; even this, Behold, we knew
it not.
14. But when he perfectly underſtandeth the whole buſineſs, and ſecth the
Equity of it, ſo as he cannot plead Ignorance of either : there may yet be third-
ly, place for his juſt excuſe, if he have not ſufficient means wherewith to relieve
and to right his wronged brother. A meer private Man, that is not in place of
authority, may bemoan his poor brother in the day of his adverſity, and give
him his beſt advice (to the meaſure of his underſtanding) what to do: but
can otherwiſe do very little towards the delivering of him from the miſchief
that is intended him. Unleſs perhaps by mediating for him, as well as he can
with that little power or intereſt he hath either with the Adverſary, or with
the Magiſtrate , that they would be good to him. And that is ordinarily the
utmoſt that ſuch a perſon can do for his poor friend : for he may not endeavour
beyond the warrant of his calling, and the ſphere of his power. Nay, he cannot
L111
do
1
1
1
A
1
1
1
626
Prov.24. 10--12.
Ad Magiſtratum.
t
* Sedulitas
illum, quem
ftulte diligit,
urget. Hor 2.
Epiſt.i.
do even that, with any great confidence of ſucceſs, unleſs he have ſome ſpecial
intereſt either in the Magiſtrate, or Adverſary: eſpecially if the Adverſary be
either a faithleſs, or a fickle, or a captious, or a wilful Man, (as few of thoſe that
moleſt others wrongfully,but fall under ſome part of this Character : ) yea, he
may rather in that caſe fear, left poſſibly by his intervention he ſhould but
pro-
voke the Adverſary the more, and then he ſhould by his * officiouſneſs do his
friend more harm than good.
15. Not to ſpeak of infinite other impediments,and diſcouragements that may
fruſtrate the good deſires and endeavours of a meer private man concerning this
duty : let us conſider how it is with more publick perſons ; for they are the Men,
upon whom eſpecially I am now to preſs this duty. Such perſons. I mean, as
either are indued with publick authority by virtue of their Gallings, being ſeated
in the place of Magiſtracy and Government : or elſe in regard of the eminency of
their condition in the places where they live, have ſome power among their te-
nants and neighbours, to ſway ſomething with them. Even theſe allo; both the
one fort and the other,many may times be deſtitute of requiſite means and abi.
lities, to vindicate thoſe, whom they ſee and know to be wrongfully oppreſſed,
out of the hands of their Oppreſſors. Whereof there are; beſides divers other,
theſe apparent Reaſons.
16. Firſt, the Laws of Men cannot foreſee all the miſchiefs that may be done
in a Land: nor can they prevent allthofe they do foreſee. Wherein is obſerva-
ble a ſingular preheminence of the holy Law of God, above all humane Laws in ;
the World. The Law of the Lord is perfe&, Pfal. 19. abſolutely perfect, to meet
with all finful aberrations whatſoever. But the beſt Lamos, that ever were devi-
ſed by the witeof Man, were imperfect; neither could provide againſt all emer-
gent abuſes and inconveniences. I have ſeen an end of all perfection, faith David
Pfal. 119.96.
Quam angufta again, Pfal. 119. but thy Commandment is exceeding broad. The Laws of Men
innocentia eft, are but narrow things in compariſon, and muſt of neceſſity leave out more than
aumerem quan they can take in : God's Commandment only is broad enough to take in all. For
to latius officio- inſtance, I ſhall name you but one or twoof ten thouſand. Theunconſcionable
yum patet, racking of Rents; the ſelling of Cattel to poor huſbandmen, that have not
gula ? Sen.2. their mony ready to buy in the Markets, upon a jears day for almoſt double
the price; the underbuying of Commodities far below the worth, for diſburſing
a little mony before-hand to ſupply the prefent neceſſity of ſuch an one as
might very ill afford ſuch a peny-worth, and the like; which are all very grie-
vous oppreſſions in themſelves, and by the Magiſtrate known ſo to be. Yet what
can' he do to helpit, ſo long as the Laws have provided no remedy there againſt?
1 Thef. 4. 6. True it is, the Law of God reacheth them all: and therefore if any Man
go
be-
yond or defraud his brother in any matter,or in any manner, he muſt not think to
eſcape unpuniſhed, becauſe the Laws of the State, under which he liveth, take
no conulance of any ſuch matter. God, who governeth
according to kis own
Law, but not according to man's Law, will undoubtedly be the avenger of all
ſuch : But the Magiſtrate, who is to govern according to the eſtabliſhed Laws of
his Country,muſt not ſtretch bimſelf beyond his Rule;but leave thoſe evils that
Pſal. 94. I.
are without the reach of his authority,to the juſt vengeance of him to whom
all vengeance belongeth.
17. Secondly, Mens Laws are ſubject (beſides that imperfe&tion ) to another
great impotency, in this ; That they cannot effectually provide againſt thoſe ge-
neral inconveniences, for the preventing whereof they are eſpecially deviſed:
without leaving a poſſibility for particular miſchiefs to fall
, and that right heavi-
* Quis eſt iſte,
ou le procesos ly,ſometimes upon, and much to the prejudice of ſome honeſt well-deferving
tur omnibus le- Men. Now where a good fubję, that meaneth nothing but well, is thus un-
gibus,innocen- happily fallen under the heavy preſſure of the Lapp(* and that may be any
bodies cafe ) a juft and compaſſionate Magiſtrate may be heartily ſorry for him,
and
1
de ira. 27.
0
1
1
tem? Sen. 2.
de ira, 27.
1
1
624
The Second Sermon.
and if it lie in his power to procure for him from an higher power ſome mitiga-
tion of the Law, he will do his beſt to effe& it. But for the moſt part, eſpecial-
where things are proſecuted eagerly and with malice againſt the poor
Man
he cannot deviſe any means that may be effectualto deliver him,without danger
of bringing both himſelf into trouble,and the Laws into contempt
, and of open-
ing a wide gap to the exerciſing of an arbitrary power by the Judge( than which
there is ſcarce imaginable any evil of more miſchievous conſequence in a Coma
monwealth) and to any other
mighty inconveniencies.
18. There is yet a third vanity, whereunto ( the Law of God only. excepted)
all other Laws are ſubject; That when they are made with as much adviſed des
libertation, and drawn up into a form of words with as much fulneſs, perfpicui-
ty, and caution, as the wiſdom of the beſt heads could poſſibly contrive, yet
the nimble wit of Man, within the compaſs of a few months or years, will find
out ſome hole or other to creep out at; ſome flight evaſion, whereby to flacken
the finetos, and to elude the force and intention of the ſame. By which means
many times crafty companions are ſet without the danger, and honeſt well-
meaning Men put beſide the benefit of thoſe Laws, which were really intended
for the curbing of the one ſort, and protecting of the other; and the Magiſtrate
cannot do withal.
19.
Theſe thrée reaſons are taken from the quality of the Laws: I add but a
fourth, taken from the condition of the Times. A good Magiſtrate may havethe
hap to fall into ſuch evil Times ; that if he ſhould attempt to do that ſervice to
the publick, bý partaking with righteous, and oppoſing againſt unrighteous Men
and canſes, with that fredom that would well become him to do, if the times
were better, he ſhould not only be ſure to loſe his labour, but be in danger allo
to loſe his place, by ſtriving againſt the current to no purpoſe. Now in ſuch
times, if he do not always lend his help to thoſe that are hardly dealt withal,
in that meafure which perhaps they expect; his inability to do them good may
be a reaſonable excuſe for him.
But is not this to teach the Magiſtrate to tempo-
rize ? or may be ſlug in his office, or deſert his bounden dutý, for fear of Bug-
bears or by pretending there is a Lyon in the way? Nothing leſs
. God forbid Prov.26.12.
any Man that occupieth the place of the Lords Meſſenger ſhould utter a fylla.
ble of encouragement to any Magiſtratè, to make himſelf a ſlave to the Times ;
either by rnrining with a multitude to do any evil action for the winning of their Exod.23.a.
favour, or by forbearing (out of a baſe fear and a faint heart ) to do any good,
whereunto his power and opportunity will ſerve him.
20. But the thing I ſay is this: It is a point of Chriſtian wiſdom for a Mugi-
ftrate,or any other Mán, if the Lord caſt him upon evil times; to yield to the
fway of the times fo far (provided ever that it be done without fin) as not
wilfully to deprive himſelf of the power and opportunities of doing the good he
can, by Ariving unſeaſonably to do more good than he can. “The reaſon where-
“of is grounded upon that well known Maxim, ſo generally allowed of by all
“ Divines ; That affirmative precepts (ſuch as this of delivering the oppreſſed,
« is) do not oblige ad ſemper, at all times, and in all places, and with all cir-
« cumſtances, as negative precepts do. But for exerciſing the offices of ſuch
"Caffirmative) precepts, there muſt be a due conſideration had of the end,
" and of all requiſite Circumſtances, to be laid together one againſt another in
the ballance of prudence : and according to the exigence thereof, the duty is
de for that time to be either performed or omitted. Solomon telleth us, Eccleſ. 3. Eccl. 3.1.
e that there is a time for every thing; and that every thing is beautiful in its Time:
implying withal, that taken out of the right time, nothing is beautiful
. He
faith there alfo, that there is a time to keep ſilence, and a time to speak. And ſurely
the evil time is the proper time for keeping filence. Therefore the prudent shall
keep ſilence in that time, for it is an evil time.
LUL 2
21. Now
5
II.
1
-7.
Amos g. 12
*
6-
1
.
}
1
!
A
1
Eccl. 4. 1.
22.
& 5. 8.
Prov.17.26. Princes for Equity, and to cry out upon them as Men that make no conſcience
628
Ad Magiſtratum. Prov.24. 10--12.
à1. Now ſeeing that by fo many ſeveral ways, as theſe which I have already
mentioned, moſt of which do frequently happen (beſides infinite more which
may happen, according to the infinite variety of particular occurrents ) Magi-
ſtrates and others may be excuſed for not helping thoſe to right that ſuffer
wrong: it ſhould make us all very watchful over our ſpeeches,and Iparing in our
cerfures, ( wherein yet for the moſt part we take to our ſelves a marvellous Li-
berty, a great deal more than becometh us) concerning the actions and dealings,
of our Governours. It is no wonder to hear light-headed people, and ſuch as
can look but a little way into the affairs of the world, clamourous : as shallorbeſt
brooks run with the greateft noiſe, and the emptieſt veſſels give the laudeft found.
Nor is'it a new thing, to ſee ſuch men, as by their own uticonſcionable deal-
ings Help to make the times as bad as they are, to ſet their inouths wide open ini
bitter invectives againſt their betters, and to be evermore declaiming againſt
the iniquites of the times. But it grieveth my very foul, when I ſee Men;other-
wife diſcreet, and ſuch as are in ſome reputation for vertue and godlinſs, fome-
times to forget themſelves ſo much as they do, and to be ſo far tranſported
beyond the bounds of ſobriety and duty, as to ſpeak their pleaſure of thoſe that
are in place either of Supreme, or of high (though ſubordinate ) authority : asif
all were naught ; 'every Man lopked only after his own eaſe,or his own gain,or
his own advancement ; but none regarded to amend anything amiſs, or took to
heart the wrongs and ſufferings of poor Men.
“ To ſee the manifold oppreſſions that are done under the Sun even in the
6 beſt times, ( Solomon's Reign was a time bleſſed with peace and plenty; yet did
he complain of the oppreſſions of the poor in his days, but for all that large
“ mieaſure both of power and wiſdom wherewith God had endowed him, he
“could not remedy all) will ſtir up in every Man that hath any holy warmth
“ in him, a juſt indignation there againſt. But commonly (ſuch is our Selfils-
ç neſs) we are moſt fiery, when the miſchief lighteth upon over ſelves, or upon
* thoſe that ſtand in ſome near relation to us. Therefore I cannot in charity but
impute the exceſſes of ſuch Men, not to their zeal of juſtice, and indignation
« againſt thoſe that either pervert it, or but negle& it ; but, heightned through
" the violence of the perturbation, to the diſtemper of Fury. Which maketh
me now and then to think of thoſe words of Solomon : which perhaps have ano-
Ecclef.7.7. ther meaning, yet are very fitly applied this way, in Eccleſ. 7. Surely oppreſſion
maketh a wife Man mad. For as a Man, who whilſt he was maſter of his reaſon
was quiet and companiable, fallen afterwards ráging mad, raileth, and ſtriketh,
and flingeth ſtones about him, ſparing none that cometh within his reach, be he
never ſo good : little otherwiſe doth a wiſe-Man miſbehave himſelf (in his lan-
guage) towards his betters, when he is but a little, as it were out of his right
wits through the diſtemper of fome violent perturbation of mind, (by a miſ-
nomer) called zeal.
23. It would be ſome bridle both to our tongues and paſſions, ſeriouſly to
conſider ; that it becometh not the ſervant of God to ſpeak evil of Governments,
or Goverours openly, though ſome things ſhould be much amiſs in the Land,
and little done in order to the amending thereof: for that is a kind of blafphe-
my; for fo the Apoſtles word is. Openly did I ſay? I did ſo,becauſe too often
Men do fo: But the truth is, the ſervant of God is not allowed by his Maſter
to speak evil of dignities ; no not in his private chamber ; more yet; not ſo
much as in his private thoughts. Much leſs, to proclaim the infirmities of his
Governours to the wide world, for fear Cham's curſe ſhould light upon him:
over which he ought rather with bleſſed Sem and Japhet to całt the mantle of
Gen,9.22,&c. Charity, to hide their nakedneſs from the eyes of Scorners. Leaſt of all to ſmite
I
1
5
1
2 Pet.2.10.
Eccl.10.2006
2
of the diſcharge of their duty in that their high calling, ſo long as they are
careful
L
1
1
1
3
629.
The Second Sermon.
}
I.
riii
:.11.10
}
d!!!
*
careful in the generality to promote the execution of juſtice within their territo
ries : only for ſuffering thoſe evils, which they cảnnot ſo eaſily remedy as we
can obſerve ; and for not doing that good, which is not altogether in their power
to do. So long as Godis pleaſed to ſuffer noiſom corruptions to remain in the
hearts of the beſt, and ſtrong lúlts to reign in the hearts of the “moſt ; (which
will be ſo long as the world läſteth:) it cannot be but oftentimes offences will
come, diſorders and abuſes will grow, right will be overborn by might, the
plain-dealing will become a prey to the crafty, wrongs and indignities will be of
fered; which the wiſeft and greateſt and godlieft Magiſtrates ſhall never be able
wholly either to prevent, or
remedy.
34. Let it fuftice thee
for the polelling thine "own ſoul in patience, tò kņow:
that all.fball de righted one day. God will fèt all ſtreight at the laſt : but that
day is not yet. It is thy duty, in the mean time; to pity thy Superiòurs, rather
" than to eñvy them, that have ſo much work, to do, and yet are expoſed to
cenſure and obloquy, as if they did nothing becauſe they do not that which
“ never yet any mortal Man clould do, in fupprefling all opreſſions. It isthy duty,
whatſoever actions of theirs may be capable of a juſt excuſe, or of a fair inter-
pretation, to allow it them: and for what cannot be excuſed, to mourn for them. 1 Sám. 15.35.
in fecret, but not to make a noiſe'about them openly ; when neither thy calling
will warrant'thee, northe hope of any good effect to follow upon it can encoi-
rage thee ſo to do. If they ſay, Behold, noe knero it not: whether they ſay it tru-
ly or untruly, what is that to thee? The judgment of that, I find in my Text re-
ferred ro God, and to their own hearts, but nowhere to thee. Thou muſt take it
for a good excuſe however, and'reſt content therewithal.
25. Secondly
. It may be fome'comfort to the ſoul of every godly Man and Ma-
giſtrate; amidſt all the oppreſſions and diſorders that are done or ſuffered in the
Land without redreſs; if his heart can tell him that he hath not bin willingly
acceffary thereunto,but that he can truly ſay,Behold, we knew it not that God will
admit that his juſt excaſe
. God is ņot (and happy it is for us that he is not ſo
hard ini his righteous judgments, as we are too often in our raſh cenſures. He
looketh not to reap where he hath not fown :' nor will he demand an account
of a talent where hone was disburſed, 'nor require'of any Man'above the pro-
portion of that power wherewith he hath entruſted him; and of thoſe means
and opportunities which he hath vouchſafed him. If there be but a willing mind,
and a faithful endeavour, according to power, and as occaſions ſerve, to do his
duty' chearfully in this, or any other kind ; the Lord will graciouſly accept it,
according to that a Man hath, and not according to that he hath not. Thrice
bleſſed therefore is that Magiſtrate, or other Man whoever he be, that hath
con
nfidered the poor and needy with a compaſſionate heart, and * bent himſelf Pfal.41.1.
with all his ſtrength to deliver them out of their oppreſſions and tronbles ; al-bet in forum;
though he hath not been able to accompliſh it to the full of his deſires'; for commodare altra
he hall reap the reward of that which is done; and that which is not done
ri vocem, alte-
ri operam : etfi
ſhall never be laid to his charge
. Only,that he do not flatter himſelf with a fàlle nihil profutu-***
comfort : let him be well aſſured firſt, that his Excuſe will hold water and that ram, tamen.com.au
his heart condemn him not as a liar, when he ſaith, Behold, we kneto it not.For this Sen.de trana,
Excuſe though ſometimes juſt, as we have now heard at large ; yėt many times quil. coli.
is pretended without cauſe : which is our next point,now to be conſidered with
more brevity.
26. If to pretend an excuſe were ſufficient to diſcharge a Man from a fault :
in.
among ſo many offences as are in the world, we ſhould have much ado to find
an offender. Thoſe Men'that are almoſt ever behind with their work are yetſel-
dom to ſeek for an excuſe. The diſeaſe is Epidemical; À mày ſay, Oecumenical
too. We have it by kind, derived in a' perpetual line of ſucceſſion from the
loins of our firft Parents. As Adam and Eve were not without their excuſe
(The
:
}
!
1
Ad Magiſtratum Prov.24,10--127
630
A
1
1
-3.
Gen.4.9.
may
:
29. For the approving his heart therefore in this buſineſs, before him that
.
Gen.3.12. (The woman gave me ; and, The Serpent beguiled me) ſo neither was bloody
Cain, their firſt-born, without his, ( Am. I my brothers keeper?) Nor diſobedi-
1 Sanu 25.1g. ent Saul without his,' (The people took of the chief things to ſacrifice to the
1 Sam.as.it. LørdNor chutliſh Nabal without bis, c Shall I take my proviſion, killed for
my Shearers, and give it to Men 1 know not whexce they be?) Nor (that I
{pare the particulars,and take a world of them together) will the whole crew
of curſed Reprobates be without their excuſe too, even then when the last fen-
Mar.25.44.
tence is ready to be pronounced upon them, (Lord, we never. Sam thee hun-
sty, or thirſty, &c.) From Adam the firſt finner, who was then preſently turned
out of Paradiſe
, unto the laſt damned wretches, who ſhall be then preſently
turned into hell : no finful Man bythath at ſome time or other bewrayed the bea-
ven of his natural hypocriſie, by excuſing his tranſgreſſions. Such a proneneſs
there is in all the Sons of Adam, Ad excuſandum excufationes in peccatis : that it
may be ſaid of all mankind, what is written of the gueſts that were bidden to the
Luk.14.18. great Şupper, Luke 14. They all began with one conſent to make excuſes.
27. The true Reaſon whereof is, that wretched pride, vain-glory, and hypo-
criſić, (from which we had all peed to pray, Good Lord deliver us ) which
cleayeth ſo faſt and inſeparably to our corrupt natures. Whence it is that many
Men, who paſs ſo little for their conſciences, yet ſtand ſo much upon their crea
dit : As Sant, who uſing no diligence to regain the favour of God, was yet very
1 Sam. 15.30.
ſolicitous, that his honour might be preſerved in the opinion of the people.
