THE Bookes of the New Testament have been distinguished into three kindes: Historicall, Doctrinall, and Propheticall. 1. Historicall; such as containe the Birth, Life, Death, and Resurrection of our Blessed SAVIOVR, with his Divine Sermons, and Miraculous Actions; written by the foure Evangelists: Seconded by the memorable and famous Sto­rie of the Acts of his Apostles. 2. Doctrinall; such as concerne our instruction in the know­ledge of Christ, and teach us the way of sal­vation. These are the holy Epistles of Saint Paul, S. Iames, S. Peter, S. Iohn, and S Iude. 3. Propheticall; such as foretell the estate and condition of the Church militant to the end of the World: of which kinde is the Revelation of S. Iohn the Divine Yet doth not this distinction debarre the History from altogether medling with Prophecie, nor the Propheticall part from touching upon History, nor the Doctrinall part from the use of both the former. So the E­vangelists, that wrote the story of Christ, do neverthelesse abound with heavenly Doctrines, containing in them the life-giving Sermons of that Supreme Bishop of our soules: Neither are they withou plentifull predictions; as of the destruction of Ierusalem, and the end of the world. So the holy Apostles, in their Epistles, [Page 2] together with their doctrines, by which they build up the Church, do also prophe­sie of future things: as S. Paul doth of the Calling of the Iewes, and of the com­ming of Antichrist; and the last Chapter of this present Epistle, hath been aptly called, Saint Peters Prophecie.

Concerning which, there have arisen two ancient doubts, like clouds to obscure the light of the Truth. Some have questioned the authority of this Epistle: others, the Author. 1. For those that have contradicted the Authority of it, excluding it out of the number of the Canonicall Bookes, Hist. 3. cap. 25. Eusebius, Lib. 2. Hist. cap 46. Nicephorus, De viris il­lustr. in Petro. Hierome, and Hom. 18. in Ezek. Gregorie, make mention of them. They tell us of some such quarrellers, they tell us not their names: Such there were, but who they were, they do not say. Therefore, let their opinion be buried in the dust with them: for, this Booke lives while they are dead. 2. For the Author, some have denyed it to be S. Peters: and to this error, the supposed diversity of the stile hath induced them. As if the same Author might not diversifie his stile upon due occasion, according to the dif­ference of the matter, or argument upon which, or difference of the person to whom he writes. The Epistle to the Hebrewes is of a more accurate stile, than S. Pauls other Epistles: Yet by an universall consent it is agreed upon to be S. Pauls. Cer­tainly, the Author of this must be some grand Impostour, if hee were not one of those three Apostles, Matth. 17.1. that were present at Christs transfiguration upon the Mount: where hee solemnely professeth himselfe to have beene. The three witnesses of Christs Clarification there, were Peter, and Iames, and Iohn: No man affirmes Iames or Iohn to be the Author of this Epistle, therefore it must be Peter. And if he were not the Author of it, with what impudence should another Secretary call himselfe Simon Peter, a servant and an Apostle of Iesus Christ? To alledge, that Paul, Gal. 2.11. writing to the Galatians, doth plainly testifie, that he withstood Peter to the face, and that hee was to be blamed: therefore it is not likely, that Peter would write so faire an Encomium of Paul, 2 Pet. 3.15. & ita admirandum praedicare. Such Critickes are farre from the sanctified spirit of an Apostle: for they, without respect to their private affections, or particular praises, sought only the truth of the Gospell, and the glory of their Master IESVS CHRIST.

The Majestie of the HOLY GHOST appeares in every line of it; therefore the Authority is indubitate. The Name prefixed warrants it to be S. Peters, there­fore we cannot denie the Author. It remaines only, that we directly come to the matter: In which proceeding, the Spirit of Illumination direct me to write, and the Spirit of Sanctification direct you to read; that all of us, beleeving and living according to the holy Doctrine delivered, the Name of God may be glorified, and our deare soules everlastingly saved, through our Lord Iesus Christ, Amen.

THe Person saluting, and the persons saluted are considered, the salutation it selfe followes; Grace and peace, &c. This forme of salutation is usuall with the Apostles, and usefull for us. Whereby they expresse the true exercise of their office, to bring Grace and Peace in their mouthes. In the salutation consi­der:

The

• Matter, Grace and Peace.
• Measure, Be multiplied to you.
• Manner, through the knowledge of God, &c.

Grace and peace; this is the matter. It hath beene an ordinary custome in the Iewish, Pagan, and Christian world, to begin their letters with salutations: and in [Page 32] these to wish their friends, that they thought the best good. Some wished prospe­rity, others health and Iovisance, others summ'd up all in a contented minde. Some wrote, Cura ut benè valcas: others Cura ut benê vivas. One wisheth soundnesse to their bodies, another integritie to their lives. All those were farre short of that true blessednesse, which the Apostles saw to be in CHRIST IESUS: therefore Grace and Peace be to you; this Satius, and Sa [...]is: this was so good, there could be no bet­ter: this was so much, there need be no more. This is a short, but effectuall prayer frequently used in the Scriptures, and not seldome in our Liturgie. Such are Domi­nus vobiscum; the LORD bee with you, &c. Those over-devout and facti­ous Pharises, that love long prayers, and short good deeds, call these short ejaculations, shreddings. But one well answers them, that these shreddings and lists are of more value, than their northerne broad-cloth that shrinkes in the wetting.

We are here taught the Christian use of salutings, blessings, and gratulations: such godly complements are not to be neglected. It is the brand of the Churches enemies. Psal 129.8. They that goe by say not, The blessing of the Lord be upon you, nor wee blesse you in the name of the LORD: therefore they are cursed; Verse [...]. Let them all be con­founded that hate Sion. Good men have ever used them: Boaz to the reapers, Ruth 2.4. The Lord be with you: and they answered him, The Lord blesse thee. A glorious Angell [...]hus saluted Gideon. Iudge. 2.4. The Lord is with thee, thou mightie man of valour. An Arch­angell to a poore virgin; Luke 1.28. Haile thou that art highly favoured, the Lord is with thee; Blessed art thou among women. St Paul spends a whole Chap. in salutations; Romans [...]he last. What people had not their owne formes of saluting: the Idumeans Dominus vobiscum: the Ethiopians Pax vobis: the Hebrewes Ave, the Romans Salve. Superi­ors must performe this dutie to inferiors. Inferiors in reverence to superiors, all in love one to another. There is a Generation of men that teach, it is unlawfull to salute men with good day, God be with you, or leave be to you. They will salute none with a good wish unlesse they know his businesse. As if every mans businesse required so little hast, as to tarry the leasure of their acquaintance. If all men should pledge them in their owne cup, they might passe their whole life without a God speed. They say, we cannot tell whether he goes, or about what: it may be he's going to the Taverne to be drunke. It's but a peradventure that he is going to bee drunke, but without all peradventure thou art not sober; that darest so rashly judge thy brother. It is a rule in law and love; every man is to be reputed honest till hee be disproved. 1 Cor. 13.5. Charitie thinkes no evill. In Freesland there was a false Prophet, one George David, who called himselfe Gods nephew; and said, heaven was em­ptie, and that he was sent to chuse some to fill it. We have some Separatists such mad Prophets, that will elect and damne whom they please. But as themselves say, the Pope hath no authority to make Saints: so we say, they have no authority to make devils. As many of the Popes Saints are reprobates in hell: so many of their re­probates are Saints in heaven.

But they object, that Christ for Greeting taxed the Pharises; Matth. 23.7. They love gree­tings in the markets. I answere; hee taxed their ambition, not their gratulation, he blamed not their affection, but their affectation. It was the direct charge; Matth. 10.12 When yee come into an house, salute it. But Saint Iohn forbiddeth the Elect Lady, to give some men the good speed. Ioh. Epist. 2.11. For he that biddeth them God speed, is partaker of their deeds. The answere is easy, the Apostle spake, of some notorious apostates, and dangerous heretikes: now to salute such might induce some familiar conference, which he would not have the good Lady admit. So Cyprian, let there be no com­merce with them; but simus ab illis tam separati, quàm illi sunt ab Ecclesia profugi Receive them not to thy private house, that will not communicate with thee in Gods house. She might be weake and simple, they strong and subtle. 2 Tim. 3.6. For there are some that creepe into houses, and lead captive silly women, laden with sinnes, and led away with diverse lusts: and then the best way is to shut them out of doores. But [Page 33] is every man an heretike, that wee should so blanch him? But they plead further; we know not every passenger to be a brother. The greater their pride, that thinke themselves too good to brother with them that are baptised into Iesus Christ. Cha­ritie would presume all those, that are washed in the same Sacramentall water with our selves, to be our brothers. Indeed to declare them truly they thinke no man their brother, that holds with Ceremonie, decencie, and discipline. But Saint Paul tells them, that the true bond of unitie, is not one ceremonie, nor one policie, nor one discipline: but Eph. 4.4. One God, one Faith, one Baptisme, &c. There is difference betweene another discipline, and another doctrine. But lastly they alledge, that in these short passages, men talke of God, but thinke not of him, and so take his name in vaine. Nay but is not this rather to take Gods name in vaine, to avouch so uncouth an error? why shouldest thou thinke, that men thinke not of God. 1 Cor. 2.11. For who knoweth the things of man, save the spirit of man which is in him? yeeld that there is sometimes lesse intention in these short blessings, then in settled devotions; what then, shall we forbid men to pray, because their mindes are often wandring; or children to say grace, because they doe not perfectly understand? Certainly it is good to inure the mouth to gratious speeches. Thus Elisha dismissed Naaman, Goe in peace: though he did not approve his fact, yet he bids him farewell; 2 King. 5.19. Goe in peace. If thou doest wish this good to an evill man; thou art never the worse, though he be never the better. Luke 10.6. First say, Peace be to this house: if the sonne of peace be there, your peace shall rest upon it: if not, it shall turne to you againe. So David prayed and mourned for his enemies; and though he could not be heard for them, he was heard for himselfe: Psal. 35.13 my prayer returned into mine owne bosome. If the saluted be going a­bout some bad enterprise, yet our blessing hath more likely hood to reclaime the er­ror of our brother, then to proclaime any error of our owne. If God be with him, his bad purpose will be diverted from the execution: our prayers shall not further, but hinder his intended wickednesse.

Wee are further taught here to use good formes in saluting; Grace and peace, gracious not grievous, holy not hollow, blessings not curses: not an execration instead of a benediction. There be idle, prophane, and unrellishing complements: either through Curiositie or Curialitie, Christian salutations are thought grosse. In­stead of God be with you, I kisse your hand, I am your slave, &c. these are the ele­gancies of our times. Indeed there is one salutation left us, and frequent with us; good in it selfe, if it had the lucke to light into good mens mouthes; it is God save you. But as it hath beene Satyrically observed, these dayes are not altogether uncharita­ble: for whereas God chargeth men to love others as themselves, many love others better than themselves. You shall have a ruffian salute another with God save you Sir: but after some strange attestations, sweare away himselfe with God damne me Sir. So he wishes his friend saved, himselfe damned. How wretched is it, and unbecoming the tongue of a Christian, when a curse comes instead of a blessing? When a Ma­ster shall curse his servants; as if GODS curse could not come to his house, but through his owne lips. But when it comes to this, that parents curse their children, O fearefull! The child kneeles for a blessing, the father gives it a curse. If we wish the plague and such noisome diseases to them that live with us, how should we scape it our selves.

Let us alwayes therefore wish well to our friends; Grace, peace, and salvation: yea to our very enemies; Matth. 5.44. Blesse them that curse you. For if Grace comes, Quamvis antea mali Inimici, jam nec erunt mali nec inimici: though before they were evill ene­mies, now they shall be neither evill nor enemies. You see now the sweetnesse of the Apostles benediction: Origen thinkes no whit inferior to the blessings pronounced by the Patriarches: as the blessing of Noah upon Sem and Iaphet: Melchisedeks up­on Abraham: Isaaks upon Iacob: because they blessed by the same Spirit. For Saint Peter might say with Saint Paul, 1 Cor. 7.40. I thinke also that I have the Spirit of God. Onely it was not usuall in the old Testament to use this blessing of Grace: for the [Page 34] Law was given by Moses, Iohn 1. but Grace and Truth came by IESUS CHRIST.

Grace and Peace: this is the voice of the Ministers of the Gospell: so CHRIST directed them. Luke 10. Peace be to you. The Prophets began with vae, woe. Esa. 1. woe to a sinfull nation. Hos. 4. The Lord hath a controversie with the land. A­mos 1. For three transgressions, and for foure, &c. But the Gospell begins, Luke 2.10. Feare. not, for I bring you tidings of great joy that shall be to all people. Rom. 8.15. Wee have not received the Spirit of bondage to feare againe, but the Spirit of adoption whereby we crie Abba Father. They come not with bitter violence, like those two hote Di­sciples, whom nothing could content but fire from heaven. But is there not a time to reprove, as well as to comfort? yes, there is a season when that still voice that came to Eliah, Esa 30 21. the voice that thou hearest behind thee; those low whisperings can doe no good. And then God is content, we should derive from his Throne thun­derings, and lightnings, and louder sounds. Revel. 4.5. When Israel in Moses ab­sence had turned-beasts, and calved an idolatrous image: Moses did not dance after their pipe, and laugh at their superstitious merriment: but with great zeale repro­ved their follie, and with indignation confounded their Idol. Zach. 1.11. Behold, the whole earth sitteth still, and is at rest: 1 Cor. 10 7. the people sit downe to eate and drinke, and rise up to play. If this be the worlds state, wee should be false prophets to cry nothing but peace. If your lives proclaime warres against God, wee must denounce Gods warres against you. Wee would faine at everie Sermon say nothing, but Peace to this Audience, but our God sayes, There is no peace to the wicked. We would sing with the Angels, Peace on earth, and good will towards men: Psal. 137.4. But how shall we sing the Lords songs in a strange land? we have preached honour, and peace, and salva­tion, and an incorruptible crowne of glory; and were not regarded. What re­maines then, but to preach fire from heaven, mists, and clouds, and darkenesse, and torments for dayes and nights, and eternall generations of yeares? We have sung, With thee O Lord is mercie, that thou mayest be feared: now we change our note, with thee is vengeance, that thou mayest be feared. If the spirit of gentlenesse can doe no good, a rodde must come. If the songs of Sion cannot mollifie, the thunders of Si­nai must terrifie. A man is desperately sicke, another tells him of great riches, of Lordships and mannors, and faire purchases; alas this is an unseasonable speech: he answers, first Redde me sanum, then Fac divitem: first restore me to health, then talke to me of wealth: me [...]s soules are sicke of sinne, and at deaths doore; never tell them of heaven and an immortall kingdome, till they be first recovered from the jawes of hell, and delivered out of the snare of the devill: first humble them by the Law, then revive them with the Gospell Videamus Lacrymas, let us see your humi­liation, your repentance; let us heare your grones, we will then give your comforts: we dare not apply the oile of consolation, til we have scowred your festered wounds with the sharpe wine of reprehension. When we behold your cheekes blubbered with teares, your hands beating your brests, your cries resounding at heaven-gates for mercie: then is the time to say Grace, and Peace unto you.

Grace. To omit the diverse acceptions of Grace, by it is generally meant, the receiving of the sinner into the Covenant of mercie, into Gods favour by Christ. It is our second Birth: our first was ex libidine Carnis, of the lust of the flesh: our se­cond ex aqua & sanguine, of water and bloud by the holy Ghost. Thus are we changed into other men: as in the Resurrection we shall be the same and not the same; Caro eadem & non, the same in substance, not in qualitie. So in our first resurrection by Grace, a man is Idem & non Idem, the same and not the same: the same for constituti­on, not the same for disposition. For before our hearts were proud, now they are made humble: before covetous, now charitable: before set on worldly delights, now on the righteousnesse of Christ, and the invaluable riches of a good conscience.

Christian vertues are not naturall: a man is not more borne with grace in his soule, then with apparell on his backe. Rom. 3.10. There is none righteous, no not one. If there were, what need was there of a new creation? The Philosophers said that Na­ture [Page 35] had Igniculos & semina virtutum, the sparkes and seeds of vertue in it. But Saint Paul sayes, Novi quod in carne non est bonum: Rom. 7.18. I know that in me (that is, in my flesh) dwelleth no good thing: but if there bee any good in mee, 1 Cor. 15.10. by the grace of God I am that I am. The Rhemists quarrell with Saint Paul, for calling concupi­scence a sin, which he proves to be a breach of the last Commandement. Rom. 7.7. For I had not knowne Concupiscence, except the Law had said, Thou shalt not covet. They have in their Catechismes put out one of the former Precepts, and to make up againe the Decalogue, and number of Ten, they have cut the last Precept into twaine. There to serve their turnes, they make of the last Commandement, two; here to serve their turnes, they make of it, none. They are great patrons of Nature in their doctrines, and enemies of Grace: yet Nature is not so much beholding to them neither. For they take children from mothers, obedience of subjects from Kings; care of preservation from a mans selfe; hurry them into damageable, yea, damnable precipices; and dissolve all naturall combinations. Their Iupiter Capito­linus must drinke nothing but humane bloud. Yet they are all for Nature, as if they cared not for Grace.

There is Gratia gratis agens, a grace that workes freely, but not effectually; which may be had, and lost; and this is short of the Apostles wish. There is Gratia gratum faciens, a grace that makes him acceptable to God that hath it; this the Apo­stle wisheth, and it can never be lost. It is the living fire of the Spirit, that can never be quenched. Mittam Paracletum in aeternum: Iohn 14.16. I will send you a Comforter, that shall abide with you for ever. But how did the Grace of this Spirit abide in David and Peter, in the midst of those fearefull lapses; which might be called in respect of Manners, plaine apostacies? Spiritus concussus, non excussus: gratia mota, non amota: The grace was shaken in them, not shaken out of them: it was moved, not removed. There was Gratiae remissio, non amissio: A weakning, not annihilation of grace. This is that Grace, which makes our bodies the Temples of the Holy Ghost; whereas sinne renders them the Devils kitchens.

Grace; what need the Apostle wish this to them that already had it: for all they that have received the Gospell, have also received grace? To this wee answer di­versely: 1. By Grace in these Apostolicall benedictions, Ambrose only understands the remission of sinnes: Tollet Donum animae, a certaine gift of the soule which makes men acceptable to God: but no gift of the soule can make it acceptable to God, but onely his favour in Christ. The Poets tooke Grace pro venustate, for a delectable beauty, sightlinesse, or trimnesse of behaviour. But Divinitie teacheth us, that it is the favour of God towards us in his Sonne IESUS; Rom. 5.1. By whom we have accesse into this Grace wherein we stand; that is, the favour of God. It is his Ephes. 1.6, 7. Grace, wherein he hath made us accepted in the Beloved. And we have redemption through his bloud, even the forgivenesse of sinnes, according to the riches of his Grace. In a word, Grace is Bifrons, like Iohn Baptist, it lookes two wayes, and is taken so especially. First, for Gods favour wherby we are made just: then for the Gifts of the Spirit, wherby we are made holy: that's the mother, these the daughters: that [...], these [...]. Now then here is Grace taken in the effects: as Paul, Ephes. 6.24. Grace be with all them that love the Lord Iesus. Now all they that love the Lord Iesus, have the mother grace, that's the favour of God: therefore the Apostle wisheth the multiplication and confirmation of the daughters, the blessed effects of this favour. If any man ob­ject, What needs man more than the grace of God? I answer, the grace of God that justifies hath neither majus nor minus, admits no latitude, as being absolute and perfect in it selfe: for a man cannot be more than justified. But the grace of God that sanctifies, needs continuall encreasing: the Talents intrusted by the Lord to his servants, Matth. 25.15. are Graces given: the husbanding, trafficking, and thriving with those Talents, is the improvement of those graces. I hope there is no man hath so much grace in his opinion, that he will scorne or refuse anothers apprecation; The Grace of Iesus Christ be with thee.

This is one answer; that Grace may be very well wished to them that alreadie have it. But that distinction which Saint Paul himselfe implies, Rom. 6. betwixt be­ing in grace, and being under grace; doth yet more contentfully satisfie. For as Au­gustine said; It is one thing to walke in the Law, another thing to walke under the Law: so it is one thing to be sub gratia, and another to be in gratia. To live under grace is opposed to the state of the Law: Rom. 6.14. Yee are not under the Law, but under Grace. To live in Grace is opposed to the state of Sinne. Vers. 2. How shall we that by grace are dead to sinne, live any longer therein? There are foure differences:

Some are

• In Grace, but not under grace.
• Vnder Grace, but not in Grace.
• Neither in Grace, nor under Grace.
• Both in Grace, and under Grace.

1 Many Prophets and holy men of the first times lived in Grace, but not un­der Grace. Luke 11.24. They desired to see the day of Christ, and to heare such things as we have heard, and were not suffered, yet were they saved by faith in the redemption to come, and led their lives in the grace of Christ.

2 Many in our times live under Grace, but they live not in Grace: hearing the Gospell, and 2 Cor. 6.1. receiving the Grace of God in vaine. They have normam gratiae in their heads, and formam gratiae in their dissembling professions, but not veritatem gratiae, the truth of grace in their hearts. They are in the light, but the light is not in them. They have accepted the shew, but denied the power of godlinesse: they say, they are Grac's, but grace is none of theirs.

3 The unbleeving Gentiles were neither in grace, nor under grace. Not in it, for they walked after their owne lusts. Not under it, for Ephes. 2.12. they were without Christ, and strangers from the covenant of promise. The Sunne was not risen to them, they could not see it.

4 They that now beleeve are both under grace, and in it. Vnder it, as released à damnatione peccati, from the damning power of sinne; for no damnation to them that are in Christ. Rom. 6. In it, as delivered à dominione peccati, from the raigning power of sinne; that they no more obey it in the lusts thereof. The God of all mercy be bles­sed, that hath given us this grace; and may our thankfull hearts ever acknowledge it. Ephes. 2.19. For wee are no more strangers and forrenners, but Fellow-citizens with the Saints, and of the houshold of God. Christ now speakes to us by the mouth of his Ministers, Come servant, Intra in Domini gratiam; Enter into thy Masters Grace: one day he will speake by his owne mouth, Intra in Domini gloriam, Enter into thy Masters Glory.

Peace, is also diversly accepted: here I take it specially for the tranquillity of conscience; that which followes righteousnesse. Rom. 14.18. For the Kingdome of Heaven consists in righteousnesse, in peace, and joy of the Holy Ghost. Rom. 5.1. Being justified by faith, we have peace with God. In the latitude it may comprehend all those things that conduce to our well-being. It is a sweet nature; Pacem te poscimus omnes: who loves not peace? If any man hate peace; his nighbour-hood, his company, his breath, his very sight is offensive to men. Psal. 120.6. My soule hath too long dwelt with him, that hateth peace. If some particulars be divided, and lose their peace, the Generall mournes. Iudg 5.15. For the divisions of Reuben there were great thoughts of heart. Let it be the Epitaph of Antichrist, Discords common Incendiary, as of Pope Sixtus. Non potuit saevum vis ulla extinguere Sixtum: Audito tandem nomine Pacis, obit. No warre, no contention could kill Sixtus: but when he heard the name of Peace, he swooned and died. But let it be a Simeons song; Nunc dimittis in Pace. Lord, let thy servant depart in peace. There is Peace externall, Peace internall, Peace eternall. An outward peace of the world. Rom. 12.18. If it be possible, as much as lyeth in you, live peaceably with all men. An in­ward peace of the minde, consisting in the tranquilitie of well ordred affections, and in the conscience of a mans owne innocencie; mens sancta, pax sancita. An everlasting peace of God; when the Holy Ghost Ioh. 14.17. dwelleth with us, and in us. This comes not [Page 37] alone, but hath before it Iugum meum, Matth. 11. Take up my yoke, and you shall finde peace. And Crucem meam, take up my Crosse, and you shall have peace. And Luke 2.29. Servum meum, he must be my Servant: and Verbum meum, follow my Word: and then he shall have Pacem meam, my Peace. And so I come from consi­dering this sweet paire of Graces asunder, to joyne them againe together, as I found them: whence derive we three observations:

1 It is not enough to wish grace to the soules of our friends, but also peace; that is, health to their bodies, and other temporall blessings? Nothing but Grace? Yes doubtlesse. Paul begins his second Epistle to the Corinthians with Grace and Peace: and ends it with a 2 Cor. 13.11. Farewell; Valete Fratres. Which demonstration of love extends as farre as all manner of prosperity; for heaven or earth, for soule or body. Our Sa­viours Prayer was not onely for Grace, Thy kingdome come; but also for daily bread. Saint Iohn to his welbeloved Gains, wished above all things that he might prosper, Ioh. Epist. 3. vers. 2. and be in health, as his soule prospered. He that wisheth not well to his brothers body, ne­ver wished well to his soule. The good mans desire is for both; Vt sit mens sana in corpore sano: That there may dwell a sound soule in a sound body. And this not in a formall complement, but an inward heartinesse. For there are some that Psal. 28.3. speake peace to their neighbours, but mischiefe is in their hearts. And Iudas had an Haile Master, so well as Gabriel an Haile Mary. We pray for you, onely doe you wish well to your selves: crosse not anothers prayers for your owne good.

2 The Apostle puts Grace before Peace: so Nature told us in the mouth of her great Secretary, Aristotle; that Iustice, is the elder sister to Peace. Agreement in evill is not love, but conspiracie: such men have onely Metum & noxam conscientiae pro foedere: The terrour and guilt of conscience for their combination. The Scrip­ [...]ure tels us, that Psal. 85 10. Righteousnesse and Peace have kissed each other. Aug. Fiat justitia, & habebis pacem: Live righteously, and thou shalt have peace. Psal. 34.14. Depart from evill, doe good, seeke Peace, and pursue it: nay thou shalt not need to follow it, for it shall f [...]llow thee: Peace will come of it selfe to seeke Righteousnesse. On the contrary, where is no love of goodnesse, there can be no goodnesse of love. Wee aske our Watchman, as Iehoram did Iehu; Is it Peace? Hee must answer, Alas what peace, 2 King. 9. when there is no grace? There is many a Dives dreaming of nothing but ease and peace in his life; Luke 12.19 Soule take thy rest, eat, drinke, and be merry. There is many a Ba­laam desiring nothing but peace in his death: but he must live in grace, that would die in peace. It is a vulgarisme; such a man died like a Lambe, though perhaps he lived like a Wolfe. As though Consumptions might not spend mens cholericke hu­mours, Apoplexies stop the passages, which otherwise would not be fuller of paines than reluctations; as though palseyes might not take away speech, Lethargies dull, and Dropsies drowne the vitall spirits. There be many causes in Nature to make men die quietly, not sanctifiedly. Sisera after a draught of milke was no more sensi­ble of Iaels hammer, than Holofernes after a tunne of wine was of Iudiths sword. But true Peace will not suppe, where Grace hath not broken her fast. Our peace be­low is a continuall warre against Satan: shall bee above, an eternall victory over Satan. Be diligent, 2 Pet. 3.14. that you may be found of God in peace, without spot and blamelesse. You see the way to be found of God in peace; it is to be furnished with Grace, to be without spot and blamelesse.

3 The Apostle wisheth to us the best things, Grace and Peace. There be two Fiends that torment us, Sinne and a bad Conscience. Now Grace delivers from Sinne, and Peace doth quiet the Conscience. By these two mentioned, may all gra­ces and blessings be Synecdochically understood: howsoever, where these are tru­ly, the rest cannot be wanting Iehoshaphat gave all his children portions, and lega­cies, silver and gold: but he gave the kingdome to Iehoram: God gives the best to the best. Spirituall things from God in Christ are most to be desired of us, and they love us best that wish us these things. It is not pleasure our Apostle wished them; pleasures are like Iairus minstrels, musicke in a house of mourning: there is more [Page 38] need of Lachrymae and lamentations for our sinnes. Not securitie; for a wicked mans secure and untroubled minde is mare mortuum, like the dead sea; smooth and even at the top, but deepe and deadly in the bottome. Not honour and advancement; this builds up many like Babels Tower, that their end might be confusion. Not ri­ches; they are often like Absolons haire, an ornament to hang himselfe: or an unruly Iade, that knocks out his masters braines, when he hath once cast him out of the sad­dle. No nor an outward pompe, and glorious pride of state and ceremonies: thus Rome hath lost the bloud of her heart to paint her garments. These outward things may swarme together like those Idolaters to the house of Baal, 2 King. 10. But if you aske, as Iehu did there, Is there not a servant of the Lord amongst them? Is there not one grace among all that rabble and throng? No, never a grace: then must all the rest perish, as the worshippers of Baal fell by the sword of Iehu. None of these things our Apostle wisheth; but that which truly makes happy, and brings with it enough of other comforts, Grace and Peace. This makes men equall to Angels, and the want thereof casts downe to devils. That which causeth a man to stand before Princes, is noble birth, honourable valour, abundant wealth, oraculous wisdome, eminent place and offices. But that which makes a man stand boldly before the Iudgement seat of God, is onely Grace and Peace, the free and eternall favour of the Deity in the merits of Iesus Christ. To conclude this; as we say we have grace, let us lead gracious lives: as we would have peace, let us decline unrighteousnesse which dissolves it. And then God shall fulfill in your hearts Saint Peters wish; the Grace of our Lord shall be with you; and the Peace of God which passeth all understan­ding, shall preserve your hearts and minds in Iesus Christ.

Be multiplied unto you. I come from the matter to the measure of his wish; the encrease and multiplication of these blessings. For the goods of this world the best point of Arithmeticke is Division: Beatius dare quàm accipere, said our Lord Iesus. It is a better thing to give than to receive. But for heavenly and unperishing graces the best point is multiplication. As he that for worldly riches doth not divide whiles he lives, shall find an empty Quotient when he is dead. So he that for heavenly gifts doth not multiply in life, shall finde his Summa totalis in death; povertie, vanity, va­cuity. Here observe two inferences.

1 That there is no plenary perfection in this life, for we must still be in multi­plying our graces. Bern. Quomodo profitis, si jam tibi sufficis? Who cares to thrive, that thinkes hee hath sufficient? The highest Saint on earth, is but like the Arke of the Covenant; a Cubite and a halfe high: perfectly unperfect when he begins, un­perfectly perfect when he ends. Luk. 17.10. When wee have done all that is commanded us, we are not onely confined to be, but also charged to call our selves, unprofitable ser­vants. There was a sect of Puritans, that thought themselves so full of grace, that they refused one Petition in the Lords Prayer; Dimitte nobis debita nostra, Forgive us our trespasses. And Philip Nerius conceited himselfe so full of God, that he used to say, Recede à me Domine; Depart further from me Lord, for I am holy enough: perhaps he thought, if God should powre in more wine of Grace, it would burst the vessell; and that he was full before. He spake not with Peters intention, Discede, quia sum peccator; Depart from me, for I am a sinfull man: but out of a plethory of pride; Discede, quia sum sufficienter justus; Depart, for I am sufficiently righ­teous. Nor as Elias, 1 King. 19.4. It is enough, take away my life from me, for I am no better than my Fathers: but, It is enough, take away thy hand from me, for I am better than all my fathers: cease thy bounty, stay thy hand from giving, I need no more. As Cain with his Major iniquitas, confessed his sinne greater than GOD could forgive: so this man with his Minor iniquitas, esteemed his sinne lesse than GOD need to consider. But as there is that maketh himselfe poore, yet hath much riches; so there is that maketh himselfe rich, yet is very poore. There is not a poo­rer wretch than Laodicea, that brag'd, she Revel. 3.17. had need of nothing. They that thinke to overcome God with a thousand of their good workes, God will come against them [Page 39] with ten thousand of their sinnes; a huge armie: and one thousand sinnes will bea [...] downe ten thousand good workes. Cant. 1.11. We will make thee borders of gold, with studs of silver. The worlds fashion is to gild silver with gold, and to put the best side outward: but the manner of the Saints is to overlay gold with silver, and to be like the Psal. 45.13. Kings daughter, most Glorious within. Moses had a glorious coun­tenance, but he covered it with a veile: these have base and deformed mindes, yet boast a shining perfection.

2 That we seeke to multiply our grace and peace. Qui sat habet, nihil habet. Hee hath nothing, that thinkes hee hath enough. If Christ have healed thee of the palsey, he chargeth thee not to stand still, but Matth. 9.6 Take up thy bed, and walke. Wee must like the Israelites, every day gather Manna till the Sabbath comes; be multi­plying graces untill our eternall Sabbath in heaven. Iohn 14.2. In my Fathers house are ma­ny mansions; thither must a Christian arrive, before he can sue out his Quietus est. Every thing now is either Vinculum or Vehiculum; a Chaine or a Chariot, an hinde­rance or a furtherance. O happie soule that can make vincula vehicula, his thwarters that crosse him, become his Porters to carry him, to the place of his rest. And can climbe up by the ragged rockes of afflictions, to the victorious garrison of heaven. Crescite & multiplicamini; as God said to the man and to the woman when hee put them into the world; encrease and multiply: so he blesseth his graces, when his ho­ly Spirit sowes them in our hearts. Qui requiescit tempore laboris, laborabit tempore quietis. Hee that rests in the time of labour, shall labour in the time of rest. Let them both grow together, saith God, of the corne and tares, untill the harvest. Matth. 13. Now if the tares grow so fast for the fire, let the good corne grow fa­ster for the barne. The vessels whereinto Christ miraculated wine, were Iohn 2.7 filled up to the brimme. The vessels of Gods grace, which by a greater miracle are made to hold a celestiall nature, must be full up to the brimme. It is said of Steven, that he was Act. 7.55. full of the Holy Ghost: full? so was Christ onely. The Schoole answers, there is three degrees of fulnesse; Apta, AEqua, Cumulata. An apt or fit and meet ful­nesse; as when a house is well furnished, we say it is full. An equall or measurable fulnesse, when it is even with the content of the receiver; so a vessell is full to the brimme. A cumulate or heaped fulnesse, when it overflowes the continent: such a fulnesse in Christ; Coloss. 2.9 in whom dwelleth all the fulnesse of the God-head bodily. This filled his humanity with fulnesse of grace, the oyle of gladnesse prae suciis; above all his fellowes, and for all his members: and of Iohn 1 16 his fulnesse have we all received, grace for grace. Ours then is Plenituao sufficientiae, his Superabundantiae; ours sufficient, his superabundant. Now this same Apt plenitude we may have in this life, but that E­quall plenitude is onely to be expected in heaven.