Indeed, we are neither careful to do well
, nor willing to hear ill : Loth are we
to leave our fins; and we are as, ļoth to own them. And therefore we throw
cloaks over them, that the outſide may look comely howſoever, and the diſho
Joh.15.22. nefty that is underneath may not be ſeen. Our Saviour ſpeaketh of the Phari-
1 Thell.2.5. ſes cloak of hypocrifie ; and St. Paul of a cloak of covetouſneſs
, s, and St. Peter of
* Pletearch. in a cloak of maliciouſneſs. They, write of * Lucullus, that out of his private
wardrobe he furniſhed the Pretor (his friend) for the adorning of a popular
+ Sibi millid-Shew with more than two hundred Cloaks. Horace playeth the Poet, and maketh
quing. effe domi
it up t five thouſand. Every one of us hath the wardrobe of his heart plen-
Horat.1.ep.6. țifully furniſhed with theſe cloaks ; even beyond what the Poet could feign of
him: Cloaks of all ſizes, and for all purpoſes, and to fit all occaſions. But
as old Bartimeus caſt away his Cloak to follow Chrift: ſo muſt we, if we will be
Chriſt's Diſciples caſt away from about us all theſe cloaks of vain pretenſions and
excuſes
. But that we ſhall never do to purpole, unleſs we firſt caft out from
within us that pride and ſelf-love, whoſe Liveries thoſe Cloakfare. The better
we (ball learn that firſt great leffon of ſelf-denial, the leſs will we ſeek to exeuſe
our errors with vain pretentigimo
28. But the more apt we are by nature to juſtifie our felves by ask føleG ex-
cuſes:"the greater ought to be the care of every good man (the only uſe I fhall
now make of this point) to examine the truth and the weight of thoſe ex-
cuſes which he pretendeth in his own defence. Whether they have juftæ excu-
* ropa po go fationis inftar, and will bear a good and ſufficient plea :or be bat rather * JBifts,
ruce sol. Eurip. deviſed to ſerve a preſent turn, more for
ontward Shewo, than real ſatisfaction
within. Which is that judicium cordis, the judgment of the heart, whereunto
Solomon, as I told you, referreth over this pretention ( Beholdwe knew it mot ) to
receive its firſt and moſt immediate trial. Doth not ke that pondereth the heard,
conſider it? What the tongue pleadeth, is not a thing ſo confuderable with God,
as how the heart ftandeth affected.
Lucul.
chlamydum.
Mar.1o.go.
1
1
.
knoweth it perfectly, and is able to ponder it exactly : ler every Magiftrate,
and other Officer of juſtice, conſider in the fear of God; Firſt,Whether he hath
been willing (ſo far as his leiſure amidſt the throng .of other bis weighty im-
ployments would permit) to receive the petitions, and with patience to hear
the
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The Second Sermon.
631
1
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1
jue;
7
the complaints of thoſe poor Men, that have fled to him as to a Sanctuary for re-
fuge and ſuccour ? Job profeſſeth himſelf to have been a father to the poor : and Job.29. 16.
he is a very unnatural father, that ſtoppeth his ears againſt the cries of his chil-
dren ; or ſo terrifieth them with his angry countenance, that they dare not ſpeak
to him.Solomon in the twenty ninth of this book,diſtinguifheth a righteous Man
from a wicked by this ; that the righteous .conſidereth the cauſe of the poor, but Prov.29. 7.
the wicked regardeth not to know it. He that rejecteth their complaints or beateth
them off with bug-words, and terrour in his looks, either out of the hardneſs of
his heart, or the love of eaſe, or for whatſoever other reſpect, when he might
have lieſture to give them audience, (if he were ſo minded) and to take notice
of their grievances ; cannot juſtly excuſe himſelf, by pleading, Behold, we knew
it not. But I muſt haſten. Let him conſider, ſecondly, Whether he have kept his
ear, and his affection equally free to both parties, without ſuffering himſelf to
be poſſeſſed with prejudices againſt, or to be carried away with favourable incli-
nations towards, the one ſide more than the other. He is too little a judge that is
too much either a friend, or an enemy. Thirdly, Whether he hath uſed all re-
quiſite diligence, patience, and wiſdom in the examination of thoſe cauſes that
have been brought before him, for the better finding out of the truth, ( as Job Job. 29. 19.
ſearched out the cauſe which he knew not ) without ſhouffling over buſineſs in poſt-
haſte; not caring which
way
cauſes
go,
ſo he can but diſpatch them out of the
way quickly,and rid his hands of them. Fourthly, Whether he hath indeed en-
deavoured to his power to repreſs or diſcountenance thoſe that do ill offices in
any kind, tending to the perverting of juſtice : as namely, Thoſe that lay traps
for honeſt Men,to fetch themirto trouble without deſert ; Thoſe that jow dif-
cord among neighbours, and ſtir up ſuits for petty treſpaſſes, and trifles of no va-
Thoſe that abet contentious perſons, by opening their mouths in their be-
half in evil cauſes; Thoſe that deviſe new ſhifts to elude good Laws. Laſtly,
whether he hath gone on ſtoutly in a righteous way, to break the jaw.bones of
the Lyons in their mouths, and to pluck the ſpoil from between their teeth, by
delivering them that were ready to be fain,or deſtinated to utter undoing by their
powerful oppreſſors : without fearing the faces of Men, or fainting in the day of
their brothers adverſity. He that hath done all this in a good mediocrity, ſo far as
his underſtanding upon power would ſerve, tho he have not been able to reme-
dy all the evils, and to do all the good he deſired, may yet ſay, with a good Con-
ſcience, and with comfort, Behold, we knew it not : and his excufë will be taken,
in the judgment both of his own heart , and of God who knoweth his heart;
whatſoever other Men think of him, or howſoever they cenſure him. But if
he have failed in all, or any the premiſſes ; though he may blear the eyes of
Men with colourable pretences, he cannot ſo ſecure his own conſcience ; much
leſs eſcape the judgment of God, before whoſe eyes cauſeleſs excuſes are of no
avail. Which is the laſt of the three points propoſed : whereunto I now pro-
ceed.
30. The judgment of a Man's own heart,is of greater regard, in utramque par-
tem, than the cenſures of all the Men in the world beſides. Better the world
ſhould condemn us, if our own hearts acquit us, than that our hearts ſhould
condemn and all the world acquit us. This is our rejoycing, the teſtimony of our 2 Cor.1.12.
Conſcience, faith St. Paul
. The approbation of Men may give ſome acceſſion to the
rejoycing, (the other being firſt ſuppoſed ) but the main of it lieth in the te-
stimony of the Conſcience
. This is the biggeſt Tribunal under Heaven : but not
abſolutely the higheſt : there is one in Heaven above it. St. Paul, who thought
ic ſafe for him to appeal bither, from the unjuſt cenſures of Men; yet durft not
think it ſafe for him to reſt here, but appealeth from it to a higher Court, and to
the judgment of the great God, 1 Cor.4. It was a very ſmall thing with him to
judged of man's judgment. So long as he knew nothing by himſelfſo long as his own
heart
1
1
.
us,
Cor.4.3.
-4.
632
Ad Magiſtratum.
Prov.24.10-12.
?
1
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2
1
Stian's
1
1
heart condemned him not, be pafled not much for the cenſures of Men. Yet durft
not juſtifie himſelf upon the acquittal of his own heart. He knew there was much,
blindneſs and deceitfulneſs in the heart of every ſinful Man: and it were no wif-
dom to truſt to that that might fail. He would up therefore to a higher and an
unerring Judge; that neither would deceive, nor could be deceived: and that
was the Lord. I judge not mine own ſelf, ſaith he, but be that judgeth me is the
Lord. Even ſo here; Solomon remitteth us over, for the trial of our pretended
excuſes, from our months to our hearts; and from oịr hearts unto God. If thou
ſayeſt, Behold,we knew it not : doth not be that pondereth the heart,conſider it? &c.
As if he had ſaid, No matter for the words : look to thy heart. If thou pre-
tendeſt one thing without,and thy conſcience tell thee another thing within: thou
art &ŪTOXATANQit'& , caft and condemned by the ſentence of thinè own heart. But if
thy heart condemn thee not; the more indeed is thy comfort, and the ſtronger
thy hope ; yet be not too confident upon it. There is an aby ſus,& depth in thy
heart which thou canſt not fathom with all the line thou haſt. Thou haſt not a
juſt ballance, wherein to weigh and to ponder thy own heart. That muſt be left
therefore wholly to the Lord, who alone can do it perfectly, and to whoſe judg-
ment alone every man ſhall finally ſtand or fall; and if he deſerve to fall, all his
vain excuſes ſhall not be able to hold him up.
31. Which of how little avail they are in his fight, let us fee in fome few
Gen.3.24. examples. What gained Adam by his thin fig-leaves, and thinner Apology?
St. Bernard thinketh his latter ſin in excuſing, was in ſome reſpects rather greater
than his firſt fin in eating. I dare not ſay ſo: yet queſtionleſs that excuſe of his
added a new guilt to the former, and aggravated his fault, to the farther
pro-
yoking of God's diſpleaſure. All he could do or Jay, could neither hide his na-
Gen.4.12. kedneſs,or hold him in Paradiſe. And was not Cain condemned to be a perpetual
- Sam. 15.26. runagate, for all his excuſe? And Saul caſt both out of Gods favour and the
Luk 14.24.
Kingdom, for all his? And ſo of all the reſt. The unworthy gueſts, as they all
made excuſes together for company, ſo were they all excluded from the great
ſupper together for company. And the damned Reprobates at the laſt day ſhall
not with all their Allegations procure either any ſtay of judgment before fen-
Mat.25.46. tence be pronounced, or the leaſt mitigation thereof after.
32. If it were with Almighty God, as it is with Men, we might conceive
ſome hope, or poſſibility at leaſt
, that a meer pretended excuſe might be of fome
uſe to us.
1. Poſſibly, he might take it as ie is,and never ſearch farther into it:
2. Or he may ſearch into it, and not find out the vanity and ſlightneſs of it:
3. Or he might find it out, and yet let it go unpuniſhed. Butthe Text here afſu-
reth us, that it is quite otherwiſe with him, in each of theſe reſpects. 1. The
Lord will both ſearch it out: for doth not be that pondereth the heart,conſider it?
And find it out:2. for he that keepeth thy ſoul, doth not he know it? And puniſh
it : 3. for ſhall not be render to every Man according to his works? Each of which
interrogations virtually contain a ſeveral reaſon of the point: to let us ſee
how impoſſible it is that canſeleſs Excuſes ſhould do us any good before the
judgment feat of God.
33. Firſt, They will not avail us becauſe they cannot eſcape his ſearch. Doth
not be that pondereth the heart,conſider it ? Men are credulous and inconſiderate
both ways : eaſily induced by a credible accuſation, to condemn the innocent 3
and as eaſily by a credible Apology to accquit an offender.But the righteous Lord
evermore taketh the matterinto his due conſideration,and pondereth every thing
diligently, (for in fuch-like Phraſes the Scriptures,fitted to our capacities, ſpeak
of him :) before he proceed to give ſentence. If the cry of the ſins of Sodoma
be grievous, and call importunately upon him for' vengeance : yet before he will
powr it down upon them in fire and brimſtone, he will pari ſe upon it (as it were
a little firſt; he will go down and ſee if their doings be altogether according to that
сту, ,
1
Gen. 18.21.
jo,
633
The Third Sermon.
1
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.
Prov.16.2.
1
1
pray, and if not, that he may know it
. Neither will he give Belfazzar's Kingdom Dan.5.29,28.
from Kimi to the Medes and Perſians, before he have weighed him in the ballance,
and found him too light." And as he will not take an accuſation to the condemn-
ing, ſo neither will he take an excuſe to the acquitting of any Perſon, without
Sifting it well firſt and ſearching into'the truth of it. În which ſearch he is moſt
exá&t and punctual
. For he entereth into the reins and kidneys,and pierceth even
to the dividing funder of the joints and marrow ; and prieth into the moſt ſecret Heb.4.12.
idwards, and that with a moſt curious eye, till he difcern the moſt cloſe and
hidderſ thoughts and intents of the heart. And to make ſure work, that nothing
may eſcape his ſearch,by lurking unſpied in ſome remote corneror dark cranny
of the heart, he taketh * a light with him ; he † ſearcheth it with candles, * Quantaſcina:
as the Prophet ſpeaketh. To õhit thofę other metaphorical but ſignificant ex- tuis luperfruxe-
preſſions, here and there ſcattered in the holy Scriptures, to this purpoſe : ris
, Deus Lauren
this very phraſe uſed in the Text of pondering the heart, and that other like it
pænit.c.6.
in Prov. 16. of weighing the ſpirits, if there were no other, would ſufficiently + Zeph.1.12.
fhew forth the exačtneſs of his proceedings in this trial. It is taken from the cu-
tiofity that-Men uſe in weighing Gold, or precious quinteſſences for medicine. It
imporreth, that if in any thing we pretend a ſcruple, or but ſo much as the leaſt
grain be wanting of the due weight it ſhould have; it will not paſs current with
bim, but ſhall be turned upon us again, both to our ſhame and loſs.
34. Secondly. Vain excufes will not help us becauſe the vanity of them cannot
{cape his knowledg. (He that keepeth.thy ſoul, doth not be know it?]' Men are
eaſily deluded with falſe shews, becauſe they cannot always ſpy the falſeneſs and
emptineſs of them : as children are eaſily made believe that a piece of Braſs is
Gold,when they ſee it gliſter. And the reaſon is evident, becauſe Men have no-
thing to judg by but the outward appearance;
and that can let them in but a very I Sam. 16.17.;
little
way
into the heart. So that what the Preacher faith, Eccl. 8. in reſpect of
other things, boldeth no leſs in reſpect of the fincerity of Mens hearts, and
likewiſe of their speeches and allegations ; Tho a Man labour to ſeek it out, yea, Eccl.8.17.
further, tho a wiſé Man think to know it, yet he ſhall not be able to find it. Only
the Lord, in whoſe hands, and before whoſe eyes our hearts and all our ways
are, he that keepeth our ſouls, as it is here, (Servat and obſervat too, the word
may import either), he Spieth out all our paths, and obſerveth all our haltings. 733
We deceive ourſelves, if we think to mock him, or to hide any thing out of his
ſight. Shall not God ſearch it out ? ſaith David, Pfal. 44. for he knoweth the very Pfal.44.21.)
ſecrets of the heart. Men may ſearch for a thing, and be never the nearer,becauſe
they cannot ſearch it out: As Laban tumbled over all Jacob's ſtuff
, ſearching for Gen.31.34.
his Ídols
, but found them not. But where God ſearcheth, he doth it effe&ually,
Shall not God ſearch it out?
35. Thirdly. Vain excuſes will not help us, becauſe they cannot exempt us
from puniſhment and the juſt vengeance of God; for ſhall not be render to every
Man according to his works? Men are ſometimes ſwayed with partial affe&tions, to
connive at ſuch things as they might redreſs, if they were ſo diſpoſed; and are
content to take any ſorry excuſe for a ſufficient anſwer, when it is ſo thin and
tranſparent, that they cannot chuſe but fee quite through it; eſpecially if it be
tendred by ſuch perſons as they deſire to ſhew ſome reſpect unto. But with the
Lord, there is no reſpect of perſons. He hateth fin with a perfect hatred, and
ps-
niſbeth it wherefoever he findeth it, with ſevere chaſtiſements in his own dea-
reſt ſervants and children; but with fiery vengeance and færy poured out upon his
Adverſaries. Where he enjoineth a duty, he looketh for obedience ; and there-
fore where the duty is unperformed, the diſobedience is ſure to be puniſhed, let
the offender pretend and alledge never ſo largely to excuſe it.Quid verba audi-
am, fatta cum videam? It is the work he looketh at in all his retributions : and
where the work is not done, vain words will not ward off the blows that are to be
M m mm
inflicted
wewe
3
634
Ad Magiftratum .
Prov.24.10,--12.
3
1
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1
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inflicted for the neglect ; nor any whit leſſen them, either in their number or
weight, Will they not rather provoke the Lord in his juſt indignation, to lay on
both more and heavier ſtrokes ? For where a Duty is ill neglected, and the neg-
lect ill excuſed, the Offender deſerveth to be doubly puniſhed ; once for the
omiſſion of the Duty, and once more for the vanity of the Excuſe
.
36. Let me beſeech you therefore (dearly beloved brethren) for the love of
God,and your own ſafety,to deal clearly and impartially betwixt God and your
own Souls in this Affair, without ſhuffling or dawbing; and to make ſtraight
Heb.12.13. paths to your feet ; left that which is lame be turned out of the way. Remember
Jonah 2. 8.
that they that trust to lying vanities (and falſe pretences are no better) forſake
their own mercy. And that feigned excuſes are but as a ſtaff of Reed; a very
weak ſtay for a heavy body to truſt to for ſupport: which will not only crack
under the weight, but the ſharp ſplinters thereof will alſo run up into the hand
2 King.18. 21. of him that leaneth upon it. You ſee what God looketh at ; It is the heart that
he pondereth, and the Soul that he obſerveth, and the work that he recompenſeth.
Look therefore that your hearts be true, and your ſouls upright, and your works
perfect : that you may never ſtand in need of ſuch poor and beggarly ſhifts,as
forged pretences are; nor be driven to fly for refuge to that which will nothing
at all profit you in the day of wrath, and of trial. Let your deſires be unfeigned,
and
your
endeavours faithful, to the utmoſt of your power to do Juſtice,and to
ſhew Mercy to your Brethren, and to diſcharge a good Conſcience in the
per-
formance of all thoſe duties that lie upon you by virtue, either of your general
Callings as Chriſtians, or of your particular Vocations, whatever they be, with
all diligence and godly wiſdom that you may be able to ſtand before the Judg-
ment- ſeat of the great God with comfort ; and out of an humble and well-
grounded confidence of his gracious acceptance of your (imperfect, but ſincere)
defires and endeavours in Chriſt
, not fear to put your felves upon the trial
each of you in the words of holy David, Pfal. 139. Try me, O God, and ſeek
the ground of my heart : prove me, and examine my thoughts. Look well if there
bè any way of wickedneſs in me; and lead me in the way everlaſting ; in the way
that leadeth to everlaſting life. Which great Mercy, the Lord of his infinite
goodneſs vouchſafe unto us all
, for his dear Son's Sake, Jeſus Chriſt our bleſſed Sam
viour. To whom, &c.
j
1
PGa!. 139.
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MAGISTRATUM
}
The Third Sermon.
1
1
At the Aſiges at Notingham, in the Year 1634. at
the Requeſt of ROBERT Mellish Eſq; then
High-Sheriff of that County. .
1
1 Sam. 12. 3.
1
Behold, here I am, witneſs againſt me before the Lord,
and before his Anointed : Whoſe Ox have I taken?
or whoſe Aſs have. I taken? or whom bave I defraud-
ed? whom bave I oppreſſed? or of whoſe hand have
I received
any bribe to blind mine eyes therewith ?
And I will reſtore it you
I.
А
}
& 19.
Bold and juſt challenge of an old Judg, made before all
the People, upon his reſignal of the Government into the
hands of a new King. Samuel was the Man. Who, having
continued (whilft Eli lived) in the Service of the Taber.
nacle, as a Levite, and a private Man, was (afier his
death) to undergo a new buſineſs ; in the exerciſe of Pub- 1 Sam.9.6.
lick Judicature. For that phanatical Opinion, which hath poſſeſſed ſome in
theſe later times, That no Eccleſiaſtical Perſon might lawfully exerciſe
any
Secular Power, was in thoſe days unheard of in the World. Eli
, though a
a ‘Priest, was a Judg alſo ; and ſo was Samuel, though a Levite, after
him: And we find not, that, either the People made any queſtion at all,
or that themſelves made any ſcruple at all, of the lawfulneſs of thoſe con-
current Powers. Samuel was now (as it is collected by thoſe that have tra-
velled in the Chronology) aged about five and thirty Years, and ſo in his full
ſtrength, when he was firſt Judg: Which ſo long as it continued in any mea-
ſure, he little reſpected his own eaſe in compariſon of the common Good; but
I Sam.7. 16,
took his * pearly Circuits about the Country, keeping Courts in the moſt t— per loca ad
† convenient places abroad; beſides his conſtant fittings at Rama, where his judicandum op-
portund. Lyra.
M m m m 2
dwelling
4.18,
*
17.,
A
.
636
Ad. Magiſtratum .