Seeing this multiplying to fulnesse is required, let us not content our selves with a vacuitie, or with little more than will cover the bottome. There are some utter­ly emptie, Iude ver. 19. and void of the Spirit. Quantum est in rebus inane! What an empti­nesse of grace is in many mens hearts! There are some that turne this grace into wantonnesse: as if God were bound to fill the vessell so fast as they emptie it; or to multiply their peace when they spend it in ryot. You shall see every where a fulnesse of iniquitie: a measure so heaped, and pressed, and thrust together, and yet running over: that Non habet ulterius quod eorum moribus addat Posteritas; No after generations can exceed them. Where is a vacuitie of grace, must needs bee a plenitude of sinne. Inopem me copia fecit, too much fulnesse keepes them emptie. They have hands full, eyes full, mouthes full, houses full, hearts full. Hands full of bloud, and bribes. Esay 1. Eyes full of adultery and covetice: mouthes Rom. 3.14. full of cursing and bitternesse: houses full of spoiles: hearts full of impletie: they multiply sinnes like the sands; but diminish Graces. Two sorts he [...]e repro­vable.

1 Temporizers, that never multiply, but stand at a stay; neither ebbe nor flow, but just standing water betweene Religion and prophanenesse. Neither [Page 40] hot nor cold, but luke-warme: heate and cold have their uses, but betweene both is good for nothing, but to trouble the stomacke. They goe about many things, but bring about nothing. Omnia pro tempore, nihil pro veritate, Optat. They are all for the Time, nothing for the Truth. Like a Toppe, that goes alwayes round, but never goes forward unlesse it bee whipt. Like a Mill-horse that runnes about in a circle all day, at night you take him out where you put him in. Or like a doore, that rides all day on the hinges, and keepes out, or lets in visitants; but it selfe is never the nearer home at night. Hos. 7.8. Ephraim is a cake not turned: their cake is dough, it will never serve for bread at GODS boord. One propounded to Athenaeus this riddle: How a man and no man, with a stone and no stone, should kill a bird and no bird, sitting on a tree and no tree? Hee resolved it; that the man was an Eunuch, the stone a Pumise, the bird a Bat, the tree a Fennell. The Temporizer expounds that riddle in himselfe; for he is a Christian and no Chri­stian, like that man and no man: his courage is no courage like the Pumise, which is a stone and no stone: his profession is no profession, like that Bat, which is a bird and no bird: (wherefore let him cast away either his wings or his teeth, and so become either a bird or a beast) his conscience no conscience; like the Fennell, a tree and no tree. His whole religion is like adulterated Wine, some of the Ba­stards; when the guest askes the drawer what Wine it is, he presently replies; Sir, what would you have it to bee? his religion is the same you would have it. The Mustard hath the least seed, but growes up to the greatest tree: this man you would take to be the greatest tree, but his fruit is so small you can scarce see it. These time-servers love to prey upon novelties, as Atalanta on the golden apples, and lose the prize. Among the uncleane fowles forbidden; Levit. 11. one is the Sea-maw, which we call the Gull. Vncleane, saith one; Quia sicut ales volat, & sicut aqua­tile nat at: Because it flies like a fowle, and swimmes like a fish. Not unlike the Syriphian Frogge, Mthi terra lacusque. We have such fowles and uncleane Gulls; that flie in England with the wings of hypocrisie, and swimme in the sea of Rome with the sinnes of Idolatry. These be straglers, farre from hitting the marke of sal­vation. When Diogenes saw a bungling archer about to shoot, hee ranne as fast as hee could to the marke: the lookers on demanded the reason, he answered. I stand here to make sure worke that he may not hit mee: for this fellow never meanes to come neare the marke. It will be hard for him that observes the time, to preserve the truth.

2 Revolters, that doe not multiply, but substract; growing worse and worse; so farre from acquiring graces they had not, that they lose them they had. Like Nebuchadnezzars dreamed Image, the head might be of gold, but the feet was of clay and dirt; they have a muddie ending. In the Roman Indictions, the first yeare they payed gold as to the Crowne: the second yeare, silver for the souldiers pay: the third yeare brasse, for armour. So some have beene in persecution golden Saints, in peace silver professours, at last brasen or leaden worldlings. I have read of certaine trees, that on the Munday have beene growing in the Forrest, and be­fore Sunday following, under saile on the sea. Neere to Calipolis there are by report, certaine trees, that shoot up apace, and grow in a short time to such height, as a man may from their tops see the Citie Ilium; and then they presently wither. These men spring fast at first, and seeme tall Cedars in profession: but when once they come to the sight of the Citie of God, then they waste away: not like the good tree, Psalm. 1. that brings forth his fruit in due season: but rather when the season comes wherein fruit is to be gathered, they elude the Masters expectation. Rome, that was once so famous for the Faith, yet apostated; How is that faithfull Citie become an harlot! It is a fearefull saying; Heb. 6.6. It is impossible for them who have beene made partakers of the Holy Ghost, &c. if they fall away, to be renewed againe by repen­tance. I suppose he meanes a morall impossibilitie; so great a difficultie, that setting aside the almightie power of the Spirit, they cannot be recovered.

Let us then be like the Sunne and the Moone; without retrogradations. There was an ordinance for the Israelites concerning their entry into Gods house: Ezek. 46.9. He that entreth into worship by the way of the North-gate, shall goe out by the way of the South-gate: he that entreth in by the way of the South-gate, shall goe out by the way of the North-gate: no man shall goe out the same way he came in. So the Wise-men were charged, Matth. 2.12. to depart into their owne Countrey, another way. Tea­ching us a streight course, to goe continually forward. It is but a Poeticall fiction, how Orpheus went to fetch his wife Euridice from hell; which was granted him on this condition, that he should not looke backe upon her, till he had brought her to heaven. But, Flexit amans oculos, & protinus illa relapsa est; he looked backe, and lost her. It is a Scripturall truth, that Lots wife for looking backe to her desired Sodome, was turned into a pillar of salt. Therefore, Remember that woman, saith CHRIST: that pillar of salt, ut te condiat; that it may season thee, saith Augustine. It is observable, Ephes. 6. That Paul describing the whole Armour of God, and numbring all the pieces; makes no mention of a backe curet for the Christian soul­dier. There's a helmet for the head, a corselet for the breast, a shield for the fore-parts; but no guard, no regard of the backe. It is a panoply, a compleat Armour, yet no defence for the backe. Teaching us that wee must never shew our backe in Gods warres: we must rather dye than fly; continuing faithfull to the end, not lea­ving the banner of Christ, till we have gotten the full victorie. When Bias fell into the hands of his enemies, his souldiers flying, and crying: What shall we doe? He answered with noble resolution; Tell ye the living, that I dye fighting: and I will tell the dead that ye did escape flying. When William the Conquerour landed his Army in Sussex: hee presently caused his shippes to be sunke, that there might re­maine no hopes of running backe againe; they must stand to it. Let us all learne to multiply our graces: he that spends of the stocke and never encreaseth, shall come to beggery. Be not entised with every vanity, to forsake your first love. Intem­porall lendings, you thinke it scarce enough to have the surplusage of ten in the hun­dred: in spirituall things you think it enough and enough againe to hold your owne. You lend one money, if he comes and tenders the principall without interest, you grudge at it: yet God lends you grace, and you come at last, with Domine ecce tuum; Lord, behold thine owne: You know the reward; Mat. 25.30. Cast that unprofitable servant into outer darknesse. No, Revel. 22.11 but let him that is righteous, be righteous still: and let him that is holy, be more holy. Let us go Psal. 84.7. from strength to strength, till we all appeare before God in Sion.

Through the knowledge of God, and of IESUS our Lord. I have done with the matter, and the measure; nor come to the manner. [...]. Which intends not Fevard in lo­cum. simplicem cognitionem, sed super agnitionem, sive posteram cognitionem Dei: It is not a meere and simple knowledge, but an acknowledgement; a reflective and dou­bling knowledge. By [...] they understand such a knowledge of God, as was in the Philosophers, Poets, and Naturalists; Vi naturae congenita; acquired by the light of nature. Rom. 1.19. That which may be knowne of God, &c. But this [...] is such a knowledge, as comes by Gods word, which makes us wise to salvation. The word is accepted and read three waies. Ordinarily for knowledge: sometimes for acknow­ledgement. 1 Cor. 16.18. Acknowledge them that are such. Sometimes for know­ing againe: there is knowledge Mentall, Sacramentall, Experimentall. The first is by the light of Nature; the second is by the power of Grace, the third by the pra­ctise of life, and continuall proving the favour of God: of this knowledge more largely hereafter: here only observe two things.

1 The meanes of multiplying grace and peace in our hearts is knowledge of God. Ioh 17.3. This is eternall life to know God, and whom he hath send, Iesus CHRIST. Psal. 9.10. They that know thy name; will put their trust in thee. The cause of sin and ruine is want of knowledge; Hos. 4.1. swearing, and lying, and killing, and stealing a­bound, because there is no knowledge of God in the land. Therefore Christ shall [Page 42] 2 Thess. 1.8. come in flaming fire, taking vengeance on them that know not God. The want of the Sunne is the cause of darknesse, the privation of knowledge the position of all un­godlinesse. August. Bern. Though it be true, that Peccata scientium peccatis ignorantium praeponun­tur; The knowing offender shall be scouraged with sharpest rods: yet multi ut liberius peccarent, libenter ignorant; many affect an ignorance not necessary, that they may sinne with the more securitie. Nondum scient? aliquando sentient. Will they not know? they shall feele.

2 There is something in grace and knowledge still wanting, that must be mul­tiplied and increased: for we know but in part. Therefore a man should be often perusing and looking over his own evidence; as we review our assurances of world­ly possessions; that he may be sure of the whole and every part of it: for it is dan­gerous to have any flaw or defect in our conveyance of salvation: which albeit it be ever sound on Gods part, is not so on ours. The fals of a regenerate man much dar­ken his knowledge: therefore when we have sinned, it is not enough to renew our repentance, but we must rub over and polish our knowledge. Men may know much in their understandings by thinking of it; but we must double this knowledge in our affections and hearts, by feeling it. For there is no knowledge so comfortable, as the experimentall certainty of Gods favour. Mans heart is like a vessell, the meanes of conveying knowledge to it is like a pipe: the Spirit of God like the wheele that powres the water into the pipe, the Minister is the servant that opens the cocke. Now the reason why our knowledge is so small; is either because the cocke alwayes runnes not, or not in that measure, or rather because our vessels be stopped, or it runs out by leakage, or it runnes over, by reason of the former fulnesse; and repletion with the lusts of this world: mans heart is so full of crackes and flawes, that it can­not hold the water of life.

And of Iesus our Lord. There is no knowing of God with comfort, but through Iesus Christ. Matt 11.27. No man knoweth the Father but the Sonne, and hee to whomsoever the Sonne will reveale him. Otherwise wee may know him Fortem ultorem, a just and omnipotent avenger: in Christ onely misericordem Patrem, 2 Cor. 1.3. the Father of mercies, and God of all comfort. No man can see mee, and live; saith God to Moses, Exod. 33.20. Woe to that man, who removing Christ will attempt to comprehend God in his Majestie. Without Him Eccles. 1.18. he that encreaseth knowledge, encreaseth his owne sorrow, his owne torment. Coloss. 2.3. In him are hid all the treasures of wisdome, and knowledge. By the Sonne is the Father knowne: Iohn 14 7. If ye had knowne me, ye had knowne my Father also. Other religions begin at the highest, the Chri­stian at the lowest; God manifested in the flesh. He that will climbe to heaven, must ascend by this ladder: begin therefore as Christ began; in the wombe of the Vir­gin, at the manger, then get up to the Crosse, and lastly mount up to the Crowne. Wouldest thou know God? runne first to the cradle, embrace the Infant; behold him sucking, growing, roaring, crying, dying: and thou shalt thus arise from know­ing God in Christ by faith, to know him in himselfe by glory.

It is observeable, that our Apostle often gildeth his Epistle with the name of IESUS, and CHRIST. Twice in the first verse, once againe in the second, foure times after in the Chapter. He runs upon this note, as David did upon mercy, Psal. 136. Little difference; for no mercy but through IESUS, and IESUS is all mer­cy. It is the sweetest musike; Melos in aure, Iubilus in corde: Angelicall melodie in the eare, Evangelicall harmony in the heart. Saint Paul in his Epistles mentions the name of IESUS foure hundred and sixtie times, and upwards. Neither is this repetition onely of love, but of necessity: for it is impossible that grace and mercy should be to us, Bern. but by IESUS CHRIST. Si scribas, non placet nisi legam ibi Ie­sum, &c. If thou writest, I like not thy letters, unlesse I finde them beautified with IESUS: if thou conferrest, thy discourse is without rellish, if it bee without IE­SUS. Anselm. Mallem non esse, quàm sine Iesu esse: I had rather not be at all, than be without IESUS. A reverend Father was so ravished with the sweetnesse, and transported [Page 43] with the zeale of this name, that hee professed; I had rather be out of heaven with CHRIST, than in heaven without Christ. But our heart is farre too narrow to comprehend this infinitely sweet Saviour, therefore I will end with that end of a divine sonnet; O CHRIST, I would faine receive thee; but

Now as all grace and peace is from our LORD IESUS CHRIST; so let us ascribe all honour and glory to our Lord Iesus CHRIST; for ever and ever Amen.

THe Connexion shall bee forborne a little, and give way to the distributi­on. The whole Verse may bee distinguished into two generalls; the Fountaine; wherein observe the

• Hope of the Petitioner; According as he hath.
• Abilitie of the Giver; Divine power.
• Libertie of the Action; Hath given.
• Necessity of the Receivers; Vnto us.
• Vniversality of the Gift; All things that pertaine to life and godlinesse.

Cesterne; wherin ob­serve the

• Water of life; wherein consider
  • Who; God.
  • What; Hath called.
  • Whom; Vs.
  • Whether; To glory and vertue.
• Pipe or Bucket to draw and derive all to us; Through the knowledge of him.

The whole being thus let fall into parts, let us proceed orderly to take up the first, and view it. This is the hope of the Petitioner; which with a remarkeable de pendance knits this Verse with the former; and begetteth this doctrine from the Coherence. The experience of former mercie, workes a perswasion of future mer­cie. The Apostle desired the multiplying of their grace and peace; and he grounds it on this hope, because the LORD hath already given them much. He hath be­gun, therefore he trusts that he will finish. There is no stronger argument of Gods infallible readinesse to grant our requests, than the experience of his former con­cessions. So David reasons. 1 Sam. 17.37. The Lord that delivered me from the Lion and the Beare, will deliver me out of the hand of this Philistine. This is argumentum a pri­ori, the voice of a strong faith, that perswades the conscience God will be graci­ous to him, because he hath beene gracious. The Prophet thus often comforted his soule: Ps [...]l. 4.1. Thou Oh God, hast inlarged me, when I was in distresse, therefore have mercie upon me, and heare my prayer. So Psalme 86.13. Thou hast delivered my soule from the lowest hell: therefore Verse 16. O turne unto me, and have mercie upon me. Let the Iustitiaries deduce arguments from their owne present merits, my soule from Gods former mercies. Thou, O Lord, madest me good, re­storedst me when I was evill, therefore have mercie upon me miserable sinner, and give me thy salvation. Thus Paul grounded his assurance; because 2 Tim. 4.17. the LORD had stood with him, and delivered him out of the Lions mouth; therefore the [Page 44] Lord shall deliver me still from every evill worke, and preserve me unto his hea­venly kingdome. Hence was his Novi, I know whom I have beleeved. The Prophets distressed soule cryed; Psal. 77.7. Will the Lord cast off for ever? is his mercie cleane gone for ever? hath God forgotten to be gratious? No, he recollects himselfe, Ver. 10. with the memorie of precedent favours; I will remember the yeeres of the right hand of the most High; I will remember the workes of the Lord, and his wonders of old. Man useth to reason thus; I have beene good to such a one, therefore hee need not exact upon me, and over-burden my kindnesse. God thus; I have beene liberall, therefore I will be liberall; multa dedit, sed plura daturus. To him shall be given; because the good he hath, is but an earnest of Gods greater bountie. He takes up mans soule as a poore beggar at his doore, strips off her tattered ragges, gives her a sute out of her owne wardrobe, adornes her with rich Iewels, and then as if all this were too little, loves her still better and better; lastly marries her to his owne sonne, and so interests her to the inheritance of glory. You see the founda­tion of the Apostles prayer, the experience of Gods sweet nature; who multiplies his graces. Let not this point part with us, till it hath taught us two things: to pray faithfully, and to live thankfully.

1 Let us pray in confidence that God will heare us, because he hath heard us. Hebr. 4 16. Come we boldly to the throne of grace, that we may obtaine mercie. Gods fa­cilitie in his wonted grants, gives us strong consolation. A noble Princesse asked a Courtier, when he would leave begging: he answered, when she left giving. God never ceaseth to give, let us never cease to begge. Who can goe with more courage to the King, than the man experienced of his goodnesse? But if we be so confident, how comes it to passe, that we sometimes faile of our sutes, and returne denied. I answer, the defect is in our selves; God is the same in bountie, but we are not the same in dutie. Wee aske either Mala, or Malè; either bad things to a good pur­pose, or good things to a bad purpose.

Evill things, either evill in themselves, or to the petitioners: in themselves one calls Prayer Petitio decentium, a Request of convenient things. What a good father will not give, let a good sonne not aske; Matth. 7.9. not a serpent instead of a fish, nor a stone for bread. We must not begge a serpent, lest it should hurt our selves, nor a stone, lest we should hurt others. Non petitur in nomine Salvatoris, quod petitur contra rati­onem salutis. August. That is not requested in the name of our Saviour, that is requested against the rule of salvation. The Disciples asked many things, and had them: but when they asked Luke 9.54. fire from heaven, they had it not. If it be not fit f [...]r God to giv [...], it is not fit for us to ask. The Lord heares ever Q [...]u [...]d finem, though not ever Quoad formam: audit ad sanitatem, if not ad voluntatem. If our will be not ac­cording to our weale, God denyeth the forme of our requests, and gives us the end: he withholdeth the worse, and affordeth the better. 2 Cor. 12.8. Paul besought the Lord thrice that the thorne in the flesh might depart from him. God did not heare him in that particular, but heard him in the generall; my grace is sufficient for thee: my strength is made perfect in weakenesse. He was not quite delivered from the temptation in himselfe, but he was fortified with the sufficiencie of God. The man sicke of the burning fever cryes to his Physitian for drinke; he pitties him, but does not satisfie him: he gives him proper physicke, but not drinke. So God, saith Augustine, Non tribuit quod volumus, ut tribuat quod malimus: he does not give us what we would have, but what we should have. Perhaps he crosseth us in our affection, but bles­seth us in our salvation. The yonger brother shall not have all his portion, lest hee runne to ryot: nor the gallant ever enjoy health, lest he be too proud. Saepe De­us facit opus quod non est suum, ut faciat opus quod est suum. Thus a man is afflicted, that he may be humbled and many sores are on the flesh, that fewer sins may be in the soule.

Or when we aske good things, but to an evill purpose. So the envious begges honour, that he may revenge himselfe on his enemies. Young men aske health, that [Page 45] they may be strong for licentiousnesse. Others require great places and offices, and to have somewhat to doe about the fire, that they may warme their owne fingers. As if a man should be ambitious of the Pretorship in the Citie; that so with mulcts amercements, warrants, and bribes, he may maintaine his familie, and never goe to his coffers for money. Some desire learning, that they may be factious: others riches, not to serve God, preserve the state, nor relieve the poore; but to grow fatt with idlenesse, and domineere over their neighbours. Iam. 4 2. Yee fight and warre, yet you have not, because you aske not. Aske not! alas we begge continually, yet cannot speed: the errour is not in the want of asking. Where is it then? ye aske and receive not, because you aske amisse. Ver. 3. you faile in your manner of reque­sting, therefore God doth not satisfie your desires. You aske and misse, because you aske amisse. No, we pray as earnestly, and with as devout affection as others, yet speed not. Look a little further into the Apostles words, and your owne hearts: yee aske, that you may consume it upon your lusts. Heres the reason, you begge good things to be wanton with them; silver and gold to give unto Baal: corne and wine to ryot. Perhaps you may faintly pray against that sinne, which you would bee loth to lose. This is to pray in jest; as Augustine speakes of his unconverted estate; that he desired God to coole the fire of his concupiscence; but orabat extingui, ma­lebat expleri: his tongue besought an extinction, his heart desired a satisfaction; he had rather have it pleased, then expelled. He prayed indeed, but as if he were afraid lest God should heare him.

2 Seeing that God gives more where he hath given much, let us be thankefull: for how should God blesse us with that we have not, if we doe not blesse him for that we have. Let me be a little bold to enlarge this point of praising God: there is a six-fold manner of praising him; mentall, monumentall, chordall, cordiall, vocall and actuall.

There is a mentall praise, when we beare in our minds the favours of God; Psal. 77.11. I will remember the workes of the Lord. It was the wretchednesse of Israel to forget his wonders. They soone Psal. 106.13. forgat his workes. What can he remember, that for­gets the mercies of God!

Monumentall, when wee erect trophies, pillars, and monuments, to continue the memorie of Gods deliverances. Psal. 102.18. This shall be written for the generation to come, and the people which shall be created, shall praise the Lord. Thus Abraham and Iacob reared diverse pillars, which were dumbe catechismes to the posterities unborne: an­swering the charge of God, and the practice of Israel; Psal. 78.4. Our fathers have told us, we will not hide them from our children, shewing to the generations to come, the praises of the Lord.

Cordall, I call that praise which is framed to God upon Instruments. Psalme last. Praise him with the sound of the Trumpet, praise him with the Psalterie and Harpe, praise him with stringed Instruments and Organs. For this cause, musicall Instruments are retained in our Churches; that they may elevate our drooping af­fections, to blesse GOD: Let all our musicke, like Davids harpe, resound his praises.

Cordiall praise, is that which enlivens all the rest, and comes out of a pure heart: not hypocritically for fashion, but sincerely for devotion. This is that forme of thankefulnesse God requires: if a man lookes into a pure fountaine, he shall see there a reflection of his owne image: in the pure heart God beholds an image of himselfe. If Caesar requires his owne image in his coine, shall not God expect his Image in thy soule! He loves little, that can tell how much he loves. Let all thy powers of body and soule doe their best to blesse God; but let thy heart exceed all; and what they want in expression, let that make up in affection. Psal. 103.1. Blesse the Lord all that is within me; all that is within me, and all that is without me; but especially that within me, blesse the Lord O my soule.

Vocall, let our lips praise him, and let not our tongues lie still. Sing to the [Page 46] Lord a new song; shew forth his loving kindnesse in the morning, and his faithful­nesse every night. Gods glory will make a good man speake, even when terror it selfe hath commanded silence. Luke 11.14. Our Saviour cast out a dumbe devill and when the devill was cast out, the dumbe spake, and the people wondred. Ma­ny are possessed with this dumbe devill: their mouthes open not to sound forth Gods praises: to heare one of them speake in CHRISTS cause, would make all the people wonder. I know that Satans children are talkative enough: there are ga­ping devils; like Demetrius, that thinke to carry it away, with Great is Diana of the Ephesians. For this cause I thinke, they were first called Rorers whom Christ may well conjure, as he did that devill. Marke 1.25. Hold thy peace, and come out. But Gregory answers; Hee that sinnes horribly, and confesseth not heartily; though he roares much, yet holds his peace. To heare blasphemers wound and teare the sweet and sacred name of CHRIST would make a dumbe man speake. Herodotus writes of Craesus his sonne, being borne dumbe, yet seeing his father endangered in a battell; on a suddaine cryed out, O spare him, he's the King. So when Gods glory is in question; what [...] dumbenesse, what a dumbenesse is it, not to say, O spare him, he's the Lord. The tongue that yeelds not this defence, is tyed by Sa­tan, not loosed by God.

Actuall, is when our lives praise God. 1 Pet. 2.12. Let your conversation be honest, that they beholding your good workes, may glorifie God in the day of visitation. So the master had taught the disciple, as the disciple taught us. Matth. 5.16. we, like blind Isaac, cannot see your hearts therefore we say, Let me feele thee my sonne. If your lives be rugged, like the hands of Esau; we will not trust your voyces for the voice of Iacob. Have you righteousnesse? seale it, and deliver it as your act and deed. Aug. Noli gloriari quia linguâ benedicis, si vitâ maledicis. Never say you praise God with your words, when you dispraise him with your workes. Prov. 3.9. Honour the Lord with thy substance, this is substantiall honour. GOD gave Samuel to Anna, Anna gave Samuel back againe to God. Returne part of thy riches to him, that gave all to thee. David loved Mephibosheth for Ionathans sake: is Ionathan gone? yet wee have many Mephibosheths. The Lord disposeth his part of thy substance to his mini­sters to his poore members: hee encreaseth thy part, for shame doe not thou dimi­nish his.

His Divine power: we come to the next circumstance; the Abilitie of the giver. Here is Power, yea Divine power; not onely Great, but Good. For mercie and Ma­jesty must meet together in the donation of all things that pertaine to life and godli­nesse.

It is Power: God is Almightie. Isal. 135.6. Whatsoever the LORD pleased, that did he in heaven, and in earth, and in the seas, and in all deepe place. But is there nothing that God cannot doe? yes, he cannot lie, he cannot die, he cannot denye himselfe. He is for potent, not for impotent workes. Aug. Dicitur omnipotens faciendo quod vult, non patiendo quod non vult. H s Almightinesse consists in doing what he will, not in suffering what he will not. The doing of some things were an argument of weakenesse, not o [...] power. For herein is a remonstrance of our might; not that we have ablenesse to sinne, but to withstand sinne. Therefore, Augustine wisheth; Vt potestas non detur nisi contra vitium; that no man had any strength, but against wickednesse. Let every man desire such power; Vt potens sit in serpso, & miro modo adversus seipsum, pro seipso: that he may be strong in himselfe, and (after a strange manner) against himselfe, for his owne good. For a dominion over ones selfe is greater than the grand Seigniory of Turky. To bee strong to sinne is no cre­dite for man; as it is no discredit for GOD that hee cannot sinne. Vae fortibus ad potandum. Esa. 5. woe to them that are strong to drinke. Dost thou pride thy selfe in this strength? thou shalt howle for that glory. This power is the greatest infirmitie. There are that Mica. 2.2. oppresse a man and his heritage, because it is in the power of their hand. This Potestas in malum, strength to sinne, is to be strong to [Page 47] goe to hell. Commonly to beasts of the greatest power, is given the lest immanitie, and to those of the greatest immanitie the least power. The oxe hath strength but tamenesse: the bee wildnesse, but weakenesse. Either they have power to hurt, and not will: or will to hurt, and not power. This is happy for us, but it would be more happy in respect of our sinnes, if God should take away from us, aut facultatem, aut voluntatem, either our will or our abilitie to doe mischiefe. They say, Lions doe not prey on yeelding things: that thou canst doe harme, and wilt not, is the praise of thy Innocence: that thou wouldest doe harme, and canst not, is the praise of Gods providence. Saul would kill David, and could not: David could kill Saul and would not. The two disciples would command fire from heaven, but could not: CHRIST could command fire from heaven, but would not. Posse & nolle nobile.

It is Divine power, as for the mightinesse, so for the mercifulnesse: his good­nesse doth sweetly temper his greatnesse. Not onely a power; but a good, gracious, divine power. He abideth faithfull, 2 Tim. 2.13. He cannot denie himselfe. If we desire worldly wealth, he may deny us, for that is not himselfe. If we desire preferment, he may deny us, for that is not himselfe. If we desire revenge, he may deny us, for that is not himselfe. But if we desire Grace, goodnesse, sanctitie, mercie, he will not deny us, for that is himselfe; and he cannot deny himselfe. Psal 84.11. No good thing will he with­hold from them that walke uprightly. Against this divine power there is no resi­stance: he is able to doe whatsoever he will, yea he is able to doe more than he will. Our God is in heaven, Psal. 115.3. he hath done whatsoever he pleased. He can doe more than ever hee was or will be pleased to doe. His divine power could have made many worlds, his divine will hath decreed but one. The passengers in mockerie bad CHRIST Matth. 27.40 come downe from the Crosse: he was able to descend, and let the worke of redemption alone, but he would not lose them to save himselfe, but rather lose himselfe to save them. The Father was able to have given him more than twelve legions of Angels for his rescue. Matth. 26.53. But hee would not, but rather delivered up his sonne to his enemies, to save his friends. So Iohn Baptist to the brag­ging Iewes, that pretended the father-hood of Abraham; Matth. 3.9. God is able of these stones to raise up children to Abraham. His power is without limits, as his will is without injustice. His power teacheth us to feare him; his Divine and gracious power to love him: both together make for our humilitie and comfort.

The knowledge of GODS Power will humble the proudest heart: was hee able to make thee of nothing; to bring thee backe to worse than nothing; how darest thou displease him? Hebr. 10.31. It is a fearefull thing to fall into the hands of the living GOD: yet there is no way to avoid it, but by falling into it; strive not to runne from him by wickednesse, but to runne to him by repentance. 1 Pet. 5.6. Humble your selves under the mighty hand of God: it is a mighty hand, humble your selves under it, lest you be humbled by it. His power is so mighty, that it bootes not a man to strive with him, for he was never yet over-masterd. The wrath of a King is like messengers of death, and man quakes at his anger that can but kill the body: yet how little doe we Matth. 10.28 feare him that can destroy both body and soule in hell? Doe we provoke the Lord to anger? are we stronger than he? saith the Apostle, doe wee challenge him that can confound us? we are like to get little by such bar­gaines. Iob 10.34. Let him take away his rod from me, and let not his feare terrifie me; Then would I speake. As if Iob should say, there is no medling with him so long as his sword is by him. First Lord take away thy weapons, and then let us talke together. It might be said of Iove [...], Si quoties peccent homines, sua fulmina mittat Iupiter, exiguo tempore inermis erit: if for every sinne of men he should send downe a thunderbolt, either Vulcans one-eyed Cyclops would be soone weary, or his flocke of thunder soone emptie. Mars ultor gal [...]am quoque perdidit, & res non potuit servare suas; Mars his sword might be wrung out of his hand, and himselfe disarm'd. Rom. 99. But who hath re­sisted the Lord? who hath entred the lists with this divine power, and not measured his length on the ground? It is time for the poore child to quake, when he sees his [Page 48] angry father come with the rodde. There is no strugling with it; the best way is to yeeld our selves, and be silent; Psal. 39.9. I was dumbe, and opened not my mouth, because thou didst it. God tells revolted Israel, Esa. 30.15. that in quietnesse they should be saved; not by fight, nor by flight. Aaron was sorry for his two perished sons; but when Moses told him that God would be glorified before all the people; Aaron held his peace. Levit. 10.3. Peter was accused by the Apostles, for going in to the Gentiles: but when hee made his de­fence, and rehearsed the matter from the beginning, Acts 11.4. proving that hee was directed to that course by a vision, Verse 18. They held their peace, and glori­fied GOD.

The knowledge of this Divine and giving power may comfort the most dejected heart: it gives us many consolations. 1. Concerning the salvation of others and our selves: how desperate so ever we judge their estates, by reason of their continuall habit of sinning, yet this divine power is able to convert them. No man can seeme to be further lost than the Iewes, who are cut off from CHRIST through infidelitie, Vpon whom the wrath of God is come to the uttermost, and a malice of 16 hundred yeares burning is not wasted in them: yet saith Paul, even they may be grafted into the O­live againe, if they abide not still in unbeleefe: and his reason is; Rom. 11.23. Because God is a­ble to graffe them in againe. But alas, I have beene frozen many yeares in the dregs of worldly lusts, and I doe not find my heart yet thawed: I know this is a fearefull case for a man to lie so long under the tyrannie of the devill: yet despaire not, apply the meanes of thy deliverance, strive to extricate and unwind thy soule from this maze of destruction, breake thy heart with compunction for thy iniquities: this di­vine power is able to implant thee to the true vine, and make thee a member of Iesus CHRIST. Thou shalt feele the Eph. 1.19.20. working of his mightie power; which he wrought in CHRIST, when he raised him up from the dead, and set him at his owne right hand in heaven. What was the power which he wrought in CHRIST? When malice had spent it selfe upon him on the Crosse, and insulting death began to tri­umph over him in the grave; even then this mightie power raised him up. Wee are as dead in sinne naturally, as any man in the grave corporally; can neither move hand nor foote: there was a power that raised him, there is a power that can revive us. All our care must be to find in our selves the Phil. 3.10. Power of his resurrection. 2. This comforts us in the midst of all afflictions; we are weake in our selves, unable to stand under the lightest crosse: but there is a Divine power that strengthens us. Though it doth not nullifie our sōrrowes, yet it doth fortifie our patience, Col. 11.11. we are strengthened with all might through his glorious power, unto all patience and long suffering with joy fulnesse. 3. This comforts us in prayer: there is no speeding prayer but that is made in faith, and it is no easy matter to pray in faith: now the foundation of our faith is this Divine power of CHRIST. Let us speake confidently with the Leper Matth. 8. LORD, if thou wilt thou canst make me cleane. After the wisedome of heaven had abridged all our necessities into six petitions; he binds up our faith with a reason, and bids us waite confidently, for the blessings craved heartily; For (or because) thine is the kingdome, the Power, and (to thee be) the glory for ever. 4. This comforts us against all oppositions, even those Principalities that wrastle against us; the assu­rance of this divine power. Non timeat Inimicum fortem, qui amicum habet fortiorem. Let not him feare a strong enemy against him, that hath a stronger friend with him. If God bee on our side who can bee against us? Let their force and malice strive which shall bee greater, we shall overcome them all Revel. 12.11. by the bloud of the Lambe.

1 Ioh. 4.4.Ye are of God, and have overcome them: whom? all the adversaries of your faith and manners. How? Because greater is he that is in you, that is Iesus, Christ by his di­vine power: than he that is in the world, that is, the malignant spirit of temptation. Psal. 23.4. Though I walke through the valley of the shadow of death; a place full of hor­ror and amasednesse; yet will I not feare: why so? because thou O Lord art with me; thy rod and thy staffe doe comfort me. Lastly, let this hearten us to chearefull libe­ralitie; because whatsoever wee lacke or lose, there is a divine power able to requite, [Page 49] it. Thus Paul encourageth the Corinthians bountie; because 2 Cor. 9.8. God is able to make all grace abound toward them, that they having all sufficiencie in all things, may abound to every good worke.

Hath given. I come from the Faculty of the Agent, to the Liberty of the Acti­on: he Gives. He doth not set, nor let, nor sell, nor lend, but Give. The covetous Land-lord sets his tenements, the griping Vsurer lets his money, the wasting Prodi­gall sells his estate, the charitable Neighbour lends his goods; but the most li­berall God Gives. Thus doth God, Satan, and man, dispose their things. Deus do­nat, Diabolus vendit, Homo retribuit, God gives, Satan sels, and man restores. God and Satan have two severall warehouses: we come to the Devils warehouse, looke on his wares, like them well, they have a faire glosse. The glosse of drunkennesse is good fellowship: the glosse of adultery is good affection: the glosse of covetous­nesse is good husbandry: the glosse of murder is good courage: the glosse of sedition is good reformation: the glosse of treason is good religion. To make good this glosse, his shop hath two false lights; mans law, and mans example. First, humane lawes; so we shall never be able to prove sinne to be sinne, unlesse we have an act of Parliament for it. Next, humane examples; and by that reason we shall never prove sinne to bee sinne, till all great men become good men, and that will not be this two dayes. Well, men thus liking the warts, they come to the price; that's ever­lasting torment: deare, very deare! The Devill is no such franke chapman, to sell his commodities for nothing. No, did hee not offer Christ kingdomes upon free gift? Matth. 4.9. No, they had a price set on them; Si cadens adoraver is me; it must be a crouch of his knee, he must worship the Devill for it. He makes shew of Robin-Hoods peniworths, and may forbeare his debters untill death; but then layes an hea­vie execution on them, and condemnes them to an everlasting prison. Munera mag­na quidem praebet, sed praebet in hamo; he puts forth large baites, but there be damna­ble hookes hid in them. A worldling is beset with exigents, he complaines his wants, Satan promiseth ready help: Iudas shall have money in his purse, Gehezi new sutes to his backe, Nero a crowne on his head: but thus he possesseth their wretched hearts, from whence he is hardly ever untenanted.

In Gods warehouse we finde wisdome at the doore, crying for customers, Esay 55. Come ye to the waters, come buy wine and milke without money; yea, vers. 2. Bread and fatnesse. Let us see the wares. First is Water: water? alas a poore and plentifull commoditie: cheape enough; every chanell affords it. No, for first literally; wa­ter was of great use in Palestine, a drie Countrey. Poore Hagar with her little Boy, were almost lost with thirst: how did her heart leape, when Gen. 21.19. God opened her eyes, that she saw a Well of water? Isaac's heard-men strove with the heard-men of Cerar, about waters; therefore he called the name of the Well Esek, that is Contention. Israel mumured for water, and were plagued for it. Water hath a manifold use; it serves for drinke, for medicine, for washing, for purging, for boyling, for quen­ching, for fructifying. Water was held by some the beginning of all other things; Aqua, quasi A Qua omnia. It was esteemed a principall preserver of life, there­fore called living, Gen. 26.19. Isaac's servants found a Well of Living water: it is translated, Springing; but the originall gives it, Living water. But it must bee here understood in a spirituall sense; so the Water that GOD gives is Grace. Esay 12.3. With joy shall yee draw Water out of the Wells of Salvation. Esay 44.3. I will powre Wa­ter upon him that is thirstie, (which hee expounds of Grace) I will powre my Spirit upon thy seed. Rev. 22.17. Whosoever is a-thirst, let him take the Water of life freely. Next is Wine; Is this so good? Vinum lac libidinis, Wine is the nourishment of lust; the Ma­niches called it, Fel Principis tenebrarum, the gall of the Prince of darknesse. No, Wine is good, hath manifold benefits: it helpes the stomacke, nourisheth the body, whets the wit, cherisheth the heart, and cheares the whole man. CHRISTS first miracle in Galile mentioned, was turning water into Wine: and the last thing he used in the Sacrament was Wine. It is said to Iudg. 9.13. cheere God and man, Thirdly, [Page 50] Bread; this is called the Strength of mans life. It was a great curse God threatned to Israel; I will breake their staffe of bread. Lastly, Milke; the Tartarians were said to live with milke: Canaan is praised to flow with milke; therefore 1 Pet. 2.2. De­sire the sincere milke of the Word. Bread necessary for life, oyle for ornament, water for use, milke for nourishment, wine for delight. These are good wares; the water of Regeneration, the wine of Compunction, the bread of Life, the oyle of Gladnesse, the milke of the Gospell: Who would desire better purchase? Wee like them well, what's the price? Nothing: a very easie reckoning. The Lord Gives, and that better things for nothing, than Satan will sell us for our soules. Those thriftie men, that trie all shoppes for the cheapest penniworths, why re­fuse they those rich blessings which GOD gives for nothing, and pay such a hard price for vanitie and vexation? Men might pay nothing for the best of things; they doe pay the best of things for nothing. In vaine doth foolish man ex­change good for evill, when he may exchange evill for good.

You perceive how God Gives, Satan sells; now see how man restores: for that bounteous hand which bestowes much on us, requires some restitution of us. Man should not sell, as Satan: hee cannot give, as God: but he ought to restore, that is his part: this hee may doe, this hee must doe. To whom? to God for his owne sake, to man for Gods sake. To God, what is that? Thankes. Psal. 116.12. Quid retri­buam Domino? What shall I render to the Lord for all his benefits? I will magni­fie, and blesse his Name. That is not Magnum facere, sed magnum significare: Not to make his Name great, but to declare it great. Psal. 66.2. Sing forth the honour of his Name: make his praise glorious. How can man make his praise glorious? by singing forth the honour of his Name. This is a plaine restitution, yet goes under the name of a contribution. So willing is God to accept mans dutie, that he takes it as his boun­tie. The Giver is more blessed than the Receiver: in all other things wee are the receivers, and he is the Giver: onely in thankfulnesse wee are the Givers, and he is the receiver. Respiration and Expiration are in their vicissitudes alike: wee can draw in aire no longer than wee send it out. If wee returne no grace, we receive no grace.

To man: and this in matters either of Equitie, or Charitie. Of Equitie: Luke 19.8. If I have taken any thing from any man by false accusation, I restore him foure fold. Neh. 5.10. This necessitie Nehemiah imposed on Israel: first by intreatie; I pray you let us leave off this Vsury. Next by command, Restore to them their lands and vineyards, and the moneyes of your exactions: then by an oath, hee tooke an Oath of them to performe this. Lastly, by a Sacramentall curse to the refusers, shaking the lappe of his garment; So God shake out every man from his house, that performeth not this promise: even thus shall hee be shaken out and emptied: and all the Congregation said, Amen. The very Barbarians abhorre the neglect of restitution: A great Ladie being a widow, called to her an English Mer­chant, trafficking in those parts, with whom shee knew her husband had some commerce, and asked him if there were nothing owing to him from her decea­sed Lord: hee after her much importunitie acknowledged what, and shewed the particulars. Shee tendred him satisfaction, yea (and after his many modest refu­sals, as being greatly benefited by the dead Barbarian) shee forced him to take of her hand the uttermost penny: saying thus; I would not have my husbands soule goe to seeke your soule in hell, to pay his debts. Here was a fire in a darke vault, great zeale in blinde ignorance: they saw by the candle-light of Nature. What Saint Augustine delivers for doctrinall Truth, Non remittitur peccatum nisi resti­tuatur oblatum: Where is no restitution of things unjustly gotten, there sinnes shall never bee forgiven. Of Charitie; for even this is but a restitution: Give mee, saith GOD, of that I have given thee: De meo quaero, non de tuo; I aske not for thine, but for mine owne: Give and restore; Petimúsque damúsque vicissim; If wee doe not give almes according to our power, GOD will sue us of an [Page 51] action of Detinie. Quare non dedisti? meo jure, tua dispensatione, Matth. 25. Why did you not give things that were mine by right, yours only by use and dispensa­tion; whereof you were not proprietaries and Lords, but accountant Stewards? Cyprian. Improbi dant multa propter cruciantem Diabolum, nos reddemus nihil propter salvantem Dominum? Reprobates will part with many things for a tormenting de­vill, and shall we restore nothing for our saving God? most men thinke when they give, that God and man is beholding to them: not so; Non tribuunt de proprio, sed retribuunt de alieno: They doe not give of their owne, but restore some of that GOD hath given them. For restoring they shall have recompence, for detaining vengeance.

I am fallen upon a point of Giving; therefore, me thinkes, I should not be nig­gardly in it. God give me a tongue to declare it, and give us all hearts to practise it. Two things it readily teacheth us:

1 How to judge of all wee have; as the LORDS gifts, not our owne me­rits. Bona mea, Dona tua, Domine. It is a wretched thing, Vti datis, tanquam in­natis: To use those things that are added to us, as if they had beene bred in us. 1 Cor. 4.7. What hast thou, that thou hast not received? If thou didst receive it, why doest thou glory, as if thou hadst not received it? GOD, saith Bernard, is the Author of merit; Qui & voluntatem applicat operi, & opus explicat voluntati: For hee both applieth the will to the worke, and disposeth the worke to the will. Thou doest good workes; so much as is good in them is not thine, but GODS. Man for these things, Magis Deo debitor est, quàm Deus homini; is rather a debter to GOD, than GOD to man. Thou canst not so much as give GOD Gratias, Thankes; unlesse GOD first give thee Gratiam, the grace of thankfulnesse. Thou canst not be patient under his hand, except his hand give thee patience. Why doe wee boast then? Seeing that Quae non fecimus ipsi, vix ca nostra voco: Wee cannot call those deeds ours, which wee have not done our selves. 1 Cor. 15.10. I labou­red more abundantly than they all: yet not I, but the Grace of GOD which was with mee. Still if wee doe good, wee are beholding to GOD for it, not GOD to us.

2 To follow GODS example, in being evermore giving good things. Beneficence is munus regale, a royall office. It is a poore degree of comfort wherein many blesse themselves, to doe no ill: for Bonum in effectu, non in de­fectu: non virtus in non officiendo, sed in proficiendo: Goodnesse consists in the effect, not in the defect: nor is vertue glorious in being innocent from harme, but in being beneficiall for good. I wonder what hope the oppressour hath to bee saved; seeing hee doth not imitate GOD in giving, but the Devill in extorting? There are that give something to the poore, that they may take away more: Haec venatio, non donatio: This is not a charitable giving, but a subtill hunting. It is foenerare beneficium, to put a good turne to usury. But give; this is GODS precept, and must bee thy precedent. Yea, though thou have little, give of that little. GOD esteemes the little gift of a poore righteous man, above the great almes of a wicked rich man. And that for two reasons; Quia de justo, quia de parvo. First, because it is of that, is justly gotten: so Za­cheus; Luke 19.8 Halfe my goods I give to the poore; and restore to them I have wronged fourefold. Observe his words; Do ex meis, reddo ex alienis: I restore other mens goods, but I give mine owne. Secondly, because hee gives of a little; as the poore Widow did her two Mites, even all her substance. When the Monkes com­plained of want, and that their revenewes fell too short for their maintenance; the Abbot replied, that two companions came once together, to sojourne in their Monastery; they were entertained: their names were Date, and Dabitur; Give, and It shall bee given you. Whilest these two lived amongst you, you all thri­ved: now you have thrust out Date, Give; and Dabitur, (it shall be given) will not stay behind.

Vnto us. I come from the bountie of the Giver, to the need of the receivers:

To us, that were

• Worth nothing.
• Worthy of nothing.

To us, that had nothing; miserable beggers. And indeed what should be the object of mercy, but misery? Present thy selfe, O poore soule! Miserum ante misericordem; a miserable creature before a mercifull Creator. Say not with Lao­dicea, [...], but [...]; not, Revel. 3.17. I have need of nothing; but, I have nothing. God doth not onely forgive us, because non solvendo, wee have Matt. 18.25. no­thing to pay: but hee gives us, because non habendo, wee have nothing to live on. There are three sorts of poore and miserable men: some sing and are miserable, some crie and are miserable; some curse and are miserable. As the Italian sayes; Thus goe a begging; the Germans singing, the Frenchmen weeping, the Spaniards cursing. Some are poore in the world, yet sing care away. When Augustus heard that a Gentleman in Rome, concealing his broken estate, died so farre in debt; hee sent to buy the pillow whereon hee slept. Hi non sunt solliciti ut sol­vant, sed ut debeant. They doe not take care how to come out of debt, but how to come into debt. Thus poore are many; yet they sing in Tavernes, and dance in Theaters; though wretched beggers in heavenly graces. As it is in this world for temporall things, so for the world to come in spirituall things; Cantant pau­peres, lugent divites: poore men sing, and rich men crie. Who is so melancho­ly as the rich worldling? And who sings so merry a note, as hee that cannot change a grote? So they that have store of grace, mourne for want of it: and they that indeed want it, chant their abundance. Others are poore and crie: so did Esau, because hee could not recover the Heb. 12.17. Blessing, though hee sought it care­fully with teares. These mad dogges bite the stone, without regard to him that threw it. Sorrow like a needle, runnes thorow their hearts, but hath no threed of faith in it, to sow them to IESUS CHRIST. Miseriores, non meliores: they are worse in the state of this world, yet not better in the state of Grace. If GOD touch a Pharaoh, hee will roare: you shall have him howle to his ending, not to his mending. The cloud of a corrupt heart, when it is squea­sed and crushed with adversitie, will haply powre downe some droppes: but to shed repentant teares in the middest of prosperitie; this is like raine in Sun-shine. Hee that mournes for the cause of his punishment, shall mourne but a while: hee that mournes onely for the punishment, and not for the cause, shall mourne for ever. Lastly, others curse and are miserable, as Iobs wife counselled him; Curse GOD, and die. This is a desperate povertie, when men defie him that should make them rich. They answer GOD, as Daniel did Belshazzar; Dan. 5.17. Keepe thy reward to thy selfe, and give thy gifts to another. They have a long festered ul­cer; the Physitian offers to cure it: but they madly thrust their nailes into it; no, it shall not bee healed. Such was our estate by nature: some were poore and insensible, others sensible, but disconsolate; others sensible and desperate. Wee were all poore beggers, and had nothing, therefore had neede of a Giver.

To us, that deserved nothing: it is no wonder that GOD loved the An­gels, for they obey him: that hee loved the irrationall and insensible creatures, for they doe not contradict him: but that hee should bee good to us, Neque capientibus, nec cupientibus; neither receiving, nor conceiving, nor desiring Grace: that had not onely a rebellion of will, but a will of rebellion; this was the wonder. This was not Dilectio quoniam, a love to us, because wee first loved him: but Dilectio etiamsi, a love to us, though we hated him. He loved us, be­cause he loved us: in our creation when we could not, in our redemption, when we would not love him.

All things that pertaine to life and godlinesse. I come from the necessity of the receivers, to the Vniversalitie of the Gift. All things that, &c. This is that extent and [Page 53] latitude of his donation; who gives [...], Act. 7.25. to all life and breath, and all things. No silver in Benjamins sacke, till Ioseph put it in: no good in man till God infuse it. Worldlings ascribe things to the goodnesse of their skill, or greatnesse of their paines. Dan. 4.30. Is not this great Babylon, which I have built by the might of my power? Habac. 1 16. They sacrifice to their nets. But indeed Iam. 1.17. every good and perfect gift comes from above, even from the Father of lights. Psal. 127.2. It is in vaine that you rise up early, and goe to bed late: for so he giveth his beloved sleepe. All that pertaine.

To life. Where wee may either by life understand our naturall life, together with all things that may preserve it. He put a soule to our flesh, gave birth to the childe, nourishment after birth; bread when wee were hungry, drinke when wee were thirstie, &c. Ier. 9.23. To the wise-man his wisdome, to the strong man his might, to the wealthy man his riches: wisdome, Bonum mentis, the good of the minde: strength Bonum corporis, the good of the body: riches Bona fortunae, the goods of fortune. He gives all, let us give him praise for all. 1 Tim 6.17. He giveth all things richly to enjoy. This is a large field to survey, let your meditations supply the defect of my speech. Who cannot say, Psal. 22.9. Thou art hee that tooke mee out of the wombe; thou didst make mee hope when I was upon my mothers brests. And because vita is not onely Vivere, sed valere; not to live, but to live in health; therefore Iob calls God, the Preser­ver of men. Blesse him in all, for all, that gives all; hee gives us all things that pertaines to life, and reserves onely this Quit-rent. But by life, here I rather un­derstand our spirituall life; whereby wee live to him, and in him, and whereby he lives in us.

To godlinesse; whatsoever conduceth to grace and glory. By his grace wee come to godlinesse, and by godlinesse to life. Hee provides not onely temporally for us, that we may live here; but eternally, that we may live for ever. The things hereto belonging are the graces and gifts of the Spirit: some thinke that these prin­cipall graces are but seven: because said, Revel. 4.5. There were seven lampes of fire burning before the Throne, which are the seven Spirits of God: prefigured by the Zach. 3.9. Stone with seven eyes: by the seven Lampes of one Candle-sticke, Zach. 4.2. by the seven Hornes of one Lampe, Revel. 5.6. which are the seven Spirits of God. Some have numbred and deduced them from Esay 11.2. The Spirit of wisdome, of understanding, of counsell, of might, of knowledge, and of the feare of the Lord. But to make up the number, they put in The Spirit of Pietie; for it is not there expres­sed; there are but six according to our account: we may say of them, as of the seven Starres; Quas septem dicunt, sex tamen esse solent: Men say they are seven, but they are wont to be but six. But it is certaine, this seven-fold number is put for an infi­nite number; all graces that belongs to life and godlinesse. Psal. 84.11. No good thing will he withhold from them that walke uprightly. This is an immense fountaine; the Lord fill all the buckets of our hearts at this Spring: and give us capable soules, as he hath a liberall hand.

But now is there such a receit, and must there not be an Account? Yes, Luke 12.48. To whom much is given, of him shall bee much required. If there be Acceptio, there must follow Redditio: and that both in Quali, and in Quanto; in Portion, the same; or in proportion, something answerable to it. If the thing given be [...], much; the thing required is not [...], little: and this shall be exacted in obedience, or extorted in vengeance. Matt. 25.19. After a long time the Lord of the servants comes, and reckoneth with them, though it be long, yet at last to a reckoning. Whether the talent be hid in idle­nesse, or wasted in riot; it shall be spoken. Give account of thy stewardship, for thou must be no longer steward. GOD is not like Pharaoh and his Taske-masters; that allow no straw, yet exact the full tale of brickes. Hee is unjustly taxed, to reape where he hath not sowen, and to gather where he hath not strewed, Matth. 25.24. No, but if he hath planted a Vineyard, and dressed it with carefull cost, hee lookes for Grapes. If GOD fill Ioshua's heart with his Spirit, hee will fill his hands with businesse. If Saint Paul hath abundant Grace, he must have abundant labours. [Page 54] Every gift is obligatory; and whatsoever benefits us, ipso facto binds us. Now what shali we answere for the interest, that have mispent the principall? Have wee received all, and shall wee account for nothing? yes, the bookes shall be opened, and there are set down all the particulars of our receits and expences. There is Item received Strength, and laid out oppression. Item received riches, and laid out Covetousnesse. Item received Health, and laid out riot and drunkennesse. Item received garments, laid out Pride. Item received Speech, laid out swearing and ly­ing. Item received Sight, laid out lusting. Or perhaps your layings out are more. Item so many score pounds laid out in malice and suites at Law: so many hundreds in lusts and vanities: so many thousands in building great houses. Item to the poore in our will to be payed at our death. 40, shillings: to the Preacher for a funerall ora­tion to commend us, halfe a Soveraigne. Will this Bill goe currant, when God comes to cast it up? no, if these accounts be not mended in this life, we shall never have our Quietus est in the life to come. Let us then be good in our office, and make our reckonings even: that it may be said to every one of us. Matth. 25.23. Well done good and faithfull servant, enter thou into the joy of thy LORD. Thus he that gives us all things that belong to temporall life and godlinesse on earth, will also give us all things that belong to eternall life and glory in heaven.

Through the knowledge of him that hath called us to glorie and vertue. Wee have considered the Fountaine, let us come now to the Conduit: the meanes or meri­torious cause, through which all these precious gifts are bestowed on us. This e­verflowing, and overflowing Conduit is CHRIST; Col. 1.19. in whom dwells all fulnesse. Now for us, Quantum vas fidei capacis afferimus, tantum gratiae inundantis haurimus. The more capacious a vessell of faith wee bring, the greater measure of grace we shall receive. In this Conduit observe two generalls: the water of life, which is our effectuall calling to glorie and vertue: and the Pipe or Bucket to draw and derive it to us, the knowledge of Christ. In the former consider foure circumstances; the Mover, the motion, the moved and the terme: who, what, whom and whither.

1 Who hath called us, CHRIST: He only can call home sinners. Luk 19.10. Mat. 9.13. I came to call sinners to repentance; I, not Man, nor Angels. God onely can make filios Abrahami, ex lapidibus Iordani: can of stones raise up chil­dren to Abraham. He that could turne stones into bread, can turne a stony heart into that mercy to give bread. He that could fetch water from a rocke, can drawe teares from our flinty hearts. Man may imprint a conceit, God onely can worke a consent. The Preacher may unfold the mysteries of the Gospell, and effect a knowledge in the braine: but Cathedram habet in coelis qui corda docet; hee hath a pulpit in heaven, that preacheth to the conscience. To resigne our selves to the truth, here is the finger of God. You will say, it is easie to thinke; no, we cannot thinke a good thought of our selves. Thought is free; no, the thought is Gods bond-servant. It is easie to beleeve: no, for Phil. 1.29. faith is the faire gift of God. Yet, it is easie to will: no, it is He that worketh in us, both to will and to doe, at his good pleasure. Phil. 2.13. Mans will is a fugitive Onesimus, God must call home that runnagate, subdue that rebell. Yet when we have begun, it is easie to continue: no, perficit, qui efficit: He that begunne a good worke in us, will performe it. Phil. 1.6. IESVS is the Founder and the Finisher of our faith, Hebr. 12.2. But we can suf­fer for him at our pleasure: no, datur pati: it is given to us to suffer for his sake, Phil. 1.29. Ioh. 15.5. Without me ye can doe nothing; not parum, but nihil. But in him, and through him all things: I can doe all things through him that strengthens me, Phil. 4.13. In our selves wee are weake Captives, Rom. 8.37. in him more than Conquerors. But if yee consent and obey, you shall eate the good things of the land. Esa. 1.19. Yet is it neither of the willer, nor of the runner, but of God that shewes mercie. Rom. 9. Psal. 119.10. VVith my whole heart have I sought thee: Did he bend his owne heart to it? No, but praies, O let me not wander from thy Commandements. Verse 32. I will runne the way of thy precepts, but when? when thou shalt enlarge my heart. My Sonne, keepe [Page 55] thy heart: yet it is the Phil. 4.7. Peace of God that keeps the heart in CHRIST IESVS. Gods imperative inferres no potenciall, but an optative: Da quod jubes; Lord, give what thou biddest, and bid what thou wilt. Lex imperat, fides impetrat; the Law chargeth obedience, but faith obtaines forgivenesse. Turne us, good Lord; so shall we be turned. None comes to the Sonne, unlesse the Father draw him: and if the Father hath once given us into his hands, no devils in hell shall ever be able to pluck us out.

2 What is the Action; Hath Called. There was a time when Christ came personally to call; Matth. 20.1. Hee went out early in the morning to hire labourers into his Vine­yard. He went out; liceat dicere, exiit à se, ut intret in te; imo ut te convertat in se. Pontan. He went out of himselfe, that hee might come into thee, that hee might convert thee into himselfe. He went out from his Majesty that is invisible, to his mercy that is manifested in his workes. Now he calleth at divers times, in divers places, and after divers manners.

At divers times; all houres of the day he is calling. Mat. 20. At the first houre, the third, the sixth, the ninth, the eleventh. In all ages of the World; be­fore the Law he called Abel, Enoch, Noah, Abraham: under the Law, Moses, David, Esay, &c. Vnder the Gospell, Apostles, Martyrs, &c. and now us, 1 Cor. 10.11. upon whom the ends of the world are come: this is Hora novissima, 1 Iohn 2.18. The eleventh houre at the least. He called some at the first houre; Samuel, Iohn Baptist, sanctify­ing them from the wombe. Others in the third houre, their youth: as young Da­niel and Saint Iohn the Evangelist. Discipulum minimum Iesus amavit plurimum, Ie­ron. That little Disciple CHRIST greatly loved. Other, in the sixth houre; as Peter and Andrew: others in the eleventh, as Gamaleel, Ioseph of Arimathea. Some not onely at the last houre, but the last minute, as that one malefactor upon the Crosse. One so, that no man should despaire: but one so, that no man should presume. Thus Rom. 10.21. All the day long he stretcheth forth his hand to call us: woe unto us, if none of these houres can reclaime us; for then the night followes, wherin is no more calling to grace, but to judgement.

In divers places; some from their ships, other from their shops. Peter and Andrew fishing on the sea, Matthew fishing on the land. It is a great matter to convert a mariner forth of his ship: but a greater wonder to convert a Publican forth of his shop. Some from the market, Matth. 20.3. some from the hedges, Luke 14.23. Paul in his furie. Acts 9.1. breathing out threatnings and slaughter: Henry 8. in his discontent: the Pope denies his just divorce, hereon he justly de­nies the Pope. Let none despaire; he can call Gallants at the Court, Ruffians at the Taverne, covetous merchants at their warehouses; yea he can call usurers at their bankes. But indeed these last he seldome does call; those baptised Iewes seldome repent. You have seene drunkards, theeves, and adulterers weepe at a Sermon; you never saw an usurer shed a teare.

After divers manners. First, by the preaching of the word; and herein he u­seth two bells to ring us to Church: the Trebble of mercie, and the Tenor of judg­ment. Revel. 4.5. Out of the Throne proceed lightnings, and thundrings, and voices. Light­nings that illuminate the darke aire of the world: thundrings, the menaces against corruption and vices; lastly, the sweet voices of comfort that preacheth Esa. 61.2. libertie to captives, and proclaimes the acceptable yeare of the Lord. One said, our hearts are all of sinne, but our eares are all of mercie: he that will please us with a song, must set it to the tune of the Gospell: we can heare nothing but Pax vobis: and see nothing but Ecce Agnus: as if the Law were of no further use, like an old Almanacke out of date. But we know that Moses and Christ met upon the mount, Matth. 17. not the Law alone, nor the Gospell alone; but Moses and Christ, the Law and the Gos­pell are conjoyned. Next hee calls by his Iudgments: thus he heats our iron hearts in the fornace of afflictions: that nocumenta might bee documenta; mens sufferings their instructions. Quòd levitèr nocet, salubritèr docet, that which makes the body [Page 56] smart, makes the soule wise. Doth God afflict us? he calls us to repentance; for Rom. 5.3. Tribulation workes patience. Whilest we are thus exercised either De malis illatis; vel de bonis dilatis: with sorrowes inflicted, or with hopes delaied; God calls us home to himselfe. He often conveyes holinesse through the wounds of afflictions: the persecuted Church, Cant. 2.14. flies like a Dove to the clefts of the Rocke; ne­stles her selfe in the wounds of Iesus Christ. Trouble is a messenger, that speakes thus to us; make your peace with God. Thou cmo plainest that thou art afflicted on every side, groanest under thy burden, after many changed sides criest out of un­remedied paine: alas, thou repentest not: trouble came on this message, to teach thee repentance: give the messenger his errand, and he'l be gone. Lastly, by mercies, thus we have him frequently calling; he sowes mercie upon us with a liberall hand now the patience and long suffering of God lead us to repentance. Romans 2.4. God spares the sinner, but let not the sinner spare his sinne. Wee have hard hearts, if the bloud of the Lambe cannot soften them: stony bowels, if so many mercies cannot melt us. What was Pharaohs greatest plague? not the murraine on his beasts, nor the haile on his fruits, nor the bloud in his waters, nor the blaines on his flesh, nor the first borne slaine in his families; but Durum cor, a hard heart. They write of a northerne fountain, that turnes all things it receives into stones: and a cholericke sto­macke converts all meates into choler: so a hard heart turnes even Gods softest mer­cies into hardnesse.

Thus God calls; for Christ his sake let us goe. Cant. 2.8. It is the voice of my Beloved; Let us runne to him. Ioh. 7.37. In the last and great day of the feast, Iesus stood and Cryed, &c. stood up, ut conspiratur, that he might bee seene: cryed ut audiretur; that hee might be heard. He is audible in his word, visible in his Sacraments, in both hee calls. I stand at the dore and knocke. Revel. 3.20. Ostium est & ad ostium pulsat: he that is our dore of entrance, knockes at our dore for entrance. It is fit wee should knocke at his dore, not he at ours. But if he does knocke, let not him stand without, Cant. 5.2. till his head bee filled with dew, and his lockes with the drops of the night. He is In via veriteas, in veritat via, in utraque vita: He is the way in the truth, and the truth in the way, and in both the life. He calls, yet complaines, Ioh. 5.40. Ye will not come unto me that you might have life. Goe we then to him; Reficieris si accesseris, Deficieris si recesseris. Aug. Come to him and live, depart from him and perish. Let not Christ call in vaine, nor his Ministers say; Esa. 49.4. We have laboured in vanitie, and spent our strength for nought. Faith and repentance are two short lessons, yet Israel was for­tie yeares before they could learne them. If God call upon us, and men will not answer: they shall Prov. 1.28. call upon him when he will not answer. God shall say to the reprobates. Be it to you according to your deserts. To sin is to depart from God; therefore Matth. 25 41. Depart from me: you loved cursing, therefore depart yee cursed: the fire of anger, of malice, of lust hath burned in your hearts, therefore depart into fire: you would have sinned everlastingly, therefore depart into everlasting fire: you have harkened to the devills temptations, you must feele the devils torments; into fire prepared for the devill and his Angels. Abuse not his calling, lest he Hebr. 3.11. sweare in his wrath that thou shalt never enter into his rest. He send for us friendly, freely, fre­quently: let us make no excuses, lest he vow Luke 14.24. that none of those bidden guests shall taste of his supper. Many cry, O Lord why hast thou forsaken me? to whom he replies, ô man why hast thou forsaken me! they say to the Almighty, Iob 21.14. depart from us, we will none of thy wayes: therefore God shall say to them, Matth. 7.23. depart from me yee that work iniquity. They that forget God calling on them in health, shall be rejected calling on him in sickenesse. The groaning reprobate shall say, Veni Domi­ne ad solatium, come Lord to comfort: but God to him, veni improbe ad judicium, come sinner to judgement. Then as Aeneas for his lost wife Creusa, Nec quicquam in­geminans iterúmque iterúmque vocabis; thou doubling thy cryes, shalt call for him that will not heare. But to the faithfull and obedient shall be a sweet voice Mat. 25.34. Come for you desired to come; yee blessed, you loved blessing, and it shall be unto you, you [Page 57] have served, you shall raigne; Inherite the kingdome prepared for you.

Whom hath he called? Vs, us miserable sinners; that were deafe, and could 3 not heare him: Lame, and could not meet him: blind, and could not see him: dead, and could not answere him. Vs, farre enough off, without God, without hope in the world. It was not sufficient, that he payed himselfe our debt in the bloud of his owne Sonne; and made a glorious Treasurie of his inestimable merits; but he must also call us to the participation: otherwise Christ might have beene rich enough in merits, and God in mercies; and yet we still beggers.

To what? To glory and vertue: some read By glory and vertue, other To glory and vertue, [...], &c. The sense is good and receivable either way; a word or 4 two of them both.

If we take it, By glory and vertue, the summe is this, CHRISTS calling is so effectuall, when he joynes with the word of his grace, the grace of his word, that it shall worke without controle: it shall take virtuall and glorious effects. God had a purpose to call the Gentiles, there were barres against it. Matth. 10.5. Goe not into the way of the Gentiles: Matth. 15.26. it is not meete to take the childrens bread and cast it to dogges. Yet when those children Acts. 13.46. put from them the Gospell, and judged themselves un­worthy of everlasting life, it came to the Gentiles: God did effect it by glory and vertue. God promised, Romans 11.26. that all Israel shall be saved: there were ob­stacles enough against it: the bloud of Christ on their heads, they revile and curse him in their synagogues, they are wanderers on the face of the earth; yet they shall be brought to the fold, by glory and vertue. So it was with us, God had purposed the Gospell to England, sealed up many soules there to eternall redemption. Were there no impediments? Yes, Queene Mary made a stop, put out the light, smote the Shephards, scattered the sheepe, burnt the professors, leagu'd with the Spaniard, yeelded all to the Pope: all is now bung'd up in ignorance, the devill is jocund, mens perdition as cock-sure as he would wish it, saving only he must stay the time of their comming to hell. Yet shall there be no elusion of Gods will; even then the Patro­nesse of superstition died; Queen Elizabeth of blessed memorie was advanced into the throne, all the clouds of error were dispersed. God now lifts his Church out of her swoune, dilates his kingdome, to save our soules, our fathers before us, our chil­dren after us; which the mercie of God continue to us and ours, so long as the Sunne and Moone endure: all this by glory and vertue.