1 Sam. I 2.3:
1
1
I Sam.8.1.
-4.
1
1
-5.
ز
dwelling was, for the hearing and determining of Cauſes; to the great eaſe of
all, and content (no.doubt) of the moſt or beft.
2. But by thac he had ſpent about 30 years more in his Countries Service, he
could not but find ſuch decays in his Body, as would call upon him in his now .
* Ætate ew · declining Age, to provide for ſome eaſe under that * great burden of Years and
curis gravatus. Buſineſs. Which that he might ſo do, as that yet the-publick Service Mould
vou zápaso not be neglected; he thought good to joyn his two Sons in commiſſion with
Bapuvoulo. him.' He therefore maketh them Judges in Ifrael, in hope that they would
Joſeph. 1.6.
frame themſelves by his example to judg the people with ſuch-like diligence and
Antiq.3.
uprightneſs as himſelf
had done. But the young Men, as they had far other aims
+ Tivi barrier than the good old Father had, ſo they took quite f other ways than he did.
Sady i mabov- Their care was not to advance Juſtice, but to fill their own Coffers ; which
Tes. Joſeph
, ib. made them foon to turn aſide after lucre, to take bribes,' and to pervert judgment,
This fell out right for the Elders of Iſrael, who now had (by their miſcarriage)
a fair opportunity opened, to move at length for that they had long thirſted af
ter, viz. the change of the Government. They gather themſelves therefore toge-
ther, that the cry might be the fuller ; and to Ramah they come to Samuel
,
with many complaints and alledgments in their mouths. But the ſhort of the
buſineſs was, a King they muſt have, and a King they will have, or they will
not reſt ſatisfied. It troubled Samuel not a little, both to hear of the mil-
demeanour of his fons, of whom he had hoped better; and to ſee the wilfulneſs
of a diſcontented people, bent upon an Innovation. Yet he would conſult with
God before he would give them their anſwer. And then he anſwereth them,
not by peremptorily denying them the thing they ſo much deſired; but by
* -placidė ſa- * earneſily diſuading them from ſo inordinate a deſire. But they perſiſting
inſana voluntate obſtinately in their first reſolution ; by farther direction from the Lord, Samine
detorquet plebē. condeſcendeth to them, and diſmiſſeth them, with a promiſe that it ſhould
Sulpit.lib.i. be done to them as t's y deſired, and a King they ſhould have ere it were
long
3. And within a while he made good his promiſe
. The Lord had deſigned
Saul to be their King, and had fecreily revealed the ſame to Samuel. Who did
alſo,by Goď's appointment, firſt anoint him very privately, no Man:being by, but
they two alone; and after in a full Aſſembly of the people'at Miſpeth, evidenced
him to be the man whom God had choſen, by the determination of a Lot.
Whereupon the moſt part of the people accepted Saul for their King elect; teſti-
fying their acceptance by their joyful acclamations, and by ſending him Preſents.
Yet did not Saul then immediatły enter upon his full Regalities, (whether by
reafon of ſome contradi&tion made to his Election,or for whatſoever other cauſe)
but that Samuel ſtill continued in the Government; till upon occaſion of the
1 Sam.11.1, Ammonites invading the Land, and laying ſiege againſt Jabeſh Gilead, Saul made
fuch proof of his valour by relieving the Town, and deſtroying the enemy, that
no Man had the forehead to oppoſe againſt him any more. Samuel therefore
took the hint of that Victory to eſtabliſh Sanl compleatly in the Kingdom, by
22-24,&c. calling the people to Gilgal, where the Tabernacle then was; where he once
more anointed Saul before the Lord, and in a full Congregation, inveſting him
into the Kingdom with great ſolemnity, Sacrifices of Peace-offerings, and all
manner of rejoycings.
4. Now had the people, according to their deſire, a King; and now was
Samuel
, who had long governed in chief, again become a private Man. Yet was
he ſtill the Lord's Prophet: and by virtue of that Calling, took himſelf bound to
make the people ſenſible of the greatneſs of their fin, in being ſo forward to ask
a King, before they had firſt asked to know the Lord's pleaſure therein. And
this is in a manner the buſineſs of the whole Chapter. Yet before he begin to
fall upon them, he doth wiſely, firſt, to clear himſelf ; and for the purpoſe he
challengeth
d
doc.
1
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The Third Sermon.
637
1
I
0
challengeth all and every of them, if they could accuſe him of any injuſtice, or
corruption in the whole time of his Government, then and there to ſpeak it out,
and they ſhould receive ſatisfaction, or elſe for ever after to hold their tongues ;
in the three' firſt verſes of this Chapter, but eſpecially in this third verſe, [Be-
hold, here I am ; witneſs against me before the Lord, &c.]
5. Io which words are obſervable, both the Matter and Form of Samuel's
Challenge. The Matter of it, (to wit, the thing whereof he would clear him.
ſelf) is let down, first, in general terms : that he had not wrongfully taken to
himſelf that which was anothers, [Whoſe Oxe have I taken? or whose Afs hare I
taken?] And then more particularly, by a perfect enumeration of the ſeveral
Species or kinds thereof: which being but three in all, are all expreſſed in this
Challenge. All wrongful taking of any thing from another Man, is done either
with or without the parties conſent. If without the parties conſent, then either
by cunning or violence, frand or oppreſſion, over-reaching another by wit, or
over-bearing him by might. If with the parties conſent, then it is by contract-
ing with him for ſome Fee, Reward, or Gratificacion. Samuel here diſclaimeth
them all, [Whom have I defrauded ? whom have I oppreſſed? or of whoſe hand
have I received a bribe, to blind mine eyes therewith ? That is the matter of the
Challenge.
6. In the form,we may obſerve concerning Samuel three other things. Fast,
his great forwardneſs in the buſineſs, in putting himſelf upon the trial by his
own voluntary offer, before he was called thereunto by others. [Behold, here I
am.] Secondly, his great Confidence, upon the conſcience of his own integrity;
in that he durſt put himſelf upon his trial before God and the World. [Witneſs
againſt me before the Lord, and before his Anointed.] Thirdly, his great Equity, in
offering to make real ſatisfaction to the full
, 'in caſe any thing ſhould be juſt-
ly proved againſt him in any of the premiſſes, [Whoſe Oxe, or whoſe Afs, &c.
and I will reſtore it you.]
7. The particulars are many: and I may not take time to give them all their
due enlargements. We will therefore paſs through them lightly ; inſiſting per-
haps ſomewhat more upon thoſe things that ſhall ſeem more material or uſe-
ful for this Aſſembly,than upon ſome of the reſt, yet not much upon any. Nei-
ther do I mean, in the handling thereof, to tie my ſelf preciſely to the method
of my former diviſion ; but following the courſe of the Text to take the words
in the ſame order, as I find them here laid to my hand. Behold, here I am ;
witneſs againſt me, &c.
8. Behold, here I am. More haſte than needeth, may ſome ſay: It ſavoureth
not well, that Samuel is fo forward to juſtify himſelf, before any Man accuſe
him. Voluntary purgations commonly carry with them ſtrong ſuſpicions of guilt. * Omnia que
We preſume there is a fault, when a Man ſweareth to put off a crime, before it vindicaris in al-
be laid to his charge. True; and well we may preſume it, where there ap-hementer fingien-
peareth not ſome reaſonable cauſe otherwiſe for ſo doing. But there occur da ſunt.
ſundry reaſons, ſome apparent, and the reſt at leaſt probable, why Samuel Cic, in Ver.3.
ſhould here do as he did,
άλλων ιατρός
9. Firſt, He was preſently to convince the people of their great fin, in asking a av]6- énzea
King, and to chaſtiſe them for it with a ſevere reprehenfion. It might therefore &puero Jamb.
ſeem to him expedient, before he did charge them with innovating the Govern- dignoſc adul.
ment, to diſcharge himſelf firſt from having abuſed it. He that is either to ll juven. fat. 2.
rebuke or to puniſh others for their faults, had need ſtand clear, both in his minis ferendum
own conſcience, and in the eye of the World, of thoſe faults he ſhould cenſure, fit, quàm ratio-
and of all other crimes as foul as they, left he be choaked with that bitter Pro-
vite expoſcere
verb, retorted upon him to his great reproach ; + Phyſician, heal thy ſelf. eum,qui non po-
|| Vitia ultima fi&tos contemnunt Scauros, a caſtigata remordent. How *
une-
Cic. Divin. in
qual a thing is it, and incongruous, that he who wanteth no ill conditions Qu. Cæcil.
himſelf,
11
?
+ Luk.4.23.
*
nem ab altero
fit fue reddere.
1
.
638
1
Ad Magiſtratum.
i Sam. I 2.3.
1
1
* Homicide ty- himſelf, ſhould bind his neighbour to the good behaviour ? That a * facrilegi-
Yannus iraſcitur, ous Church-robber ſhould make a Mittimus for a poor Sheep-ſtealer ? Or, Cas
do punit furta
Sacailegus. Se- he complained of old) that great Thieves. ſhould hang up little ones ? Hom
nec.2.de ira.28 canſt thou ſay to thy brother, Brother, let me pull out the mote that is in thine eye
,
Luk.6.42.
zohen behold there is a beam in thine own eye? That is, with what conſcience, nay,
with what face canſt thou offer it? Turpe eſt dottori, every School-boy can tell
you. See to it all you, who by the condition of your Callings are bound to
take notice of the actions aud demeanors of others, and to cenſure them; that
+ Sic agitur yout walk orderly and unreproveably, your ſelves. It is only the ſincerity and
cenſura, & fic unblameableneſs of your converſations that will beſt add weight to your words,
tur: cum in- win awe and eſteem to your perſons, preſerve the authority of your places, put
dex alios quod life into your ſpirits, and enable you to do the works of your Callings with
monet, ipſe facit.
Ovid.6. faſtor. courage and freedom.
10. Secondly. Samuel here juſtifieth himſelf; for their greater conviction, and
for the more aggravating of their lin. If his Government had been tyrannous, or
corrupt, it had been ſomewhat the more excuſable in them to have attempted
change, (tho I cannot ſay, that the greateſt tyranny or corruption in a Gover-
nor imaginable, could have warranted ſuch an attempt in toto) : Yet, whatſo-
ever fault there had been in them for ſo doing; had he been liable to any just
exceptions in that kind, he muſt have born his ſhare alſo of the blame, as well as
they; they, for that their ſeditious attempt; and he, for giving them the occaſion.
Whereas his innocency putteth off all the blame from him and leaveth it wholly
upon them: who now can no more excuſe themſelves than they can accuſe him.
They had rejected him with a Nolumus hunc regnare : rather they had rejected
# Storey_tido *God in him, [They have not rejected thee ; but they have rejected me, that I
Joſeph. should not reign over them, Chap.8.] It ſtood him therefore upon to clear him-
1 Sam.8.7.
Self from all ſiniſter ſurmiſes and ſuſpicions of injuſtice'; that it might appear to
them, and to all the World, that he had given them no cauſe why they ſhould ſo
reject him; and that therefore they muſt thank themſelves for it, and not him,
after-times they ſhould liave cauſe to repent it. It is a brave thing for
t op.Somrodáva a Magiſtrate, or indeed for any Man, to walk with † an even foot, and in an
Gal.2.14. upright courſe : that when bad people ſhall go about to diſparage him, or to
Speak, or bút think unworthily of him, he may be able to conteſt with them for
the maintenance of his innocency, and to ſtand upon his own juſtification ; as
St. Paul did, I have coveted no Man's filver, or gold, or apparel. And as Moſes
Num. 16.33. did, I have not taken an Aſs from them, neither have I hurt one of them. And
as our bleſſed Saviour himſelf did, I have done many good works among you ; for
Joh.10.32.
which of thoſe works do you ſtone me? And as Samuel here doth, Behold, bere I
am; witneſs againſt me, whoſe Ox, &c.
11. Thirdly. Samuel had now ſurrendred the adminiſtration into the hands of
the new King : and ſo having given up his Office, he thought it meet to render
Ultrò me fiſto,
an account how he hath carried himſelf therein. It goeth fore with an evil ſteward,
ut adminiſtrate
à me Reip.ratio- to hear of a reckoning : whereas he that hath been faithful, deſireth nothing
more. Whatſoever our Callings are, we are but ſtewards over ſome part of God's
Jun. annot.
Houfhold: and it were good for us eftſoons to remember that our Maſter will
require of us an account of our ſtewardſhips. The time will come, when we muſt
Luk.16.3.
all appear before the Judgment-ſeat of Chriſt, to give in our accounts: And we muſt
Mat.12.36. look to have them examined moſt ſtrictly, even ad ultimum quadrantem, to the
*****t ne mini- very utmoſt Farthing. Not an idle word, nor a vain thought, but muſt then be
me quidem cogi- * accounted for. They that judg others now, ſhall then be re-judged ; and all
their proceedings re-examined and re-viewed with a moſt curious, unerring,
ba minuteſlima,
ejus judicio in- and unpartial eye. O happy, thrice happy that ſervant, who conſcious to his
diſcuſſa remane- own faithfulneſs
, ſhall not need to ſeek to the Hills and Rocks to hide him from
the face of the great Judg; or to run to the Thickets as Adam did, till he be
fetcht
if in any
1
AES 20.33•
1
mera reddam,
2 Cori5.10.
Wild. .
tationes, ac veya
ant. Gregor.
Rev.6.16.
5
1
The Third Serrkon.
639
k
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I
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fetcht out with that terrible proceſs, ( Adam, where art thou? ) but ſhall readily Gen.3.8,9.
preſent himſelf, with much aſſurance and comfort before him, as Samuel here
did before the King and the People, and ſay, Behold, here I am.
12. And why might not Samuel do this, fourthly, even in wiſdom, for the timei
ly preventing of future cavil and danger ? There were ſome pretenſions againſt
his Sons, of Injuſtice and Corruptions and if matters ſhould come to publick
Scanning, like enough much might be proved againſt them.". Which hows fát
they might be ſtretched to the Father's prejudice in after-times, who could tell?
Little reaſon had he, howſoever to-truſt a giddy people, (lounthankful, and
fó new-fangled, as he had found them to be) and to ſuffer either his ſafety, or
credit to lie at their courteſie. So long as theſe things ſhould hang upon the file,
or lie in the desk, he might perhaps be safe, but he could not be ſecure. That
therefore the miſcarriages of others might not fall on his neck, he might think
it Safeſt for him to get his Quietus eft betimes
. And therefore he requireth them
all; if any Man had ought to obje& againſt him, that they would now produce
it in open Court ; if they had not, Realon would they ſhould forthwich acquit
him by their general Suffrages. By which means having obtained a publick Te-
ſtimony from them, as we ſee in the Verſes following, and ſo being (as it were)
quit by: Proclamation, he is thenceforth ſafe againſt all evil calumniations, and
fearleſs of after-claps. It is a baſe and unmanly thing, to uſe indirect and un-
der-hand dealing to ſhift off a juſt Trial : but a point of honeſt and Chriſtian
wiſdom, in a fair and open way handſomly to prevent an unjuſt Accuſation. No
fault for a Man to uſe the Serpent's wiſdom, ſo it be not tainted with the Serpent's
poiſon too; but rightly tempered with a due mixture of Dove-like ſimplicity Mat. 10.16.
and innocency.
13. Laſtly; To diſſuade the people- formerly from asking a King, Samuel
had told them what a King might do* de Jure, if he ſhould uſe his abſolute' * Jus Regis,
Power; and what if a King ſhould do it de Fa&to? no remedy but ſubmit;chey 1 Šam.8.11.
might not at any hand refift. And he knew, that by their obſtinacy in asking
King, they had ſo highly diſpleaſed the Lord, that it were but juſt with him, if
he ſhould ſuffer their new King to rule over them with rigour and tyránny. It
might very well be, that out of this very confideration Samuel was the rather
induced at this time to declare his own integrity; that ſo he might propoſe un-
to the new King now in the entrance of his Reign a pattern of Equity and Juſtice
in bis own Example
. Even as St. Paul oftentimes propoſeth his own example to
the Churches for their imitation. (I beſeech you, Brethren, to be followers of me: 1.Cor.4.16.
Thoſe things which je have heard and ſeen in me, do, &c.) We ſee the World
is much given to be led by * example. Whatever the attempt be, uſually
one of the firſt enquiries is ; not whether there be any Law, or any Reaſon, or militudinem um
any Conſcience; but whether there be any Precedent for it, yea, or no? And if vimus. Sen. de
any
fuchbe to be found, it ſeldom ſticketh ; it helpeth out many an ill matter,
it giveth a fair colour to many foul proceedings ; when Men have this yet to
plead for themſelves, that they do but as others have done before them, and
continue things as they found them. † Hoc olim fa&titavit Pyrrhus, ſeemed to + Terent. in
him plea enough in the Comedy. It ſo much the more concerneth every good Eunuch.
and wife Man,eſpecially thoſe that are in place of Authority, (whoſe actions are
moſt looked upon, and ſooneſt drawn into Example) fo to order themſelves in
their whole converſations, that ſuch as come after them may be rather
provo-
ked by their good example to do well, than encouraged by their evil example to
do amiſs. If at any time hereafter Saul ſhould take any Man's Ox or As from
him by any manner of fraud, oppreſſion, or bribery ; the conſtant practice of his
immediate Predeceſſor for ſundry Years together ſhall ſtand up, and give evidence
againſt him,and caſt him. Samuel'sintegrity ſhall condemn him,both
at the Bar of
his own Conſcience, and in the mouths of all Men; at leaſtwiſe he ſhall have
)
1
Phil.4.9.
*
nec ad ratio
vít.beat.cap. 1.
!
}
)
no
1
::
i
1
1 Sam. I 2.3.
1
ful violation of juſtice. He doth not therefore decline.the trial but ſeek it; and,
Joh.3.20,21. will uphold them right and good, willeth bis..Cuſtomers to view thertsin the
640
Ad Magiſtratum.
no cauſe to vouch Samuel for his Precedent 3:00 colour to ſhroud his miſcar-
riages under the authority of Samuel's. Examples
14. We cannot now marvel, that Samuel should thus offer himſelf to the
trial, whenas no Man ùrged him, to it-3 lith there may be rendred fo many con-
gruous reaſons for it. Eſpecially being withal forconſcious to himſelf
, of having
dealt uprightly,that he knew all the World.could not touch him with any mil-
putteth himſelf upon it with marvellous confidence, challenging all Corners,
and craving no favour, [Behold, here I am's witneſs againſt me before the Lord
and before his Anointed.] Here is no excepting againſt any Witneſs, nor refuſai
of any Judg, either God or Man. He had a good canfe and therefore he had
allo a good beart. All Vertues are connext; among the reſt, ſo are Fuſtice and
Fortitude. The righteous are bold as a Lion. The Merchant that knoweth his
Wares to be faulty, is glad of the dark Shop, and falfe Light; whereas he that
I
Prov.28.1.
1
:
ас. .
open
Sun. Qui malè agit, odit lucem. He that doth evil, loveth to skulk in the
Job 24. 17.
dark,and will not abide the light, (which is to him as the terrors of the shadow of
death ) left his evil deeds ſhould be found out and laid open to his ſhame. Even
as Adam hid bis head in a bufh, when he heard the Voice of God, becaufe his Con-
ſcience told him he had tranſgreſſed.
15. A corrupt Magiſtrate or Officer may ſometimes ſet a' face upon it, and in
a kind of bravery bid defiance to all the World ; but it is then when he is ſure
he hath power on his ſide to bear him out; when he is ſo backt with his great
friends that no Man dare, mutire contra, once open his lips againſt him for fear of
being fhent. Even as a rank Coward may take up the Bucklers and brave it like
a ftout Champion, when he is ſure the Coaſt is clear,and no body near to enter
the Liſts with him. And yet all this but a meer flouriſh,a faint and feign'd brava-
do; his heart the while in the midſt of his belly is as cold as lead, and he mean-
eth nothing leſs than what he makes ſhew of. If the offer ſhould be indeed
cepted, and that bis a&tions were like to be brought upon the publick ſtage, there
* Nefcis tu
to receive a due and impartial bearing and doom ; how would he then * ſhrink
quàm meticuloſa and hold off trow ye? then what crouching, and fawning, and bribing, and
dicium. Plaut.in dambing, to have the matter taken up in a private Chamber; and the wound
Moftell.s.I. of his credit a little overly-falved,tho upon never ſo hard and bafe conditions?