To glory and vertue, according to the common reading. How hath God alrea­dy called us to glory and vertue? In two respects: quoad inchoationem in present be­ing, quoad perfectionem in hope. First, for our present estate we must understand by Glory, the honour of being Christians: by vertue, the good life that becometh Chri­stians: to both these we are called:

To glory; is there any glory in this world belonging to a Saint? any account of a man so mortified to temporall things are we not the refuse, and 1 Cor. 1.13. off-scouring of all things? well, we have still a great glory by our calling, albeit carnall eyes can­not see it; or will not take notice of it. For if there were ignominie in thraldome, then is there glory in freedome. Gal. 5.1. Stand fast in the libertie, wherein IESUS CHRIST hath made you free. We are not borne free, but new borne free. It is great glory for us (naturally) slaves, to be made by CHRIST free-men: but greater glory to be made Kings, Revel. 1. So we that beleeve are truely noble, for brethren and si­sters to CHRIST, and so of the bloud royall of God. Iohn 1.12. To as many as receive him, he gives right and priviledge to be the Sonnes of God. O happy Christians! Let others boast their Generation, we our Regeneration. This is the best ornament of bloud, the noblest part of the Scutchion, the fairest flower in the Gentlemans Ga [...]land. The youngest brother beares the armes of the eldest; so we of our elder brother CHRIST. Not my bloud, but my Christianitie makes me noble, said that noble martyr. Now this greatnesse is got by our littlenesse, the greatest glory comes by humility. Si gloriam cupis, gloriam despice: sic omnibus eris gloriosior, Chrys. [Page 58] If thou desirest glory, despise it: so thou shalt be most glorious. Wised. 5.4. The world hath the godly in derision, and a proverbe of reproch: count their life to be madnesse, and their end without honour: 1 Cor. 4.13. as the filth of the world, and the off-scouring of all things. But Nemo miser alieno sensu, sed suo: no man is miserable because ano­ther so thinks him, but because he so feeles himselfe. But the Lord hath called us to glory: and made us sonnes to a King, Iohn 3.2. brothers to a King, Heb. 2.11. heires to a King, Rom. 8.17. yea even to the king of glory. He were a poore for, that would be ashamed of the alliance which the King should challenge of him: yea poore is even that king that is ashamed of the Sonne of God, offering his brother­hood. Despicit mundus, respicit Dominus: men are ashamed of thy kindred, the Lord Iesus hath called thee to glory.

To vertue, as well as to glory. 1 Thes. 4.7. For God hath not called us to uncleanesse, but to holinesse. All things are yours; not to abuse with riot, but to use with moderati­on, and to enjoy with comfort, 1 Cor. 3.22. Because (by faith) yee are, and by o­bedience you are knowne to be Christs, and Christ is Gods. Tit. 2.12. The grace of God that brings salvation to us, teacheth us to live godly, righteously, and soberly: that is the vertue whereunto we are called; to despise the world, and please the Lord, Mag­nae virtutis est cum faelicitate Luctari: magnae faelicitatis est a faelicitate non vinci, Aug. Our vertue is to fight with vanitie; and our great happinesse not to be overcome of happinesse. Qui deficit sibi, ut adhaereat virtuti, amittit quod suum est, accipit quod aeternum est, Aug. Hee that denies himselfe and stickes to vertue; loseth his owne which he could not keepe, and getteth that happinesse which he cannot lose. Now CHRIST that calls us to vertue, gives it. Luke 8.46. Some body hath touched me, for I perceive that vertue is gone out of me. There is no vertue but it comes from him: the woman touched him, but it was not her finger, but her faith, that drew out that vertue. Nor was this vertue in his garments; for living they thronged him, dead they parted them, yet were never the better. So many now may tangere panem Do­mini, touch the bread of the LORD: yet not contingere panem Dominum, not touch that bread which is the Lord; because their faiths and their fingers goe not together. Thou art called to this vertue, come and take it: throng upon CHRIST for it, let nothing keepe thy faith backe, Luke 6.19. The whole multitude sought to touch him: for there went vertue out of him, and healed them all. If the glory of vertue doe not first enter into thee, thou shalt never enter into the vertue and triumph of glory.

Thus hath GOD already called us to glory and vertue, in respect of an incho­ative fruition: hereafter we shall come to a perfect and plenary possession. The vertue there, is a pure white garment without spot: and the glory a golden crowne of eternity. Gods children have three suits of apparell; blacke, red, and white. Here we are either in blacke mourning, or in red persecuted; there wee shall be one­ly in white glorified. Revel. 7.9. A great multitude stood before the Lambe, in white robes, and palmes in their hands. White, is Symbolum innocentiae, laetitiae, beatitudinis; is the symbole of Innocency, of Ioyfulnesse, of blessednesse: of Innocency, because it is neither spotted nor died: of Ioyfulnesse, because opposed to blacke, which is the garbe of sorrow: of Blessednesse, because the state there is not subject to any change. It matters not what ragges we were below, so we may be clothed with that white above: we now mourne in blacke; but those teares shall worke a miracle through CHRIST, and change all our garments into white. Have vertue, if thou wouldest have glory: be wee here conformed to CHRISTS Image, and then he shall Phil. 3.21. change our vile body, that it may be fashioned like his glorious bo­dy, by that mighty working whereby he subdues all things to himselfe. For the Glory, it is unspeakeable: eye hath not seene, nor eare heard, nor have entred into the heart of man, the things which GOD hath prepared for them that love him, 1 Cor. 2.9. August. Oculus non vidit, quia non est color: nec auris audivit, quia non est sonus: nec illa, intravit in cor hominis, quia cor hominis intrabit in illam. The eye [Page 59] hath not seene it, because it is not colour: nor the eare heard it, because it is not sound: nor hath it entred into the heart of man, because the heart of man must en­ter into it. Enter thou into the joy of thy Lord: for it is too great to enter into thee. If we durst pray with Moses, Exod. 33.18. LORD, shew us thy glory: hee would answer, there is no man shall see mee, and live. Therefore Lord one day give it us: yes he will, for he hath called us to it. Ibi vacabimus & videbimus, videbimus & amabimus, amabimus & laudabimus, esse quod erit sine fine. There we shall rest and see, see and love, love and blesse, that glory which is and shall bee for ever. Quis alius noster finis, quam pervenire ad gloriam cujus nullus est finis? what else should we propose for our end, than that glory which shall have no end?

Thus I have brought your meditations up into heaven, and now you say, Bo­num est esse hîc; it is good being here, it is good leaving you there. Satis, enough and enough againe; Nunc dimittis in pace, it is high time to blesse you with a dismis­sion, or dismisse you with a blessing: we have opened the Fountaine, but you know the Cocke is behind, that must derive the water of life to your hearts; Through the knowledge of Iesus Christ. I know this point is too ample for the small remnant of the fugitive time, and therefore a while I suspend it. And now you may say, the Sermon is done: and yet would to God you could say so truely, that it was done. But as a learned Divine observed out of Veri-dicus Christianus, the Christian Tell-troth. When a great Lady asked her servants, whether the Sermon were done or not; they answered, it was done: shee pleasantly replied; Dicta, non facta concio; it was spoken, it was not done. CHRIST hath called you to glory and vertue, to godlinesse here and salvation hereafter: if now your hearts come home to him in obedience, then the Sermon is done indeed. But if you cleave to the world; and care more to bring wealth to your purses, then CHRIST to your con­sciences; the Sermon is spoken, it is not done. It is spoken and done by the Prea­cher. God grant I may say, It is answered and done by the hearers. O how beauti­full were it to behold! your growth and stature in grace confessing, and recompen­cing, the spirituall food which you have received.

I Should come immediately to these words, but that in the former building there was a peece of timber left out now to be inserted. It was the knowledge of our Caller. Now this point of knowledge (to avoid multiplicity of discourse upo [...] the same argument) may fitly be considered in the word of connexion, that knits the verses together; [...], whereby. But first I will let the words fall into parts by distribution. In the whole verse we may observe:

A

• Conveiance, and herein the
  • Instruments, whereby.
  • Materialls, Promises.
  • Latitude of them for
    • Quantitie, Great.
    • Quality, Precious.
  • Forme, a deed of gift; Hath given.
• Inheritance, Partakers of the Divine nature. This is qua­litative, and may be exem­plified in a seven-fold rela­tion; as
  • Servants of a Master.
  • Subjects of a King.
  • Sonnes of a Father.
  • Fellowes of a Societie.
  • Members of a Head.
  • Branches of a Tree.
  • Spouses of a Husband.
• Deliverance where­in consider the
  • Discoverie of danger, The corruption that is the world through lust.
  • Recoverie from that danger, Ye have escaped it.

Whereby. Wee begin first with the Instrument, and so are fitly mette with the point which before escaped us. For this (whereby) stands like a Ianus, loo­king both to the matter past, and to come: the matter past was the knowledge of Christ, which was to this place reserved, that we might have good occasion to per­pend the vertue of it. Whereby. The summe of the point is this; The true knowledge of CHRIST is the meanes, whereby are conveyed to us all the promises of mercie. One was of opinion, that a Philosopher excells an ordinary man, so much as an or­dinary man excells a beast: but every true Christian excells a philosopher as much as a philosopher does a dunce. They scarce knew God in his creatures, we know God in his CHRIST. Ignoti nulla cupido; as we say, uncouth, unkiss'd: we must looke before we like, discerne before we can desire. Mine eyes have seenethy salva­tion, sayes old Simeon; therefore Nunc dimittis, now lest thy servant depart in peace, My corporall eyes have seene thy man-hood, my spirituall eyes have seene thy God-head; which is thy salvation: salutare suum, as giving it: and salutare meum, my salvation, as receiving it. Neither is this Salutare Singulare; but whosoever hath seene and knowen this salvation, by his eye of faith, will earnestly desire it: as Stephen saw the Lord Iesus at the right hand of God, therefore longed to come to him, vi­deo, venio.

There is no pleasure so sweet as knowledge, no knowledge so sweete as that of religion, no knowledge of religion so sweet as that of CHRIST: for this Ioh. 17.3. is eter­nall life to know God, and Iesus Christ whom he hath sent. There is no entring into heaven without Matth. 7.21. doing the will of God: there is no doing it without knowing it. If first ye know these things, happy are ye if ye do them, Ioh. 13 17. Ignorance is not then the mother of devotion, but the grandmother of irreligion. Let us never thinke that God will ac­cept our verdict at the barre, when we give it up with an Ignoramus. Let us there­fore use the meanes to get knowledge. 1. Read the Scriptures, that's Gods will, there's knowledge, Iohn 5.39. 2. frequent the Temple, that's his house, there's knowledge. Psal. 37.17. I thought to know this, but it was too hard for me; Vntill I went into the Sanctuary of God, then I understood it. 3. Resort to the Communion, that's Gods maundie, there's knowledge: this 1 Cor. 11.28. shewes the Lords death till he come. 4. Consult his Ministers, for the Priests lips preserve knowledge: there heare Gods ora­cle: yet after all this, glory not in thy knowledge.

Hee that is proud of his knowledge, is a prodigie; for hee hath the gowt in the [Page 61] wrong end: others have it in their feete, he hath it in his pate. They that saw most of God, saw but his hinder parts: and in glory, when we shall see him face to face, it shall not be a Comprehensive, but apprehensive knowledge. It is not possible for men or Angels to know so much of God, as he knows of himself. Only the blessed Trinitie fully knows it selfe in the unitie of Deitie. We have now scientiam aptam a fit know­ledge: then Scientiam adaequatam, a knowledge proportionate to our perfection.

But every man pleads his knowledge; let him then shew it in the effects. Sci­entia conscientiam dirigit, Conscientia scientiam perficit, knowledge directs conscience, conscience perfects knowledge. Abused knowledge will enhaunse judgement and punishment: for this, were the sinnes of the Iewes, caeteris paribus, greater than the sinnes of the Gentiles: because in Iury God was knowne, and his Name great in Israel; it was not so with other nations, neither had the Heathen the knowledge of his lawes. The sinnes of us Christians, other circumstances being matches, are greater than the sinnes of the Iewes, because our knowledge is more. They had but an Asper­sion; line to line, here a little and there a little: we have an Effusion, Acts 2.17. I will powre out of my Spirit upon all flesh. Gal. 4.6. Now after you have knowne God, how turne you againe to those beggarly elements? will you sweare, that know you should not sweare? will you defraud, that know you should deale justly? Eph 4.20. Yee have not so learned CHRIST. If Barbaria wring her hands for knowing so little, beware least Christendome rend her heart, for knowing so much to so lit­tle purpose. Knowledge doth elevate or lift up the soule: but if it be abused, it shall give her the greater fall. Because the precipice is from on high, like starres that the red Dragons taile swoop'd from heaven; it shall fall like an Angell of light into utter darkenesse, validiora exempla, quàm verba: deeds prove more than words: ne­ver tell me your science, shew to me the fruits of your good conscience. Albeit your words be never so lowd, if your workes be lewd: though you were sonnes of thunder; yet a cracke in the Instrument will spoile the sound; as Iupiters adulterie did even among children discredit his thunder. Our knowledge without holinesse is like Vriahs letters that contained his owne death, 2 Sam. 11. To such they are let­ters of bloud, commendations to Satan. As that servant in the Comedie; Egomet tabellas detuli, ut vincirer? Have I brought letters to bind my selfe? so these two, dis­coyned, commend a man to hell; Goe bind him hand and foote, and throw him into utter darkenesse. Sinne even in ignorance is a tallent of lead; but sinne in know­ledge is a milstone to sinke a man to the lowest. Bona noscere, et mala facere; to know good, and doe ill, makes a mans owne mittimus to hell. Among arts the mathe­matickes are most commended, because they stand upon infallible demonstration, you thinke your selves good artists in Christianitie, and professe good knowledge in religion; let me see your mathematickes, some demonstration. Shew me thy faith by thy workes; there's a demonstration. Let your light so shine on earth, to the glory of your Father in heaven; there's a demonstration. Feed the hungry, releeve the poore, there's another demonstration. Give me this mathematicall part of divini­tie, that consists in demonstration. Non in fictis, sed in factis: non in lectione sed in dilectione, Aug. This parcticall part is the object of mans eye: we cannot see the knowledge in your braines, but by the workes of your hands. You must doe, if you would be sure you know: and you must know if you would be sure of comfort.

Great and precious promises. From the Instrument we passe to the materialls conveighed; Promises. This is the conveighance of the Gospell, therefore it is cal­led a covenant; Faedus promissionis; the covenant of promise. The law gave mona­ces; the Gospell gives promises. It was the condition of the law, Doe this and live: it is the Promise of the Gospell; Beleeve and thou shalt bee saved. Indeed they had promises under the law, but not by the law: for whatsoeuer was pro­mised in the old Testament, belongs properly to the new. Lex imperat, fides impetrat: the law came by Moses, and by the Law death: Grace comes by IE­SVS, and by grace life, Cajetan sayes truely of the Law, that it does claudere sibi [Page 62] subditos sub peccato; praecipiendo, non adjuvando; That it shuts up all those are under it, under sinne; by commanding, but not by helping. But the Gospell brings mercy; Promittit, immittit; offert, affert; to our houses, to our hearts. Irenaeus, to some of his time that asked, Quid novi attulit Christus; What new thing Christ: brought with him into the world; answered, Illum cuncta renovasse; That he had made all things new, 2 Cor. 5.17. Old things are passed away: behold, all things are become new. He fulfilled the old Prophecies by his new workes: ceased the old Sacrifices by his new Sacrifice: abo­lished the old Sacraments, those bloudy ones of Circumcision and Occision, by his new Sacraments: gave us a new Commandement, a new Testament: puts in the roome of old menaces, new Promises. And these new things are Virtute majora, utilitate meliora, actu faciliora, numero pauciora; For vertue greater, for profit better, for use easier, for number fewer. Our faith is more lightsome to beleeve in Christum missum; theirs, more obscure, in Christum promissum, Kilius. Gal. 3.21. But is the Law against the promises of God? God forbid. For if there had beene a Law given, &c. where­to then serveth the Law? yes, it hath a civill and a religious use: Civill, to restraine us from, and chastise us for sinnes: and for this cause it is honoured even of the Politicians of the world, who though they will not themselves beleeve the Gospell, yet would have other men observe the Law, for their owne peace and tranquilities sake Religious, for it is our Schoole-master to bring us to Christ, Galath. 3.24. Now the office of a Schoole-master is double, Dirigere, & corrigere: so the Law doth di­rect to good workes, and corrects for evill workes. Aret. It reveales sinne, that as in a glasse wee see our misery, and the penaltie due to transgression. It is a corrosive laid to an old sore, not to heale the sore, that's not the act of a corrosive; but to eat out the dead flesh, to make it alive and sensible, that so our wounds may be healed by the Gospell. Therefore is not the Law contrary to the Promise; Subordinata in­ter se non pugnant; Things that are subordinate one to another, have a mutuall offi e of serving, not of contrarying one the other. Ideo datur praeceptum, ut praecipientis quaeratur auxilium, Leo. Therefore is the Law given, that we finding our owne dis­abilitie to keepe it, might have recourse to the Law-giver; to the sufficiencie of Christ. For the Law so humbles a man with the griefe of sinne, and terrour of Iudgement, that it sends him packing to Christ, 1 Iohn 2.2. If any man sinne, and the Law tells us, we have all sinned; wee have an Advocate with the Father, and this the Gospell shewes us, even Christ the Propitiation for our sinnes. It makes a man sing with David, Sweet, O Lord, is thy mercie. The Law may Exprimere peccatum, but it can­not Supprimere peccatum; expresse sinne, not suppresse sinne. For that were to in­vade the office of the Promise: the office of the Law is to kill, the office of the Pro­mise to give life. Thus we have in the Gospell Promissum vitae, the Promise of life: the Lord give us faith to apprehend vitam Promissi, the life of the Promise through IESUS CHRIST.

Great and precious. Here is the latitude of these materials, in their quantity and quality. They are for quantity Great, exceeding great: for quality, Good, excee­ding good, precious. Great, for they promise a thing no lesse than greatnesse it selfe; the love of GOD, an immense kingdome, the world invisible; in comparison of whose greatnesse this world it selfe is a Mole-hill: Precious, for if this temporall life bee held so precious, which wee know time must determine; how precious is that life which is equall with eternitie? If that life be so estimable, which is obnoxious to sin, and waited on with misery; in so much that all riches and jewels are rubbish in comparison of it. Iob 2 4. Skin for skin, yea, all that a man hath, will he give for his life; a truth from the father of lies: how precious is that life, where a man shall see nothing but what he loves, and love nothing but what he sees! The best way to exempli­fie the Great Price of these Promises, is to instance in some particulars. Hereof the Word of Grace is abundant: but a man that would commend a Spring-water, needs not drinke up the whole fountaine, one or two draughts is sufficient. Take a taste from Math. 11.28. Come unto me all yee that labour, and are heavie laden, and [Page 63] I will give you rest: a great and precious promise; if we consider the Mover, the mo­ved, and the motive. The Mover is Christ, Come unto me; not to the Mother, but to the Sonne; Non ad Dominam, sed ad Dominum, Not to our Lady, but to our Lord. Send not others, but come yourselves: come to no other but to me. The moved, all that labour and are heavie laden; that labour in your actions, are heavie laden in your passions, Ferus. That doe not carry sinnes like corke and feathers, lightly on your shoulders, but groane under the unsupportable weight, and send forth prayers mixed with teares for ease. Come, not on your feet, but your faith; not on your legs, but your lives. The motive, I will ease you, or give you rest. What; labour and grievous labour; a burden and an heavie burden; and yet I will ease you? a great and precious promise! The Physitian cannot say to his patient, I will cure thee: but thus farre, I will spare no invention of wit, no intention of will, no contention of power to helpe thee: onely the great Physitian of heaven can promise absolutely, I will ease thee. Psal. 55.22. Cast thy burden upon the Lord, and he will sustaine thee. Take another: Rom. 8.28. All things worke together for good, to them that love God. All things, not onely Gods good things, but even our evill things. Afflictions that are most bitter, shall make us better: the sharpest Rue shall bean herbe of grace. Yea, even our sinnes; for such is the goodnesse of God, that quod in poenam dedit, in salutem vertit; what at first he inflicted for a penaltie, he turnes to a mercy. Peccatum tristitiam peperit, tristitia peccatum conteret, Aug. Sinne first wrought sorrow, now godly sorrow shall kill sinne: the daughter shall destroy the mother: They shall worke, not like idle indiffe­rents that doe neither good nor harme; but the first movers and makers hand sets them a working. Together; not singly and apart, lest their divided forces should drop and faint in their operation; but vis unita fortior; they shall [...], co-operate worke together, for the surer expedition of their intended businesse. Not in nocuum, to their hurt, as all things concurre to the wicked; for as the sea receives many fresh rivers, and sweet springs into it selfe, yet remaines salt and bitter still; so the ungod­ly are not made the better by Gods good blessings. Nor in neutrum, neither to their good nor harme; but to the glory of God, and the deare salvation of their soules. Here is a great and precious promise!

Now seeing these promises are such, let us affie them, and apply them: they de­serve our faith and application.

For Affiance, if God so promise, let us trust him, Heb. 10.23. He is faithfull that hath pro­mised: Woe to him that shall call Gods faithfulnesse into question. Yet there is a generation of men that object; what nothing but promises? Promissis dives quilibet es­se potest: Every one can be rich in promising, though hee be poore and beggerly in performing. Who can live by promises? These must, with Thomas, feele, or they will not beleeve: they are led by sight and sense, not by faith: unlesse they have an ocular view, they care for no oraculous testimony, no miraculous power: here is nothing in hand, but nudum pactum, a bare and naked Promise. Thus stands the case with them; man hath a precious Iewell to sell, it is his Soule: God and the world come both to buy it. The world first steps in, and thrusts his bags into his hand, here is present possession. God comes and out-bids the world, for hee offers Grace, and Peace, and Glory: but withall hee craves day for the greater part of it, and gives nothing in hand but his Promise, his word, and some small earnest of the bargain. The worldling cries, a bird in hand is best, hugs his money that he hath: God he thinkes not so good a customer, he dares not trust him, perhaps he feares he will breake. Yet this same man will rather accept a reversion of some great Office or Estate, though expectant on the tedious transition of seven yeares, or on the expiration of anothers life, than in present a Summe of farre lessevalue. What folly is this, rather to take the idle vanities of this world in hand, than faithfully to wait upon Gods promise for the glory of heaven! O but we can satiate our selves with the profits and plea­sures of this life, and yet take Gods word for the Kingdome of Heaven too. But I say, if a man, if a Minister, if a Prophet, if an Angell should tell you so, beleeve him [Page 64] not: for the Iudge of heaven and earth hath said otherwise. Ye cannot serve God and Mammon. Difficile est servare utrumque, impossibile est servire utrique. It will be very hard for a man to keepe both, it is impossible to serve both. The two Poles shall sooner meet, than the love of God, and the love of money. The very possession of the world is not halfe so sure as Gods promise.

For applying; seeing these promises are so precious, store thy heart with them: that which way soever the blow comes, Impavidum non improvisum feriat; it may assault thee without feare, not without foresight. Art thou molested with trou­bles? remember the promise; Ioh. 16.33. In the world thou shalt have tribulation: but bee of good cheare, I have overcome the world. And Psal. 50.15. Call upon me in the day of trouble, I will heare thee, and thou shalt glorifie me. All daies are troublesome; Man is of few daies, and full of trouble. Iob 14.1. but some are worse than other. That aged Pa­triarch-told the King or Aegypt; few and evill have the daies of thy servant beene: he had many evill daies, but some worse; when he lost Rachel his wife, Ioseph his son. The Thames hath alwais in it water enough to drown a man, but somtimes it is more tempestuous and raging than at others. As all times have their incident trouble, so there is one maine day of trouble: Ierusalem is threatned her Day of visitation. What shall we doe when this day of trouble comes? remember the promise; Call upon mee, saith God; I will heare and deliver thee. Do thy friends leave thee? maist thou com­plain with David, my neighbours hide themselves, and my acquaintance stood afar off? Consider the Lords promise; Heb. 13.5. I will never leave thee, nor forsake thee. What was spoken to Iohn. 1.5. Ioshua in particular, the Apostle interests every Christian in ge­nerall; the infallible promise of Gods inseparable presence. Art thou tempted? re­member the promise; God will not suffer thee to be tempted above thy strength. If God remove not Pauls temptation, he will give him an equivalent helpe; my grace is sufficient for thee. Tentari sinet, superari non sinet. Doth the Law threaten thee with death for thy sins? remember the promise; there is no damnation to them that are in Christ Iesus, Rom. 8.1. Answer with Luther, Dominalex; Lady law thou comest not in season, I have nothing to doe with thee: thou art a bitter lady, but I have a sweet Lord. There is death in thy lookes, but there is salvation in the face of Iesus Christ: who is fairer than all the sons of men. The Law is all red, nothing but bloud, death, and fire in her lookes: Christ is white and red, of the purest complexion; Cant. 5.10. My beloved is white and ruddy, the chi fest often thousand. White in his owne innocency, rud­die with the sufferings for our sinnes. Such is thy mercy, oh blessed Saviour! let the Law doe her worst, be thou a true S. Christopher, and beare Christ in thy heart. In the Law is the menace of death, in Christ is the promise of life: we may say concer­ning any sinner, what Martha said of her Brother; Ioh. 11.21. Lord if thou hadst beene here, my brother had not died. Doest thou suffer affliction? remember the promise; if we suffer with Christ, we shall also be glorified with him, Rom. 8.17. The Saints are called from bleeding under the hand of persecution, to the marriage supper of the Lambe. Well may wee endure a bitter breakefast, even to bloud and death, considering that this supper of glory shall close up our stomacks. GOD makes his Church three meales, a breakfast, a dinner, and a supper. The breakfast was in the morning of the world, that's the Law, somewhat sharpe; though they had assurance of Christ to come. The dinner is in the worlds high-noon, that's the Gospell: here is good cheare the fat calfe killed, the Messiah slaine; yet like the Passeover, not eaten without sowre herbes; wee are faine to mingle our drinke with teares. The supper at night shall bee sweet, it is eternall glory: fitly called a Supper, because then begins rest for ever. After breakfast a man goes to his labour, so after dinner, but after sup­per to bed. The servants of GOD under the Law, the sonnes of GOD un­der the Gospell, must both labour, and worke out their salvation with feare and trembling: but at the Supper of glory workes cease. Rev. 14.13. Blessed are the dead that die in the LORD, for they rest from their labours. Lastly, doth the ine­vitable hand of death strike thee, must thou die? remember the promise; I am the [Page 65] resurrection and the life: whosoever beleeveth in me shall not die for ever, 2 Cor. 9.8. Iohn. 11.26. Let mee aske thy conscience, as Christ there did; Beleevest thou this? If thy heart can answer; yea Lord, I beleeve, &c. Send forth thy soule with joy, thou hast a promise that Iesus Christ will receive it. 1 Pet. 4.19. Commit your soule into the hands of a faithfull Creator in well doing. Here be great and precious promises; though thy memorie cannot retaine all that the Gospell proposeth, yet be sure to hold fast some: be not without some oile in thy lampe when the Bridegroome comes. Rich men that love themselves well, will have antidotes for sicknesse; their Cabinets stored with hot and precious waters against swounings and sudden qualmes. And lightly the poorest Cottager, though he cannot goe to the price of the better extractions, yet will at least have some Aqua-vitae in the house. Now if thy heart hold not such store of these most precious promises as the richer Saints; yet be sure to have at all times Saint Pauls Aqua-vitae ready, 1 Tim. 1.15. This is a true saying, and worthy of all acceptation; that Iesus Christ came into the world to save sinners. But doe thy best to fill the Cabinet of thy heart, thou shalt have need enough of all. Re­member who hath promised: 2 Cor. 1.20. All Gods promises are yea and Amen in Iesus Christ, may they be Yea and Amen in our beleeving hearts.

Are given to us. Here is the fourth circumstance of the Conveighance; the Forme of it, which is a deed of gift, Are given us. All worldly things are but lent us: our houses of stone wherein our bodies dwell, our houses of clay wherein our soules dwell, are but lent. Honors, treasures, pleasures, money, maintenance, but lent. We may say of them all, as hee said of his axe-head when it fell into the wa­ter: 2 King. 6.5. Alas they are but borrowed. Onely spirituall graces are given: of those things there is onely a true donation, whereof there is a true possession. Worldly things are but a Tabernacle, a moveable; heaven is a mansion: whatsoever becomes of the former, if thou canst keepe the other, say Perdidi periturum, servavi aeternum; I have lost that I could not keepe, I have kept that I cannot loose. Happy Christians, though they have the least share of things lent, they have the greatest portion of things given. Nos nihil in terris, illi nihil in coelis: we have little on earth, they have lesse in heaven. GOD shall say to the wicked, I have lent thee an Office, give ac­count of it, for thou must be no longer Steward. But to the faithfull, Ioh. 14.27. My peace I give to you, not as the world giveth: how gives the world? Dat aliqua, ut surripiat om­nia: it gives a little, that it may take away all: but the Ioy that I give you, no man shall take from you, Ioh. 16.22. Whatsoever is freer than gift; it makes a new pro­prietary of the same things: such gifts are Gods [...], without repentance. He may repent that he made man, Gen. 6. that he made Saul King: but he never repents that he made a man repentant, or that he hath given him grace in Iesus Christ. But saith of him, as Isaac said of Iacob; I have blessed him, and he shall be blessed, Gen. 27.33. Here the Lords bounty requires of us some duty; this threefold.

1. Call upon the Giver, as the beggar frequents the gates of bounty; and that in faith, Iam. 1.6. Aske in faith, without wavering: for Desinat orare, qui non sperat exorare: let him spare to speake, that distrusts to speed. Faith is to GOD as Bethshebà was to Salomon; so in favour, that the 1 Kin. 2.17. King will deny her nothing. And when thou movest this bounteous Giver, begge the best things, such as are well worth giving. When wee put to sea, wee pray for a good gale; when we have sowen, for a good spring; when we reape for faire weather: we may have all these, and yet bee cursed: let us intreat for grace, this will blesse all. God [...]es us no wrong in taking away our temporall things, for they are but lent us: Retrahit sua, non abstrahit nostra: hee takes backe his owne, he does not take away ours. It is an argument of love in the Father; when he takes away the childs knife, and gives to him a booke. We cry for riches, it is a knife to cut our fingers: GOD gives us a Bible the riches of veritie, not of vanity. Magnum magna decent: great workes become a great nature: let us not bee afraid to aske him a kingdome; for how unworthy so ever wee are of things so farre beyond us, yet he gives things worthy himselfe. When Alexander [Page 66] gave a whole Citie to one of his Favourites, he modestly replied; It was too great a fortune for a man of so meane condition. But the Monarch answered; Non quaero quid oporteat te accipere, sed quid deceat me tribuere. I examine not what is fit for thee to receive, but what is fit for me to give.

2 Be thankfull to this Giver; not onely for spirituall, but even for temporall things. It is not enough to take the whole loaves, but let us even gather up the frag­ments. Lay up in the Arke of thy memory, not onely the Pot of Manna, the Bread of life; but even Aarons Rod, the very scourge of correction, wherewith thou hast beene bettered. Blessed be the Lord, not onely Giving, but also Taking away; saith Iob. God that sees, there is no walking upon roses to heaven, puts his children into the way of discipline: and by the fire of correction, eats out the rust of corruption, Psal. 50.15. God sends trouble, then bids us call upon him; promiseth our delive­rance: and lastly, the all he requires of us is to Glorifie him. Iam. 1.5. God giveth to all men liberally, and upbraideth not. Never upbraids? How then doth he condemne Israel by the Oxe and the Asse? Esay 1.3. How tell David of his favours to him, in deli­verance from Saul, 2 Sam. 12 8. and advancement to a Kingdome? I answer, God never up­braids, but when our ingratitude enforceth him. The widow of Zarephath to Elias; 1 King. 17.18. Art thou come to call my sinne to remembrance? But it is our un­thankfulnesse, that calls our sinnes to remembrance. How is the faithfull Citie become an Harlot? God enquires not the means, but wonders at the matter. Vnthankfulnesse is such a fault, that men thinke it a vice, Angels a sacriledge, Divels a monster, God himselfe a wonder. Gratitude pleaseth him: of the Samaritan that gave him thankes, Christ tooke notice. Luke 17.18. Of the ten cleansed none were found to give glory to God, but the stranger. The Leper praiseth God, Christ praiseth the Leper: Mary Magda­len gave Christ an unction of thankfulnesse, he gave her an unction of a good name; a thing better than ointment; for Eccles. 7.1. A good name is better than precious ointment. That wheresoever this Gospell should be preached, her worke should not be forgotten: Mat. 26.13. the whole world should ring of her. God gives all gratis, I meane in the ad­verbe, not in the noune; for they are not all thankfull persons that receive it. Some are not made better by Gods gifts, yea, many are made worse. Give Saul a King­dome, and he will tyrannize: give Nabal good cheare, and he will be drunke: give Iudas an Apostleship, and he will sell his Master for money.

But if God gives all to us, let us give something to him. What shall I give him? Quid retributam Domino? non mea sed me; Not onely my goods, but my selfe. Say as that Widow might, I am poore and have nothing to give, but my two mites; my body and soule; take them, and take all. When thou commest to offer thy sacrifice of thankes; doe as Abraham was bidden; Occide unicum, charissimum peccatum: Slay (not thy dearest sonne, but) thy dearest sinne. If we give our soule to GOD; as Abraham did Isaac, he will restore our soule to us with joy, as he did Isaac to A­braham: and that, as he did there to him, so here to us, not without the promises of life. There are that thinke every thing too much that God receives: as Leonides a steward told Alexander, that he bestowed too much frankincense on his gods. When Mary gave IESUS that ointment, Iudas cries, Ad quid perditio haec? Why is this waste? he thought it lost. But hee that hath given himselfe to God, will not sticke at the rest. It is the Apostles argument of Gods liberality to us; Rom. 8.32. Hee that spared not his onely Sonne, but gave him for us, will not deny other things with him. So if thou have given him thy selfe, thou wilt never grudge him thy purse, or thy praise. It is a good desire of the soule, with that Father; Quicquid mihi vult dare Dominus, aufe­rat totum & se mihi det; Whatsoever the Lord would give me, let him deny all and give me himselfe. So God requires of us, Mich. 6.6. not thousands of Rams, nor ten thou­sand rivers of oile; not the sonne of the body for the sinne of the soule: but man, give me thy selfe. This instar omnium, super omnia, in stead of all, above all. As Se­neca writes of Aeschines a poore scholler, to his master Socrates: Dono tibi unum quod habeo, meipsum; I offer thee that one thing I onely have, my selfe. Others have given [Page 67] much to thee, but they have kept more to themselves: but no man gives more, than he that keepes nothing backe. Socrates kindly accepted and answered; I will take care, ut te meliorem tibi reddam quàm accecepii: that I may restore thee to thy selfe bet­ter than I received thee. So GOD deales with us, his returne is better than our gift: wee give to him our selves sinfull and wretched, hee restores us to our selves gracious and blessed.

3. Be not proud, arrogate not that to thy selfe which is Gods gift. The Apo­stles restored a Creeple that was lame from his mothers wombe: but least any of Gods glory should cleave to their earthen fingers, they disclaime their owne power and holinesse, and give it to him that owes it, and will not give it to another; Acts 12.16. the name of IESUS CHRIST hath made this man strong. The blessed Virgin that was so full of grace, in se not a se; humbly acknowledged the fountaine: even Luke 1.47. God her Saviour. The Papists trust in out Lady, but our Lady did trust in our LORD. And albeit she was sanctified to be the mother of her Maker; though so good a wo­man that, Non primam similem visa est, nec habere sequentem; though all generations call her blessed; yet saith the, Respexit humilitatem: The Lord regarded the lowli­nesse of his handmaid. They may tell us, that she doth, Iure matris imperare, but indeed shee did Fide filiae impetrare: not command by the right of a mother, but obtaine by the faith of a daughter. Psal. 10.5.1. O praise the Lord! make known his deeds among the people: make knowne his workes, but to his glory: for some make knowne his deeds, but to their owne glory. Vaine-glory easily creepes in even through the cracke of our acknowledgement of Gods goodnesse towards us. One saies, such a Nobleman dranke to me, shooke me by the hand, discoursed with me: but here­by he insinuates to the hearers some worthinesse in himselfe, for which hee was so graced. So some in declaring GODS workes and favours to them, have a con­ceit of merit in themselves, deserving such respect. To meete with which pride, may seeme CHRISTS charge to the Leper. Marke 1.44. See thou tell it to no man. Which enjoyned silence was not to smother Gods glory, but to keepe him from vaine-glory.

Thus we have considered the Conveyance, in the

• Intent, Whereby.
• Content, Promises.
• Extent, Great and Precious.
• Patent, Are given us.

Now if all this be not a sufficient assurance, then give me leave to speake accor­ding to your capacity in the Citie; and to adde-that it is signed, sealed, delivered, and bound with an oath, for your further confirmation. You are well acquainted with these words, with such deeds: I wish therefore, that as you know them in earthly things to your profit, so you may know them in heavenly things to your comfort.

They are signed, God hath put his hand to them in the Gospell. If a Noble man should send the gracious letters of preferment, and put his hand to them, thou wouldest credit it. If thy father taking a long journey, should first pen his owne will, wherein he did make thee his heire, and bequeath to thee all his substance; and set his hand to it; thou wouldest joyfully and confidently embrace it. This Patent is the Testament and will of Iesus Christ. Iohn 17.24. Father, I will that they whom thou hast given me, may be with me where I am. This he hath signed with his owne hand: for the Evangelists were but the pens, it was the hand of Christ himselfe.

2. But it is not enough to have a writing signed, doth the law require sealing? These promises are sealed to us: there are two broad Seales, the two Sacraments. Baptisme, whosoever beleeveth and is baptised, shall bee saved: there is one broad-seale. The Lords supper; whosoever eateth the flesh of Christ, and drinketh his bloud, shall not perish; there is another broad-seale. For the Sacraments are not on­ly Signa, sed Signacula; not bare signes, but Seales, so Paul called Circumcision Rom. 4.11. a seale of the righteousnesse of faith. There is also a privy seale, Miracles; wrought in the [Page 68] first rising of the Sunne, but now in the glorious day of grace and knowledge, cea­sing. Now we aske not for the privy seale of miracles; but the broad-seales of the Sacraments: herewith we are content, for by these instruments we receive Christ. Verbum audimus, motum sentimus, modum nescimus, praesentiam credimus, Durand. We heare the word, we feele the vertue, we know not the manner, but we beleeve the presence of IESUS CHRIST. The Romists abuse both these Seales: Gods broad-seale in corrupting the Sacraments, Gods privy seale in their false and lying miracles.

3 Is not this yet enough, to be signed with his holy hand, and sealed with his Royall armes, except still it be delivered? These are delivered to us: Rom. 8.15. Ye have re­ceived the spirit of adoption. That you may be sure of this conveyance, it is put into your hands, into your hearts.

4 If yet the Subscription of GODS hand, and affixion of his sale, and delivery into your possession, be not sufficient; Addidit & Iuramentum. Hebr. 6.17. GOD willing more abundantly to shew unto the heires of promise the immutability of his coun­sell, confirmed it by an oath. That by two unchangeable things, in which it was im­possible for God to lye, we might have a strong consolation. In which two verses, that stand like two Turrets, there are eight fortifications; which all the powers of hell shall never be able to overthrow. He doth not say, but shew; there's demon­stration; not sparingly, but Abundantly; Extention: To, not servants, but sonnes and Heires; if so, never to be disinherited; there's Adoption: Of Promise; not of mans birth or merit, but of Gods promise, who never yet brake his word: there's ratification. The Immutability of his counsell; ego Iehova non mutor: friends are un­constant, riches are unconstant, the world is unconstant, but I the Lord change not, Mal. 3.6. there's Determination. He interposed himselfe by an oath; wonderfull mercie, that the Creator should sweare to his creature! there's confirmation. These be two immutable things; therefore without alteration, In which it was impossible for God to lie: well may he deny sinners, but he cannot deny himselfe: there's impossibi­lity of retraction. Now for the Corollary, or use of all these invincible arguments, it is our strong consolation: so strong a fortresse, that if we doe not betray it our selves, all the engines of hell shall never endanger it. How much are we beholding to God that he will sweare, but how little beholding is God to us, if we will not be­leeve him when he sweares.

We see the stabilitie of these gracious Promises: which (to shut up the discourse with application) should not passe us without some profitable use. From the sta­bility of GODS promises to us, let us learne to be constant in the performance of our promises to God, and to man.

1 To God: we have all made a promise to him in our baptisme; let not us for­get that, lest God forget us. Did we then promise, and doe we now stagger? The true Christian is fixed on the poles of constancie, not carried on the wheeles of change. Let us Col. 1.23. continue in the Faith grounded and settled, and be not moved away from the hope of the Gospell. So grounded, that if an Angell from heaven should preach another Gospell, let him be accursed, Gal. 1.8. The inconstant professor is scarce a Christian, but like A grippa almost a Christian. His Religion lies in waite for the Parliament; neither ebbes nor flowes, but is just standing water, betwixt both. As a noune, he is onely adjective; as a verbe, he knowes no tense but the pre­sent. One part thinkes him theirs, the adverse theirs, he is with both, with neither; not an houre with himselfe. Hee might get to heaven, but for his halting; but hee knowes not what he should hold, he knowes not what he doth hold. Hee is sure to die, but not what religion to die in. He cannot tell whether is best to say his Pater noster in latine or in English and so leaves it unsaid. He that hath promised, and not performed, is in worse case then he that never promised. The fedifragous Christi­an speeds worse than the barbarous Infidell.

2 To man; promises are due debts. There might happily have beene no sinne in [Page 69] not promising, there is a sinne after promise in not performing. There is more alliance, than affiance in the world: Frater quasi ferè alter, keepe thy word with him as with thy selfe. But how should he keepe touch with man, that breakes with God, with his owne soule! If this point seeme obscure, there are too many in this Cittie whose lives may comment upon it. Curant ut debeant, non ut solvant. They take care to owe, they thinke they ought not to pay. These are worse than the Prodigall; he lived on his Luk. 15.12. owne portion; these like the unjust steward live on ano­ther mans portion. They beare the name and weare the livery, but have not the soules of Christians. A debter that can pay and will not, makes himselfe uncapable of pardon. Such men thinke to set all on CHRISTS score; and to say Dimitte nobis debita nostra, forgive us our debts, is sufficient: though they leave out the other part of the petition, As we forgive others. But God does not forgive spirituall debts where men have no care to pay temporall debts. Why but there is more vertue in the seed of the woman, than can be venome in the head of the Serpent; and repen­tance makes all reckonings even. But Gal. 6.7. be not deceived, God is not mocked. If they mocke him, he will mocke them: Psal. 2.4. he that sitteth in the heavens shall laugh, the Lord shal have them in derision: neither can there be repentance without restitution. A theefe takes away thy purse, askes thy pardon, sayes he is sorry for it, but keepes it still: thou saiest he does but mocke thee. If God could be coozened with trickes, how many politicke worldlings would goe to heaven, whose portion is in the in fer­nall depth.

Well, let us learne to Eph 4.25. put away lying, and to speake every man truth to his neighbour, for we are members one of another. There is vetitum, a thing forbid­den, Lie not: Iussum, a thing commanded, speake truth: argumentum, a reason for both, because we are members one of another. Let us be plaine in promising, honest in performing. There are some that have double tongues, and speake their promi­ses in a doubtfull sense. Ambagious, equivocating termes; epicene and bastard phrases, as the devill gave his oracles; which must be true every way, certaine no way. They beguile mens plainesse, but in plaine truth they beguile their owne soules. For they that will over-reach others with the sinne of deceitfulnesse, shall be over-reached themselves with the deceitfulnesse of sinne. They sing the song of Curio, vincat utilitas; let gaine prevaile: they had rather be sinners than beggars. Thus ac­cording to Daniels prophecie, Prosternetur veritas, truth shall be cast downe: covetousnesse hath got the advantage of ground, and Esa. 59.14. Truth is falne in the streete. Thus these two wrastle on earth, and truth falls: but one day when they shall wrastle in heaven, Cupiditatem prosternet veritas, truth shall prevaile. Wine is strong, Prin­ces are strong, Women are strong, but truth is stronger than all, 1 Esdr. 4.35.

But now where is this truth? I will tell you an apologue: foure friends parting enquired where they should find one another againe: the water, the fire, the wind, and truth. Fire said, you shall be sure to finde me in a flint stone: Water said, you shall be sure to find me in the roote of a bulrush: Wind said, you shall bee sure to find me amongst the leaves: but poore Truth could not appoint no certaine place of meeting: for Terras Astraea reliquit, no place for truth, what say you to West­minster Hall? indeed there is roome enough, but small roome for truth. What say you to the exchange? there be faire walkes, but they may exchange away truth. Where is she then, in your shops? that were strange to find truth in shops. Is she then in the Courts? we behold there alwayes Sedem veritatis, the seate of truth; but not alwayes veritatem sedentis, truth in him that supplies that place. Perhaps shee lurkes in the Colledges of the Iesuites: Oh no, when the truth offered to come thi­ther, equivocation repeld her. She could never abide their maine Principles; Iura, perjura, secretum prodere noli: sweare and forsweare, rather than tell truth. Wha [...] is she in Scrinio pectoris Papalis, in the Popes breast, that we should runne to Rome for her? no Antichrist cannot be a friend to truth. Is she not ferried over to Amster­dam? no, truth will never follow those that runne away from the Church. You [Page 70] would wonder to find her in a Courtier, in a Politician; whose element and position is, Qui nescit dissimulare, nescit vivere: he that knowes not how to dissemble, knowes not how to live. Or in a country mans budget, shut up with snaphance: no, you shall have as much deceit under russet, as under velvet, though a little more bunger­ly. No thankes to them, they would coozen as frequently, if they could doe it as cleanely, you would smile to find her in Pueris & Fatuis; in children and fooles: yet they say, children and foolestell truth. But if it be child-hood or follie to tell truth, I am sure we have but a few children, a few fooles. Or in a drunkard; yet they say, In vino veritas, drinke utters the truth. But take the Ale-bench without a malicious lie, or at least an officious lie; a very lie, or a merry lie, and make a Pew of it. Where then shall we find Truth? I hope in the Church, in the Pulpits: Oh God forbid else! yet often truth keepes only in the pulpit, and does not goe downe staires with the man; but staies there till his comming up againe. I hope in this scru­tinie of truth you will not say, that I have favoured our selves: no, beloved, GOD give us hearts, to know that wee are all untrue, deceitfull upon the weights; and mindes, to seeke truth as precious treasure. Omnis homo mendax, God is true, every man a lyar. There is no certaine place to find truth, but in the word of God; there let us seeke her, there we shall find her. Now the God of Truth give us the truth of God, in the knowledge of Iesus Christ.

That by these you might be partakers of the Divine nature. Wee are come to the second generall part of the Verse; which we called the Inheritance, consisting in the participation of the Divine nature. And we may well call it so; for none can deceive us of it before we have it, nor deprive us of it, after we have it. It cannot be preven­ted; Luke. 12.32. Feare not little flocke, it is my Fathers will to give you a kingdome. Ab initio decretum, diu secretum, plenitudine temporis perceptum: determined from the begin­ning, concealed a while, possessed in due time: whatsoever our Lawyers distinguish between a free-hold in law, and a free-hold in deed; this is both. It is a free-hold in law, whereto even they have right, that have not yet possession. It is a free-hold in deed: on earth we have a purchase of the Inheritance, in heaven an Inheritance of the purchase.

That partakers, &c. Before I shew you the vine, let me cut up two brambles: one wherof the Maniches, the other the Familists, planted (by force) on this ground: there went but a paire of sheeres between them: that of the Maniches was a dreame, Nos ex traduce Dei ortos, that we came by traduction from the nature of God him­selfe: and when this temporary life had runne the course; we should returne to the same ancient estate, and become a divine nature. They presupposed a commixion of Gods nature with ours; as if they were mell'd together like wine and water. This is a blasphemous heresie, to thinke there is Transfusio divinae essentiae in homi­nem, infinitae in circumscriptam: a transfusion of the divine being into man, as if In­finitenesse could be in a circumscriptible essence. A creature cannot be made of the essence of God, for it hath no parts, it is not divisible. The other is of some fanaticall spirits, who thinke we doe so passe into Gods nature, that our nature is quite swal­lowed up of his. So they take that place, 1 Cor. 15.28. that at the last God shall bee all in all. But certainely this delirement never came into the holy Apostles minds; that our naturall being should be lost in the essence of God: they meant not that we should lose our nature, but the corruption of our nature; and that by a sanctified renovation wee should bee made partakers of the Divine immortality and blessed­nesse. Thus we are made one with God, secundum modulum nostrum, according to the capablenesse of our nature. The Familists say, we are deified: so as GOD became man, man becomes God: Their owne words are, men are deified, and God homi­nified. These are new words, such as the ancient Fathers never taught nor thought. But those men thought it no treason to coin new words: and indeed it was necessary that they who would coine a new religion, should also coine new termes, new para­doxes. There were some held, that mans soule was part of Gods owne essence, [Page 71] Virgil, Divinae particula aurae. Indeed it is a breath of God, a worke of God, not a part of God.

Things may divers wayes participate others nature. Omnes species sub eodem ge­nere participant essentiam generis: as Angell, devill, man, and beast partake the nature of a living creature. Omnia individua sub eadem specie participant essentiam specici: as Peter and Paul of a reasonable nature: Wolfe and Lambe of a Brute: Cedars and Briers of a vegetative. But to come neerer home, and to detaine you no longer in the suburbes or entrance.

Gods nature may be participated two wayes; Secundum qualitatem, secundum Aequalitatem. For equality, this Trium personarum solum, as Aquin. It is onely proper to the three persons of the blessed Trinity, and not communicable to any other. Our Saviour CHRIST partakes both the Divine nature, and the Humane. The Divine per essentiae Identitatem, by the Identitie of his essence. The Humane, assu­mendo hominem in Deum; by taking mans nature into God. Non desinit esse quod erat, sed incipit esse quod non erat. He did not cease to be what he was, but he began to be what he was not. And this assumption of mans nature to the divine, did not make it God: it did rarely beautifie it, not properly deifie it. For as hee was man hee had not the essence of the deitie in him, but he was in it. Yet did he so glorifie it, that all the Angels of GOD worship it. Hebr. 1.6. When hee bringeth in the first begotten into the world, he saith; let all the Angels of God worship him. Our neighbours of Rome tell us, that CHRIST was often worshipped as man: they urge these places, Matth. 2 11. Matth. 8.2. Matth. 9.18. Matth. 20.20. But here we doubt two things: first whether this was religious worship or civill. Next, if it were religious, whe­ther their eye of faith saw not him God, so well as their eye of flesh saw him man. Indeed the flesh of CHRIST is to be adored for the union of the deitie, because they bee inseparable: but the Arrians worshipped CHRIST as a creature onely, not as GOD and man. Confitemur adorabilem in corpore, non secundum corpus. We adore him in his flesh, not according to his flesh: as the honour re­dounds to the King himselfe, that is done to the Crowne on his head. But I durst here conclude against the Papists; that if it be unlawfull to worship Christ as he is onely man, then much more unlawfull to worship his Image.

Thus we see how CHRIST who is God, partakes of our nature: now consider how we by Christ who is man, partake of the divine nature. Here the wicked be­gin to clap their wings, and boldly to inferre, that they partake Gods nature, be­cause GOD partakes their nature. But if this were enough to save men, because Christ tooke our flesh, call Cain and Iudas out of hell, yea let hell it selfe be as ima­ginary as is Purgatory. A father hath tenne sonnes, nine of them are sicke: doe they all certainely recover because the tenth is sound? yet they come all from the loines of one father. All the house of Cis are not kings, because Saul is one. It is not enough that Christ comes neere thee in the flesh, unlesse thou come neere him in the spirit. Though there bee sappe in the vine, congruent and potentiall to bring forth fruit in the branches: yet doth not this vine communicate his sappe to Oakes and bryers, albeit these partake of the generall nature of wood. Yea after that the very branches of the vine are broken off and dead, the vine ministers to them no more sappe, though they retaine the vines species and nature. So that it is not our participation of Christs humane nature, that makes us happy; but of his divine: that partaking is by flesh, but this is by faith. It is probable that some were lost, who were even kinne to Christ in the flesh: yet it must needes be granted, that to partake of the same bloud, is a degree neerer, than to partake of the same nature. Matthew and Luke set downe Christs Genealogie; the one, his line royall, the other, his line naturall. But Christ himselfe sets downe another Genealogie, a new one a spirituall one: Luk. 8.21. my mother and my brethren are they which heare the word of God, and doe it. He affirmes these to be as neare to him in the faith, as his own mother in the flesh. And she was more blessed Percipiendo fidem, quàm concipiendo carnem; in [Page 72] being the daughter, than in being the mother of Christ. The Iewes thought it a great priviledge to be Abrahams sonnes: yet one that called himselfe sonne of A­braham, fries in hell. The damned churle could say; Luk. 16.24. Father Abraham have mer­cy on me: the flesh was not made after the Image of God, but the spirit: therefore God is not called Pater corporum, the father of bodies; but Pater spirituum, Hebr. 12.9. the fa­ther of the spirits of all flesh, Iohn 3.6. That which is borne of the flesh is flesh: but that which is borne of the spirit is spirit. Esau was not blessed because hee was of Isacks flesh, but Iacob was blessed because he was of Isacks spirit Paul is said to travaile of the Galatians, Gal 4.19. Till Christ was formed in them. Thus men may partake of one nature in Christ and yet be cursed: but if of his divine nature, they are blessed.

This participation then must be onely qualitative: by nature we understand not substance, but quality: by grace in this world, and by glory in the world to come. This communication of the Divine nature to us, is by reparation of the divine image in us. This is cleared by the analogie of other respondent places, Hebr. 12.10. That we might be partakers of his holinesse: so that to partake of the divine nature, is to be holy as God is holy, Eph. 4.24. Put on the new man which after God is crea­ted in righteousnesse and the holinesse of truth. To be created after God, is to par­take of Gods nature; and this consists in justice and holinesse, Rom. 8.29. God did predestinate us to to be conformed to the Image of his Son: the conformitie to Gods image, is the participating Gods nature. This was not wholly unseene to Plato, who said it was mans chiefest good, Deo fieri penitùs conformem, to be made like to God. The sweetnesse of this benefit, and the multiplicity of comforts arising from it, I deferre a little further: and here proceed to exemplifie the relations, which may in some measure shadow out to us this partaking of the Divine nature. For it is in no-wise to be understood really, but by renovation. I propounded in the distribution seven respects, to exemplifie the benefit of this participation.

1 As servants of a Master; not meerely as creatures, so all men partake; Acts 17.28. Wee are also his off-spring. With outward things he maintaines all; the whole world almost these six thousand yeares at his owne proper cost and charges. He feedes [...]he Ravens, and the young Lions seeke their meate at him. How few of the birds of the aire lie dead at thy feete for want of provision! But alas as the Cananite: old CHRIST; these like the Dogges eate onely the crummes; the faithfull have the fat morsells; Luk. 15.17. All our Fathers servants have bread enough. They are but servants, yet they have bread enough. Thus wee partake with God in being his servants, wherein indeed consists true libertie. 1 Cor. 7.22. For he that is called in the Lord, being a ser­vant, is the Lords freeman. Esa. 41.8. Thou Israel art my Servant the seed of Abraham my fr [...]end, Vers. 9. Thou art my friend I have chosen thee. And this is a sure partici­pation where can bee no rejection. But how doe GODS servants partake of these divine things? In five respects; in Liverie, Libertie, Dignitie, Cogni­sance, Recompence. For their Liverie, it is the profession of the Gospell; that same New man, Col. 3.10. restored to the Creators Image. For their liberty, Gal. 5.1. Stand fast in the libertie wherewith Christ hath made us free. For their dignitie, Ioh. 12.26. If any man serve me, him will my Father honour. It is more credite to be a Porter of Gods gate, than to command in the presence chamber of a King, Psal. 84.10. I had rather be a doore keeper in the house of my GOD, &c. For their cognisance, it is both visible and invisible, visible in their Charitie, Iohn 13.35. By this shall all men know that yee are my Disciples. Invisible, as being sealed in their foreheads with the marke of the living God, Revel. 7.3. For their recom­pence: the world saies, Mal. 3.14. It is in vaine to serve God: but they shall be mine saith the Lord, in that day when I make up my Iewells: of so high a value as his speciall trea­sure, Ver. 17. God does not, as great men commonly doe with their servants; give them countenance, and let them shift for themselves. Hee gives not onely pro­tection, but provision: not only countenance, but maintenance. Well done good and faithfull servant, enter into the joy of thy Lord.

This is the sweet: but not common to all. For all shall not have Servorum omina the rewards of servants; that have Servorum nomina, the name of servants. God hath many servants, but little service in the world. We doe so trust and thrust his work one upon another, that still it is not done: they say, many hands make light worke but is usually seene, that many hands make sligh t worke. Gods holy name is blasphemed, the hearer saies, let the Magistrate looke to it: the Magistrate saies, let the Minister reprove it: the Minister saies, let the hearer reforme it: the compa­ny saies, let the offender himselfe answer it: the offender saies, Curet nemo, let no man mind it. The sea breakes in, all the borders contend whose right it is to mend the damme: but whilest they all strive much, and doe nothing, the sea breakes fur­ther in upon them, and drownes the whole countrey. A Gentle-man having but one servant, thought him over-burdened with worke, and therefore tooke another to helpe him: now he had two, and one of them so trusted to the others observance that they were often both missing, and the worke was not done. Then he chose ano­ther, he had three; and was then worse served than before. Therefore he told his friend; when I had one servant, I had a servant: when I had two, I had but halfe a one: now I have three, I have never a one. GOD hath so many titular ser­vants, that when his businesse comes to bee done, not one of them can be found.

2 As subjects of a Prince, and thus we partake with the King of heaven in many benefits. We have Defensionem legis, the tuition of his Law; through a blessed Advo­cate. 1 Ioh. 2.1. If any man sin, we have an Advocate with the Father, Iesus Christ the righ­teous. We are faine to sue in forma pauperis, therfore the great Iudge of heaven hath appointed us a Counsellor to plead our cause; Iesus Christ, we have Tutelam Imperii, the safe-guard of the Empire; not onely the protection of the King, from which the wicked as out-lawes are secluded: but also the keeping of Angels, to whom Psal. 91 11. He hath given a charge over us, to keepe us in all his wayes. So neerly we participate of his Divine things, that wee have his owne guard royall to attend us. I know, that Christ is king over all the world. The Lord raigneth, let the people tremble. This kingdome is materiall and formall. The materiall are his subjects, and these are both elect and reprobate: for all are under his kingdome, sed diverso affectu, diverso effectu; with a different desire with a different event. The will of the King fit de ma­lis, fit à bonis; is done by the obedient, upon the rebellious. The forme of his go­vernment is Herile in illos, Paternum in istos; to the wicked, the rule of a Lord over his slaves; to the faithfull, the rule of a father over his sonnes. Accordingly he hath a double Scepter; there is Virga Consolationis, the Rod of consolation, Psal. 23.4. Thy rod doth comfort me. And Virga confusionis, the rod of confusion, Psal. 2.9. Thou shalt breake them with a rod of iron. Christs kingdome is eternall; Luke 1.33. he shall raigne over the house of Iacob for ever, and of his kingdome there shall be no end. And this not onely Formaliter, in respect of the king: but also Materialiter, in respect of the sub­jects: for they 1 King. 10.8. shall stand continually before him, as the Queene of the South blessed Salomon. In the Persian army were ten thousand souldiers called Athanatoi, immor­tall: not indeed because they died not, but because that number was supplied, and continually made up. As a Divine handling a point of usurie concerning a hundred sheepe lent to a neighbour, with a certaine rate or rent to bee paid yearely for them, and the stocke still at the yeares end to be made good; wittily called these Immortall sheep, for they never died to the owner, though to the borrower they all miscaried. But Christ saies not as Laban did to Iacob; Gen. 31.39. if any sheepe die, thou shalt make them up de tuo, of thine owne: thou shalt beare the losse of it, of thy hand I will require it. But rather like David, saves his sheepe from the Beare and Lion, the world and the devill. As himselfe when he died, suffered not a bone of his owne to be broken, and another put in place: so his subjects shall have no change: Ioh. 17.12. those thou hast given mee, I have kept, and none of them is lost. Here shall bee no Interregnum, not Multi Principes; nor is it enough to say, Vivat Rex; but oh king, live for ever Thine is the kingdome, power and glory for ever and ever. A King he is, yet hee were [Page 74] but a poore king, if he had no subjects: but they shall reigne with him a thousand yeares, Revel. 20.6. that is, for ever. For if every day in heaven be as a thousand yeares, what is a thousand yeares of such dayes but Eternitie?

He is our King, to make us blessed by his kingdome. Augustus, that day hee had done no good to his subjects, in releeving their wants, said to his friends at night; Hodie non regnavi; I have not beene a King to day. It was proverb'd of Au­relianus, that he was a good Physician, but he gave too bitter medicines. Iulian used to stampe a Bull on his coine, whereupon the Antiochians inferred, that he purposed to goare the world to death. The brests of some Kings have beene stuffed with a thunder-cloud, their vapours alwayes venting to the worlds terrour. But wee may say of our supreme King Christ, as (in due measure) of his Servant our royall Sove­raigne: if at least we may compare the peace of a Prince with the Prince of peace: as he is the fairest blossome that ever budded out of the white and red Rosary: so he hath brought together red and white; Christ hath reconciled Iustice and mercy; anger red as bloud, and compassion white as snow. He hath turned; our scarlet sins into white wooll: and this by making himselfe ruddy in passion that was ever so white in innocencie. Cant. 5.10. My Beloved is white and ruddy, the chiefest often thousand. Thus we partake the blessings of his Divine Nature in being his subjects: let the hea­then serve their tyrants, the Turkes their Mahomet, the Romists their Pope, world­lings their lusts: Thou O Iesus Christ be our King for ever.

3 As sonnes of a Father, thus we partake many things of the Divine Nature. 1. Children have from their fathers on earth Generation, we from our Father in heaven Regeneration; Galath. 4.5. We receive the adoption of sonnes. We are not naturall sonnes; so is Christ onely: but naturalized, as I may say, made his owne by adoption and grace. 2 Cor. 6.18. I will be a Father unto you, and ye shall be my sonnes and daughters. 2. We have nutrition, and that both naturall and supernaturall. Esay 1. I have nourished and brought up children. He gives bread to nourish, not stones to choake: Beneficia, non veneficia; Fishes not Serpents, Matth. 7. Thirdly, we have Education: earthly pa­rents bring up their children to their owne customes: Rachel, though she would goe with her husband Iacob; yet would not leave her Fathers gods behind her Iohn 4 20. Our fa­thers worshiped in this mountaine; therefore so may we. That which comes by tra­dition, is held inheritance. Videtur licitum, quicquid est consuetum: That which is patronised by usualnesse, slips into the opinion of lawfulnesse. Thus many children are made Papists by the mothers side: and she is so her selfe, for no other reason but because her Grandame was so. Thus materna sectantes, paterna perdunt: whiles they follow the counsell of their mother on earth, they lose the blessing of their Father in heaven. But God brings up all his children after his owne law: they are in a strange land, yet live after the lawes of their owne Countrey, their conversation is in heaven.

God deales with us, as Bernard observes, Isaac did with his sonne Iacob, Gen. 27. First, vers. 21. Tangit manu approbationis; Come neere that I may feele thee my son. Then vers. 26. Osculatur instinctu inspirationis; Come neere that I may kisse thee my sonne. Cant. 1. Let him kisse mee with the kisses of his lips; that is, with his Spirit; for the Holy Ghost is Osculum Patris, the kisse of God the Father. Then vers. 27. Benedicit, he blesseth him; gives him a progresse of grace, and that irrevocable; hee shall be blessed. Lastly, he gives consolation, and full confidence, that we boldly cry, Galath. 4.6. Abba, Father. This duplication, Father, Father, is patheticall and mysticall. Patheticall; and so it insinuates our Certaintie; we are sure that God is our Father: And our Fervency, that we be importunate, not taking a denial at out Fathers hands. So Martyr. Mysticall, as Aug. Paul in using an Hebrew word and a Greeke, signifies that there is no difference Rom. 10.12. betweene Iew and Grecian; for the same Lord over all is rich unto all that call upon him. Hebr. 4.16. Every Christian in the world may go boldly unto the Throne of Grace. It is for a Saul to say, Pray for me: but he that is Gods son, dares goe himselfe without sending others: let no terrours keep us from our Father. Ibo ad pa­trem, Luke 15.18. I will arise and goe to my Father. To such a commer Christ will communi­cate [Page 75] good things; Daughter, be of good comfort, Matth. 9.22. Daughter, a word of great familiaritie: Be of good comfort, a word of great security. Ioh. 20.17. I ascend unto my Fa­ther, and your Father. To his Father? what's this to us? Yea, also to your Father. Aug. He doth not say, I ascend ad Patrem nostrum, to our Father; but to My Fa­ther, and Your Father: Aliter meum, aliter vestrum: meum naturâ, vestrum gratiâ. He is in one respect my Father, in another yours; mine by nature, yours by grace.

Infinite good things we partake, if we be sonnes; but all lies in the assurance of this filialitie. When God gives a man sanctitie, he seemes to say; Psal. 2.7. Thou art my Sonne, this day I have begotten thee: when man apostates; Thou art not my son, this day have I lost thee. What say you to the covetous worldling? Is he the sonne of God, that is not charitable to the sonnes of God? King Richard the holy warriour, having taken a Bishop in the field in Coat-armour, was requested by the Pope to re­lease him; Dimitte mihi filium: Send me my son. The King sends not the Bishop, but his Coat-armour to the Pope, with this question; An haec esset filii sui tunica; Is this thy sons Coat? alluding to that of Iacobs sonnes, when they had sold their bro­ther Ioseph, and dipped his garment in Goats-bloud; Gen. 37.32. This we have found, know now whether it be thy sons coat. The Pope being ashamed, returned his answer; Nec hanc esse filii sui tunicam; That this was not the Coat of any son of his. Gods sonnes are knowne by their coat, that is, Charity. Satan layes hold on the covetous oppres­sour, and makes him his captive: if God should now say, Dimitte mihi filium; deli­ver me my son: he would straight shew God the oppressours coat; his Injustice and Extortion, Haeccine filii tui tunica; is this thy sons Coat? No, Gods children weare no such kind of garments, let him either strip off such robes, or perish with them. Let others be ambitious of great and glorious parentages; only, Lord, make us thy sons and daughters in Iesus Christ.

4 As Fellowes, in due measure, with God himselfe, 1 Ioh. 1.3. Truely our fel­lowship is with the Father, and with his Son Iesus Christ. We may have a societie with man, this is requisite, for we are all of one mould: but to God, what all fellowes? Yes, we have a fellowship with God; such is his mercy, not our merits. The proud Gallant scornes the poore Mechanicke; what, are you my fellow? Yet, Mors scep­tra ligonibus aequat, Death takes away difference betweene King and begger, tumbles both the knight and the pawn into one bag. Wel, let the world despise us, it is enough the Lord doth not disdaine our fellowship. 2 Cor. 13.14. The grace of the Lord Iesus Christ, and the love of God, and the Fellowship of the holy Ghost, be with you all. Diverse sorts of fellowships.