His beſt wits ſhall be tried, and his beſt friends to the utmoſt, if it be poſſible
by any means to decline a publick trial.
16. Be juſt then, Fathers and Brethren, and ye may be bold : So long as you
ſtand right, you ſtand upon your own legs, and not at the mercy of others. But
turn aſide once to defrauding, oppreſſing, or receiving rewards, and you make
ſelves ſlaves for ever. Intus pugna, foris timores: Horrors and gripes
within, becauſe you have knowingly done what you ought not : Terrors and
fears within, leſt your wicked dealings ſhould come to light, whereby you
might receive the due shame and puniſhment thereof. Poſſibly you may bear
if the times favour you, and by your greatneſs out-face your Crimes for
a while: but that is not a thing to truſt to, [O truft not in wrong and robbery,
faith David, Pfal 62.] The wind and the tide may turn againſt you, when
you
*--Sejanus dix- little think it : and when once you begin to go down the wind, every baſe
and buſy Companion will have one puff at you, to drive you the faſter and
dent omnes. Ju- farther down.
17. Yet miſtake not, as if I did exa& from Magiſtrates an abſolute immunity
from thoſe common frailties and infirmities, whereunto the whole race of man-
kind is ſubject: The impoſition were unreaſonable. It is one of the unhappi-
neſſes that attends both your Calling and ours Magiſtracy and Miniſtry)that every
ignorant Artiſan, that perhaps knoweth little, and practiſeth leſs of his own
duty
t
+
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1
Pfal.62.10.
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i
1
The Third Sermon:
641
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.
duty,can yet inſtruct us in ours; and upon every ſmalloverſight make grievous
out-cries, by objecting to you your place, to us our cloath, (a Man of his place,
a Man of his cloath, to do thus or thus!) As if any Chriltian Man, of what
place, or of what cloath foever, had the liberty to do otherwiſe than well: or
as if either we or you were in truth that in reſpect of our natures, which in re-
fpe&t of our Offices we are ſometimes called ; we Angels, and you Gods. Truly,
however it pleaſeth the Lord (for our greater honour) thus to ſtile us, yet Rev. T: 20.
we find it in our ſelves (but too well) and we make it ſeen by us (alas, but too Pfal. 82. 6.
often) that we are Men, oplozradšs, ſubject to the like paſſions, ignorances and A&t. 14. 15.
finful aberrations that other Men are. And I doubt not but Samuel, notwith-
ſtanding all this great confidence in his own integrity, had yet among ſo many
caufes, as in ſo many years ſpace had gone through his hands, ſundry times erred
in judgment, either in the ſubſtance of the ſentence, or at leaſt in ſome circum-
ſtances of the proceedings. By miſ-informations, or mif-apprehen!.995, or by
other paſſions or prejudices, no doubt but he might be carried, an liike enough
ſometimes was, to thew either more lenity, or more rigour, than was in every
reſpect expedient.
18. But this is the thing that made him ſtand ſo clear, born in his owo Cora
ſcience, and in the fight of God and the World, that he had not wittingly and
purpoſely perverted judgment,nor done wrong to any Man with an evil or corrupt
intention ; but had uſed all faithfulneſs and good Gonſcience in thoſe things he
did rightly apprehend, and all requiſite care and diligence (ſo far as humane
frailty would ſuffer ) to find out the truth and the right in thoſe things whereof
he could not know the certainty. This do, exerciſing your ſelves (with St.
Paul) to have always a Conſcience void of offence toward God, and toward Men ; At
. 24. 16.
and then you may (with hini allo) be bold to call both God and Man to bear
witneſs to your Integrity, (Te are Witneſſes, and God alſo, hom holily, and juſtly
, 1 Thel2. Tes
and unblameably we have behaved our ſelves among you, i Theff.2.) and with good
Samuel here, to put your ſelves for the trial of your uprightneſs, upon your
God, King, and Country, [Behold, here I am ; witneſs againſt me before the
Lord, and before his Anointed.]
19. Thus much of Samuel's confidence. See we next, what the things are he
doth with ſo much confidence diſclaim, as the matter of the Challenge. It is in
the general, Injury or Wrong : the particular kinds whereof in the Text fpe-
cified, are Frand, Oppreſſion, and Bribery. Againſt all and every of theſe he ex-
prelly proteſteth: Whoſe Ox have I taken? or whoſe Afs have I taken ? or whom
have I defrauded? Whom have I oppreſſed? or of whoſe hand have I received any
bribe, to blind mine eyes therewith? To begin with the general, Whoſe Ox have I
taken? or, whofe Aſs have I taken ? Theſe two Creatures
, the Ox and the Afs, are
here mentioned, becaufe of their great uſefulneſs; the ſtrength of the Oxzand
the patience of the Aſs, enabling them, the one for labour, the other for carri-
age. For in thoſe times and Countries, they uſed Affes altogether for journeys
and for burdens, as we now adays, and in theſe parts of the World,do Horſes :
Whereof in old time we find very little ſpeech of any other uſe than for the ſera
vices of War only. Whence it is that the Ox and the Aſs are in the Scriptures See Deut. ij.
ſo frequently mentioned together, and ſo reckoned together as a principal part
of a Man's wealth; and allo both here and elſewhere, by way of Synechdoche
, Prov.21.31
.
put for a Man's whole ſubſtance or eſtate. In the laſt Commandment of the See Gen.32. 5.
Ten, after thoſe words, Thou ſhalt not covet thy neighbour's Ox, nor his Aſs, it is
added, nor any thing that is thy neighbours. What is there expreſſed, the ſame is Luke 13. 13.
here to be underſtood, as if Samuel had ſaid, I have neither taken any Man's Exod. 20. 17.
PĘi un to
Ox, nor Aſs, nor any thing elſe that was another Man's.
acccvwo sds
20. And then by Taking he muſt needs mean* wrongful taking ; the words cils torneos Lü.
will elſe bear no reaſonable conſtruction. For to deny the lawfulneſs of com- Diphil apud
Nnnn
merce
}
1
16.
Excd. 13.4.12:
Joh.
t
.
+
so you
1 Sam. 1 2.3.
1
1
6
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merce and civil contracts, ſuch as are buying, felling, giving, exchanging, and
the like, wherein the right and property of things is transferr'd from one Man
to another, by delivering and taking (36 mi, iy Náce 77) what were it elſe, but
to overthrow all humane Saciety, and utterly to defroy all the Offices of Coma
mutative Juſtice, which is wholly converſant about Contracts of that' nature?
His meaning clearly is
, contenting bimſelf with his own portion, he had noć
ſought to enrich himſelf by the ſpoil of others, or to gain any thing to himſelf,
to his neighbours hurt,by any unjuſt or unconſcionable means. It is the firft and
principal office of juſtice, fuum cuique, to let every Man have his own. And
the holy Law of God bindeth our very thoughts and deſires from coveting (but
how much more then our hands from taking? ) that which of right belongeth
Exod. 2017. not to us. That, šume Jupestoas therefore in the Law,Thou ſhalt not covet that
which is anothers; is by our Saviour himſelf, the beſt Interpreter of the Law,ren-
dred by musi & Tosepúoas in the Goſpel, Thou ſhalt not take that which is anothers.
To teach us, that whoſo will allow himſelf the liberty to deſire it, will not deny
himſelf the liberty (if opportunity ſerve ) to take it : And that therefore
whoſoever would hold his hands, muſt firſt learn to fubdue his covetous
lufts.
+ Inde ferè fce 21. It is verily nothing ſo much as our* Covetouſneſs, that maketh us unjuſt:
lerum cauſa :
which St. Paul affirmeth to be the root of all evil; but is moſt manifeſtly the
nec plura--&c.
Juven. Sat.14. root of this evil of injuſtice. Ariſtotle ſheweth it out of the native ſignification
1 Tim. 6.10. of the Greek word ideovefic ; as much as to ſay, a deſire of having more ; more
than is our due, more than falleth to our part and ſhare. As if a Man that were
to divide ſomething betwixt himſelf and his fellow by even portions, ſhould
ſhare the biggest part to himſelf, whereby to make himſelf a gainer, and his
Jam. 2.8.
partner a loſer. This is Theovežice; and it is indeed quite contrary to that vóu
Beolinos, as St. James calleth it, that Royal
Law, Thou ſhalt love thy Neighbour as
they ſelf; and to that great fundamental Rule of Equity, by which, as by the
Standard, weought to mete out all our dealings towards our brethren, Quod ti-
bi fiere non vis, &c. Whatſoever you would that Men should do unto you, do you
even the ſame to them.
22. If all Men would firſt look back into the moſt ſuſpected paſſages of
their former dealings, impartially trying them but by this one Rule, and by this
one Rule they ſhall all be tried at the laſt day) and then would, ſecondly, reſolve
to lay this Rule ever before their eyes, for the levelling of their future Gonver-
ſations : what a world of injuſtice might they find out by the one, keep out by the
other? which, becauſe that Rule is ſo much neglected, are therefore now ſo
little regarded. Say, thou that by thy cunning over-reacheſt thy brother in
buying, Jelling, or bargaining ; or deceiveſt the truſt repoſed in thee by thy
friend ; couldſt thou brook to be in like ſort cheated thy ſelf? Thou that, Ahab-
like, wringeſt thy poor neighbours Vineyard from him;driv'ſt him by continual
moleſtations to this ſtrait, that either he muſt forſake the Town, (if thou haſt
a mind to encloſe it) or elſe conſent to his own and moſt of his neighbours un-
doing, or any other way enforceft him to come to thy bent for fear of a worſe
diſpleaſure; couldſt thou think it reaſonable, if his caſe were thine, to be ſo
plagued and oppreſſed thy ſelf? Thou that bribeſt a corrupt Officer, ſuborneſt a
perjured Witneſs, procureſt a packt Jury, and (where thou canſt conceive any
hope that it will be taken) offereſt to conveigh a reward into the boſom even
of the Fudg himſelf; to pervert Judgment, and to get the day of thine Ad-
* "Arógeures verſary, when
his Cauſe is more righteous than thine : couldſt thou be patient
to earthy ſelf to be wreſted out of thy own apparent right by ſuch engines? In a word,
ogzil Godestou thou that takeſt thy Brother's Ox, or his Aſs, or any thing that is his, from
To Tois danois him wrongfully; wouldſt thou be content thy brother ſhould wrongfully take
Ifoc.in Nicos. thine ? Whoſoever thou art that doft another wrong, do but * turn the tables ;
imagine
Mat. 7.12.
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imagine thy neighbour were now playing thy game, and thou his: and then deal
but ſquarely in this one point, and if thine own heart condemn thee 'not, goon
and proſper.
23. But Men that are reſolved of their End, (if this be their End, to make
themſelves great and rich* howſoever)are not much moved with arguments of quocunque
this nature.
The evidence of God's Lars, and conſcience of their own duty, rat. 1. Epift. r.
work little upon them: Gain is the thing they look after ; as for Equity,they
little regard it. Let me tell them then, that unjuſt gain, is not gain, but lojś.
Nor is this a Paradox : when a mere heathen Man could ſay t xaxa Xépdɛx lo' † Heſiod. Égy.
åtmov; and another Lucrum puta lucrum, fi juftum fiet. St: Paul placeth gain 1 Tim.b...
in godlinefs, 'not in wealth : and our Saviour teacheth, that he that ſhould gain Mark 8. 36
the whole world, if he ſhould for that loſe his own ſoul, ſhould have little cauſe
to boaſt of his peniworth. Lucrum in arcadamnnm inconſcientia : the gain will
no ways countervail the loſs. All this is moſt certain truth; but ſtill we hitnot
upon the right ſtring. The Worldling hath his portion in this preſent life, and Pfal. 17. 4.
in theſe outward thing's ; and therefore what loſſes befal him therein, he can
feel as ſoon as another Manjand value them as well ; But he is not much ſenſi-
ble 'either of a ſpiritual, or an eternal loſs. To come home to him then; let him
know that the gain of unrighteouſneſs ſhall not long proſper with him and his.
Treaſures of wickedneſs profit little, faith Solomon, Prov. 10. His meaning is, take Prov.10.2.
them à primo ad ultimum,and they profit nothing. A Man may ſeem to profit by
them, and to come up wonderfully for a time; but time and experience ſhew,
that they moulder away again at the laſt, and crimble to nothing; and that for
the moſt part within the compaſs of an age. Seldom ſhall you ſee them hold ſo
long: but very rarely beyond the next Generation. An inheritance may be gotten Prov,20.2.1,
haſtily at the beginning : but the end thereof ſhall not be bleſſed ; the fame Solo-
mon, Prov.20. The morſels of deceit (and violence) that were ſo pleaſant in the -—~17.
chewing, the time will come when they ſhall be vomited up again with ſorrow Job 20! 15.
and bitterneſs: What gained Ahab by it,when he had made himſelf Maſter of 1 King.21.10.
Naboth's Vineyard, but the haſtning of his own deſtruction? And what was Ge. 2 King.s.27.
hazi the better for the gifts he received from Naaman? which brought an here-
ditary Leprofie with them ? And what was Achan the richer for the golden Wedg Joſh.7.24.
he had ſaved out of the ſpoils, and hidden in his Terit, which brought deſtructi-
on upon him, and all that appertained to him?
24. Brethren, let us be wiſe and wary, and not deceiveour ſelyes.' Theſe
gobbets are but Satans baits : which 'when we ſwallow,we ſwallow a hook with
them, wherewith he will ſtrike us through at the laſt, though he ſuffer us a
while to play upon the line, and to pleaſe our ſelves with thoſe new morſels
. Let Deut.13.17.
us therefore beware that we ſuffer not the leaſt portion of uninſt gain to cleave Jofh.7. 11.
to our fingers, or to mingle with our other ſubſtance. There is a ſecret poiſon
in it, which in time will diffuſe it ſelf through the whole heap, and ſeizè upone-
very part ; and like Mercury-water,or Aqua-fortis, eat out all: as ſome write of
the Oftriches feather that it will in time moult and conſume all the feathers in the
tub wherein it is put. Know you not, that a ſmall handful of leaven, if it be
Mar. 13. 33.
hidden in a great trough full of meal, will work it ſelf into every part of it, 1 Cor.5.6.
ſowre the whole lump? And that a ſingle rood of Capite-land, will bring the whole
eſtate into wardſhip, though containing many thouſand Acres of never ſo free a
Tenure ? It was wiſely done therefore of Samuel, as well as juſtly, not to meddle
with the taking of any Man's Ox or Aſs.
25. It ought to be the care of every private Man, thus far to follow Samuel's
example, that he keep himſelf from doing any Man wrong. But Men that are in
place of Government,as Samuel was, have yet a further charge lying upon them,
over and beſides the former; and that is to preſerve others from wrong;and be-
ing wronged, to releive them to the utmoſt of their power. A Magiſtrate
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ſhould be ſo far from taking any Man's Ox or Aſs from him, that, ſo far as he
can hinder it, he ſhould not ſuffer any other Man fo to do. Where Commu-
tative Juſtice is by private perſons violated, through fraud,opprefſion, or bribery,
there it behoveth the Mugiſtrate to ſet in, and do his part in the adminiſtrati-
on of Diſtributive Juſtiçe, for the rectifying and redreſſing thereof. It is
the very end for which principally Laws, and Gourts, and Magiſtrates, were
ordained.
26. The more have they to anſwer for that abuſe any part of this so ſacred
an Ordinance, for the abetting, countenancing, or ſtrengthning of any injuri-
* Bonus vir non Ows a£t. They that have skill in the Laws, by giving dangerous * counſel in the
agit nife bona's Chainber or pleading ſmoothly at the Bar. They that attend about the Courts,
Quint.
by keeping back juſt complaints or doing other caſts of their office in favour of
an evil perſon or cauſe ; but eſpecially the Magiſtrates themſelves, by a perfun-
&ory or partial hearing, by preſſing the Laws with rigour, or qualifying them
with ſome mitigation where they ought not. Where others do wrong, if they
know it, and can help it, their very connivance maketh them Acceſſaries; and
then the greatneſs and eminency of their places, enhanceth the crime yet further,
and maketh them Principals. Qui non prohibet peccare, cum poteft, jubet. He that
fuffereth another to take any Man's Ox or Aſs from him ; or his houſe, or land,
or common from him ; or his tithe or glebe from him; or his liberty or good
name from him ; or his life, or any part of his livelihood from him being able
Juv. Sat. 3. to remedy it ; it is all one as if he ſhould bid him do it.Me nemo miniſtro
Fur erit, is a fit Motto for every good Magiſtrate.
27. I have now done with the Genus, the Species follow; which I ſhall dil
patch with more brevity. The particulars are three ; Fraud, Oppreſſion, and
Bribery. [Whom have I defrauded ? whom have I oppreſſed? Or, of whoſe hand
have I received a bribe, to blind mine eyes therewith ?] Moſt Injuries are reduced
* Cic, de offic. to the two firſt heads ; * Fraus and Vis. Sometimes a Man is wronged, and
per-
Soam, sè ceiveth it not till, afterwards, which, if he had known in time, he might have
ling.. Homer.
prevented ; this is Defrauding. Sometimes he ſeeth and feeleth how and where-
in he is wronged, but knoweth not which way in the world to avoid it; this
is Oppreſſion. There he met with a Fox, here with a Lion: In that, he is over-
wrought by Craft ; in this, quer-born by Might.' Both are joyned together in
Pſalo 72.14.
the Plalm, [He ſhall redeem their ſoul from falfhood and violence, Pfal. 72.] And
in the Prophet, [I will puniſhɔthoſe that leap on the threſhold, which fill their Ma-
Zeph.1.9. ſters houſes with violence and deceit, Zeph. 1. ) and they are ſometimes joyned
together in practice. As Pharaoh ſaid, conſulting the deſtruction of the Iſraelites,
Exod. 1.10. Opprimamus sapienter, let us deal wiſely with
them, and deſtroy them. And as
* oma vi acoxtõi Lyſander was wontto ſay, that where the * Lion's skin would not reach to do
μη εφικνείται,
the buſineſs, it ſhould be ecked out with the Foxes. Both are hateful both to
EnGL THU NW- God and Man: † Sed fraus odio digna majore, faith the Orator ; of the two,
mexiv. Plut. in Deceit is the baſer and more hateful. Becauſe men had rather be thought to
* Cic. lib. I. want ſtrength (for that begetteth pity) than to want wit (whichdoth butex-
poſe them to ſcorn : ) thence it is, that uſually they complain more of treache-
gy, than they do of open hoſtility; and take it deeper to heart to be defrauded,
than to be oppreſſed. The loſs troubleth them not ſo much, they ſay, but they
cannot endure to be cozened. Samuel,you ſee,diſclaimeth this in the firſt place,
Whom have I defrauded ?
28. He knew the Law of God, and the Law of Equity, (the written, and the
Levit.19.13, unwritten Law both) were altogether againſt it. Thou ſhalt not defraud thy
neighbour, Levit. 19. and after in the fame Chapter,Ye ſhall do no uurighteouſneſs
in judgment, in mète-yard, in weight, or in meaſure.
or in meaſure. In the ſixth Chapter of the
Levit.5.2,&c. fame book it is declared, that he that committeth a treſpaſs by deceiving his
neighbour Linneth therein, and the Law there enjoyneth an offering to be made
for
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for the expiating of that ſin. How often doth Solomon condemn falſe weights, Prov. 11.1.
and falſe ballances, as foul abominations? And how frequently do the Prophets
object it, as a main pwovocation of God's heavy judgments upon the Land,
That they ſet traps, and laid ſnares for men; That their houſes were full of de-
Jer.5.26,27.
ceit. as a cage is full of birds ; That they were as crafty Merchants, in whoſe Hoſ. 12.7.
hands are the ballánces of deceit; “That they made the Epbah (whereby they Amos 8. s.