Consortes, such as partake a mutuall lot, as fellow-merchants in their adventures. We have thus a fellowship with God. If we rejoyce, he joyes in us, with us, makes us indeed rejoyce in him. For Christ rejoyceth in the Christian, whensoever the Chri­stian rejoyceth in Christ. That repenting sonne was not more glad that he had found his father, than the father was glad hee had found his sonne, Luke 15. If wee suffer, hee suffers with us. Saul, thou persecutest me, saith Christ. Patitur in nobis, qui passus est pro nobis: Hee that did once suffer for us, doth still suffer in us. The Vsurer op­pressing thee, takes away the goods of Christ; and shall be called to a strict account. There is Consortium, the word by most translations here used.

Contubernales, Chamber-fellowes, such as lodge together, Cant. 7.11. Come my beloved, let us lodge in the Villages. Where the chamber is a sanctified heart, the bed a pure faith, the pillow is the peace of conscience, the curtains like Salomons, Azure, Purple, and Scarlet. AZure or skie-colour, noting our heavenly conversation; Purple, our zeale to Gods glory: Scarlet, our charity; so Love is praised to have a threed of Scarlet in her lips. Thus now God is thy chamber-fellow, and inhabites thy holy conscience: and hereafter thou shalt dwell together with him in everlasting rest.

Conviatores, fellowes in a journey, and thus we have CHRISTS company. Luk. 24.15. Whilest they walked and talked, Iesus himselfe drew neere, and went with them. They that will walke to Christ, shall have Christ walke with them. He is the Truth, the [Page 76] Way, and the Life: they that faithfully seeke viam vitae, the way of life, shall find vitam viae, the life of the way. The Papists have great Pilgrimages to Shrines, Christ doth not travell with them: he hath no fellowship with them, that gives his honour to blockes and stones. Let my soule on the holy feet of faith and obedience, travell toward Ierusalem; then Christ will say, Vade mecum, thou shalt have my company. The good Christian cannot in any Countrey travell alone, he is sure of the fellowship of his Saviour.

Collocutores, such as conferre together; so we partake with GOD in a sweet and familiar discourse, Esay 1.18. Come now and let us reason together, saith the Lord. Tell mee your griefes, saith CHRIST. Are you pained at the heart with true com­punction for your sinnes? I will heale the broken-hearted. Are you smitten with vexations? I will binde up your wounds. Thus it is our part, Agnoscere, to ac­knowledge: his mercie, Ignoscere, to forgive. Wee speake to him by our prayers, he speakes to us by his comforts. We powre our grievances into his bosome, hee powres his graces into our bosome. Many cannot heare Christ speaking comfort to them; no marvell, for they speake not for comfort to him. Strangenesse doth lose acquaintance. We never came humble petitioners for grace to the Mercy-seat, but we sped: if the Lord hath at some one time beene extraordinarily bountifull to us, shall we dis-wont our selves from his presence, be proud of our owne stocke, as if we needed him not? This is the way to lose him, and all comfort with him. God loves to have us talke with him: if we forget to pray for good, why should not hee forget to doe us good?

Convivae, such as feast together; thus we partake with God, Revel. 3.20. If any man open unto me, I will come in and suppe with him, and he shall suppe with me. Here is a mu­tuall supper; the Confession of sinnes, that's our cheare: the Remission of sinnes, that's Christs cheare. We give him meat and drinke, he gives us meat and drinke. Our dishes are all Sallets, Lilies, and fruits. My beloved is gone downe into his Garden, to the beds of spices, to feed in the Gardens, and to gather Lilies, Cant. 6.2. the fruits of our righteousnesse. Our drinke is penitent teares, though they be sharpe to us, they are sweet to him. The teares of penitent sinners is the wine of Angels, sayes a Father: yea, wine for the Lord himselfe: not a teare falls, but he catcheth it in his owne bottell: if we feast Christ, give him this drinke. Let thy heart be a vine-grape, sorrow the wine-presse, crush out this liquor, the Lord loves it. His meat to us is his owne Flesh, his drinke, his Bloud: the bread of heaven, and the wine of blessednesse. Who so eateth my flesh, and drinketh my bloud, hath eternall life, Ioh. 6.54. The Temple is his banketting-house, or wine-celler; He brought me to the ban­ketting-house, Cant. 2.4. There he broacheth to us the sweet wines of his Gospell and Sacraments. Here is another fellowship, and so are wee fellow-commoners with Iesus Christ. Indeed all the good cheare is his: alas, what have we of our owne to make such a guest welcome! He may safely discommend our provision: let us not say, as some doe to their guests; welcome, but here is no good cheare for you, when secretly in their hearts they thinke there can be no better. Christ loves not so proud a minde when the tongue sayes, Nihil est, it it nothing: and the heart thinkes, Nimium est, it is too much. But plainely acknowledge thy povertie: if thou have any grace to feast him with, thanke him for bringing it, and say in this truely, that he is come to his owne cost. Yet thus he is pleased to feed on his owne provision, and to call it thine. He feeds on ours, Cant. 5.1. I have eaten honey, and drunke milke: we feed on his; Eat O friends, drinke abundantly O beloved: drinke liberally of it, for it is a Cup of saving health to all nations.

Convoti, sworne brothers: men, not brothers by nature of bloud, are made so by vow of love. Here is another fellowship, Christ hath vowed himselfe thy bro­ther. Hebr. 2.11. Both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them Brethren. Thou hast vowed thy selfe to Christ in Baptisme, keepe thy vow, make good thy fellowship, ne sis foedifragas, lest thou [Page 77] be a vow-breaker. Thy sinne is no lesse than perjury, if thou become his enemie, to whom thou art a sworne brother.

Thus we partake of the Divine Nature (with all reverence be it spoken) as Fel­lowes. But not to deny the King his Supremacie; Socii sumus in gaudio, not in solio: in loco regni, non in modo regnandi; We are fellowes with Christ in his joy, reserving the Throne to himselfe. Yet hee is pleased to promise us a confession with him in his Throne: To him that overcommeth, I will grant to sit with me in my Throne, Revel. 3.21. We have a partnership with him in the place of his Kingdome, not in equality of raigning. The King sets a subject at his owne table: yet must this subject still ac­knowledge his Soveraigne. Though we be co-heires, let Christ be the elder bro­ther. Though we be made sicut Angeli, like to the Angels; yet not sicut Dominus Angelorum, not like to the Lord of Angels.

The wicked know not, care nor for this fellowship: they doe not like so di­vine company: they cannot be merry if God be by. Alas! none know the sweet­nesse of this partnership, but the partners. Revel. 2.17. It is a new name, which no man knoweth but he that hath it. But he that hath it is truely merry, and keepes Hilary terme all his life. In thy presence is the fulnesse of joy, and at thy right-hand are pleasures for evermore, Psalm. 16.11. GODS company doth not onely make us glad, but makes us good. Seneca said, that one speciall meanes to stay us from vice, was to thinke some grave men were in our company. Semper eos tecum, quos verearis, habe. But we have not only men and Angels, but even GOD looking on us, and associa­tingus. Peter swore like a Ruffian, and forswore like a Renegate, till CHRIST looked on him, and then he wept. There be divers fellowships in the world.

There is a generation of men, that lavish their estates; as wee say, fling the house out at the windowes; that call themselves Good-fellowes. But they can­not bee Boni sodales, that are mali homines; Good-fellowes and evill men are in­competible. They are like Simeon and Levi, sworne brothers, but fratres in ma­lum, brethren in evill. Perhaps they have more societie than honest men, but not so good societie. Bryers and thornes twine more together than good plants. God is not in this fellowship; you shall meet him at the Church, not at the Ale-house. But Satan puts in for a part: sometimes one drunkard playes the devill with another; in stabbing, or over-loading with drinke: but if there be not alwayes a personate de­vill, there is alwayes a personall devill; Satan himselfe stands by. In this fellowship, Riot is the host, Drunkennesse the guest, Swearing keepes the reckoning▪ Lust holds the doore, and Beggery payes the shot.

There is another fellowship, a mysticall one, a mischievous one; the Societie of Iesuites: yet they write themselves, Ex Societate Iesu; Of the fellowship of Iesus. What, no meaner? Would not Peter, nor Paul, nor Francis serve? No, none wor­thy of these mens company but Iesus. I perswade my selfe, he will give them lit­tle thankes for their familiarity. But doe they not rather derive their names à con­trario? Iesuites, not because fellowes, but enemies to IESUS. As the Romans tooke names from their Conquests: Scipio Affricanus, because he conquered Affri­ca. Call him not Israel, but Iezreel: call them not Iesuites, but Iebusites But Peter is the deputie of Iesus, and they are factours of Peter: indeed they uphold the chaire of their imaginary Peter, and blow up other states with Salt-peter. But sure Iesus was never a fellow-digger in their vaults, nor an Enginier in their fire-workes.

Well, thus CHRIST to the faithfull vouchsafes his fellowship: hee is the Cant. 2 1. Rose of Sharon, and the Lily of the valleyes: not a Garden-flower enclosed, but hee growes in the field; his company is easily had, if our faith invites him. If thou wilt be concors, of one heart; thou shalt be consors, of one fellowship with him. Let thy will and obedience agree with his Commandements; and then his sweet presence shall accompany thy conscience for ever. Complaine not though other men blanch thee, so long as thou hast the fellowship of Iesus Christ.

5 As members of a Head, and thus we neerely partake of the Divine Nature. [Page 78] 1 Cor. 12 27. Now yee are the body of Christ, and members in particular. Christ is the head, the Church is the body, the faithfull are the members. What doth the head impart to the body? 1. Sense: he gives us eyes, we see not the mysteries of salvation with­out him; Lord enlighten mine eyes. Eares; we may heare Evangelium vitae, the Go­spell of life; but not vitam Evangelii, the life of the Gospell without him. Lord, open mine eares. Taste; for we may have the Cup of blessing held to our mouth, and yet cannot taste the sweets of grace without him: Lord, make mee to rellish thy heavenly gift. Feeling; mans braine is said to have no feeling in it selfe, yet to give feeling to all parts. But Christ hath a feeling of our infirmities, and gives us a feeling of our owne. Mortui non est sentire; We are naturally dead, and cannot feele our misery: it is Christ our head, that gives the life of sense, and the sense of life. 2. Intellectum; the head is the seat of understanding; wee can have no comfortable knowledge of God but by Christ; Iohn 14.8. Lord shew us the Father, and it sufficeth us: Doe thou shew us, we can see nothing but by thy light. This is the true light, that lighteth every man that commeth into the world, Ioh. 1.9. Hence it is, that no member can be ignorant, be­cause he is joyned to the Head. Though they cannot scire universa, know so much as the Head: yet they shall scire necessaria, know so much as shall make them blessed. 3. Motum; Christ our Head gives us motion. Iohn 12.32. When I am lifted up from the earth, I will draw all men to me. If the Head be gone before, the members must needs follow after. We have Movere, from God by nature, Act. 17.28. but movere in bo­num, to move to that which is good, from God to Christ. 4. Lastly, Vitam, life it selfe; Ephes. 5.30. for we are members of his body, of his flesh, and of his bones. There is a quarrell betweene Philosophers and Physitians, about the principall seat of life; whether it be in the heart or in the head. But in Divinitie the case is cleere, for all our life is from our Head. I live, yet not I, but Christ liveth in me: and the life which I live in the flesh, I live by the faith of the Sonne of God, Gal. 2.20. Vbi amat, ibi animat; Our breath is in our bodies, the life of our soules is in heaven. Ye are dead, and your life is hid with Christ in God, Col. 3.3. Corpore ambulantes in terris, corde habitantes in coelis, Anselm. Our bodies move on earth, our hearts dwell in heaven.

Let us be sure we are members of Christ, then sure that we are partakers of the Divine Nature. Who is sure of that? Not the Adulterer; for 1 Cor. 6.15. he takes the mem­bers of Christ, and makes them the members of an Harlot; hee hath lost the liga­ments of purity. Not the Oppressour; he hath lost the ligaments of charity: for he that is not a good member of the Common-wealth, is not a true member of Christ. And if the Vsurer can prove himselfe a good member of his Countrey, I will yeeld he may be a member of the Church. Not the Drunkard; he hath lost the ligaments of sobriety: our heavenly Head hath no staggering members. It will be very hard for a man to reele into heaven. Not the Contentious; for he hath lost the ligaments of concord, and broken Ephes 4.3. the Vnity of the Spirit, which is in the bond of peace. That Religion that is derived from Christ, preserves unity with Christians. He that will not keepe the peace of God, shall not be kept by the God of peace. Not the furious Striker; who if he receives verbae, words; returnes verbera, wounds: he is no mem­ber of Christ, for one member doth not strike another. Not the Repiner; for the eye sayes not to the hand, I have no need of thee, 1 Cor. 12.21. The foot will not invade the office of the eare, nor the armes of the lips. The Magistrate will not admini­ster the Sacraments, nor the Minister bench it. Not the Swearer; for he is no mem­ber that strikes the head. If we be members, the passion of others will worke com­passion in us.

Iohn 15.6 As branches of a Vine, and so wee partake of the Divine Nature. I am the true vine, saith Christ: a true Vine indeed: For, 1. He was set on a blessed ground, the wombe of the Virgin, whom all generations shall call blessed, Luke 1.42. In this Fruit all nations are blessed. 2. He was cut and pruned, wounded for our transgres­sions; till there ran out the life with bloud, that was to us the bloud of life. 3. He was dunged, soiled with the filthy excrements of the Iewes: his mouth prayes for [Page 79] them, their mouthes spit on him. 4. He was digged, his side opened with a speare, his hands and feete with nailes; Foderunt manus; Psal. 22.17. They digged my hands and my feete. 5. As the vine is fastened to some wood or wall: so was Christ fixed to his Crosse, till death and hell had done their worst. Yet there is still life in him, and he spreads this life to his branches, farre and wide. Psal. 80.11. Sending out his boughs unto the sea; and his branches unto the river. We are all naturally drie stickes, fit for no­thing but the fire: but being engraffed into him, there is the living sappe of grace derived to us. As the branch cannot beare fruite of it selfe, except it abide in the vine; no more can yee, except yee abide in me, Ioh. 15.4. This saith Saint August. Corda instruit humilium, or a obstruit superborum: comforts the poore Publican, con­founds the proud Pharise. Qui viret in foliis, venit a radicibus humor.

Thus also we are partakers: there is a threefold divine union. 1. Essentiall, so God the Father is one with the Sonne and the Holy Ghost. 2. Personall, so Gods sonne is united to humane nature. 3. Mysticall, so the faithfull are united to Christ. 1 Cor. 6.17. He that is joyned to the Lord is one spirit. This is infinite comfort: wee cannot want Grace and felicity, unlesse Iesus Christ should want it. Whatsoever the Divine nature hath communicable to man, wee participate by being branches of this vine. Perhaps hee doth cut us till we weepe and bleed; Ioh. 15.2. he purgeth us, but to doe good purpose, that we might bring forth more grapes: for we are most fruitful under the Crosse. Such is the pietie of our heavenly father to us; that even his anger pro­ceeds from mercie: he scourgeth the flesh, that the spirit maybe saved in the day of Iesus Christ, 1 Cor. 5.5. yea Lord, cut us even till we weepe and bleed, so we may partake thy joy and glory in heaven.

7 As spouses of one husband, Christ: this is a neere partaking. Ephes. 5.31. A man shall be joyned to his wife, and they two shall be one flesh. The husband and the wife are one flesh, the beleever and Christ are one spirit. This is an ineffable mysterie, my heart feeles it, no tongue can expresse it. Here all language is lost, and admiration seales up every lip: we may drowsily heare it, and coldly be affected with it; but let me say, principalities and, powers, nature and reason, men and Angels stand amazed at it. But what doe we thus partake of the Divine nature, by this marriage to Christ. 1 We have Oscula, his kisses; and this is arrha fidei & amoris, the earnest of love and faithfulnesse [...] a kisse, of [...] to love: whom God kisseth, he loveth: as the Father wel-comed his returning sonne, he fell on his necke and kissed him, Luke 15.20. No token of affection more lively, more lovely than a kisse. 2. Amplexum, his embracings. His left hand is under my head, and his right hand doth embrace mee, Cant. 15.20. God is said to have a right hand and a left, Pro. 3.16. with Riches and Honours, which are the gifts of his left hand, he lifts up my dejected head: with eter­nall life, which is the gift of his right hand, he embraceth my sides for ever. Psal. 32.10. Who so puts his trust in the Lord, mercie embraceth him on every side. 3. Concubitum, we sleepe with him; Cant. 1.16. our Bed is greene. Make ready his bed, if thou wouldest have his company, sweepe the chamber of thy heart from all the dusts of evill thoughts, and annoyance of lusts: give him fine linnen, Innocencie of spirit: a pillow of Charity, a covering of obedience to keep him warme; and let the down bed of thy faith be pre­pared; then he will lodge with thee. 4. He gives his spouse a Iointure or portion. As in the solemnising of a marriage on earth, the husband saies to his wife; with all my worldly goods, I thee endow: so Christ endowes us with his riches of glory. Cant. 2.16. My belo­ved is mine and I am his. Blessed exchange! he is ours, wee are his: yea all ours are made his, all his is made ours. We brought him a portion of wickednesse, of wret­chednesse; the fee-simple of sin, death and hell: he bore all those torments, and so tooke them that hee tooke them away. Hee brings us another manner of Iointure or endowment; justification, sanctification, freedome, grace and peace on earth, glory and joy in heaven. Here's a blessed wedding: in our marriages we have these requirable things; the Bride-groome, the Bride, the Father to give the bride, the Priest to tie the knot, the witnesses, and the wedding ring. Here the bride-groome [Page 80] is Christ, the bride the Church, the giver God the Father, (who gives this poore beggar woman, mans soule to be married to this rich man, this Prince? God him­selfe.) The Priest that makes the knot is the Holy Ghost, he is the sealer of this union: the witnesses are Angels, the wedding ring is our faith. Dost thou plead, thy soule is married to CHRIST? shew mee thy wedding ring, looke well to thy faith.

The best way to reconcile two disagreeing families or enemie kingdomes, is to make a marriage betweene them: for the uniting of blouds ends all quarrels. We were all adversaries to GOD, and hee was ready to fight against us with eternall death, how should peace bee made but by a marriage! So Hamor perswaded the Shechemites: Gen. 34.21. let us take their daughters to us for wives, and give them our daugh­ters; so shall we have peace. Loe, the king of heaven gives his onely sonne to mor­tall mans daughter, that is his soule; and though she were a miserable beggar, join­tures her in his own kingdom. Be not then married to the world, its a mishapen stig­maticke: not to lust, its a blacke and Leprous witch: not to the devill, he is a foule and ugly monster: runne not a whoring after riches, pleasures, and wantonesses, re­member thy chast love to thy one and owne husband. 2 Cor. 11.2. I have espoused you to one husband, that I might present you a pure virgin to CHRIST. Abhorre bigamie, lest he divorce thee: have one husband; the bed brookes no rivalls. Raise thy affections above a common pitch, and let thy soule beare her selfe as the spouse of the great King. It is a wonderfull joy that a man hath with the wife of his youth: uxori non redditur aequivolens: but it is a greater joy in being spouses to Christ; the faithfull soule knowes onely the sweetnesse of his embraces. But the greatest of all is to be married to him in heaven; Revel. 19.9. Blessed are they that are called to the marriage supper of the Lambe. Onely that marriage is the merry age, where shall bee joy, great joy, eternall joy. Our musicke shall be the Quire of heaven, and our banket ever­lasting glory.

I have beene over prolixe in this point of partaking the Divine nature: but it is tedious onely to those that have no right in this participation. Let mee excuse my selfe; my tongue followed my heart, and I could not but speake what was try com­fort to feele. It hath given sweet content to my owne spirit, God grant it may give no lesse consolation to others. This participation is not a transfusion of the divine essence or nature into us; but a communication of the manifold blessings wrought out by Christ. Of nothing, we have being, of being worse than nothing, we are re­stored to Gods Image; formed with reason above the creature, and reformed with Grace above reason: now immortall in our soules, hereafter to be immortall in our bodies. What honour, what glory is this, that a man of dust, a worme creeping out of the mud; audeat erectos ad sydera tollere vultus; should looke up unto heaven, and call the omnipotent God his Father! How gratious is this promise, how glorious this participation! Let not the blind judgements of the world trou­ble us: we beleeve and know, know and feele, feele and joy that we are partakers of the divine nature. We might here inferre with Contr. Arrian orat 2. Athanasius, that Christ is the same substance and nature with the Father; because they that are partakers of the Sonne, are also partakers of the divine nature. He saies further, Epist. ad S. rap. that the beginning of this partaking, is by the consignation of the holy spirit in our baptisme. De si le ad Grat lib. 1. cap. 9. Ambrose refells the Arrians, from this scripture, who condemne the voice of substance and nature in divine things: as if Christ could be the sonne of God, and not the sub­stance of God. But if the name of substance or nature trouble them, let this text satisfie then. De spir. sanc. lib. 1. cap 2. He addes, who can deny the Holy Ghost to be equall with the Fa­ther or the Sonne, when as it is his worke whereby we get a participation of the di­vine nature. Cyril. Ie. os. Catech. 4. My­stag. Cyril saies, that the faithfull communicant in receiving the Sacra­ment, is made partaker of the divine nature. Ser. 1. de nat. Dom. Leo from hence takes occasion to ex­hort us to pietie and holy life: remember whose thou art, the member of Christ, and temple of the blessed Spirit: Noli tantum habitatorem pravis actibus de te effugare; [Page 81] doe not drive away so sweet an inhabitant by thy sins, and againe subject thy selfe to the devills servitude. To the same purpose speakes Cyrillus Alex. lib. 4. in Levit. And Origen in Levit. Homil. 4. All of them striving to shew us, that we by faith partake of Christs flesh, by his flesh of his soule, by both of his spirit, by all of his Deitie.

Thus you have seene the conveiance, and the Inheritance. In the one was ver­bum Promissionis, a word of promise: in the other verbum promotionis, a word of preferment. Now all these priviledges we partake as we are true Christians. Pla­to said, he was beholding to nature for three things: first, that she had made him Ho­minem non Brutum; a man, not a beast: next, that she had made him virum, non faemi­nam; a man, not a woman: for mulier quasi mollior, or mollis aer: but vires in viris, vera sedes virûm, sexus solet esse virorum. Lastly, that she had made him Graecum, non Barbarum; a Greeke not a Barbarian. Well, in all these preferments he acknow­ledged himselfe but beholding to nature: and for all these we so well as he, are be­holding to the God of nature. But there is a fourth thing, for which as he to Greece, so we must bee thankfull to Grace: that wee are not onely men and not beasts, Greekes, that is knowing, and not ignorants; or Philosophers, and not fooles: but yet infinitely more, that we are Christians, and not Infidells. By this onely we partake of the Divine nature; onely glory in this. Ier. 9 13. Let not the wise man glory in his wisedome, nor the mightie man in his strength, nor the wealthy man in his riches: but let him that glorieth, glory in this, that hee understandeth and knoweth me, saith the Lord. Nothing is more worthy thy pride, than that which will make thee most humble if thou hast it; that thou art a Christian. When an Ambassador told Henry the fourth, that magnificent King of France, concerning the King of Spaines ample dominions: first saith he, he is King of Spaine: is he so, saith Henry? and I am King of France. But saith the other, he is King of Portugall; and I am King of France; saith Henry. He is King of Naples; and I am King of France. He is King of Sicilie, and I am King of France. He is King of Nova Hispanla; and I am King of France. He is King of the West- Indies; and still, I am King France; Hee thought the kingdomes of France equivalent to all these. To what purpose is all this? yes, if thou apply it rightly. Another hath great learning and wit; well I am a Christian. Such a one hath great honours; I am a Christian. Another hath abundance of riches; I am a Christian. That man hath large dominions; well I have more in heaven, I am a Christian. He is of the bloud royall, partakes the na­ture of kings; yet I partake of the nature divine, am of the bloud royall of IESUS CHRIST, I am a Christian. Let them glory in their great and honourable rela­tions, it shall content our soules that we partake of thy Divine nature, Oh IESUS CHRIST!

Having escaped the corruption that is in the world through lust. This is the third maine point, our deliverance. It hath the last place in the words, not so in effect with us: we must first escape this corruption, before we can come to that divine par­ticipation. As you have seene what you are, Partakers of the nature of God: so now see what you were, soild with the corruption of lusts, 1 Cor. 6.11. Such were yee, but you are washed, &c. In this deliverance we considered two generall parts; a discoverie, and a recoverie: a discoverie of great danger, a recoverie from that danger. The dan­ger discovered was the corruption of lust: the deliverance is specified, an Escaping. In the danger or wretched estate wherein they naturally stood, consider. 1. The Infection, corruption of lust. 2. The Dispersion, through the world. For the In­fection, conceive in it two things. 1. Tumorem, the Corruption. 2. Humorem, the lust. The one that is bred, the other whereby it is fed. In all we shall find, that the greatnesse of the danger commends the greatnesse of our deliverance.

Corruption; this is the Tumour; morbus epidemicus, an universall disease. All flesh hath corrupted their waies. This monster is not coagulated all at once: but Gra­datim spargere vires; Prorsus & ex multis unum coalescere morbum. Stone after stone, [Page 82] Babel is builded: sticke after sticke, the burning pile is made up: from the confluence of many diseases, ariseth death.

First, it gets into the thoughts; that the Gen. 6.5. Imaginations of the heart are evill. This we thinke little danger; but when it hath got the Citadell, it commands all the scon­ces, and forts, and guards. The Heart is a Castle, the outward senses are the gates, when it hath got into the castle. The watchmen were to blame, that let the enemy in. Turpius ejicitur, quàm non admittitur hospes. These be Partus mentis, Primogeniti Aegypti: if thou canst not hinder the conception of sinne, but it must be borne: yet like the midwives of Aegypt, dispatch it betimes, lest it dispatch thee. Iam. 1.15. For lust when it hath conceived, bringeth forth sinne: and sinne when it is finished, bringeth forth death. Spare not the little Babylonians, lest they one day grow great enough to vanquish Israel. Kill the young wolves, and secure thy flocke: destroy the brood of the viper; let it never come to this, I would I had prevented it. Sin is easily com­mitted in act, if admitted in thought. Labour first to purge thy heart from this corruption: let not thy vaine thoughts lodge within thee, Ieremie 4.14. Iob, though he were well perswaded of his children, in respect of their outward demeanour, yet he doubted their hearts, Iob 1.5. It may be my sonnes have sinned, and cursed God in their hearts. Prov. 4.23. Keepe thy heart with all diligence: the hands and feete must be well guarded and regarded, but especially looke to thy heart. Let thy thoughts examine thy thoughts: thy conscience must not only extend to deeds and words, but even to secret thoughts. They that are accustomed to evill thoughts, can seldome bring forth good words, never good deeds. As the corne is, so will the flowre be: if the meale be bad, the fault is not in the milstones that grownd it, but in the miller that put in such base corne. All thy senses and members are but the milstones, the heart is the miller: if thy words and workes be ill meale, thanke the miller thy heart for such corrupt thoughts. As the wood is, so will the fire be: if it be wet and stin­king wood, look for an unsavoury and unwholesome fire: if the wood be sweet and drie, it will perfume the roome with a sweet and pleasant aire. Such fewell as you lay on your thoughts, such fire shall you have in your actions. There is a know­ledge projected, which onely lookes upon outward things: and even beasts doe in some measure participate this with men. There is a knowledge reflected, that inwardly beholds a mans selfe. Many men know many things, but they know not them­selves. Mans knowledge should not be a gadding harlot, whose feete cannot keepe within doores: but a good housewife to stay at home. When Dinah would bee rambling abroad, to see fashions, and to observe the Ladies of the land; she was defloured by Shechem: Gen. 34. if our affections be noctivagant, night-walkers, they will ea­sily come home quicke with child.

Next, this corruption gets into the senses. It passeth through the eye, Ier. 9.21. Death is come up into our windowes, and is entred into our palaces, to cut off the children from without, and the young men in the streets. Mors per fenestras; it hath terrible effects: it invades the Palaces, the secret chambers of the heart: abscin­dit pueros, it cuts off the little masculine vertues of the soule: yea even the young men the graces that begin to get strength in us. Al this death coms in at the window, that is the eye. Cur aliquid vidi, cur noxia lumina feci? Mine eye hath betraied my soule. Epiphanius gives an apt morall reason, why in the old law when a dead corps passed by any house, they were commanded to shut their doores and windowes. When opus mortuum, a work of death, abhorred sin, is proposed; shut both the doores, your mouthes; and the windowes, your eyes. It is said that Iudiths pantofles ravished Holofernes eyes, Iud. 16.9. Her sandales tooke him: what good men tread under their feere, that wicked men are seduced by. Therefore saies Salomon, Prov. 22.31. Looke not on the colour of the wine, when it moveth it selfe aright: be not tempted with the colour or dancing of it in the cup. Nimium ne crede colori. That sense is accessary to the sinne; that opens the doore, and lets the theefe come in. Iniquity is the theefe, the eye is the gate: therefore saies Iob; Pepigi foedus cum oculis. I have made a covenant with mine [Page 83] eyes. Adulterie is such an ugly monster, that it could never enter the citie of the heart, unlesse it did first corrupt the watch. Adverte oculos; Psal. 119.37. Lord turne away mine eyes from beholding vanitie. The eare is another passage; through that doore Satan often sends in his errand. Vae mihi quia audivi; woe is me because I have heard, that which made me either angry or guiltie. Keepe him our, and be safe: stop thine eares to his charmes, so shall he not touch thy heart. But he cries to the porter, let me but come in, I will desire no more: doe but give him the hearing, it is sufficient to take thy soule.

It staies not wholly in the senses, but gets also into the tongue; and this must needes babble the corruption. Democritus called speech the Image of life: and ano­ther used to say; Loquere ut te videam; speake, that I may know what thou an. To­tum spiritum suum profert stultus; Prov. 29.11. the foole uttereth all his mind. As wise men carry their mouthes in their hearts: so fooles carry their hearts in th ir mouthes. Fooles first speake, and then deliberate, they bluster out their follies. A wicked man beares his words in his mouth, as a dogge doth an arrow in his ribbes; never rests till it be drawne out. He is pregnant of slander or blasphemie; and either he must bee delivered, or hee will burst. Ex ore tuo, saith God; O evill servant, out of thy owne mouth I will judge thee; God doth judge, and man may ghesse. Diogenes said, you will chuse men to service before you heare them speake; yet will not buy an earthen pot before you trye it by the sound. A bell may have a cracke, and you cannot see it; but take the clapper, and strike it, you shall soone perceive it is flawed. The damosell told Peter, sure thou art of Galile, for thy speech bewrayeth thee. Many lappe the water. Curvatis genibus; none but a right Gileadite can without lisping pro­nounce Shibboleth.

Lastly, you shall finde it in the hands too, and there it exceeds it selfe: in the heart it is but corruption, in the hands it is eruption. Ex ungue leonem; you may know a covetous Wolfe by his pawes. A troubled fountaine sends forth unpure streames: an evill heart hath a most evill hand. If the hand grope for a bribe, as Fe­lix did of Paul; there is a most unjust heart. If the hand scramble for wealth, Acts 29. there is a covetous heart. If the hand be still striking and stabbing, there is a bloudy heart. The actions of the hands are so many characters, whereby we may spell the mea­ning of the heart. Manus loquuntur, the hands speake a man. What a man does, I am sure he thinkes, not evermore what he saies. Sauls tongue could say, Prastiti mandatum, 1 Sam. 15. Blessed be thou of the Lord, I have performed the comman­dement of the Lord. But Samuel heard the language of his hands; What meanes then the bleating of the Sheepe, and lowing of the Oxen in mine erres? Verse 14. Cor­ruptio, quae reponitur cordibus, exponitur manibus. The corruption that is secreted in the heart, is declared by the hand. The deafe man would thinke the aire quiet, but he that heares it thunder, knowes it is troubled. Many looke faire and skie-coloured in their profession; but Fulminant operibus, they thunder in their workes. Mic. 2.1. They imagine mischeefe, and practise it, because it is in the power of their hand. They have breath as sweete as Sirens, but their deeds leave a stinke behind them.

Now swell all these corruptions into one impostumated head; and here is not onely the corruption of the world, but a world of corruption. As the Prophet calls Ierusalem and Samaria, not only sinners but sinnes: Micah 1. Or as Lucan speakes of a wonu­ded body; Totum est pro vulnere corpus; the whole body was as one wound. A land over-flowne with sea is said to be all sea. So a heart over runne with sinne, is all sinne. That is land still, and this is a heart still: but by reason of this deluge we say, that is all sea, this is all sinne. And this corruption is so pleasing to the wicked, that they thinke it health it selfe. Men take such delight in this bestialitie, that as Pliny reports, Grillus being transformed to a hogge, would not endure to be turned to a man againe. When God offers the drunkard to make him sober, no he thankes him, he is better as he is. Doth he undertake to let out the usurers corruption by charitie? no, he had rather bean usurer still.

Diverse uses are to be made of this proposition; which are generally two-fold; concerning others, concerning our selves. Concerning others, that we flie the per­sons in whom this corruption rages; as being willing to avoid the plague, we doe balke the house wherein the infection dwells, miserable follie! we hate the plague which may kill our bodies, wee love the plague which may spill our soules. The condition of sinne is better than the condition of sickenesse. Nazian. For if a man lie sicke in the streets, others are daintie and shunne him, walking a loofe. But let a rich man be an adulterer, a swearer, an usurer; we close with him: yet only of these we have a charge, De non tangendo, not to accompany them. Which of these corruptions, in your owne soules, doe you thinke the worst? To see this corruption, the Lord give us eyes, to let out this corruption, pricke our hearts, and from this corruption, save our soules.

Concerning our selves; Leviùs ignorare morbum, quàm remedium: better not know our disease, than no meanes to cure it. For this purpose, something must be done upon us, something by us. The thing to be done to us, which may properly get out this naturall corruption, is Salting. For salt doth not onely preserve from corruption, but also eate out corruption. It hath diverse effects, fit to shadow out the worke of the spirit on us for this purpose. First it preserves from corruption and rottennesse: the Egyptians used to wrap their dead bodies in salt. All are corrupted, subject to rottennesse, and need salting: the Ministers of the Gospell are the Matth. 5.13. salt of the earth. It is not enough to have Sales, quirkes of wit, but Salem, soundnesse of do­ctrine. They that preach not only Novè, after a new method; but Nova, new things; swell your braines, but leave your hearts emptie, they doe not salt you. That is good salt, which keepes your soules from stinking before God. Secondly it is sear­ching, and goes to the quicke: there must be acrimonie in salt, else it is not good. Doe we cut, and fret, and trouble you: remember we are salt; Quo acriùs, eo meliùs. Indeed a man may over powder, and there is discretion in salting. There are some that have had too much salt, till they are ready to throw the Church out at the win­dowes: the name of a Bishop frights them, a surplisse makes them runne: they feare a crosse worse than the devill does. These are over-powdred, but with ill salt; they are corrupted must be new salted. There is no medicine profitable, but it is sharpe: our acrimonie is good, though there by we endanger the losse of your loves. This should not make you fret at us, but at your owne sinnes. 2 Cor. 7.9. I rejoyce, not that yee were made sory but that you sorrowed to repentance. Si haec audientes doleatis, if you heare these things sorowing, give me thankes for it, saith Chrysostome. Shew your selves gratos non gravatos. The Preachers reproofe is like salt, it may bite: but bet­ter sharpe corrosives, than festering wounds. I am most loved, where I am most salted, Bernard. At last you will say with David: 1 Sam. 25 32 Blessed be the Lord God of Israel, that God of all grace; that hath sent thee to meete me this day; with thy admonition. Blessed be thy advice, the doctrine thou hast preached: and Blessed be thou which hast kept me this day from shedding bloud: even a benediction upon thy person, that hast beene the Instrument of preventing my sinne, by thy salting. There is nothing more against the graine of our affections at first: but when by this meanes wee shall find our selves preserved to heaven, where no corruption shall enter, for this salting we shall thank the Lord. Lastly, falt gives a tast or rellish to another thing. Nunquid insulsum sine sale edi potest? Iob 6.6. Can that which is unsavoury be eaten without salt? Corruption shall not inherite incorruption, 1 Cor. 15.10. Without this salt there is no taste in us. Vnsavoury meate is called foolish meate. Ʋt sapiant fatuae fabrorum prandia betae, Martial. Lib. 13. Ep. 13. One manner of Gods entring into covenant, was called Foedera salis, Numb. 18.19. the covenant of salt, for the perpetuitie of it. So were the sacrificers seasoned in the old Law, Levit. 2.13. so must every soule be rellished in thr Gospell; Marke 9.49. Every one shall be salted with fire. In that was Foedera salis, in this Sal foederis: there was the covenant of salt, here is the salt of the covenant. Love them best, that salt you most: had you rather [Page 85] stinke than be salted, and so presented a service to God. The Sermon may delight us, but not better us, that hath no salt in it. Nulla est in tanto corpore mica salis. Catull If thou yet find no good by thy Pastor, yet love him Spe futuri, in hope of the good hee may doe thee.

Thus to get out this corruption we see what is to be done on us: now what is to be done by us? Two things; a vision of it, and a Provision against it.

First, we must endevour to see it: Physicians say, if the disease be once knowne, the cure is halfe done. If we could see corruption in the true forme, we would loath it. But as the conjured devill appeares not to the necromancer in hideous and fright­full shapes, but in some familiar representation: so vice shewes it selfe in formes most delectable to flesh and bloud. If halfe so much were knowne to man, as God knowes, wee would hang downe our heads for shame. Mans heart is beyond all Geomerrie; Ier. 17.9. Deceitfull above all things, and desperately wicked; who can know it? No man can measure it, but he only that spannes the heavens; Lthe Lord search the heart. It is a little peece of flesh, it will scarce give a kite her breakfast, yet fills the whole world with corruption. Therefore learne to see this corruption: sinne in it selfe is not to be seene; therefore behold it in concretis: the Tyrant like a Lion, the Frau­dulent like a Foxe, the lustfull a Goate, the drunkard a Hog, the oppressor a Wolfe, the traitor a devill.

If we would see any thing, it is requisite that the object be rightly placed; not behind us, not besides us. Not behind us, there we cannot see it. Wee hang other mens faults at the pummell of the saddle, put our owne in the cloakebagge behind us. Like Barbars that trimme all men but themselves. Not besides us; if thou wouldest plainly behold an object on this side of the roome, thou must goe on the other side. Wouldest thou see the corruption of pride? thou canst never doe it so long as thou art proud, thou standest on the same side. Goe on the contrary side, that is to Humility, then thou shalt: chold Pride in her gawdy and ridiculous co­lours. Wouldest thou see the corrup [...]ion of adulterie? thou canst not so long as thou art an adulterer; the harlot is on the same side with thee: goe over the way to chastitie, and there see the harlot in her proper and foule deformitie. Desirest thou to contemplate the sordid corruption of drunkennesse: thou canst never doe it so long as thou art drunken; thou and thy cups are both of one side: goe and stand in opposito, to sobrietie; then thou shalt see a bleare eye, a reeling foote, a stammering tongue; thou wilt abhorre it. Wouldest thou grow into dislike of usurie? never so long as thou art an usurer; goe on the other side, to Charitie; then see a covetous heart, an oppressing hand, an unquiet conscience. It is impossible to discerne the tetricall and horrid countenance of sinne, so long as thou sidest with it: set thy selfe against it by repentance, and thy dislike will be greater, than ever was thy love.

Next when thou hast discovered it, strive to expell it: this is not done by na­ture: for nature, according to the temperature of bodies, encreaseth this corruption. The Italians have a proverbe: If little men were patient, if great men were valiant, and red men were loyall; all the world would be equall. The same causes in na­ture that concurre to such a constitution, concurre to such a corruption. Therefore they say; from a white Spaniard, a blacke German, and a red Italian, Libera nos do­mine, good Lord deliver us. And we in England confesse much trust or danger in men, according to their complexions. To a red man read thy read: with a browne man breake thy bread: from a pale man still remove: from a blacke man keepe thy love. But this is onely according to nature: for grace can alter nature, and purge out this originall corruption. When an Astrologer told a Cardinall, to what mis­fortunes he was borne: he answered, but I am new borne: and the good of my second birth hath crossed the bad of my first. Humours cannot be durable, because their prime matter is capable of so many formes and changes: but Graces having their roote in the Deitie, must needs be eternall, as is their author. Strive then to cast out nature by grace, corruption by CHRIST. Doe not keepe it in, but cast [Page 86] it out: a wicked man may restraine evill, as doe the godly: but here is the difference; that man keepes in corruption, this kils corruption; onely to refraine evill is to be evill still. Esther 3.6. Haman was angry for want of Mordecay's reverence, yet he smothered the fire of his wrath, which nothing but the last drop of every Iewes bloud could extinguish. The good man doth not onely checke it, but choake it. If he cannot Eji­cere, yet so he will Dejicere peccatum, modo non noceat, modo non placeat. If he cannot nullifie it, he will mortifie it; that this corruption shall never hurt him, shall never please him. And when he hath gotten this upper hand of it, he never loseth it: for if it be forborne, it will returne. Corruption is like a candle new put out, it is soone lighted againe: if Satan but blow upon it, the owne heat enflames it. Let us therefore alwayes be tilling the paradise of our soules with good workes, that God may de­light to walke there. 8. Will Christ himselfe become Ianitor cordis, he will be as ready to be the doore-keeper of our house, to keepe out our enemies; as David was willing to be the doore-keeper of Gods house, to let in his friends. It is onely the Lord, who with the sweet breath and perfume of his holy Spirit, doth cleanse the aire of our hearts from this corruption. We see our dutie, to cast it out: now let me adde two circumstances; when, and whence.

First, when we must cast it forth, and that; 1. Whilest corruption is young. Kill the enemie whiles he is young; ut virtus ejus elidatur in semine; that he may leave no posterity to hurt thee, Hieron. Sinne long customed, is hardly conquered; Acta confirmant voluntatem, tam in malo quàm in bono; Frequent actions constitute an ha­bite, whether in good or ill. Hee that hath done well once, shall more easily doe it the next time. He that hath done evill once, shall more hardly resist it at the next as­sault. There are mala innata, and mala inseminata; evils that naturally grow in us, and evils that we sow in our selves. Whatsoever growes of it owne accord, let us strive to kill; but sow none. Contere caput serpentis, suppresse the beginnings of evill. Sin is like a Nettle, the older it is, the hardlyer killed. Well hath our Church ordered that preparative every Morning-prayer; To day if yee will heare his voyce, harden not your hearts. 2. Whilest weare young: for Corruption growes the older the stron­ger, and man the older the weaker. Iuvenis, admittis socium; Senex, habebis dominum; Whom thou being young entertainest for thy play-fellow, when thou art old thou shalt finde thy Master. Our Saviour began the worke of our salvation whilest hee was very young. The very first day, that great Prince was Courted in a Stable: he shed some bloud in his Circumcision when he was but eight dayes old. And is it too early for us being young, to worke up our owne salvation? Shall Satan have the Rose-buds, and God onely the stalke? Satan the veines full of bloud, bones full of marrow, God a carcase? We vowed in our Baptisme, all the dayes of our life to his service; for shame let us not, Ananias-like, keepe backe part of the price. Mal. 1.8. If ye of­fer the blinde for sacrifice, is it not evill? if the lame and sicke, is it not evill? The governour of your bodies will none of it, will the Governour of your soules accept it? Serve God in old-age? a sweet peece of service! If God come in youth, and finde no fruit, beware the fig-trees curse; Never fruit grow on thee hereafter. The sea­ling of a bond without a time set, makes the debt presently due. God doth not bid the drunkard abstaine when he can drinke no more: nor the Vsurer leave oppressing when his bagges be full. To leave sinne, when sinne leaves us, will never passe for true repentance.

Next, whence we must cast it forth; out of the heart. For as in generation, so in regeneration, Cor primum vivit, Life begins at the heart. Now to cast it quite out from thence, that no dregges remaine, this is not possible on earth; but the strength and principalitie of it. As when many birds are caught in a net, if a Pelican or some great fowle can breake the net, and get out; all the little birds follow. So cast out the grand-corruption, that is most predominant; as Lust in the Adulterer, Co­vetousnesse in the Worldling, Pride in the haughtie; then all the inferiour will follow. As if the master be dead, all the servants will attend the funerall. If it can­not [Page 87] wholly bee now buried, it shall bee one day: GOD suffers sinne in his cho­sen till the last, that then they may have a full triumph. When the five Kings were hid in a cave at Makkedah, Ioshua 10. Ioshua charged the souldiers to pursue their ene­mies and consume them: for the Kings he brought them out at evening, and then made his men of warre set their feet on the neckes of them. So at evening you shall set your triumphant feet on the neckes of these tyrants, having first captiva­ted them, and slaine your enemies with the sword of mortification. Yea, Rom. 16.20 GOD shall shortly tread Satan himselfe under your seete, and give you a full victorie in CHRIST.

Lust; we perceive the tumour that is bred, now look upon the humour where­by it is fed: Lust, Concupiscence in it selfe, as it is a facultie of the soule, and gift of God, is not sinne; but may be the hand of vertue, or the instrument whereby shee workes. Keepe her at home, and set her on worke, to light the candle, and sweepe the house; let her be under the correction of grace, and she may prove a chaste Vir­gin, fit to meet the Bride-groome at his comming. Lust is in it selfe, as they write of the Planet Mercury in the Horoscope of mans nativitie; if it be joyned with a good Planet, it makes it better; if with a bad one, it makes it worse. There is a Lu­sting of the Spirit; Gal. 5.17. for the Spirit lusteth against the flesh. But it is most commonly taken in the worse sense, and so two wayes; Strictly, and largely, or in the full scope.

Strictly, it is taken for the sinne of uncleannesse; which albeit God hath in so many places threatned to confound; yet that filthinesse hath the Bawdes; Whores are not without their patrons. Such are first Libertines, and they will have Scrip­ture for it. Hosea was commanded by GOD to take a wife of Whoredomes, Hos. 1.2. Som answer, this was Fictum non factum, a figure, not a fact; not an historie, but a mystery. That God would cast off his old wife, the Church of the Iewes for their Whoredomes, and choose a new one, even a wife of Fornications, the Church of the Gentiles: Ephes. 5.27. that hee might sanctifie it, and present it to himselfe a glorious Church. So the not beleeving wife is sanctified by the husband, 1 Cor. 7.14. But grant it an history, yet was not the Prophet to be blamed, that Ex impudica mere­trice castam fecerit uxorem; of an impious strumpet he made a chast wife; but rather they that of chaste wives make impudent strumpets; which is the condition of those times. Howsoever, to the Prophet this act was commanded, to all us, the like is forbidden.

The other defenders of incontinencie are the Papists; and that not onely with arguments, but with authoritie. Their common plea is, that in hot countreyes they are necessary evils: but by their leave Israel was a hotter climate than Italy; yet Deut. 23.17. There shall be no whore of the daughters of Israel. But they cite Augustine, Aufer me­retrices & turbarveris omnia libidinibus: take away whores, and ware your wives; that were the way to make stewes of your owne houses. This might Augustine say, but Saint Augustine never said it. Such a gallant he might be in his unruly youth: but after that same Tolle and lege, when hee lighted upon that Text, Rom. 13.13. no more chambering and wantonnesse now, but he put on the LORD IESUS, and disclaimed the lusts of the flesh. He confesses; Indeed I did once begge of God the gift of continencie; but to tell truth, I desired that he should not heare me; Conses. l. 8. c 7. malebam expleri, quàm extingui: I had rather it might then be satisfied, than mortified. But we justly abandon that remedie, that is worse than the disease. As an Emperour said of the meanes prescribed him to cure his Leprosie, which was the bloud of In­fants; Mallem semper aegrotare, quàm tali remedio convalescere; I had rather be sicke still, than be recovered by such a medicine. Thus they that put away honest wives, and goe to harlots; deale as wisely, as he that cuts off his owne legs, to goe upon crutches. Causa patrocinio non bona pejor erit.

This Lust is a sinne hardly subdued: old Lot, whom all the fire that consumed Sodome could not touch, yet uritur igne suo; he was enflamed with his owne heat. Ambrose saith of Sampson; Strangulavit Leonem, non suffocavit libidinem: Hee [Page 88] could choake a Lion, not his lust. Another of Hercules; Lenam non potuit, potuit superare Leaenam; Quem sera non valuit vincere, vicit Hera; Hee found the Lio­nesse weaker than the Bawd, and no beast so savage as his Whore. Lust is an hel­lish fire, whose fewell is fulnesse of bread and idlenesse, evill words the sparkes, infa­mie the smoake, pollution the ashes, the end hell. For this sinne GOD rained fire and brimstone upon Sodome; Gehennam misit è coelo, Hee sent downe Hell out of Heaven, Salvian. The delight is short, a minute determines it; the torment is everlasting, no worlds of ages shall end it. Plutarch writes of Lysimachus, who being besieged, himselfe and all his people readie to perish by thirst, gave up the keyes of his Citie to the enemie for one cuppe of cold water; when he had tasted this cold comfort, he cryed out, O that far so short a pleasure, of a King, I should be made a slave! So Brevis est voluptas fornicationis, perpetua est poena fornicatoris, Hieron. The pleasure of adultery is short, the punishment of the adulterer is ever­lasting. Consider this lust in the bodie, as a pot boyling on the fire: it may be two wayes cooled.

First, by taking away the fewell: uncleannesse is the daughter of surfet. Sa­turitati, tanquam matri, omnes ascribuntur libidines; That Harlot breeds bastards, and layes them at the Rioters doore; the soule stands charged to answer what the bodie does. When the mouth is made a tunnell, the throat a wine-pipe, and the belly a barrell, wantonnesse bien venù, Rom. 13.13. After gluttony and drun­kennesse, followes chambering and wantonnesse. Gregory observes, that Coquorum princeps, the chiefe of the Cookes, which was Nebucaradan, first overthrew the walls of Ierusalem, and first put fire to the Temple. By the chiefe of the Cookes, he un­derstands Gluttony; by the wals, our senses; by the Temple, our heart: Riot gives the first overthrow to all these.

Secondly, the pot is cooled by powring cold water into it: onely abun­dance of sorrowfull teares can put out this unruly fire. The Amalekites had spoi­led Ziklag, 1 Sam. 30. and taken their wives and their children prisoners: which when David and his people found, they wept till they could weepe no more. David asked counsell of the LORD, and upon his direction followed them, and smote them from the twilight till the evening of the next morrow. So there escaped none, save foure hundred young men that fled upon Camels. Conceive Lusts to bee these Amalekites, they spoile our Ziklag, sacke our Citie, captivate our wives and children, our Senses and affections: now let us cast cold water into this pot, weepe till wee can weepe no more; lament we day and night. Then let us pursue these brutish Amalekites, so shall wee overcome our untamed lusts, and smite them from the twilight of our youth, to the evening of our old-age. Some young men may escape, some vaine words and uncleane thoughts may remaine in us: but for the old Amalekites, grosse and foule faults, wee shall conquer them. So recover wee our wives and daughters, our affections so deare to us: and they that were the prisoners and drudges to Lust, shall now doe good service to GOD. Ier. 23.10. The Land is full of adulterers, and because of oathes it mourneth. Shall the Land mourne for the Inhabitants, and not the Inhabitants mourne for their sinnes? Wee have preventions, lawfull marriages. The Garamantes of Lybia have all their wo­men common; wicked Infidels! No marriage, no chastitie; we have marriage, but not chastity. Intolerabilius peccatum, ubi tale remedium. The more unsufferable their impiety, that have such a remedy. Though we cannot quench this fire, we will weep upon it; we will mourne for these lusts. Let the offenders use this remedy, and by Gods assistance they shall get the victory. Psal. 74.13. Thou breakest the heads of the Dragons in the waters. The heads of the Dragon are broken in the waters, great lusts are drow­ned in a floud of teares. Exod. 32. Moses in zealous indignation did drown Israels sin: he drowns the Idoll, lest the Idoll should drowne the people: as the Philosopher did with his wealth; mergam te, ne mergar à te; so beat your lustfull affections to dust, drown them in your teares, and let your soules drinke those teares, as the Prophet sayes, My teares [Page 89] have been my drink day and night. These shall so blot Satans accusation and bill of complaint against us; that the Court of heaven will not reade it. There was an hand-writing against us, but it was ingraven in brasse; no Aqua-fortis of our teares could eat out that: onely Christs bloud did expunge it, Col. 2.14. The Devill still puts up new declarations and quarrels against us, but they are written (as it were) in paper; if we weepe on them, we shall easily blot them out. Antipater wrote to Alexan­der a long Epistle, containing accusations of his mother Olympias; to whom Alex­ander shortly replied; Alas, doth not Antipater know, that Vna matris lacryma mul­tas delebit literas? That one teare of a mother will wash out many letters of an ac­cuser? So one teare of the childe of God, shall obliterate all the indictments of the Devill. Thus penitently, Peccata dolere, est peccata delere: for God esteemes sinne in deed repented, as if it had never beene indeed committed. Weepe therefore here, that thou mayest not weepe hereafter. One remorsefull teare shed on earth, is better than whole buckets in hell. Weepe here, and weepe never; weepe there, and weepe for ever. Psal. 126.5. They that sow in teares, shall reape in joy.

All this while we have considered Lusts in the narrowest bounds; as a particu­lar effect of that grand beldame Concupiscence. But Lust is of a greater latitude, and is not onely to be taken for the desire of fleshly company, but for the whole ge­nerall corruption of our nature, prone to all sinne. 1 Iohn 2.16. There is in the world the Lust of the flesh, the Lust of the eyes, and the pride of life: therefore it is called Concu­piscentia mundi; the lust of the world. Saint Iohn divides the world into three parts, and gives lust two of them there: all in the next verse; The world passeth away, and the lusts thereof. Whatsoever is in the unregenerate will of man, that is Lust. Gal. 5.19. The workes of the Flesh are manifest; that is, of Lust, it is all one. When they are con­joyned, as Lusts of the Flesh; then flesh is as the mother, and lusts the daughters: when they are found in severall places, know they are but diverse names of one and the same thing. Paul in reckoning them up, mentions many, and concludes more; with And such like. He sayes first they are so manifest that he need not, and last so manifold that he cannot reckon them all up. Now if Saint Paul numbring the sinnes of his times, was faine to breake off his catalogue with an & caetera; how shall wee in these dayes deliver up a true inventory of them? Alas, we have now those sinnes, to which they then wanted names. Theirs were Serpents, ours are dragons: the first were evill, but the last are worst of all. The consummation of times and sinnes are met together upon us. The world, like that Image, had a head of gold, there was some puritie: his shoulders of silver, there the metall declines: his armes of brasse, baser still: his legges of iron, yet more rustie; but now come to his feet, they are all of clay; nothing but earth, earth. And as commonly in a diseased bo­die, all the humours fall downe into the legges or feet, and make an issue there. So the corruption of all ages hath slided downe into the present, as into the feet, and there Lust hath made an issue, to the annoyance of all the world.

This Lust is a friendly Iudas within us, a familiar devill: She is indeed the mo­ther of all wickednesse; yeeld the father-hood to the Devill, Lust will challenge the mother-hood to her selfe, Iames 1.15. When Lust hath conceived, it bringeth forth Sinne: and Sin when it is finished, bringeth forth Death. Saint Iames seemes to speake of a wombe; Lust conceives: of a Birth, it bringeth forth: of a Growth, it is finished: of a Death, it lastly kills, brings forth death. The Psalmist describes the bringing her to bed, Psalm. 7.14. First, she conceives mischiefe, and growes quicke with childe. Then, she Travels with iniquitie; there's her labour. Lastly, shee brings it forth, there's her delivery. The Prophet gives her a quicker dispatch; Esay 59.4. Shee concei­veth mischiefe and bringeth forth iniquitie. Shee doth but conceive, and pre­sently bringeth forth. Let mee take leave to follow this significant allegorie. We have found out the mother of sinne, Lust; but can she be with childe without an husband, or one instead of an husband! sinne must have a father, so well as a mo­ther: though it bee an illegitimate bastard, it must have a father. You all know the [Page 90] Father of sinne, that's the devill. We have now a father and a mother: the father begets, and the mother conceives: shee is bigge with child: but how shall she doe for a midwife? she cannot be delivered of her burden without a midwife. There is one ready at her call, that's consent. We have now a father, a mother, a midwife: suppose the child is begotten, conceived and borne; how shall we doe now for a nurse? it will otherwise die for want of keeping. Lust is some great Lady, and scornes to nurse her owne children. There is a nurse provided too, and that is, Cu­stome. Here are all things too fit and ready for the production of this monster. The devill is the father, Lust the mother, consent the midwife, and custome the nurse: if consent bring it forth, custome will bring it up. When sinne was first brought forth into the world in that first humane person that ever sinned, Eve, this was the proceeding. Concupiscence the mother kept company with the devill the father, and hee suggested to her his seed, that was temptation. Presenting a faire fruit to her eye, and disswading from confidence in the truth of Gods charge: upon this seed shee begins to conceive, Gen. 3.6. She saw it pleasant to the sight, and desirable to make one wise. After this conception in the thoughts, she knew not how to be de­livered but by consent: she did take and eate. Now the child is borne, lest it should perish for want of keeping, Lust puts it forth to nurse. Dame Custome takes it to keeping, and promiseth to bring it up. And she hath beene so good as her word; so nurse it, and nourisht it, that it is now past a tender stripling: Paul calls it an old man, Eph. 4.22. Put off the old man; above 5000 yeeres old, and yet it is not only alive, but lively and lusty to this day.

First, for the father of sinne, whom all confesse to be the devill, Ioh. 8.44. When hee speaketh a lie, he speaketh of his owne: for he is a lyar, and the father of it. CHRIST calls him the father of lies, not of lyars, for all men are lyars. Now as Omne men­dacium est peccatum, every lie is a sinne; so some have observed that Omne peccatum est mendacium, every sin is a lie: because it is done against the truth. If so, then he that is the father of all lies, is the father of all sins. And by a lie he engendred all sinnes. GOD had said, In the day thou eatest thereof thou shalt Gen. 2.17. surely dye: Eve first, receiving Satans seed, reporting this, corrupts it; and saies onely, yee shall not touch it, Gen. 3.3. Lest yee dye. Satan saies peremptorily, yee shall not die. So Gods plaine affirmation, ye shall die; was first turned to a dubitation, lest yee die: at last, to an impudent negation, ye shall not die. Deus affirmat, mulier dubitat, diabolus negat, Bern. God affirmes it, the woman doubts it, the devill denies it. Thus he is the father of sinne. In the devill there be some good things: Substantia, immortali­tas, fides, aliquando veritas. Substance, for he is good as a creature, not as a devill God made him an Angell, he made himselfe a devill. Deus non odit peccatum causâ di­aboli, sed diabolum causâ peccati. God does not hate sin for the devils sake, but he hates the devill for sinnes sake. Immortality; for he is a spirit and cannot die. Faith, Iam. 2.19. the Devills beleeve and tremble. Truth; for they confessed Iesus to be the sonne of the living God. But these two last are enforced, not voluntary. His whole pur­pose is to beget sinne, and by sinne to beget death. God made not death, Wisedome 1. how then came it into the world? It entred by sin: how entred sin? by the ma­lice of the devill. This Satan workes in a double spight.

In a spight to man; because he is Gods Image: he cannot hurt God, therefore have at his Image. Besides; man is to be advanced to that heaven, from which he is hurled downe for ever. If therefore hee possibly can, he will plucke him to hell where himselfe must be for ever. Thus Satan gave life to sinne, that gave death to all the world. In a spight to Christ; for Christ and Satan were never friends. The Lion of Iudah, and the Lion of this world, were never at peace. The devill doth what he can to bruise CHRISTS heele, in hurting his members; and CHRIST hath throughly burst his head. In CHRISTS birth Satan set hard to kill him by Herod, in the wildernesse he tempted him, he never rested till he had brought him to the Crosse: he had him then where he would. But as the devill came to destroy [Page 91] CHRIST, so CHRIST came to destroy the divell, ^t For this purpose was the Sonne of God manifested, that he might destroy the workes of the devill. But as Christ resisted him when his living body was on the pinacle of the temple: so he overcame him when his dead temple hung on the pinacle of the Crosse. Scaliger writes, that the Cameleon when he spies a Serpent shading under a tree, gets up and lets downe a little threed, not unlike a spiders, breathd out of his mouth: at the end whereof their hangs a little drop as cleare as christall, which falling on the serpents head kills him. So Christ mounted on the tree of his Crosse, sends downe from his side a threed of bloud, that fell on the old serpents head, and for ever slew him. Now if thou wouldest prevent this generation, infatuate the father of sinne, disable the de­vill. Allow him no bed of fornication in any member of thy body, or corner of thy soule. Would he beget adulterie in thee? afford him not the bed of an uncleane thought. Would he beget revenge? afford him not the bed of anger. Would he beget usurie? allow him not the bed of covetousnesse. Tolle concubitum, debarre this copulation, prevent this conception and thou shalt never have that bastard laid at thy doores.

We have had much adoe with the father of sinne, we shall yet be more troubled with the mother. I could not bee blamed for accusing him, that accuseth all the world: neither must I be partiall to the Beldam, lust. An old decrepite woman, growing on a pace to sixe thousand yeeres, and yet shee is not past children. This lustfull mother is ready to conceive, as that devillish father is forward to beget. Ovid. Pug­nabit primò fortassis, & (Improbe) dicet: Pugnando vinci se tamen illa volet: she wra­stles with a desire to be overcome. I will consider how this is done in some parti­culars;

An offence is done you, the devill comes, and joyning with concupiscence, sug­gests the adulterous seed of anger: lust, the mother conceives malice, she travells with the pleasure of revenge, she growes bigge with conspiracie, and at the last, shee brings forth murder.

There is beauty in a woman, Gods admirable workemanship, rich colours up­on a peece of clay. By some wanton looke, lascivious speech, or light behaviour, the devill suggests the seeds of unchastitie. Lust conceives desire, shee travells with expectance of opportunitie, growes bigge with immodestie, at last, brings forth adulterie.

In another, the devill suggests the seed of Pride; Lust conceives it by thinking on honour, she travells in the imagination of high places: how great things shee might doe, how bravely quit her enemies, if preferred to some dignitie: he growes bigge with an office, and at last brings forth scorne and tyrannie: now still she runs upon Pompey's motto. Semper ego cupio praecellere, & esse supremus.

Satan suggests the seed of discontent: Lust conceives a child, like Ice, it begets the mother againe. Wine begets lust, and lust begets a desire of wine. Bacchus and Venus are neere neighbours; only voluptuousnesse hath a house be­tweene them.

This is the mother, and thus prone to the forbidden bed: what shall we doe? because we know the dishonestie of the father, let us be sure to keepe in the mother; restraine Lust, and so sue a divorce betwixt the devill and concupiscence. The only way is to put enmitie betweene the seed of the serpent, and the seed of the wo­man: that though the devill be never so busy in suggesting, yet concupiscence may be kept from conceiving. There are two good herbes to make this woman barren, Agnus Castus and Lettuce; Prayer and fasting. If this kind of devill have adulte­rated with Lust, he goes not out but by prayer and fasting. It is fasting spittle that must kill this serpent. If this take not effect, present to thy mind a spirituall cruci­fixe, memoriam crucifixi, the remembrance of him that died on the Crosse for thee. Thinke thou doest see Iesus comming toward thee; his head crowned with thornes, his hands, his feet, his side, his heart bloudy; his eyes full of teares. Behold him: [Page 90] [...] [Page 91] [...] [Page 92] adulterie sits not in those eyes: those feet were not made to please Herod with a mea­sure: those armes were wonted to no wanton embraces; but to embrace the crosse with patience, our soules with comfort. For thee, Lust, for thee have I died; thou onely didst murder mee: doe not make these wounds bleed a-fresh: o­pen not my side againe, to let forth new streames of bloud: pull mee not from my throne in heaven to the grave againe. Wouldest thou keepe lust from the adul­terous companie ot Satan? set in the view of thy conscience, IESVS CHRIST crucified.

The next is the midwife, Consent: well might the child be conceived by sug­gestion, but without consent it could never be borne. The devill suggests into Ab­saloms heart pride, his lust conceives a crowne, Consent of will is his midwife, and delivers him of treason. The devill suggests into Demas, gaine; his lust conceives heapes of mony, ease, the pleasure of the world: Consent of will is his midwife, and delivers him of apostacie. Satan comes to a young beginner, one newly set up for himselfe, and suggests the sweetnesse of being rich: lust conceives all wayes of gaine and propounds being one day an Alderman: Consent of will playes the midwife, and brings forth fraud and lying. If thou wouldest prevent the birth of sinne, deny lust her midwife, Consent. Prov. 1.10. My sonne, if sinners entise thee, Consent thou not. Could artisans and women master great difficulties & tu non poteris? saith Augustine to himselfe. It is no easy atchievement: It was as great a miracle that Ioseph in the armes of his mistresse should not burne with lust; as it was for those three Saints to walke in the fiery fornace without scorching, Luther. If lust will yeeld, and sinne must be bred, yet be sure to locke up the midwife; that it may be an abortive brood, stiffied in the wombe, still-borne. He was a great Prince, that on the difficultie of his Queens deliverie; when the midwife put him to the choice, whether the mother or the sonne should be saved, seeing one of them must on necessitie be lost: the king answered, save the fruite, though the tree fall; preserve the sonne, albeit you lose the mother. But in this case doe the contrary; save the mother and let the child perish: kill sinne, and preserve nature alive. Thou art tempted, consent not; allow no midwife, and the child shall never bee borne. Wee have all lust about us; a very Rom. 7.24. body of death: the father is ready, the mother is willing; keepe a­way the midwife; that though sinne be done upon us, we may have this comfort, we consented not.

The last is the Nurse, Custome: this feeds, sustaines, and brings up the bastard. Though it be borne, it could not batten, thrive, and grow to stature, but by sucking on the brests of Custome. The curse that the Cretians used against th ir enemies, was not fire on their houses, nor a sword at their hearts: but that which in time would bring on greater woes; ut mala consuetudine delectentur; that they might be de­lighted with an ill custome. Psal. 7.5. If I have done this, if there be iniquity in my hands, &c. Then let the enemy persecute my soule, and take it: yea let, him tread downe my life upon the earth, and lay mine honour in the dust. Hugo Cardin. on those words of the Psalme comments thus. Let him persecute my soule, by suggestion: take it by con­sent; tread downe my life by action; and lay mine honour in the dust by custome. This is not onely a grave to bury the soule in, but a stone rolled to the mouth of it, to keepe it downe. Sinne but now borne, Iniquitas est; matura, natura fit: when it is ripe, it becomes a nature. Desinit esse remedio locus, ubi quae fuerunt vitia, mores sunt. The disease is incurable, when vices are made manners. Incipit esse licitum, quod solet esse publicum. Custome is not onely another nurture, but another nature. Lawyers say, Quod est consuetum, praesumitur esse iustum. That which is done by many, is at length thought lawfull in any. Take an Apologue: foure things meeting, boasted their comparative strength; the Oke, a Stone, Wine, and Custome. The oke stood stoutly to it, but a blast of wind came and made it bow; the axe felled it quite downe. Great is the strength of stones, yet continuall drops weare them; Gutta cavat lapidem: a hammer breakes them [Page 93] to peeces. Wine overthrowes Giants and strong men, Senators and wise men; & quid non pocula possunt? yet sleepe overcomes wine. But Custome invicta manet, remaines unconquered. Many would not endure IESUS CHRIST, be­cause he came to breake their customes. The Masters of the Pythonesse, Acts 16.21. objected this against Paul and Silas; that they did teach customes not lawfull for them to receive. For this cause was the up-roare in Ephesus; the coppy-hold of Dia­na was touched: and the towne clarke had no meanes to appease the tumult, and de­liver the Apostles; but by saying, Act. 19.37. These men are no blasphemers of your goddesse; they come not to breake your customes. Tell a Papist, that his two meales fast makes the third a glutton, he defies you for a breaker of his customes. Tell a coun­try man that it is unlawfull to keepe his towne-wake on the Sunday; he hates you as a Puritan, that comes to breake his Custome. It is Custome that hath undone our Church: when the Pastor comes to demand his tithes; he is answered, as the man of Romney-marsh did his Minister from Scripture; Custome to whom Custome. But the Minister well replied; The Churches of God have no such custome. This is the nurse Custome: and so you have all foure; the father, the mother, the midwife, the nurse. And here is the generation of that monster, sin: borne from the wombe of that concupiscence, which my Text calls Lust.