“ meaſured out the Commodities they ſold ) Small
, and the Shekel (wherewith
they weighed the mony they were to receive for that they ſold ) great, and
falſified the ballances ; and the like? St. Paul alfo (if the tranſlations ſpeak
his ſençe aright) layeth a charge upon the Theſſalonians, That no man go beyond,
or defraud his brother in any matter : both becauſe it is the will of God Tufficient-
ly revealed in his Word, that men ſhould not do ſo, and becauſe God will be
à ſure and ſevere avenger of thoſe that do ſo, i Theſ. 4. And he chideth the Co- 1 Thell.4. 3,5.
rinthians for doing wrong, and defrauding one another, I Cor. 6. And leſt in
what he either forbiddeth to, or reproveth in others, bimſelf ſhould prove guil-
ty, he proteſteth againſt all ſuch dealings more than once : [Reccive us, we 2 Cor.7:2.
have wronged no Man, we have defrauded no Man,2 Cor. 7. And again, 2 Cor.12. -~12.147,
Be it, I did not burden you, (as the falſe Apoſtles for filthy lucre, and to ſerve Rom. 16. 18.
their own bellies did ) nevertheleſs, it may be you will think I was crafty, and
caught you with guile : No ſuch matter, faith he, I abhorit; I never made gain of
you,
either by my ſelf, or by my Agents, Titus or any other that I fènt unto you.
Much like Samuel's challenge here. Whom have I defrand ?
29. A very grievous thing it is to thinkof, but a thing meerly impoſſible to
reckon up (how much leſs then to remedy and reform?) all the ſeveral kinds of
frauds and deceits that are uſed in the World. Wherein men are grown won-
drous expert, and ſo ſhameleſs withal, that they think it rather a credit to them,
as an argument of their perfect underſtanding in their ſeveral myſteries, and
particular profeſſions, than any blemiſh to them in their Chriſtian Profeſſion, to
cheat and cozen they care not whom, nor whom, ſo they may get * gain, * Perfidiam,
and gather wealth by it. In the way of trade, in buying, ſelling, and other bar- fraudes, & ab
gaining : whatlying, deſſembling, and deceiving? It is ſtark'nought, ſaith the omni crimine lisa
buyer: It is perfect good faith the ſeller : when many times neither of both ſpeak- Juv
. Sap. 3.
eth, either as he thinketh, or as the truth of the thing is. Falſe weights, falſe Prov. 29.14.
meaſures, falſe thumbs, falſe lights, falſe marks, falſe wares, falfe oaths, In the
Markets and Shops. In the common offices of neighbourhood, friendſhip, fer-
vice or truſt: falſe gloffes, falſe promiſes, falſe tales, falſe cracks, falſe shews, falſe
reckonings. In the Courts of Law, and all juridical proceedings; falſe Bills,
falſe anſwers, falſe ſuggeſtions, falſe counſels, falſe accuſations, falſe pleas, fallé
teſtimonies, falferecords, falſe motions, falſe verdicts, falſe judgments. The hour
would fail me to'mention but the chief heads of thoſe falfhoods, that are com-
nion and notorious; but no Man's experience would ſerve him to compre-
hend, no Man's breath to declare the infinite variety of thoſe more ſecret and
ſubtle falfoods, that are daily invented and exerciſed every where under the
Sun.
30.
Yet are they all in the mean time, abominable to God that beholdeth
them, (The Lord will abhor both the blood-thirſty and deceitful Man ) and will Pfal. 5.5.
prove in the end unprofitable to thoſe that uſe them, and (without repentance)
damnable
. He that beguileth another, howſoever he may pleaſe himſelf therewith-
al onward, yet ſhall find at length that he hath moſt of all beguiled himſelf;
deceiving and being deceived, as the Apoſtles words (though ſpoken to ano- 2 Tim.3.13.
ther purpoſe) are. According to that of Solomon, The wicked worketh a deceit- Prov.11.18.
ful work; but to him that ſoweth righteouſneſs, ſhall be a fure reward. Bleſſed is
the Man then, in whoſe heart, and tongue, and hands, there is found no deceit;
That walketh uprightly,and workethrighteouſneſs, and ſpeaketh the Truth from Pfal. 15.23%ac.
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his heart ; That hath not ſtreched his wits to hurt his neighbour ; nor made
advantage of any Mans unskilfulneſs, fimplicity or credulity, to gain from him
vrongfully ; That can ſtand upon it,as Samuel here doth, and his heart not give
his tongue the lie, that he hath defrauded no Man.
31. The other kind of Injury, here next mentioned, is Opprefſion: wherein
a Man maketh uſe of his power to the doing of wrong, as he did of his wits in
defranding. Which is for the moſt part the fault of rich and great Men; becauſe
they have the greateſt power ſo to do, and are not ſo eaſily reſiſted in what they.
will have done. Do not the rich Men oppreſs you? Jam. 2. For riches and world-
1 Tin. 6.17. ly greatneſs lift up the hearts of Men,and ſwell them with pride, ( Charge them
that are rich in this world, that ihey be not high minded, laith St. Paul ) and
Pfal.119.122. Pride bringeth on Oppreſſion,(Let not the proud oppreſs me, faith David,P1.119.)
They are the large fat kine of Bafan, (that is, the Princes and Nobles,and great
Amos 4.1.
ones of the Land) thoſe that dwell in the mountains of Samaria, that oppreſs the
poor, and cruſh the needy, Amos 4. Yet not they only, for even poor and mean ,
Men alſo are in their diſpoſitions as proud, and as mercileſs, as the greateſt; if
their powers were anſwerable to their wills, and their horns to their curſtneſs :
and they are as ready to ſhew it too, ſo oft as their power will ſerve them ſo to
do. Now this alſo Samuel diſclaimeth, as well as the former. Although he had
*ivun d'fur G a large power, having been chief Governour for many years together, and fo* not
bound to render an account of his Actions to any, yet he doubteth not but to
acquit himſelf, before the whole Congregation, from having any ways in all
that ſo long a time abuſed his ſo vaſt power unto oppreſſion. Whom have I
oppreſſed?]
32. He well knew, that Oppreſſion, though it were a common, yet was with-
al a grievous and a baſe ſin. A very common fin it is. Elihu ſpeaketh of multi-
Job 35.8. tudes of Oppreſſions, Job 35. How do the wealthy every where ſwallow up the
mas ele muild
needy; as in the Foreſts, * the greater beaſts prey upon the leffer:and in the ponds
As is the Gian's + the larger fiffes eat up the ſmaller fry ? Grinding the faces of the poor firſt
, and
Prey in the Wil- then eating them up like bread: racking their Rents, taking in their Commons,
klich e pathe overthrowing their
Tenures,diminiſhing their wages, encreaſing their boons. In
Poor. Sirac. 13. a word, (for it would be endleſs to run through particulars) taking advantage
of their inability to help themſelves, or other their neceſſities in any kind what
to jump loever,to work their own wills upon them,and to get ſomewhat from them for
Welcovo. Ba-their own enriching.
33. Yet isit indeed a very grievous fin, forbidden by God himſelf in expreſs
terms, Lev. 25. If thou ſell ought unto they neighbour, or buyeſt ought of thy neigh-
bours hand, je ſhall not oppreſs one another and ſo going on, concludeth, Te shall
not therefore oppreſs one another, but thou ſhalt fear thy God; Implying, that it is
from want of the fear of God that Men oppreſs one another. Solomon therefore
Prov. 14. 31. faith, that be that oppreſſeth the poor, reproacheth (or deſpiſeth) his Maker,
Prov. 14. And indeed ſo he doth, more ways than one. Firſt, He deſpiſeth his
Maker's Commandment, who hath (as you heard ) peremptorily forbidden
him to oppreſs. Secondly, He deſpiſeth his Maker's Creature: the poor Man whom
heſooppreſſeth being God's Workmanſhip as well as himſelf. Thirdly, Hedefpiſeth
his Maker's Example; who looketh upon the diſtreſſes of the poor and oppreſ-
ſed, to provide for them, and to relieve them. Fourthly,He deſpiſeth his Ma-
kers Ordinance ; in perverting that power and wealth, which God lent him pur-
poſely to do good therewithal, and turning it to a quite contrary uſe, to the
hurt and damage of others. And he that goethon toreproach his Maker (with-
out repentance ) muſt needs do it to his own confuſion. He that made him,can
mar him when he pleaſeth ; and the greateſt Oppreffors ſhall be no more able to
ſtand before him then, than their poorer brethren are now able to ſtand out a-
gainſt them.
4. Add
Amos 8.4
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19.
fil. in Hexam.
Hom. 7.
Ira. 3. 15.
Pfal. 14. 4.
Levit.25.14.
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34. Add to the grievouſnefs of this ſin, the baſeneſs of it alfo: and that mie-
thinks ſhould work much upon every noble and generous ſpirit to abhor it.
Alas! who are they you thus trample upon, and inſult over, but theſe poor
Worms of the Earth? Who when they are trodden on, dare ſcarce ſo much as
turn again : ( Forafmuch as your treading is upon the poor : Amos 5.) and it is a Amos. 5.11.
poor and inglorious conqueſt, that is gotten by the foil of ſuch an Adverſary.
Rob not the poor, faith Solomon, becauſe he is poor : neither oppreſs the affli&ed, &c. Prov. 22.22.
Prov. 22. Theſe firſt words are capable of a double conſtruction, Firſt, Rob
not the poor, becauſe he is poor: that is, Let not his poverty and inability to with-
ſtand thee, encourage thee the rather to rob him. Which conſtruction agreeth
very well with the reaſon given in the next Verſe, [For the Lord will plead their ---- 23.
caufë, and ſpoil the ſoul of thoſe that ſpoiled them. ] As if he had ſaid, Be well ad-
viſed what you do: weak though they be, and can do little for themſelves;
yet they have a ſtrong one to take their part, who will ſee that ſuch as do them
wrong, ſhall not go unpuniſhed. Yet is there another ſenſe to be made of thoſe
words alſo, neither unfitly, nor unprofitably; as thus, Rob noi the poor, becauſe
he is poor : that is,let the conſideration of his poverty keep thee off from med-
ling with him. 1. A little loſs would be his undoing ; becauſe he is poor, 2. And
if thou ſhouldſt wring all he hath from him,it could make no great addition to
thee, becauſe he is poor. 3. Orif it could, yet heis no fit match for thee to exer-
cife thy ſtrength upon, if thou art rich, becauſe he is poor.
35. But herein eſpecially may you behold the baſeneſs of Oppreſſion ; that the
baſeſt people, Men of the loweſt rank and ſpirit, are evermore the moſt in folent,
and confequently (according to the proportion of their power ) the moſt op-
prefjive.
* Aſperius nihil eft humilim in the Poet.
But take it from Solomon rather ; who compareth a poor Man,when he hath the Prov. 28.34
opportunity to oppreſs another poor Man, to a ſweeping rain that leaveth no
food, Pro.28. How roughly did that Servant in the Parable deal with his fel- Mat. 18. 28.
low-ſervant, when he took him by the throat for a ſmall debt, after his maſter
had but newly remitted to him a Sum incomparably greater? The reaſon of the
difference was ; the maſter dealt nobly, and freely, and like himſelf, and had
compaſſion ; but the ſervant, being of a low and narrow ſpirit, muſt inſult :-- 17.
* Senties qui vir ſiem. If a mean man, in any of our Towns or Hamlets, be a * Terent.
little gotten up, to over-top moſt of his neighbours in Wealth, or be put into
ſome little, authority, to deal under ſome great Man for the diſpoſing of his Farms
or Grounds; or have ſomething to ſell to his neceſſitous Neighbour, that muſt
buy upon day; or have a little Mony lying by him to furniſhanother, that for
the ſupply of his preſent neceſſities muſt ſell off ſomewhat of that little he hath,
though at an under-rate, or the like, it is ſcarce credible (did not every days
experience make proof of it) how ſuch a man will ſcrew up the poor Manthat
falleth into his hands, without all mercy , and beyond all reaſon. Conclude
hence,all
ye that are of generous births or ſpirits, how unworthy that practice
would be in you,wherein Men of the loweſt minds and conditions can (in their
proportion) not equal only, but even exceed you. Which ſhould make
you,
not only to bute Oppreſſion, becauſe it is wicked, but even to ſcorn it, becauſe
it is baſé, and to deſpiſe it. [He that deſpiſeth the gain of Oppreſſions, Iſa. 33.] Iſi. 33.15.
This for the ſecond particular, whom have I oppreſſed?
35. 'There is yet a third behind, againſt which Samuel proteſteth as a branch
of Injuſtice alfo ; which alſo concerned him more properly as a Judge; to wit,
Bribery. [Or of whose hands have I received a bribe, that I might blind mine eyes
therewith?] In the place now laſt cited, the Prophet Ifaiah, ſpeaking of an
upright
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Ad Magiſtratum.
Ifa. 33. 15. upright juſt Man, deſcribeth him amongſt other things by this, that he fpaketh
his hands from holding of Bribes; as a Man would Thake off a Viper,or other
venemous' beaſt, that ſhould offer to faſten upon his hand, as Paul did at
Malta, Acts 28. The word that here in the Text is rendred Munws, a Gift, or
a Bribe(759) che T'argum there rendreth 120 7727 Mammon diſloquar jwhere-
Luke 16.9.
unto that Mammon of unrighteouſneſs, mentioned Luke 16. and where-
with our Saviour would have rich Men
make themſelves friends, may very well
ſeem to have reference. “Altho, I confeſs,that phraſe there may not improba-
bly be conceived in another notion, ſomewhat different from this to note the
• falſeneſs, deceitfulneſs, and uncertainty of theſe worldly riches, in oppoſition to
Spiritual riches, a little after there called the true riches, for fo the words Mam-
mon diſhquar do properly import; as who ſay, the falſe or lying riches, or (in
compariſon of the true and durable)riches falſly ſo called. However, the phrase
ſeemeth to be proverbial, and (taken in the former ſenſe) to bear this
meaning in that place. As worldly wiſe Men, that have Suits depending in the
Courts, will attempt, by beſtowing gifts upon him or his ſervants, to make the
Judg their friend, that ſo the cauſe may be carried on their ſide when it cometh
to an hearing : withthe like wiſdom ſhould Chriſtian Mèn make themſelves friends
of the poor (who are God's favourites) by giving Aims to them out of their
worldly goods, that ſo they may find favour with him at the day of jndgment. The
proverbial uſe of that phraſe (which made me the rather obſerve it) ſheweth
what was the common opinion Men heldof gifts beſtowed to procure favour in
judgment; to wit,that they were the Mammon of unrighteouſneſs. And that in a
double reſpect : firſt, As the price of an unrighteous ſentence, in the intention of
the giver; and then as a piece of unjuſt and unrighteous guin in the receiver ; pro-
Exod. 23.8. hibited by the Lord in the Law, as well as the other two branches of Injuſtice
Deut. 16.19.
were ; and that both frequently and exprefly, and taxed by the Prophet as a fin
Amos 5. 12. of a very high nature,a mighty fin, [I know your manifold tranſgreſſions and your
Forrtia peccata, mighty fins : they affli& the juſt, they take a bribe, and they turn aſide the poor
the gate from their right, Amos 5.1
36. But it may be ſaid, Since we haveaready comprehended all injuries under
the two former heads, Fraud and Oppreſſion; how cometh it to be here mentioned
as a third thing, and diſtind from them both? Either we muſt free it from being
injurious,or reduce it to one of the two, Frand, or Oppreſſion. I anſwer in ſhort,
that Bribery is properly a branch of Oppreſſion. For if the bribe be exacted, or but
expected, yet ſo, as that there can be little hope of a favourable, or but ſo much
as a fair hearing withoutit; then is it a manifeſt oppreſſion in the receiver, becauſe
he maketh an advantage of that power, wherewith he is intruſted for the admini-
ſtration of juſtice,to his own proper benefit, which ought not to be,and is clearly
an opprefion. But if it proceed rather from the voluntary offer of the giver,
for the compaſſing of his own ends, then is it an oppreſſion in him; becauſe
thereby he getteth an advantage in the favour of the Court againſt his adverſa-
ry,and to his prejudice. For,obſerve it, the greateſt oppreſſors are ever the grea-
teſt bribers and freeſt of their gifts to thoſe that may beſtead themin their ſuits.
Which is one manifeſt cauſe (beſides the ſecret and juſt judgment of God upon
them) why oppreſſors feldom thrive in their eſtates, near the proportion of their
gettings. Even becauſe ſo much of what cometh in by their oppreſions,goeth out
again for the upholding of their oppreſſions. It was not for nothing, you may
well think, that Solomon ſo yoked theſe two things together; oppreſſing the
poor, and giving to the rich, in Prov.22. [He that oppreſſeth the poor to encreaſe
his riches ; and be that giveth to the rich, shall ſurely come to want.] As he hath
a Spring one way, ſo he hath a drain another way, which keepeth him from ri-
fing to that exceſs or heighth he aimeth at.
37. Bribery then is a branch of Oppresſion. That we have cleared. But yetone
part
in
Vulg.
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doth this jount conſent of both parties hinder, but that it is ſtill injuriosss ; Be-
part of the doubt remaineth: why, if it belong to one of the two,is it here men-
tioned as a third ſpecies, different from both? For this, I ſay; Firſt, It might be.
ſpecially mentioned, as a corruption more particularly incident to the Office of
Judicature in reſpect whereof eſpecially Samuel now ſtood upon his juſtificati
on: whereas Frauds, and moſt other Oppreſſions are of a larger and more com-
prehenſive extent. And ſecondly
, Becauſe it hath a peculiar formality by it felf,
whereby it differeth from other injuries of either ſort, in this; that whereas all
other, whether Frauds and Oppreſſions, are involuntary on one part, (for Volenti
non fit injuria, no Man is willing to be either defranded or oppreſſed, if he knew
it,and knew how to help it) this of Bribery is done with the mutual knowledg
and conſent both of the Giver and Receiver.
38. Which circumf ince maketh it (at leaſt in this one reſpect ) ſomewhat
worſe than either of the former'; that whereas in other frauds and oppreſſions
, the
one party only is guilty, becauſe they are done without the conſent of the other
party; in this of Bribery both parties are guilty, becauſe both conſent. Neither
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18. 16.
-17.8.
ing the
cauſe the injury that is hereby done, is not done to either of the parties thereun-
to conſenting, (ſuppoſing the conſent on both parts freeand spontaneous ) butic
is done by them both to a third party, namely, to the adverſary of him that gi-
veth the bribe: whoſe conſent you will eaſily ſuppoſe never to have been asked
in the buſineſs. So that the injury is ſtill done non volenti.
39: Of the commonneſs of which ſin, eſpecially in inferiour Officers, who are
ever and anon trucking for expedition : it would be impertinent to ſpeak from
this Text, wherein Samuel ſpeaketh of it only as it might concern himſelf who
was a Judg. Of the heinouſneſs of it in the light of God, and the miſchief it
doth to the Commonwealth, when it is found in Judges and Magiſtrates, I
fhall forbear to ſpeak, (the time being withal now well-nigh ſpent ) becauſe,
out of the confidence I have of the ſincernity of thoſe thatnow hear me, Ideem
the labour needleſs. Only I cannot (theText offering it) but touch fomewhat
at that property, which Samuel here aſcribeth to a bribe, of blinding the eyes.
Solomon ſpeaketh much of the powerful operation of gifts and bribes ; how they
pacifie anger, procure ucceſs into the preſence of great perſons, and favour from
them,and ſundry the like, which are all of eaſie underſtanding and the truth of
them (as well as the meaning ) obvious. But the effect here mentioned, ofblind-
eyes, though ſomewhat more obſcure, is yet oftner found in the Scrip-
tures, than of the other. Samuel undoubtedly learned it from Mofes, who
háth it twice; once in Exodus, and again repeated in Deuteronomy, in the ſelf- Exod.23.8.
fame words, ( Thou ſhalt take no gift : for a gift blindeth the eyes of the wiſe, and * Bás Citi
perverteth * the words of the righteous. ) A marvellous power ſure there is in 290077*.
them that can work upon Men ſo ſtrongly, (yea, ſometimes upon t wife Le coqiu sedes
and righteous Men, as Moſes his words exprefs ) as to ſtop their months, and 5 os. Pindar.
. bind their hands,and blind their eyes ; that they can neither Speak, nor do,nor ſee,
what is right. || ricides dag in His Royo, as it is in Euripides : They ſay that Euripid, in
. .
even the Gods may be tempted with gifts
. Very like, if applied to ſuch gods as
are ſpoken of in the Pſalm, ( Dixi Dii
, I have ſaid, ye are gods.)
40. But then, what is it to blind the eyes? Or, how can bribes do ic ? Juſtice
is not unfitly pourtrayed in the form of a Man with his right eye open, to look at
the Cauſe ; and his left eye ſhut or muffled, that he may not look at the Perſon.
Now a gift putteth all this out of order, and fetteth it the quite contrary way.
It giveth the left eye liberty but too much, to look aſquint upon the perſon ; but
putteth the right eye quite out, that it cannot diſcern the Cauſe
. Even as in the
next fore-going Chapter,Nahaſh the Ammonite would have covenanted with the 1 Sam. 11. 2.)
Inhabitants of Jabeſh-Gilead, upon condition he might thruſt out all their right
eyes,
• From this property of hood-winking and muffling up the eyes it is, that
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' a Bribe is in the Hebrew (the Text-word here ) called 750 Copher, of 753 Cam
phar, to cover, to dawb up, or to draw over with lime, plaitter, or the like.
Whereunto our Engliſh word, to cover, hath ſuch near affinity in the ſound,
that (were it not apparently taken from the French Couvrir, and that from
* the Latin Cooperire) it might with ſome probability, be thought to owe its -
riginal to the Hebrew. But however it be for the word, the thing is clear
enough: this Copher doth ſo cover and plaiſter up the eyes, that they cannot
“ ſee to do their office aright, and as they ought.
Rejecit alto das
41. And the reaſon of all this is ; becauſe gifts, if they be handſomly con-
na nocentium veyed, and not tendred in the name, nor appearing in the likeneſs of Bribes,
Carm.9.
(for then wiſe and righteous Men will reject them with difdain, and ſhake their
hands and laps from receiving them); but I ſay, if they come as preſents only,
and by way of kindneſs and reſpect ; they are ſometimes well'accepted, and that
defervedly, even of wife and righteous Men,as teſtimonies of the love and obſer-
vance of the givers. And then the nature of ingenuous perſons is ſuch, that they
cannot but entertain a good opinion of thoſe that ſhew good reſpect unto them;
and are glad when any opportunity is offered them, whereby to manifeft ſuch
Em Cxolf as their good opinion, and to requite one courteſy with another. Whereby it cometh
,
to paſs that gifts, by little and little, and by inſenſibledegrees, win upon the affe-
aduldvev.
Antiphon.
&tions of ſuch Men, as are yet juſt in their intentions and would not willingly
be
TUPATCZS corrupted, and at the laſt over-maſter them; and the affections once through-
Sve ovo pre mly poffeft,it is then 'no great maſtery to do the reſt
, and to ſurpriſe the judgment.
Plat.s.de legib. The good Magiſtrate therefore, that would ſave his eyes, and preſerve their light,
had need, not only to hate bribes, but to be very jealous of preſents; left ſome of
thoſe things which he receiveth but as gifts, be yet meant him for bribes. But
eſpecially to ſuſpect thoſe gifts,as fo meant, where the quantity and proportion
of the gift, conſidered and compared with the quality and condition of the givėr;
may caſt any juſt cauſe of ſuspicion upon them; but to conclude them abſolute-
ly ſo meant, if they be ſent from perſons that have buſineſs in the Courts.
42. The only thing now remaining to be ſpoken to from the Text;and that but
in a word or two,is Samuel's Equity, in offering in caſe any thing ſhould be tru-
ly charged againſt him in any the premiſſes, to make the wronged parties reſti.
tution, Whoſe Oxe bave I taken? Or, &c. And I will reſtore it you.] Samuel was
confident he had not wittingly
, done any Man wrong, either by Fraud,Oppreſſion
or Bribery ; whereby he ſhould be bound to make, or ſhould need to offer Re-
ſtitution. Yet, partly,toſhew what was fit to be done in ſuch caſes, and his own
readineſs fo to do, if there ſhould be cauſe;'and partly, for that it was poſſible,
in ſo long time of his Government,and amid ſo many cauſes as paſſed through his
hands, that he might through miſinformation, precipitancy, negligence, prejudice, or
other humane frailty, have committed ſome overſight in Judgment, for which
it might be reaſonable for him to make ſome kind of compenſation to the parties
thereby damnified, he here offereth Reſtitution ; A duty, in caſe of Injury, moſt..
neceſſary, both for quieting the Conſcience within, and to give ſatisfaction to the
* Sires aliena World; and for the more aſſurance of the Truth and Sincerity of our * repen-
non redditur,non tance in the light of God for the wrongs we have done. Without which (at leaſt
e di ferd fermentum
, in the deſire and endeavour) there can be no true repentance for the In, and
conſe-
Aug.Epift
. 54. quently no ſecurity of the remiſſion of the guilt. That of Auguſtine, t Non
dimittitur peccatum, niſi reſtituatur ablatum, is a famous received Aphoriſm in
this caſe ; well known to all, but little conſidered, and leſs practiſed by moſt.
43. There is an enforced Reſtitution, whereof perhaps Zophar ſpeaketh in
Job 20. 18. Job 20. [That which he laboured for, he ſhall reſtore, and not ſwallow it down; ac-
cording to his ſubſtance all the reſtitution be, and he ſhall not rejoice therein ]; and
ſuch as the Law impoſed upon thefts, and other manifeſt wrongs; which al-
tho not much worth, is yet better than none. But as Samuel's offer here was
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voluntary; ſo it is the voluntary reſtitution that beſt pleaſeth God, paciſiech the
Conſcience, and in ſome meaſure ſatisfieth the World. Such was that of Zacheus, Luk: 19.8.
Luk. 19. in reſtoring four-fold to every Man from whom he had gained any
thing wrongfully. It may be feared, if every Officer that hath to do in or a-
bout the Courts of Juſtice, ſhould be tied to that proportion, many one would
have but a very ſmall Jurpluſage remaining; whereout to beſtow the one moity
to pious uſes, as Zuchens there did.
44. There is ſcarce any one point in the whole body of Moral Divinity, that
ſoundeth ſo harſh to the ear, or reliſheth ſo harſh in the palate of a worldling, as
this of Reſtitution doth. To ſuch a Man this is durus fermo indeed, a hard, very
hard ſaying, yet as hard as it ſeemeth to be, it is full of Reaſon and Equity. So
full, that I dare confidently fay,whoever he be, that complaineth of it as a hard
impoſition,when he is required to reſtore to the right owner that which he hath
unjuſtly taken from him, that Man is &UTOKATOKPITO-s there needeth no other te-
ſtimony nor evidence againſt him,than his own Conſcience to condemn him. Nay,
I may ſay yet more, There needeth not ſo much as that; his own mouth will
do it. Ex ore tuo, thou unjuſt Man! I bid thee not anſwer me; do but anſwer
thy ſelf this one queſtion, and it ſhall ſuffice. If it go hard with thee to reſtore it
back to him that hath a true right in it ; did it not go as hard (thinkeſt thou)
with him to part with it before to thee, who hadît not the ſame right thereunto
that he had? I ſay no more: conſider it well, and then remember the grand
Rule, never to be forgotten, Do as you would be done to.
45. Concerning the manner of Reſtitution, and the meaſure the time, place, perſons;
and other circumſtances thereunto belonging; many thingsthere are of confi-
derable moment, and very needful to be underſtood of all Men that love to
deal juſtly; which I may not now enter into. Whole Volumes have bin writ-
ten of this Subject; and the Caſuiſts are large in their diſcourſes thereof. But for
the thing it ſelf in general, thus much is clear from the Judicial Law of God, gi-
ven by Moſes to the people of Iſrael ; from the Letter whereof, tho Chriſtians
be free, (poſitive Laws binding none but thoſe to whom they were given) yet
the Equity thereof ſtill bindeth us as a branch of the unchangeable Law of Na-
ture. That whoſoever ſhall have wronged his Neighbour in any thing commit-
ted to his cuſtody, or in fellowſhip, or in any thing taken away by violence
, or
by fraud, or in detaining any fornd thing, or the like, is bound to reſtore it ; and
that in integrum, to the utmoſt farthing of what he hath taken, if he be able:
Nor ſo only, but beſide the Principal, to offer ſome little overplus alſo by way
of compenſation for the damage ; if at leaſt the wronged party have ſuſtained
any damage thereby, and unleſs he ſhall be willing freely to remit it. Moſes
his Law ſpeaketh of a fifth part more, as if he had wronged his Neighbour to
the value of twenty Sheckels, the reſtitution was to be after the rate of four and
twenty. See the 6th of Leviticus, in the beginning of the Chapter. The aſſign-
ment of that proportion belonged to the Jewiſh people, and the obligation
thereof therefore expired, together with that policy ; but yet ſtill reaſon and
equity require that ſomething be done: The Lord give us all hearts to do that
which is equal and right, and in all our dealings with others, to have evermore
the fear of God before our eyes; knowing that of the Lord the righteous Judg,
we ſhall in our ſouls, receive at the laſt great Allize, according to that we
have done in our bodies here, whether it be good or evil. Now, to God the
Father, &c.
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i. T being impoſſible for us to know God abſolutely, and 'as he is, (his
effence being infinite, and ſo altogether.incomprehenſible by any but
himſelf) the higheſt degree of knowledg we can hope to attain un-
to, (at leaſt in this life) is by way of compariſon with our ſelves,
and other Creatures. Whereby it is poſſible for us, making the
compariſon right, and remembring ever the infinite diſproportion of
the things compared, to come to come little kind of glimmering gueſs what
he is; by finding, and well conſidering, what he is not.
2. But even in this way of Learning, we are oftentimes very much at a
lofs : Becauſe we fall, for the moſt part, either. Short, or over in that, from
which we are to take our firſt riſe towards the right knowledg of God; to
wit, the right knowledg of our ſelues. We do not only fee very imperfectly
at the beſt, becauſe we ſee but in a glaſs, as faith the Apoſtle; but we miſ 1 Cor.13.12.
take alſo moſt an end very grally, becauſe we are apt to make uſe of a falſe
glaſs. We think fooliſhly, (yea, and wickedly too ſometimes, as it is Pfal.50.) Plal. so 21.
that God is even ſuch an one as your felves; and yet (God knoweth) little
do we know what our felves are. There is ſo much deceitfulneſs in our hearts; Jer.i9.g.
ſo much vanity in our thoughts, ſo much pride in our fpirits, that, tho we Plal.94.11.
hear daily with our ears, that Man is like a thing of nought, that he is altoge- pál.144.4.
ther vanity, yea, lighter than vanity it ſelf 5, and ſee daily before our eyes, ex- _-39.5.
periments enow to .convince us, that all this is true: yet we are willing to ~~62.9.
betray our ſelves into a belief thatgi ſure mer; agte. Fomething; when indeed we
are nothing ; and to pleaſe our ſelves but too much in our own ways and Gal. 3.6.
imaginations.
3. To re&tify this ſo abſurd and dangerous an Error in us, ('abſurd in the
ground, and dangerous in the conſequents) and withal to bring us,by a righter
underſtanding of our felves, to a better knowledg of God; uſeful (amongſt
other things)ic is to conſider the wide differencethat is betwixt God's ways and
ours, betwixt our purpoſes and his. For my thoughts are not your thoughts, ſaith Iſa.55.8,9.
the
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the Lord by the Prophet, neither are your ways my ways. For as the heavens are
higher than the Earth, so (but much more than ſo too) are my ways higher than
your ways, and my thoughts than your thoughts
. Weigh them the one againſt the
other in the ballance of the Sanétuary.; or but even by the beam of your own
reaſon and experience, ſo it be done impartially; and you will eaſily acknowledg
both the vanity and uncertainty of ourse and the certainty and ſtability of his
thoughts and purpoſes
.
4: We have a Proverb common amongſt us, that yieldeth the conclufion;
Mañ purpoſeth, bit
' God diſpoſeth. And this Proverb of Solomon in the Text,dir-
covereth ground enough whereform to infer that concluſion, There are mang
devices in a Man's heart : nevertheleſs the counſel of the Lord, that shall fund.
And that in three remarkable differences between the one and the other, there-
in expreſſed.
Firſt; In the different names of the things : Outs are but Devices, his is
Counſel.
Secondly; In their different Number : Ours are Devices in the plural Num-
ber, and with the expreſs addition of multiplicity alſo, Many Devices ;
His but one, Counſel in the Singular.
Thirdly; In their different manner of Exiſting ; Ours are but conceived in
the heart ; we have not ſtrength enough to bring them forth, or to give
them a being ad extraz
many devices in a Man's heart : But he is able to
give his a real ſubſiſtency, and to make them ſtand faſt and firm, in de-
Ipight of all oppoſition and endeavours to the contrary« ; The counſel of
the
Lord, that all ſtand.
5. The whole amounts to theſe two points. Firſt, When we have toſſed
many
and various thoughts in our heads, amidſt the throng of our hopes, and fears,
and deſires, and care ; caſt this way, and that way ; plotted, contrived, and
deviſed, how to avoid this or that danger, how to compaſs this or that deſign,
how to gratify this friend, or advance that Child, how to counterwork or de-
feat this or that enemy or competitor g when we have fummoned all our powers,
and ſet all our wits on work to manage the deſign we have pitched upon; and
made all ſo ſure that there ſeemeth nothing wanting to bring our intentions to
the wiſhed end: Unleſs God ſay, Amen; that is unleſs it pleaſe him either in mer-
cy to bleſs our endeavours with ſucceſs foroür comfort,or at leaſt for ſome other
ſecret ends, agreeable to his wiſdom and juſtice, jwffer them to take effe&, they
Pfal.38.8. ſhall all come to nothing, and be as the untimely fruit of a woman, which after
much pain and anguiſh to her that conceived it, periſheth in the womb, and
never ſeeth the Sun. Secondly, What God hath in his everlaſting counſel deter-
mined, either to do himſelf, or to ſuffer to be done by any of his Creatures,ſhall,
whether we like it, or diſlike it, whether we will or vo; undoubtedly even ſo
come to paſs as he hath appointed. The Lord will be King, (Fremat licèt ors
Pfal.135.6.
bis) and do whatſoever pleaſeth him in heaven and earth, in the sea, and in all
deep places, be the earth never fo unquiet, and all the people that dwell therein
never ſo impatient.
6. Which two Points, to wit, the vanity of our Devices, and the ſtability of
God's Counſels, by reaſon of the oppoſition that is betwixt them, whereby they
mútually give and receive light and confirmation either to and from other, are
therefore very frequently joined together in ſundry places of Scripture. As
in Pſal
. 2. the rage and fury of Jews and Gentiles, of Princes and People,
againſt the Lord and his Anointed ; their lovaginations, Inſurrections, and
joint Conſultations to effect their intendments; and their profeſſed reſolutions
to break the bonds, and to caſt away the cords of their bounden Allegiance; how
vain and ineffectual they are,and inſtead of that liberty and advantage they had
promiſed to themſelves, procure them nothing but. fcorn and vexation, is
largely
Pfal.99.1.
7
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2.
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655
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IS
apart; then
1
largely, declared in the beginning of the Pſalm ; and then followeth, in few ---4.5.
words, how effectual (notwithſtanding all their imaginations and endeavours
to the contrary) the purpoſe of God, was in ſetting up the Kingdom of Chriſt;
Yet have I ſet my King upon my holy hill of Sion. So in Job 5. Eliphas ſheweth 6.
the great Power of God; firſt
, in diſappointing the devices of the crafty, ſo that Jobs, 12,
their
hands cannot perform their enterpriſe ; but the wife are taken in their own
craftineſs, and the counſel of the froward is carried headlong : and then in fulfil-
ling his own counſel of ſaving the poor from the ſword, the mouth, and the band
of the Mighty. And the like doth David again, in Pfal. 33. fully, and in words
agreeable to theſe of Solomon, even in terminis ; The Lord bringeth the counſel of Pfal.33.14
the heathen to nought, and maketh the devices of the people of none effe&t. That
for the firſt point; then followeth for the ſecond, in the very next words,
The counſel of the Lord Mall ſtand for ever and ever ; and the thoughts of his
Pfal.33.11.
heart from generation to generation.
7. For the better evidencing and enforcing of both which points, I ſhall
proceed in this order. Firſt, To conſider of the three differences formerly
mentioned and contained in the Text, cach of them ſeverally and
(taking the whole together) Secondiz
, To lhew fome Reaſons or grounds
thereof; and, Laſtly, to propoſe fome profitable Inferences from the fame.
8. The firſt Difference is in the Names ; Man's Devices; but the Counſel of the
Lord. Our moſt ſerious thoughts, the moſt mature and beſt digeſted deliberations
and advices of the Sons of Men, and all the moſt exquiſite reſolutions, and ad-
vantageous endeavours enſuing thereupon, are but devices in compariſon,
Imaginations, Fancies, or if you can find any lighter or emptier name whereby
to call them. Indeed, all theſe expreſſions are but too high, to render to the
full, the extream vacuity and nothingneſs of all humane devices. Very Chimera's
they are, Gaſtles in the Air, that have no real exiſtence in them, no baſe or bot-
tom under them to uphold them.
9. I know not readily how to preſent them unto you,better than under the
notion of Fancies and ſo might the word be well enough here rendred. There
are many fancies (or fantaſtical devices ) in a Man's heart. Now the vanity of
Mens fancies may ſomething appear in mad Men; in whom the inflammation
of blood diſtempering the brain, as it hindereth the operation of the mind, and
depriveth them of all folidity of judgment; ſo it addeth ſtrength and nimble-
neſs to the fancy. Whence it cometh to paſs, that the ſharpeſt Satyrical wits,
with all the help of Art and Study, cannot ordinarily invent ſuch ſhrewd and
ſtinging anſwers, nor make ſuch quick and ſmart returns 'of wit, to thoſe that
talk with them, as a mad Man ſometimes in a frantick fit will hit upon of a
ſudden.
10. But in nothing is the vanity of Mens fancies more apparent,than in our
ordinary dreams. Wherein we often fancy to our ſelves golden mountains, and
many other ſuch things, as never weré, nor ever ſhall be in rerum natura; ſuch
as have neither coherence nor poſſibility in them; and ſuch as when we are awake,
we do not only find to be void of all truth and reality,but we laugh at as ridich-
lous, and wonder how ſuch ſenſeleſs and inconſistent.imaginations ſhould ever
come into our heads. And yet whilſt we are dreaming, weentertain them with
as full a perfuaſion of the truth and reality of them, as we do thoſe things
whereof we have the greateſt aſſurance in the World, without any the leaſt
ſuſpicion to the contrary, and are accordingly affected with them,mightily plea-
fed or diſpleaſed, even as they ſuit with, or go croſs to our natural deſires. But
when we awake, we many times can ſcarce well tell what we dreamed of, much
leſs do we find our ſelves poſſeſt of thoſe things which in our dreams we fan...
cied to be ours.
11. As theſe dreams of one aſleep, or thoſe flaſhes of wit that come from a
mad-
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mad-man; ſuch are all the plots-and projects, the thoughts and purpoſes of Men,
wherewith theỳ ſo much pleaſe or diſquiet themſelves about any thing that is
done under the Sun. Of all which Solomon, out of his great wiſdom, and
Eccl.2.1,2,&c much experience, pronounceth often and peremptorily, that they are but vanity,
and folly, and madneſs
. They that applaud themſelves in their cunning and
deep contrivances ;, that truſt to their Wealth, Power, Strength, or Policy ; that
think they are able to carry all before them, and to do what they liſt
, are all
the while but in a dream. So David affirmeth of the wicked in the midſt of
Pſal.73.20. their greateſt proſperity and ſucceſſes: Like as a dream when one awaketh, so
776.5. fhalt thou make their Image to vaniſh
) out of the City, Pſal.73. And Pfal. 76. The
Proud are robbed : they have ſept their ſleep; and all the Men of might, (that is,
that thought themſelves ſuch mighty Men, whilſt they continued in their dream)
when they awaked, found nothing in their hands. And the Prophet Iſaiah faith,
Ila. 29,7,8. concerning all the Nations that fight againſt mount Sion, that they ſhall be even
as when a hungry Man dreameth that he is eating, but he awaketh, and his ſoul is
empty: or as when a thirſty Man dreameth that he is drinking, but when he awak-
eth, behold he is faint, and his ſoul hath appetite. Iſa. 29.
12. You may fee, in theſe repreſentations, what a poor nothing is all humane
wiſdom. Thoſe devices which we applaud in our felves or others, as matters
of a great reach, and contrived with deep policy are no better than meer fancies
Iſa.59.9,6. or dreams; whimſies, as we call them. At the moſt, but as a Spider's Web,
(that is one of the Prophets compariſons too ) a thing of great curioſity to
the
eye, ſpun of a moft fine fubtile thread, and in a moſt exa& proportion : but
a thing of no ſtrength at all, unleſs againſt a ſmall fly, (the greater ones will
break through it) and the light touch of a beſome ſtriketh it all away in a
.
13. But as for God's eternal Purpoſes, it is not fo with them: We are not to
conceive of them,as of our own vain devices,but rather as of fage Counſels; The
Counſel of the Lord. By which name they are alſo ſtiled in Pfal.33. 1 1. and elle-
where in the Old Teſtament. The ſame name is found alſo in the New ---C-
Rom.11.34.
cording to the purpoſe of him that worketh all things after the Counſel of his own
will, Eph.1.21. Yet is not this to be underſtood properly neither : for Coun fel
is a thing, that in ſtrict propriety of ſpeech cannot be attributed unto God;
for who bath been his Counſellor 2 Counſel importeth always ſome debate with
ones ſelf or others, ſome deliberation, what is beſt to do, or not to do and how
to do it; and conſequently muſt ſuppoſe ſome impotency or defect, either in
reſpect of knowledg, or action, or both. He that knoweth perfectly at the firſt
thought of a thing what is fit to be done,and is aſſured nothing can hinder him
for doing the ſame, needeth not either to ask or to take counſel about it. God
therefore, whoſe both wiſdom and power is infinite, hath not any need or uſe of
counſel.
14. The truth is, as the name of Devices was too high an appellation to be
ſtow upon our vain imaginations, if we knew a worſe : fothe name of Counſel is
too low to beſtow upon Almighty God's eternal purpoſes, if we knew a better :
But the Scripture, fitted to our capacity, ſpeaketh of the things of God in ſuch
language, and under ſuch notions, as beſt agree with our weak conceptions, but
far below the dignity and majeſty of the things themſelves. Counſels then they
are called, in compariſon of Mens devices : and the reaſon of the compari-
fon ſtandeth thus ; As thoſe reſolutions, which follow upon good advice, and
mature deliberation, where all circumſtances are taken into due conſideration,
and the conveniences and inconveniences examined and weighed (which we
call counſels) are better approved of, as being more ſolid, and likely to prove
more ſucceſsful, than thoſe ſudden motions that raſh light heads take upin a heat
or humour, aud carry on without either fear or wit : fo (but infinitely'more
than
moment.
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The Eighth Sermon.
657
are
)
than ſo) do the wiſe purpoſes and Counſels of God, exceed the vain imaginati-
ons and devices of Men. As thelightning, which is but a flam;and then vani lheth;
ſo are theſe; but thoſe, like the Sun, which hath a fulneſs of durable light and
beat within it ſelf, always alike, howſoever it may appear tous, ſometimes more
and ſometimes leſs.
15. The ſecond difference in the Text,is in the Number: Ours are Devices in
the plural ; many Devices : His but one ; Counſel in the ſingular. Mens pur-
poſes are various, and changeable. Seldom do we continue long in one mind;
but upon every ſlight occaſion as the Weathercock with the wind, we are ready
to turn and face about. What between fears and hopes, deſires and cares, our
thoughts are ſo pulled and harrowed this way and that way, that many times
we are ſo diſtracted in our minds, that we cannot well tell what we would have;
or not have to hold to. Little children,we know,are eagerly fond to have any
toy they ſee ; but throw it away preſently; as ſoon as they ſee another (per-
haps a verier toy than it) and long as eagerly for that ; ( Quod petiit fpernit : ) Sub nutrice pus
There is a ſpice of this childiſhneſs remaining in all the Sons of Adam, even to
ella velut filuia
deret infans.
their dying day: Whether it be from the natural fickleneſs of our minds long- Quod cupidè pea
ing after novelty, or from the anſufficiency of any thing in this World, to ſatisfie tiit, maturè plena
the appetites of the Soul ; or from whatſoever other cauſe it proceedeth; cer- Horat.2. Ep.1.
rain it is, that we cannot affect any thing long without ſome wearineſs and ſatie. Metabonis muiya
ty. Whence it cometh to paſs, that we ſeek for that contentment in variety, Four Buxó,
Eurip.in Oreſt.
which we cannot find in any one thing, though never ſo excellent and de-
ſirable. Thus it fareth with us, according to what our Saviour faid of Martha, Luke 10. 41:
stupkály méi nomaWe are troubled (or rather we trouble our felves ) about Eccl.7.29.
many things : or what Solomon faith of Menin general, that they have fought out
many inventions, Many fancies we entertainand as one nail another, ſclavas
clavum) Coone fancy driveth out another, in infinitum.
16. Which multiplicity and variety of devices in us, is a moſt clear and de-
monſtrative evidence of the vanity and unſufficiency thereof: even as in moſt
other things,multiplicity argueth infirmity. As there are many Stars in the Fir-
mament, becauſe they give but a little light : but one Sun ſerveth the turn,
without need of more, to give light to the whole world. It were a ſuper-
fluons curioſity for a Man
to provide two ſtrings to his Bow, if he were ſure one mornise tulis
would hold. And therefore are there thouſands of Horſes and Men prepared e$X koz $ 70-
for the managing of a War, becauſe one, or a few,are preſumed to be unfuffici- muxtarias de
ent for the Work. By this very Argument, the Apoſtle in the Epiſtle to the He- vescV. Arift.de
mund.cap.6.
brews,proveth the inſufficiency of the legal Prieſthood and Sacrifices: the Prieſts
were many, and there was an itteration of the Sacrifices; becauſe of the morta 23.
lity of the one and the unprofitableneſs of the other to take away fins. As on the & 10. .--14:
contrary,he proveth the ſufficiency of the Preſthood and Sacrifice of Chriſt,from
the unchangeableneſs
, and Oneſhip (if I may ſo ſay) both of Prieſt and Sacrifice.
17. It is no commendation tben, but rather a diſparagement to mens des
vices, that they are ſo many. But it is the Honour of God, that his Gounſel
is but one,and unchangeable. We find it expreſſed, with that adjunct, Heb. 8. Hebi6.17,18 .
Tod & Meta CANTOU A Borñs, the immutability of his Counſel
. And it is here laid
down, as the great foundation of our Chriſtian hope, and the very ſtrength of
all our conſolation. Quod ſcripſi, ſcripſi
. What he hath written in the ſecret
Book of his determinate Counſel," (though it be counſel to us, and uncertain,
until either he reveal it, or the event diſcover it, yet) is it moſt certain in it si det meer
ſelf, and altogether unchangeable. We follow our own devices, many times, tres pegurides
which we afterwards repent : and truly our ſecond thoughts are moſt anend the proper tergesa
wiſer. But with God there is no after-counſel
, to corre& the errors of the for- pol
. Aa. 2.
mer: he knoweth not any ſuch thing
as repentance ; it is altogether hid from his Hof
. 14, 14.
eyes. He is indeed fometimes in the Scriptures ſaid to repert; as Gen. 6. and in Jer.18.8.
Pppp
the
Heb.7.23
3
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A&S 8.22.
Luke 24.38.
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Prov.19. 2 1.
Jonah 3. 10. the buſineſs of Nineveh, and elſewhere. But it is not aſcribed unto God pro-
perly, but as other humane paſſions and affections are, 'as grief, forrom, &c.
PŁY@p@76070dās, to import fome actions of God, eventually, and according to the
manner of our underſtanding, like unto the operations which thoſe paſſions pro-
duce in us; but have nothing at allof the nature of thoſe paſſions in them. So
that ſtill, that is eternally true, which was ſpoken indeed by a falſe Prophet, but
whoſe ſpirit and tongue was at that time guided by the God of Truth, Num.
23.19. God is not a Man, that he ſhall lye z Neither the Son of Man, that he ſhould
repent. His Counſel therefore ſtandeth ever one and the same; not reverſed by
repentance,or countermanded by any after counſel.
18. Followeth the third Difference, which conſiſteth in their Efficacy, that is
exprefſed in the Text by their different manner of Exiſting. Many devices may
be in a man's heart, but it is not in his power to make them ftand; unleſs God
will,they ſhall never be accompliſhed. But in deſpight of all the World, the
counſel of the Lord fhall ſtand : nothing can hinder or diſappoint that, but that
it ſhall have the intended effet.
19. The Heart, although ſometimes it be put for the appetitive part of the
,
Brain is of the conceptions or thoughts; yet is it very often in Scripture, and ſo
it is here, taken more largely ; ſo as to comprehend the whole Soul, in all its
faculties, as well the apprehenſive as the appetitive ; and conſequently taketh
in the Thoughts, as well as the Defires of the Soul. Whence we read of the
thoughts of the heart, of thoughts ariſing in the heart, of thoughts proceeding
Mat.13.19. from out the heart, and the like. The meaning then is, that multitudes and va-
riety of devices may be in a Man's head, or in his heart, in his thoughts and de-
fires, in his intentions and hopes ; but unleſs God give leave, there they muſt
Itay. He is not able to bring them on further to put them in execution, and to
Pfal.21.11. give them a real exiſtency. They imagined ſuch a device, as they are not
able to perform, Pfal.21. Whatſoever high conceits Men may have of the fond
imaginations of their own hearts, as if they were ſome goodly things; yet the
Lord, that better underſtandeth us than we do our ſelves, knows all the thoughts
Pfal.94.11.
of Men,that they are but vain,Pfal.94. And this he knoweth, not only for the
on that it is fo, by his omniſcience and preſcience ; but for the clíon too(wbichis
the moſt perfeat kind of knowledg) why it is fo; even becauſe his hand
Pfal.33.10. is in it; to render them vain - It is be that maketh the devices of the people
(yea, and of Princes too,asit is added in ſome Tranſlations ) to be of none effect,
.
20. Poſſibly
, the heart may be ſo full,that it may run over, make ſome offers
outward by the mouth, (for out of the abundance of the heart, the mouth
Jam.3.5.
Speaketh) and the tongue may boaſt great things, and talk high. It may ſo in-
deed, but that boaſting doth not any thing at all to further the buſineſs, or to
give the thoughts of the heart a firm bottom, or baſe, whereon to reſt ; it ma-
ny times rather helps to overturn them the ſooner. We call it vapouring ; and
well may we fo call it. For as a vapour that ariſeth from the earth, is ſcattred
with the wind, vaniſheth, and cometh to nothing ; ſo are all the imaginations and
devices that areconceived in the heart of Man, blaſted when the Lord bloweth
upon them, and then they come to nothing.
1. But as for the Counſels of his heart, they ſhall ſtand : Rooted and eſtabli-
ſhed, like the Mountains. The foundation of God ſtandeth firm; though ſpoken
by the Apoſtle in another ſence is moſt true in this alſo. What he hath purpoſed
either himſelf to do,or to have done by any of his Creatures, ſhall moſt certain-
Bei zS & -
Power Asòs ly,and infallibility,come to paſs in every circumſtance, juſt as he hath appointed
it. It is eſtabliſhed in the Heavens : and tho all the Powers in Earth and Hell
Pal.89.2.
- 119.89. Thould joyn their forces together, ſet to all their ſhoulders and ſtrength againſt
it,
Pfal. 33
A
Mat, 12:34
1
2 Tim.2.19.
zubo. ,
The Eighth Sermon .
659
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1
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it, and thruſt fore at it to make it fall; yet ſhall they never be able to move it,
or shake it, much leſs to remove it from the place where it ſtandeth,' or to
overthrow it. His Name is Jehovah : it ſignifiéch as much as Eſſence. or Being.
1. Not only becauſe of the enternity of his own being, and that from himſelf
, and
underived from any otherz 2. Nor yet becauſe he is the Author of Being to all
other things that are : 3. But alſo for that he is able to give a Being, reality,
and ſubſiſtence to his own Will and Word, to all his purpoſes and Promiſési
De voci tuæ vocem virtutis. What he hath appointed, none can diſappoint.
His counſel doth, fhall,muſt ſtand.My Counſel ſhall Stand; and I will do all my plea-
Jure,Iſa. 46. JO.
22. The conſideration of theſe differences hath ſufficiently diſcovered the
weakneſs, frailty, and unſucceſsfulneſs of Mens devices on the one ſide ; and on
the other ſide, the ſtability, unchangeableneſs
, and unfailingneſs of God's Coun-
fels. Whereof, the confideration of the Reaſons of the ſaid differences, will give
us yet farther aſſurance; and thoſe Reaſons taken from the Soveraignty, the Ěter-
nity, the Wiſdom, and the Power of God.
23. Firſt, God is the prima caufa, the ſoveraign Agent, and firſt mover in
every motion and inclination of the Creature: Men, yea and Angels too, who
farexcel them in ſtrength, are but ſecondary Agents, ſubordinate Cauſes, and,
as it were,Inſtruments to do his Will
. Now the firſt cauſe hath ſuch a neceſſary Pfal
. 103. 20,
influence into all the operations of ſecond cauſes, that if theconcurrence there-
of be with-held, their operations muſt ceaſe. The Provdence of God, in ordering
the World, and the acting of the Creatures by his a&uation of them, is Rota in Ezek. I. 16.
rota, (fo repreſented to Ezekiel in a Viſion) like the motion of a Clock, or
other artificial Engine, confiſting of many Wheels, one within another, fome
bigger, ſome leſſer ; but all depend upon the firſt great Wheel, which moveth
all the reſt, and without which none of the reſt can move. Inhim we live and Aas. 19. 28.
mode, and have our being : and in his hands are the hearts of the greateſt Kings,
(and how much more then of meaner perſons ?) which he turneth and bendeth
which way ſoever he pleaſeth, Prov. 21. 1. Be the Ax never ſo sharp and ſtrong,
yet cati it not cut any thing, unleſs the hand of the Workman move it : and then
it cutteth but where he would have it, and that more or leſs, as he
puttech
more or leſs ſtrength unto it. No more can Men, whatſoever ſtrength of wit
or power they are endued with, bring their own devices to paſs
, but when,
and where, and ſo far forth only as the Lord thinketh fit to make uſe of them.
Pharaok's Chariot may hurry him apace to the place of his deſtruction, becauſe
God had ſó appointed it; but anon God taketh off the Wheels, and the Exod. 14:25
Chariot can move no farther, but leaveth him helpleſs in the midſt of the
channel.
24. Șo vain are all mens devices, as to the ſerving of their own ends;" and the
accompliſhment of their own deſires. Yet doth Almighty God ſo brder theſe
otherwiſe vain things by his over-ruling providence,as to make them ſübfervient
to his everlaſting counſels. For all things ſerve him, Pfal. 119.91. Happy,
thricè happy they that do him voluntary ſervice ; they can ſay with David,
and in his fence, Behold, O Lord, how that I am thy ſervant, Pſal. 116. that plal. 1 16.16.!
have devoted themſelves faithfully, and accordingly bend their endeavours to
do him true and landable ſervice, by obeying his revealed will
. But certainly
whether they will,or no, though they think of nothing leſs they ſhall ſerve him
to the furthering and accompliſhing of his ſecret Will. As we find, My fervant Jet.25.6*
Deuld often, as his ſervant in the one kind :-ſo we ſometimes meet with My F-743.10.
Ezek 299324
ferurant Nebuchadnezzar, as his ſervant in the other kind.
25. Another reaſon of the differences aforeſaid is from God's Eternity. Man
is but of Yeſterday, and his thoughts caſual. They go and come, as it. bap-
neth ; without any certain rule and order.' And as himſelf is, mutable, fickle,
Pppp 2
and
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and uncertain ; fo are the things he hath to do withal, and wherebouts he is
IIoAdd! Bund-converſant, ſubject to contingencies and variations. Tempora mutantur. So
ντα καλώς
many new, unexpected accidents happen every hour, which nowit of Man could
7 педхдиуа,
Debrer, der foreſée ;. that may make it neceſſary for us, many times, to depart from our for-
au Du Mi cand mer moſt adviſed reſolutions; as the Mariner muſt ſtrike Sail again perhaps when
de peso Arift
. he hath but newly hoyft it up, if the wind and weather change. Sometimes a
de divin.c... very ſmall inconſiderable accident in it ſelf,may yet work a very great turn in a
Mixes People buſineſs of the greateſt moment, A Smith in ſetting on a ſhooe, chanceth to drive
βολή ον αρχη
μεγάλας και
the nail a little aſide, the Horſe is prickt; the prick endangereth the Horſe, and
Toana's morci the Horſe the Rider ; upon the defeat of the Rider (ſuppoſe the General,or ſome
διαφορας απο-
Commander of ſpecial uſe the battel is loſt ; upon the iſſue of that battel may
Arift. de in- depend the ſtate of a whole Kingdom, and in the ſtate of that may the intereſt of
fo
many Princes and Kigdoms be involved, that a very little overſight,in a very
mean perſon,may accafion very great alterations in a great part of the World, So
eaſily may mens.devices be diſappointed, and their expectations fruſtrated.
26. But the Counſels of God are, as himſelf is, Eternal, and unchangeable.
To Señor ejus- Ego Deus non mutor, I am God, and am not changed : asif he had ſaid, The
Táßantov di- Nature of the Godhead is not capable of any change, nor ſubject to mutability.
Arift. 1.de cce- All change is either for the better, or for the worfe; but God cannot change for
10.9. the better, becauſe he is already beft ; nor for the worſe, for then he ſhould ceaſe
to be best ; It is therefore impoſſible he ſhould change at all. His determinations
therefore are unalterable,more than the Laws of the Medes and Perſians:for time
hath long ſince alter'd thoſe Laws,but his Counſels remain yeſterday,and to day,
the ſame, and forever. Chance, " (and if you will) Fortune alſo may have place
in the affairs of men,and the things that are done under the Sun; but to him that
dwelleth in heaven, that inhabiteth Eternity that knew from the beginning, and
before the beginning of the world, all things that are done in heaven and earth,
nothing can be caſual, new,or unexpected to cauſe any change of purpoſe in him.
27. Athird Reaſon there is from the wiſdom of God. There is folly in all the foņs
of men. They know but a very ſmal part of the things that are in the world;
and thoſe things they do know, they know but in part. Beſides their natural
ignorance, through precipitancy, mif-information, prejudice, partial affections, and
ſundry other cauſes, they are ſubject to very many miſtakes and aberrations :
whereby it cometh to paſs, that the wiſeft men ſometimes are fouly overſeen,
and are fain to take up the Fools plea, and to cry Non putaram,
28. But as for God, he, and he alone, is wiſe. Móvã oop the only wiſe
1 Tim.1.19. God, 1 Tim. 1. As we areſure he will not deceive any, being of infinite goodneſs;
Pfal. 147.5. ſo we may be ſure he cannot be deceived by any, being of infinite wiſdom. There
is ſuch a fulneſs of wiſdom in him, that it hath left no room for ſecond thoughts or
after-counſels : norcan there be imagined any cauſe, why he ſhould retractor re-
TË á meięs di- verſe any of that he hath determined to do, either in part
, or in whole.
Tepiige's
29. Laſtly, As his Wiſdom, ſo is his Power alſo infinite. Man may deviſe, pur-
poſe and reſolve upon a courſe for the obtaining of his intentions ; and that por-
fibly with ſo good adviſe, and upon ſuch probable and rational grounds, that
there appeareth no reaſon to the contrary, why he ſhould not perlift in the ſame
mind ſtill, and purſue that his ſaid reſolution ; and yet there may a thouſand im-
pediments intervene to obſtruct the buſineſs : ſo that it ſhall not be in the power
of his hand to remove thoſe obſtacles, whereby to accompliſh the deſires of his
Jer.10,23; heart. O Lord, faith the Prophet Jeremy, I know that the way of manis not in
himſelf; it is not in man that walketh, to direct his ſteps. And Solomon, a little
before in this book; A man's heart deviſeth his way? but the Lord dire&eth his
ſteps.
30. But as for the Lord; his Power hath no bars or bounds,other than thoſe
Pfal. 135.6. of his own will : Quicquid voluit, fecit, Whatſoever the Lord pleaſed that did he in
heaven,
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heaven, & in earth; in the ſea, & in all the deep places. For who hath ever refifted his Rom.9.19;
will? Rom.9. Doth he mean his revealed will think you ? Surely not ; thouſands : Kam sua
have refifted, and daily do reſist that will; the Will, and the Commandments of Suhailee
God. But lie meanėth it of his ſecret will, the will of his everlaſting Counſels and mail.com Hom.
Odyſs. En
purpoſes: and that too of an effe&tual reſiſtance, ſuch a reſiſtance as ſhall hinder
the accompliſhment of that Will
. For otherwiſe there are thouſands that offer
reſiſtance to that alſo, if their reſiſtance could prevail
. But all reſiſtance, as well
of the one fort, as of the other, is in vain, as to that end : Though hand joyn in Pfal. 118.16.
hand, it will be to no purpoſe ; the right hand of the Lord will have the preemi-
nence when all is done. Aſſociate your ſelves, O ye people, and ye shall be broken in
pieces; gird your felves,and ye ſhall be broken in pieces. Take counſel together, and
it ſhall come to nought; Speak the word, and it shall not fand, Ila 8. 9,10. But the
Counſel of the Lord, that all ſtand, and none ſhall be able to hinder it.
31. Lay all theſe together, the Soveraignty, the Eternity,the Wiſdom, and the
Power of God, (and in all theſe God will be glorified) and you will ſee great
reaſon, why the Lord fhould ſo often blaſt mens devices, bring all their counſels 1 Cor. 1. 19.
and contrivances to nought, and take the wife in their own craftineſs
. Even to 3. 19.
let men ſee, in their diſappointment,the vanity af all humane devices ; that they
might learn, not to glory in, or truſt to their own wiſdom,or ſtrength or anything
elle in themſelves, or in any creature ; but that he that glorieth, might glory in the --I. 31.
Lord only.
32. Let every one of us therefore learn, (that I may now proceed to the In- 1. Inference.
ferences ) from the conſideration of what we have heard ; Firſt of all, not to
truſt too much to our own wit, neither to lean to our own underſtanding; Nor Prov. 3. 5o
pleaſe our felves over-much in the vain devices imaginations, fancies, or dreams
of our own hearts. Tho our Purpoſes ſhould be honeſt, and not any ways fio-
ful,either in Matter, End, Means, or other Eircumſtance : yet if we ſhould be
over-confident of their ſucceſs, reſt too much upon our own skill, contrivances,
or any worldly help : like enough they may deceive us. It may pleaſe God to
fuffer thoſe that have worſe purpoſes, propble to themſelves bafer ends, or make
uſe of more unwarrantable means, to proſper to our grief and loſs, yea, poffibly
to our deſtruction : if it be but for this only, tochaſtife us for reſting too much
upon outward helps, and making fleſh our arm, and not relying ourſelves intirely
upon him and his falvation.
33. Who knoweth but Judgment may,nay,who knoweth not that Judgment
muſt (faith the Apoſtle ; that is, in the ordinary courſe of God's providence
uſually doth) begin at the houſe of God? Who out of his tender care of their 1 Pet. 4.171
well-doing, will ſooner puniſhi (temporally I mean) his own children, when they
take pride in their own inventions and footh themſelves in the devices of their
own hearts,than he will his profeſſed enemies, that ſtand at defiance with him, and
openly fight againſt him. Theſe he ſuffereth many times to go on in their impie-
ties and to climb up to the height of their
ambitious deſires, that in the meantime
he may, make uſe of their injuſtice and oppreſſion for the ſcourging of thoſe of his
own houſhold, and in the end get himſelf the more glory by their deſtruction.
34. But then,ſecondly; howſoever Judgment may begin at the houſe of God; II. Inference.--
moſt certain it is, it ſhall not end there: but the hand of God and his revenging
juſtice, ſhall at laſt reach the houſe of the wicked oppreſſor alſo; And that, not
with temporary puniſhments only, as he did correct his own, but (without re-
pentance) evil ſhall hunt them to their everlaſting deſtruction, that deſpiſe his
known Counſels,to follow the curſed devices and imaginations of their own naugh-
ty hearts. The Perfecutors of God in his ſervants, of Chriſt in his members ;
that ſay,in the pride.of their hearts, ( with our tongues, with our wits, with our Pfal. 12: 48:
arms and armies, we will prevail : We are they that ought to ſpeak, and to rule:
Who is Lord our us? We have Counſel and ſtrength for war. &c.) what do they, Ild. 36.56
but
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but even kick againſt the pricks, as the phraſe is, Af. 9. which pierce into the
-heels of the kicker, and worki bim much anguilh ; but themſelves remain as
they were before, without any alteration or abatement of their harpneſs. God
delighteth to get himſelf honour, and to Shem the ſtrength of his arm, by Scatter-
Luke 1.51." ing luch proud Pharaohs in the imaginations of their hearts: and that eſpecially
when they are arrived and not ordinarily till then ) almoſt at the very higheſt
pitch of their deſigns. When they are in the top of their jollity, and gotten to the
uppermoſt roundle of the ladder
, then doth he put to his hand, tumble them
Pfal. 73.19. down headlong at once: and then hom ſuddenly do they conſume, periſh, and come
to a fearful end? Then ſhall they find (but too late) what their pride would
not before ſuffer them to believe,to be aterrible truth, that all their devices were
but folly,and that the counſel of the Lord muſt ſtand.
III Inference.
35. A terrible truth indeed to them: But, 7'hirdly, Of moſt comfortable con-
ſideration to all thoſe, that with patience and chearfulneſs ſuffer for the teſtimo-
ny of God, or a good conſcience
, and in a good cauſe, under the inſolencies of proud
and powerful perſecutors. When their enemies have bent all the ſtrength of
their wits and power to work their deſtruction, God can (and as he feeth it in-
ſtrumental to his everlaſting counſels will) infatuate all their conn fels, elude all
their devices and ſtratagems,bring all their preparations & enterpriſes to nought,
and turn them all to their deſtruction, his own glory, and the welfare of his fer-
2 Sam. 15.31. vants. 1. Either by turning their counſels into folly, as he did Achitophel's. 2. Or
by diverſion, finding them work elſe where ; as Saul was fain to leave the
pur-
1 Sam. 23. 26, lúit of David, when he and his Men had compaffed him about, and were ready to
take him, upon a meſſage then brought him of an invaſion of the Land by the
Philiſtines
. And as he ſent a blaſt upon Senacherib, by a rumour that he heard
Ifa. 37:7,9. of the King of Æthiopia's coming forth to war againſt him ; which cauſed him
to deſert his intended fiege of Jerufalem. 3. Or by putting a Bleſſing into the
Num. 23.3. mouth of their enemies inſtead of a curſe: as he guided the mouth of Balaam,
contrary to his intendment and deſire. 4. Or he can melt the hearts of his ene-
mies into a kind of compaſſion, or cauſe them to relent, ſo as to be at peace with
Gen.31.29. 3 them when they meet, tho they came out againſt them with minds and prepa-
Gen.33.4. rations of hoſtility:as he did Laban's firſt,and Eſau's afterwards againſt Jacob.
36. Howſoever, ſome way or other he can curb and reſtrain, either their ma-
lice or power,or both; that when they have deviſed devices againſt them, as they
Ou 38 Zeus,
å velgeat voń=" did againſt Feremiah, they ſhall not be able to put them in execution. As a cun-
weile, mais le ning rider, that ſuffereth a wild untamed horſe to fling and fly out under him, but
with the bridle in his jaws can give him aſudden ſtop at his pleaſure, even in the
midſt of his fulleſt career : Or as a skilful fiſher, when ſome great fiſh hath caught
the bait, letteth it tumble and play upon the line a while, and beat it ſelf upon
the water,or againſt the bank and at laſt, when he ſpieth his time, ftriketh the
hook into him, and draweth him to the Land. So can the Lord deal, and often
doth, with the great Behemoths and Leviathans of the World: he letteth them
go on in the pleaſing devices of their own ſeduced hearts and ſuffereth them to
Pfal. 140.9. proſper in their miſchievous imaginations (according to the old, or as the new
Pfal.73.6. Traniſlation rendreth it, Pfal. 140.) in their wicked devices, till they be even co-
vered over with pride and violence. But when the time is come which he in his
eternal Counſel hath appointed, be putteth his hook into their noſes, and his bridle
into their lips, (they are both his own expreſſions by the Prophet, in the caſe
of Hezekiah and Senacherib) and fo defeatėth all their malicious purpoſes for
the future. And though they frêt and rage' for anger, and are as impatient as a
wild Bull in a net ( which is another of the Prophets expreſſións elſewere ) yet
Pfal. 112. 1o. is it to no purpoſe : though they, gnaſh with their teeth, through indignation and
envy, „yėt will they, pill they, they ſhall melt away, and their defores ſhall periſh.
Whereof, beſides ſundry examples in Scripture, God hath given us of this Na-
tion
Prov.16.7.
Jer. 18. 18.
tendrá. Ho-
mer. Iliados
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The Eighth Sermon .
663
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tion ſome remarkable experiments a eſpecially in two never to be forgotten de-
feats,the one of the invincible Armado in eighty eight, the other of the Gunporta
der Treaſon ſince.
37. The mediation of which both examples and experiments, would be as a
Soveraign Cordial
, to relieve our ſpirits, and ſuſtain our ſouls with comfort,
againſt thoſe deliquia anime,thoſe fainting-fits that ſometimes come upon us,
when we are either over-burdened under the preſſures of our own ſufferings, or
over-gricved at the proſperous fiucceſſes of our cruel enemies. The comfort is,
that neither they,nor their devices, can prevail againſt us any farther than God
will give them leave: and we know that if we cleave ſtedfaſtly to him, he will
not give them leave to prevail any farther than ſhall be for our good. He that by
his power,ſtilleth tkie raging of the Seaand bath ſet it its certain bounds which it
may not paſs and by his peremptory decree hath ſaid unto it, Hitherto ſhalt thou Job 38. 11.
go,and here ſhalt thou ſtay thy proud waves; by the ſame power alſo can ſtill,at his
pleaſure, the madneſs and the tumult of the people
. Pilate that condemned Chriſt, Pfal.65.7.
could have had no power ſo to do,if it had not been given him from above. And Jok-19.11.
Judas that betrayed him, and the Jews that crucified him, did no more than
what God in his determinate counſel had fore-appointed to be done. But not Pi- Ads 2. 23.
late, nor Judas ,nor the Jews could hinder him from riſing again from the dead.
The reaſon was, becauſe in the eternal Counſel of God, Chriſt was to die and riſe
again: therefore God ſuffer'd them to have power to procure his Death; but they
had no power at all to hinder his Reſurrection.
38. And therefore alſo, fourthly, it will well become us, nay, it is our boun- IV.Inference
den duty, to ſubmit to ſuch ſufferings as God ſhall call us to; and totake upour Luke 9. 13.
croſs,when he ſhall think fit to lay it upon us; with all willingneſs. When we
have to do with Satan and his temptations, reſiſtance may be of good uſe to us,
( Réſiſt the Devil, and he will flie from you ;) but when we have to do with God, Jam.4.7.
and his Chaſtiſements, it is in vain to oppoſe. His hand is too mighty for us;
there is no way but to ſubmit, and to humble our felves thereunder, by acknow- --10
ledging our weakneſs and reſigning our wills and deſires to his wiſdom and good-
neſs. It is the fondeſt thing in the world to think to redeem our ſelves out of
troubles by our own wit or power alone, without his leave. Our own devices can
no more help us, if in his eternal Counſel he hath determined to afflict us, than
other mens devices can harm us,if he have determined to protect us. But how to
behave our ſelves, when any trouble is upon us, or danger towards us, the Apo-
ſtle hath given us an excellent Rule,and our Saviour an excellent Example.The
Rule is,Phil.4.6.Be careful for nothing : but in every thing by prayer and ſupplica-
tion with thanksgiving, let your requeſt be made known unto God. As if he had said,
Acquaint him with your griefs, what it is that troubleth you, and with your
deſires, what it is you would have; commend all to his good pleaſure and wif-
dom, by your humble and hearty prayers, and then take no further anxious care
about it: your heavenly father will take care of it,who knoweth better than you
do what is fitteſt to be done in it. The Example is our Saviour's prayer in his
agony; Father, if it be posſible, let this cup paſs from me : nevertheleſs not my will, Luke 22. 424
but thine be done. He maketh his requeſt known unto God in the former clauſe:
and then ſubmitteth all to his will in the later.
39. But you will fay,Muſt we fit ftill when trouble is upon us? Suffer all, and
do nothing? May we not caſt and deviſe how to free our felves therefrom, and
uſe our beſtendearvours to effect it? Doubtleſs you may. Thereis nothing meant,
in what hath been hitherto ſaid, to exclude, either prudent counſels, or honeſt en
deavours. God forbid. He taketh no pleaſure, either in fools, or fluggards. But
here is the danger, left we fhould reſt in our own counſels, without asking coun-
fel at his mouth; or truſt in our own endeavours, without ſeeking help at his hand.
We are to uſe both Connfels and Endeavours, (provided ever that they be honeſt
and
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Ad. Populum, Prov.19.21.
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1
and lawful :) but there is ſomething to be done beſides, both before and after.
Before we uſe them, we muſt pray unto God, that he would direct us in our
Counſels,and bleſs us in our endeavours : and when we have uſed them,we muſt;
by our prayers, again commend the ſucceſs of both to him, who is able to ſave us;
and ſubmit it wholly to his wiſdom and goodneſs, at what times, and by what
means and in wbat meaſure it will pleaſe him to ſave us. For ſo it muſt be,even
as he will, and no otherwiſe,when all is done. His counſel ſhall ſtandzbut fo ſhall
no device of Man,that agreeth not thereunto.
V.Inference. 40. That therefore we may give unto our purpoſes as great a certaintyof good
ſucceſs as ſuch uncertain things are capable of ; it ſhould be our care in the laſt
place, to provide that they may be as conformable to his Counſels as poſſible
may be. Now ſince the Eternal Counſel of God, which is nothing elſe but his
ſecret will (tho it be properly the counſel meant in the Text, yet) is not pro-
per
for us to meddle withal, nor appointed by him to be the rule or meaſure of
our Actions: we are not bound to conform our wills and purpoſes thereunto por
conſequently to trouble our ſelves thereabouts. Secretum meum mihi. When
we are called to be of his Counſel, but not before, we may look into the Ark of
his Decrees and enquire into his ſecret will
. But till then (which will never be)
it is happineſs enough for us, and an unſpeakable favour from him if we may
be admitted to be of his Court (though not of his Counſel ) and thereby to have
ſome good knowledg of his revealed Will. That is all that belongeth to us; to
that therefore let us
hold us, as to our proper Rule and Standard. As it is not
fit for us to ſearch into that Counſel of his which is lockt up in the Cabinet of
his ſecret Will; fo neither is it ſafe for us to deſpiſe that Counſel of his, which is
imparted to us in the treaſury of his revealed Will. Ask we counſel at God's
Mouth ; conſult we the Oracles of his holy Word ; let his Teſtimonies be our
guides and corn ſellors; and let our thoughts and purpoſes be conformed to the
Counſels and Directions given us therein ; and that is the moſt probable way to
ſecure the ſucceſs according to our own hearts deſire, and to make them alſo
to ſtand. For what more likely way can be imagined to accompliſh the ſecret
Will of God, than faithfully to endeavour the accompliſhment of his revealed
Will, and commit the reſt to bim?
41. Whereunto that you may give the better credit:take it upon the word of
Prov. 16.3. three creditable Witneſſes
. Firſt, Solomon, Prov.16. Commit thy works unto the
Lord; and so fhall thy thoughts be eſtabliſhed. His Father David before him in
Pfal.37.5. Pfal. 37. Commit thy way unto the Lord, and put thy truſt in him, and he shall
bring it to paſs. And Eliphaz the Temanite,long before them both, in Job 22.
Job 22. 23. If thou return unto the Almighty,and make thy prayer unto him, &c. Thou ſhalt alſo
decree a thing, and it shall be eſtabliſhed ; and the light shall ſhine upon thy ways.
42. If any Man,unto ſuch evidence of Reaſon and pregnant Teſtimonies (ball
oppoſe common Experience, againſt which there is no diſputing; That thou-
ſands of Men,that have hearkened to the Counſels of Godin his holy Word, made
their requeſts known to him by Prayer, and committed their ways to him by a
holy dependence upon his good providence; have yet failed in their hopes, and
the ſucceſs of their affairs, and fallen under their enemies hands. All this muſt
be confeſſed a truth; yet no contradiction to what hath been delivered. Forit
was not ſaid, that ſuch thoughts and purpoſes ſhall infallibly have the deſired
ſucceſs, but that it is the moſt probable way for the obtaining thereof, amidſt the
great uncernity of all humane affairs and devices. Many times there may be ſome
ſiniſter reſpects and corrupt aflections mingled with our beſt intentions, or devo-
tions : or there may lurk in our hearts ſome ſecret noyfome luft undiſcovered,
and ſo unſubdued : or there may be a leaning too much upon our own devices,
or other inferiour helps, without caſting ourſelves upon the providence of God ſo
entirely as we ought: ſomething or other there may be in #s,or in our purpoſes,
3
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or in our Prayers amiſs, though perhaps we perceive it not; for which it may
pleaſe God to ſuffer our Hopes to periſh, and to render our Endeavours un-
ſucceſsful.
43. But howſoever, two other Conſiderations there are, that will fully anſwer
the Objection, and remove all difficulties in this Point. Firſt, That all temporal
Promiſes are to be underſtood cum exceptione crucis : that is to ſay,not abſolutely
according to the tenour of the words in the utmoſt extent; but ſo far forth, as
God in his infinite wiſdom ſhall ſee it expedient to deal with his ſervants either
in Mercy or Juſtice,according to the preſent temper of their hearts, and in order
to their future good. So that ſtill there is a reſervation of a power in him to ex-
erciſe them with the croſs, as he ſhall think Good. In that large promiſe which
our bleſſed Saviour maketh to all thoſe that ſuffer loſs in any kind for his fake and Mar. 10. 29,
the Gospels ; eternal life in the world to come is promiſed abſolutely, but the
hundred fold now in this preſent life not ſimply, but with perſecutions exprelly
annexed, Mar. 10.
44. Secondly, That the deſires and hopes of godly Men that are agreeable to
God's holy Word, though they may for the reaſons now ſpecified, fail, as to the
particulars deſired in theſe inferiour things, which are of ſmaller importance, and
concern a Chriſtian but upon the by : yet in that which ought to be,and in every
true Chriſtian is, the main of his deſires, and the ultimate end that he looketh
at, ſo that he deſireth all other things but reſpectively, and in order to that,to
wit, the glory of God, and the fruition of his favour; unleſs the fault be in him-
ſelf, he ſhall not fail his expectation.
45. Hear then the ſum of all, and the concluſion of the whole matter. Give
up thy ſelf faithfully to follow the good counſel of God in his revaled will : and
then give up thy deſires entirely, to be diſpoſed by his wiſe counſel in his ſecret
will : and he ſhall undoubtedly give thee thy hearts deſire. Either in thoſe
very
particulars thou craveſt at his hands, if he ſee the ſame expedient for thee in or-
der to his glory and thy good; or elſe in ſome other thing, which is in truth much
more expedient for thee, than that which thou craveſt,and ſhall in the end ſo ap-
pear to thee, although for the preſent thou doſt not ſo apprehend it. Aut quod
volumus, aut quod malumus: one of both we may be ſure of. If we ſubmit our
wills to his, both in doing and ſuffering ; doubtleſs we cannot finally miſcarry.
He will conſult nothing but for our good : and what he hath conſulted, muſt
Stand.
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