Now God hath given us meanes to conquer all these. The father is Satan, Pet. 5 9. Whom resist stedfast in the faith. Faith in the Lambe shall put this roaring Lion to flight. They overcame him by the bloud of the Lambe, Revel. 12.11. For the mo­ther, overcome her by mortification, Col. 3.5. Mortifie your members which are on the earth: not onely lay her a sleepe, but lay her dead. The midwife is Consent; disable her, by resolution not to obey her in the lust of the flesh, Rom. 6 12. Let not sinne raigne in your mortall body. He saies not, let not sinne tyrannize: but let it not raigne. Be not sin's voluntaries: if you bee onely pressed against your wills; it is not you that of­fend, but sinne that dwelleth in you. The devill will suggest, and concupiscence will admit, but take away the midwife, consent not. There will be Sensus, let there not be Consensus. When the faire Lucrece was ravished by Tarquin, Augustine ob­serves; Duo fuerunt, & unus adulterium admisit: there were two persons, and but one adulterer: a conjunction of bodies, but a distraction of minds. A regenerate mans case is like that of Lucrece; sinne is rather done on him, than of him. But lastly, let us all confesse, that the father hath begot, and the mother conceived, and the midwife brought forth sinne in us: we have gone too farre in this birth: yet in the feare of the Lord let us not put it to nurse; not accustome our selves to it: but breake off sinne by repentance; otherwise, Lust when it is finished, brings forth death.

That is in the world: we have seene the infection, let us now looke upon the Di­spersion; Through the world. The world is taken two wayes; for the frame and constitution of the world: and for the men and Inhabitants of the world. Now this corruption extends it selfe to both: the content hath corrupted the continent: mens sins have infected the world, as the plague in persons infect the very walls of the house. The latter acception is here strictly meant: yet let us see this corrup­tion in both.

First, for the men of the world; for this is rather corruptio morum quam elemen­torum: a depravation of manners, rather than of elements. Ioh. 12.31. The Prince of this world shall be cast out. Not the Prince of the great world, for that is God; but of the little world, evill man: the wicked are his vassalls, because they are sinnes ves­sells. The devill is called the Eph. 2.2. Prince of the power of the aire, the spirit that worketh in the children of disobedience. Ioh. 1.19. Christ was in the world, and the world knew him not. What world knew not CHRIST? The heavens knew him, for the sunne was eclipsed at his death, and that in Plenilunio: the earth knew him, for it shooke and quaked with feare: the stones knew him, for they rent and cleave in sunder The world that knew him nor, was man; not substantia, but Incola mundi. Vnum­quidque [Page 94] illud est quod amat: every thing is that which it loves: so the wicked are the world, because they affect the world. But if the world be ever taken in the worse sense, how then is it said; Sic dilexit mundum; So God loved the world? when Donatus opposed that, 1 Iohn 5.19. Positus est in maligno; the whole world lieth in wickednesse: Augustine answers him with, 1 Iohn 2.2. Christ is the propitiation, not for our sins only, but for the sins of the whole world. And 2 Cor. 5.19. God was in Christ reconciling the world to himselfe. Here Qui benè distinguit, benè docet: a distinction shall make all cleare. Where world is taken in an evill sense, it is meant of evill men, where in good sense, of good men. Where in a generall sense of all men. The godly are called the world, but medulla mundi, the marrow of the world: when this marrow decaies, the world will perish. Psal. 12.1. Helpe Lord, for the godly man ceaseth: and the faithfull faile among the children of men. If the godly be di­minished, now helpe Lord. Chrysostome saies, many things are spoken De agro, that shall not be fulfilled but in horreo. Distingue tempora, & concurrent scripta. But the wicked are properly called the world: for though they be reasonable men, and have soules from heaven; yet they are corrupted by and corrupting the earth There is a river in Spaine full of fishes; but those fishes are corrupt and unwhole­some, by reason the river runnes three or foure leagues under the ground: so the wicked though they had some sparkes of naturall goodnesse, yet by running through the earth, they become lothsome, Phil. 3.18. Many walke, that are enemies to the Crosse of Christ: if many in Pauls time, more now. For Satan who was then bound, is now loosed againe out of prison: and Revel. 12.12. hath great wrath, because he knowes he hath but a short time. So tetricall and horrible is this, that a man would thinke the whole world were turned devill. Therefore pray we with David; Psal. 17.14. From men of the world, good Lord deliver us.

Secondly, the world in the very frame and substance of it is thus corrupted; all in vanitie. A man that would tast the saltnesse of marine waters, needs not drinke up all the sea: it is enough for me to give you a tast of this world. In the creation of every daies worke, God saw that it was good: but in the sixth day, ha­ving done all; Erant valde bona: viewing all in the harmonie, They were very good. The things of the world were made good for man, but he made them evill to him­selfe: so that now the whole creature groaneth under this corruption, Ro. 8. So it labours, as if it desired release, and rest: so it is corrupted that it must perish. Communis mun­do superest rogus. 2 Pet 3.10. The heavens shall passe away with a great noise, &c. Non minùs certum, quia dilatum: the differring doth not discredit the certaintie. If the world it selfe be so perishable, what think you of all the pompe and vanities of it? Corrup­ta sunt, & corrumpentia: they are corrupt themselves, and corrupting others. 1 Ioh. 2.15. Love not the world: what is this world? The Apostle expounds it to be lust of the flesh, lust of the eyes, and pride of life. Beatus qui explicatur, miser qui implicatur. Blessed is the man that is delivered out of them, wretched is he that is wrapped in them.

There's only one way left, not to admit

The worlds corruption; to be none of it.

Now shall I wrappe up both these worlds into one bundle, and teach you how to loath it? This you will doe by considering the villanie, miserie, Inconstan­cie, Insufficiencie of it.

The villanie; The world shall hate you, saith Christ. Then Christ hath not told us truly, or the world will use us hardly. As Tertullian observes on Nerva's epi­stle to Plinie: hee would not have Christians sought for, quasi Innocentes, as if hee confessed them innocent: yet being found he would have them punished, quasi reos, as if he professed them guilty. Good men commonly find as much favour of the world, as vitellius shewed Iulius the. Senator: when the Emperor Commodus com­manded hee should bee slaine with the sword; vitellius in favour did beat him to death with cudgells. Plead what they can for their owne innocence, the Wolfe will answer the Lambe; Indeed thy cause is better than mine, but my teeth are bet­ter [Page 95] than thine, I will devoure thee. There are not wanting, that like Fimbria of Rome, who meeting a Citizen that he hated, in the street, gave him a deadly thrust into the body with his sword: and the next day entred an action against him, that he had received but part of his blade into his body, and not all, as he meant it. Sic nocet innocuo nocuus: what can the Lambe expect else of the butcher? Indeed some­times the world useth a man, as Ierome notes, the Praetor handled a souldier, to make him renounce CHRIST. First he imprisons him in his owne house, allowes him a chamber well furnished, soft lodging, daintie cheare, wine, musicke, all de­lights. When this course would not take, (yet Lord, how many are thus tempted to leave their Saviour!) then he casts him into a darke dungeon, loades him with irons, starves him with the hungry allowance of huskes and puddle-water. When nothing would doe, he burnes him. If the devill cannot winne men to hell as hee seemes an Angell of light, hee will strive to accomplish it as hee is a spirit of terror; if not transformed to another shape, then deformed in his owne shape.

The Miserie: so soone as CHRIST was baptised, and the Spirit descended on him, presently Satan had a-bout with him. No sooner doe we give our names to CHRIST, and receive the holy spirit, but instantly the devill rages and roares against our poore soules with might and malice. If we begin to please God, we dis­please the world: if God be our friend, that will be our enemie, 2 Cor. 7.5. when wee were come into Macedonia, our flesh had no rest, but we were troubled on every side: without were fightings, within were feares. When we once put our endeavours to godlinesse, expect no quiet. Nunquam bella bonis, nunquam dissidia cessant: Et quo­cum certet, mens pia semper habet, Prosp. Say we then with David; Oh God my heart is ready. Paratum ad sublimia, paratum ad humilia: paratum ad prospera, paratum ad adversa, paratum ad universa. Ready for good things, ready for evill things, ready for high things, ready for low things, ready for all things, Bernard. 1 Sam. 6. The king of Bethshemesh might low after their calves at home, yet they kept one path, and turned neither to the right hand nor to left. So although wee mourne for par­ting from our temporary delights; yet let us keepe the way of truth, that will bring us to the end of our faiths, the salvation of our soules. Scrape not then on the dunghill of this earth for pearles, where nothing will thrive but toad-stooles. Ioh. 16.33. In me you have peace, in the world you shall have tribulation: leave me to affect our owne miserie.

The Inconstancie: at most we can get but the figure or fashion of this world, and Figura transit, the fashion of it perisheth, Ier. 17.11. The Partrich may sitte on egges, and hatch them: but then (because they are none of her owne) the true mother calls them, and they flieaway. The worldling is this brood-goose, hat­cheth chickens, gathers riches: but when God calls them, they runne away from him, and leave him a foole. Luke 12.20. Thou foole, this night shall they fetch away thy soule from thee, then whose shall these things be? Swallowes will not build in houses ready to fall: yet we more unwise, build our nests in this perishing world. Sea-passengers have written, that about the Teneriffe there be certaine Ilands, called the flitting I­lands: they are often seene, but when men come neere them, they flitte away. The world it selfe is such, a flitting Iland: to day thou thinkest it Tuum, thine; tomor­row it shall not find thee Suum, his: thou art quickly gone from that, or that from thee. Solvet amicititas mors ingratissima vestras. O blessed place, where peace hath no change!

The Insufficiencie; it can never content us. They that have most, crave most: the richest usurers are the poorest beggars. Eccl. 5.10. He that loveth silver shall not be satisfied with silver. As the poore man cryes, Quid faciam, quia non habeo, what shall I doe because I have nothing? so the covetous cryes as fast, Quid faciam, quia habeo, what shall I do because I have so much? Luke 12.17. What shall I doe because I have no roome to bestow my fruits? But whats this? have we any hope to cast out worldlynesse? No: in­deed [Page 96] your judgements here can make no resistance, but your affections cannot bee brought to it. Most men desire Esaus blessing, the fatnesse of the earth: they care, not for Iacobs, yet hee went away with the Covenant. Cains out­lawed stocke were yet excellent in worldly things; Iabal in cattell, Iubal in mu­sicke, Tubal in brasse and iron; they were the fathers of those professions. What worldly thing is there, but some reprobates have had it? For beauty, Absalom was very faire; and the daughters of men by beauty ensnared the sons of God, Gen. 6.2. For strength, Goliah was very potent; for swiftnesse, Hazael was a swift runner; for wealth, Nabal was very rich; for honour, Saul was a King: In man one dramme of grace, from God one drop of mercy, had beene better than all these. Revel. 12.1. There ap­peared a woman clothed with the Sunne, and the moone under her feet, and upon her head a crowne of twelve Starres. The Sunne is Christ, the twelve Starres the twelve Apo­stles, the Moone is the world, and that is under the Churches feet. We that have the earnest of the Spirit, and the first-fruits of salvation, while we are awake, know and acknowledge this to be the best of all. Yet if a little rest of quiet, or ease of health, or luggage of wealth be missing, we mutter as if God had done nothing for us, and are often readie to leave, the musicke of Sion, and to runne backe to the world. Strabo hath a tale of a Musician, that had got together many delighted hearers, whom with sweet charmes he held by the eares; they praised his musicke, he was well plea­sed with their company. On a sudden the market-bell rung, away they ranne all, and stayed not so much as to give him thankes: onely one somewhat deafe stayed behinde. The Musician heartily thanked him that he would tarry with him, when all the rest went away at the ringing of the market-bell: why, but hath the market-bell rung indeed, sayes he? Yes, quoth the Musician; away trudges he too. You can apply it. Preach wee never so well against worldlinesse, when the charmes and chimes of the world ring, it is hard to keepe your mindes from running. O how difficult is it to conquer this world? yet faith can doe it, 1 Iohn 5.4. This is the victory that overcommeth the world, even our faith. Every true Christian is greater than William the Conquerour, greater than Alexander the Great, greater than Pompey the Great, greater than the great Turke. For they conquered in many yeares but a few parts of the world; but the Beleever in one houre with one act onely, subdues the whole world, with all things in the world. Terra fremat, regna alta crepent, ruat ortus & or­cus; Si modo firma fides, nulla ruina nocet; Art thou a Christian? hast thou vanquished the world, that vanquisheth all the wicked? Blesse God for this conquest: the King of Spaines over-running the Indies was nothing to it. Merchants would give much [...]o know a short cut to those remote places of trafficke, without passing straites, or fetching bouts: the shortest cut to the riches of the whole world is by their con­tempt. Here is a short description of the worlds vanity, by reason of this corrupti­on: but what can he expect that speakes against the world? When Christ himselfe came to disswade men from the world, hee had ill lucke in that point. Hee might preach; Luke 16.9. Make to your selves friends of the Mammon of unrighteousnesse: and vers. 13. You cannot serve GOD and Mammon. But when the Pharisies that were co­vetous, heard all these things, they derided him, vers. 14. he had but a flout for his la­bour. But let those that have hope of heaven, cease to love this world: and know that if Christ make us to deny this world, hee will give us a better; wee shall be no losers by him, he vouchsafes us the kingdome of heaven. [...] Cor. 15.19. For if in this life onely we had hope in Christ, wee of all men were most miserable. Take this corrupted world that like it; let that glorious world be ours.

Having escaped the corruption. We have considered the Infection, and the Di­spersion, and therein the Discovery: now one word of the Recovery, wee have Escaped it. I call this a Deliverance; for we have Escaped; not by our owne power, but by his grace that hath delivered us. Psal. 12 4.7. Our soule is Escaped as a bird out of the snare of the fowlers; the snare is broken and we are Escaped. The snare of the fow­lers were the lime-twigs of this world: our soule was caught in them by the fea­thers, [Page 97] our affections: now indeed we are Escaped, but the Lord delivered us. Wee that were once taken captives of Satan at his will, are now freed. There is a foure-fold manner of freeing captives: 1. By manumission, a voluntary making free of a bond-servant: so we are escaped from the service of Satan into the glorious libertie of the sonnes of God. Iohn 8.36. If the Sonne shall make you free, you shall be free indeed. 2. By Commutation, we were prisoners by sinne to Death. God therefore made a change with Death: Take thou my Sonne prisoner, give mee my servants free. Death and Hell were forced to exchange: So they killed Christ, and we escaped. 3. By price; when a ransome is paid: now Christ 1 Tim. 2.6. gave himselfe a ransome for all: no silver or gold could serve; but the 1 Pet. 1.19. Precious bloud of that immaculate Lambe. We are bought with bloud, and this is the bloud of God. So Tertullian, Sanguis Christi non redemisset ecclesiam, nisi fuisset sanguis Dei; No bloud could have saved us, but the bloud of him that was God. Here was mercy, great mercy: Christ to have mercy upon us, had no mercy upon himselfe: the price is payed, and wee are escaped. 4. By violence; thou hast plucked my feet out of the snare, when they were too hard for mee: with a strong hand and out-stretched arme, God hath deli­vered us out of this Aegypt. As David delivered his sheepe from the Lion, so the LORD hath delivered us, 2 Tim. 4.17. Ejecit daemonia; CHRIST did cast out devils: like Alexander, he stood not to untie the knot, but hee cut it. By all these wayes wee are escaped, may our thankfull hearts give praise to our Deliverer Ie­sus Christ.

But did GOD all this for us, and shall we doe nothing for him, for our selves? Alas, wee shall then soone againe be entangled with the Corruption of this world. Here wee learne the due and true use of Faith and Repentance; Faith to lay hold on the bloud of CHRIST, to cleanse our soules from this Corruption of lust and Repentance by true remorsefull teares to purge our selves continually. Nulla dies sine maculis, nulla dies sine lacrymis; No day is without sinnes, let no day passe with­out sorrowes. These showers shall kill the weeds of lusts, and spring up the herbes of graces. When he over-waters earth, there follows temporall plentie: when earth waters heaven, there followes spirituall plentie. Let mee now give you the picture of Repentance; which I desire not to be set up in your houses, but to be laid up in your hearts.

Shee is a Virgin faire and lovely, but sorrow seemes to doe violence to her beautie; yet indeed increaseth it. You shall ever see her sitting in the dust, her knees bowing, her hands wringing, her eyes weeping, her lips praying, her heart beating, her lungs panting. Shee comes not before GOD with a full belly, and meat betweene her teeth, but her soule is Psal. 35.13. humbled with fasting. Shee is not gor­geously attired, Sack-cloth is her garment. Not that shee thinkes these outward formes will content GOD, but onely are moeroris Insignia, the remonstrances of pure sorrow within. And indeed at that time no worldly joy will downe; one­ly pardon and mercy in IESUS CHRIST. Shee hangs the Word of GOD as a Iewell at her eare, and tyes the yoke of CHRIST as a chaine about her necke. Her brest is sore with the strokes of her owne penitent hands, which are alwayes lifted up toward heaven, or beating her owne bosome. Sorrow turnes her lumina into flumina, frontem in fontem; her eyes into fountaines of teares. The ground is her bed; shee eats the bread of affliction, and drinkes the water of anguish. Her knees are hardned with continuall praying, her voice hoarce with calling to hea­ven: and when shee cannot speake, shee delivers her minde in groanes. There is not a teare falls from her, but an Angell holds a bottell to catch it. The windowes of all her Senses bee shut against vanitie: shee bids Charitie stand the Porter at her gates, and shee gives the poore bread, even while her selfe is fasting. Shee would wash CHRISTS feete with more teares than Mary Magdalen▪ and if her estate could reach it, give him a costlier unction. Shee thinkes eve­ry mans sinnes lesse than her owne; every mans good deedes more. Her [Page 98] compunctions are unspeakable, knowne onely to God and her selfe, and to no crea­ture else. She wisheth not onely men, but beasts, trees, and stones to mourne with her. She thinkes that no Sunne should shine, because she takes no pleasure in it: that the Lilies should be clothed in blacke, because shee is so apparelled: that ths Infant should draw no brest, nor the beast take food, like the Ninivites; because shee hath no appetite. She hath vowed to give GOD no rest, till he have compassion upon her, and seale to her feeling the forgivenesse of all her sinnes. Now Mercie comes downe like a white and glorious Angell, and lights on her bosome. The message which Mercy brings from the King of Heaven is this; I have heard thy prayers and seene thy teares. The HOLY GHOST comes with an hand-kerchiefe of comfort to drie her eyes. Lastly, shee is lifted up to heaven, where Angels and Cherubims sing her tunes of eternall joy: and GOD bids Immortality set her in a Throne of glory.

THe former part of the Chapter is spent in comforting: Now hee comes to exhorting. A father does not onely promise his son, I will make thee mine heire: but withall imposeth on him some duties, by performance whereof, he may assure himselfe of Inheritance. If we should speake nothing to men Instru­ctively, or reprehensively, but all comfortably; it were the next way to send them comfortably to ruine. Sat Deus; at nobis quaedam facienda reliquit; It is not fit that Heaven should take all the paines to bring Earth to it; Earth must doe somewhat to bring it selfe to heaven. Gods bountifulnesse is beyond our thankfulnesse: yet thankfulnesse is not enough, there is matter of labour and Diligence in it. He that lies in a darke pit, will yet offer his hand to him that will helpe him up. Ieremie did put the cords under his owne armes, that Ier. 38.12. Ebed-melech let downe to draw him out of the dungeon. If the Lord of a Manour have given thee a tree, thou wilt be at the charges to cut it downe and carry it home. He that workes first in thy conversion, hath in wisdome made thee a second. Thou seest Gods bounty; Now looke to thine owne dutie.

This is taught us by the

• Qualitie, Diligence.
• Quantitie, All diligence.

Give diligence: Here first for the Qualitie. There is no matter wherein we hope for good in the event, accomplished without Diligence in the act. He that expects a royaltie in Heaven, must admit a service on earth. The good man is weary of do­ing nothing, for nothing is so laborious as Idlenesse. Bernard calls it a dull numnesse of the soule, which neglects to begin, or is weary to prosecute any good worke. Deny Sloth not only continuance, but countenance. Quantò magis occupatum Dia­bolus invenit, tantò minus occupat. Satans imployment is prevented, when he findes thee well imployed before he comes. Thomas Becket, no good man, in no good cause, when he was admonished to be lesse stirring in State-matters; answered, that he sate at the sterne, and therefore ought not to sleepe. This is a Christians case, Is [Page 99] the world tempting, the Devill attempting, my flesh betraying, and shall I sleepe? Doe I steere the helme of my owne vessell, wherein my soule is the passenger, and my hope of blessednesse the fraught; and would you have me to sleepe? Iacob com­plaines, that the Gen. 31.40. sleepe departed from his eyes: so carefull was he to make his recko­ning even with his master. I am sure we have a greater charge, greater Master, grea­ter account, and yet we sleepe. Lepidus lyes in Harvest under the coole shade, Vti­nam hoc esset laborare; I would this were to take paines: so some Amos 6.4. stretch themselves upon their Ivory-beds; and invite their curious morsels with rich wines: and O that this were the way to heaven! Augustus hearing that a Roman farre in debt, slept quietly during his life: sent after his death to buy his pillow. It is a strange pillow whereon some slumber, that owe so much to GOD and man. When the Oyster gapes, the Crab throwes into her a little stone, which hinders her from shutting againe, and so he devoures her. Satan watcheth our idle gaping, throwes in his bait; lust or drunkennesse, and so preyes upon us. It is observeable, that albeit the Ro­mans were so idle, as to make Idlenesse a god; yet they allowed not Illi ignavo numi­ni Templum intra urbem; That idle Idoll had not a Temple within the City, but with­out the walls. It grieves me to thinke that our Suburbs abound with so many wor­shippers of this lazie Devill: yet I still pray that none may be within the wals. Let us deale with Idlenesse and wantonnesse, as Philip of Macedon did with two such per­sons; cause alterum fugere, alterum fugare; the one to drive the other out of our coasts. The old world snorted when the great showre came: Sodome slept, but her damna­tion slept not. It was Gogs presumption, Ezck. 38.11. I will goe to the land of unwalled Villages, I will goe to them that are at rest. So Satan presumes to set on the sluggish as an un­defenced city, Otia pulvinar Satanae; the Devill shoots in a slug, and hits none so soon as the sluggish. The unjust Steward out of office, fore-casts, Luke 16.3. I cannot dig, and to beg I am ashamed. We have those can dig, yet are not ashamed to beg. Many one sayes not Fodere nescio, but Fodere nolo. It is mercy to give them three thing; correction, work, and meat. A generous spirit is of Maximinus disposition; Quò major sum, eò magis laboro; & quò magis laboro, eò major sum. Our gallants would not endure that father, Matth. 21.28. that should charge his eldest son to worke in the vineyard. Iacob got the blessing, but it was under the name of Esau, which signifies working, Ambr. Wee must have the hands of Esau, if we looke for the blessing of Iacob. There are three markes and helpes of Diligence; Vigilance, Carefulnesse, Love.

Vigilancie: a serious project, which we can hardly drive to our desired Issue, takes sleepe from our eyes. The best plot is to be saved, to appease Gods anger, to get remission of our sins: yet we are supini and sopiti, fast asleepe, though this be un­done. Christ said unto Peter, Marke 14.37. Simon, sleepest thou? Is Iudas waking, the Pharisies wal­king, the souldiers banding, the devils urging, the Sonne of man betraying, the great worke of redemption accomplishing; and Sleepest thou? So is Satan provoking, thy flesh ready to yeeld the fort, sinne at the doore, and Iudgement not farre off, and sleepest thou O Christian? When Abraham received the wofullest charge, that was ever given to father, concerning his onely sonne; he Gen. 22.3. rose early to doe it. On the weeke-dayes every man riseth early to his trade; on the Lords day, when the busi­nesse of their soules is specially in hand, men usually sleepe their fills.

Carefulnesse, Eccles. 5.1. Keepe thy foot when thou goest to the house of GOD. Thou hast a foot, walkest with that foot, even to the Temple; but looke to it. Res est solliciti plena timoris amor: If thou lovest GOD, thou wilt be feare­full to offend him, carefull to please him. Gideon smote the host of Zebah, and Zal­munna, and Iudg. 8.13. returned from the battell before the Sunne was up. Satan findes us carelesse, smites us in the night of ignorance, and carries us away captives be­fore wee perceive it. The World sayes to a man, as the Priests and Elders did to the Souldiours; here is store of money, Matt. 28.14. Wee will secure you: Money is able to make thousands secure. But, Magna securitas, maxima tempestas. The Spies of Dan returning, told them that the people of Laish dwelt secure, quiet and carelesse: so they [Page 100] tooke them, so they smote them, and burnt the Citie with fire, Iudg. 18.7. No man perfectly knowes his owne heart: you thinke all well, this may be not assu­rance, but securenesse. Invadunt urbem somno vinóque sepultam; When they shall say, 1 Thess. 5.3. Peace and safety, then commeth on them sudden destruction. Every man thinkes ill of his sinnes, but perhaps he thinkes too well of his good workes: the servants of God mistrust their owne righteousnesse.

Love: this Diligence must fetch the life from affection, and be moved with the love of vertue. They are most, whom feare correcteth from evill, they are best, whom love directeth to good, August. Wee refuse the daintie morsels of a churles table, because wee have them not with love. GOD r [...]gardeth not the mammockes of our sacrifices, the scraps of our perfunctory obedience, when the awe and law of man brings us thither; not the love of GOD. Constraint makes a thing easie in it owne nature, to become toilesome; love makes a difficult thing easie. He that is banished his native Countrey, thinkes every steppe tedious: let his owne will call him forth, his travell is pleasant; else men would nor crosse the seas to see fashions. There was a man so well affected to his owne Citie, that in fiftie yeeres hee never went a league out of it; as if like a fish he must needs die, if taken out of his owne element. Not long after his lucke was to commit an offence; whereof being convicted, and liable to severe punishment; the favouring Iudge, in­tending to mitigate it, because this was his first errour; confined him on the paine of death to the limits of that Citie. Now what was to his opinion formerly a delight, becomes a bondage and vexation; nothing in the Citie pleaseth him, all his desire is to gad abroad. How many miles can we ride and runne in a day to see one beast pur­sue another! The unevennesse of the way, the uncertaintie of the weather trou­bles us not, because we have a love to the sport. If the charge of a Superiour com­mands us to measure over so many miles, we soone complaine of wearinesse. The Sabbath findes many in the fields, walking to the neighbour Villages, for wanton delights. If they were commanded to travell so farre to Church, and to serve God, they would say with Ieroboam, it was too long a journey. All negligence in good things is from the want of love.

Well, God requires our diligence; Vult & non vult piger, Bed. He would have honour, but no labour: Delectant praemia cum promittuntur, deterrent certamina cum praemittuntur; The promises delight them, the combates affright them. O foolish man! thousand thousands stand about thee, and dost thou presume to sleepe? Bern. Mallem mihi esse malè quàm molliter, Sen. I had rather be sicke than slothfull: by that, the minde is stirred up, by this, effeminated. I use, saith that Philosopher, short sleepe; it is enough for me to have forborne watching. Aliquando me dormire scio, aliquando suspicor; Sometimes I know I sleepe, sometimes I suspect it.

But enough of Diligence, unlesse wee were taught also rightly to dispose it. For there be many that weary themselves for very vanitie. Even Israel would goe backe to Aegypt for the Garlicke and Onions: Things, saith Gregory, that pro­voke teares in them that eat them. Manna makes the heart merry; but they must have Garlicke; as if they were weary of joy, and desired againe teares and sorrow. Psal. 19.8. The Statutes of the Lord are right, rejoycing the heart. But Contemnunt habere unde spiritualiter gaudeant, & desideranter appetunt unde carnaliter gemant. Men confesse this world troublesome, yet love their owne vexation, above the Peace of GOD, which passeth all understanding. Our mindes are so scattered among these visible things, that wee forget how the state stands within us. Like him that lookes to the out-side of his house, loames, washes, paints it, while the rotten timber drops downe within. While men hunt after the worlds venison with Esau, they are in danger to lose their Fathers blessing.

I have given three helpes of Diligence; let mee yet adde a fourth, Studie; so some here translate [...], what good worke can be done without studie? Indeed the maine is confessed: 2 Tim. 2.15. Studie to shew thy selfe approved unto God. But we thinke in­feriour [Page 101] offices need no such studious diligence: what easier thing is there than to keep the peace? yet the Apostle sayes, Studie to be quiet. Mans nature is so apt to revenge, that it is no easie matter to be peaceable, Sayes the Philosopher, Te studeto, studie thy selfe. What is easilier knowne than a mans selfe? No, sayes Iob, Non novi animam meam, I know not mine owne soule. Mans selfe is a good booke to study: Psal. 139.14. I am fearefully and wonderfully made. Reade this booke in Folio, in thy prosperity: reade it in Quarto, abridged by calamitie: reade it in Octavo, made lesse by penury: reade it in Decimo-sexto, made contemptible by ignominie: reade it in Nihilo, made no­thing of this world by death. The Lawyer will not answer a declaration without studie; or he builds more on his fortune and favour, than on his wit and fidelitie. The Poet can tell the Gallant that buyes Love-sonnets; I studie for your pleasure. The Advocate studies his pleading, or talkes idle. When a vaine-glorious Ora­tour asked his friend, How liked you my speech? and preventing the answer which he expected applausive; beleeve mee sayes hee, I did it on the sudden, without stu­die: so I beleeve sayes the other, for it did not savour of the Studie. For us, what dare wee doe without studie? Perhaps you thinke not so; but that wee come with the same preparation to speake, that you come to heare. So we might all be ac­accused bee accursed, for doing Gods businesse negligently. You thinke, because it is easie for you to come to Church when the Bell hath tolled an houre, it is as easie for us on a nights warning to preach. If there be any thing in the world that bewrayes this Cities ignorance, this is it: I will tell you a paradox: I call it so because few will beleeve it, but it is true. It is more difficult to heare well, than to speake well. To heare, say you? I can heare the gravest Bishop in the Land, and never studie for the matter: But I say, if thou wilt bee so good a hearer as hee is a Preacher, thou must studie for it more than hee. Good rea­son: hee goes along with the meditations conceived in his owne brest; thou must goe along with his speech; hee followes himselfe, thou must follow him. It is easier for a Hare to runne her owne course, than for an Hound steppe by steppe to hunt her out. Our SAVIOUR sayes, Take heed how you heare: there is a certaine art or cunning in well hearing. In a certaine Countrey, every man was to plead his owne cause: he was allowed an Advocate to put his minde in good termes, but himselfe delivers it. One had his turne thus fitted, payed the Law­yer, tooke the copie, liked it admirably, studied it by heart. But after often review­ing it, he fell into dislike of it, and return'd it backe with his Non placet. The Lawyer asked him the reason why he now disliked that, which at first he so applauded: why sayes he, now I have read it often over, and finde the weaknesses; at once reading it seemed very good. And, quoth he, shall the Iudges heare it above once? Let this touch upon the infirmity of common hearers.

Beloved, you cannot heare well without studying how to heare; doe not thinke wee can preach well without it. Indeed there bee enthusiasticall Prea­chers, that runne away with a Sermon, as horses with an emptie cart: you are not worth your eares, if they cannot distingush. But to conclude, if no great worke can be done without studie, then surely not the salvation of body and soule without it. It is well, if with any study we may have it. When an Astrologer told Agrip­pina, that Nero her sonne should be Emperour; but first he must untie a knot by art, that was tied by nature: he meant, that he must artificially dissemble himselfe ho­nest, though hee were naturally a villaine. Shee answered, hee shall untie any knot to have an Empire. It is enough for us that wee may have the Kingdome of Heaven, though wee untie a knot by the art of Grace, that was bound by the corruption of Nature. Wee are borne uncleane, have made our selves guiltie; given to lust, avarice, pride; there's Natures knot: let us untie this by grace; 1 Cor. 6.11. Such were yee, but yee are washed, but yee are sanctified; and the Kingdome of Heaven shall bee ours. To this let us give all studie: some Astronomers have beaten their braines with much studie, to finde out the space betwixt Earth and Heaven: [Page 102] and have given it up for above three hundred thousand miles. How great was their studie? how uncertaine their account? how vaine the fruit? know it is a great way, not a journey over to France, or to India; studie how to get thither. For this wee study to preach, for this study you to heare, let us all study to practice; and when we have given all Diligence, still LORD be mercifull to us.

Give diligence; not a pragmaticall businesse in others affaires; but rectifie thy diligence, confining it principally to thy selfe. Dresse thine owne garden, lest it be over-runne with weeds, Sen. I know not with whom I had rather have thee be, than with thy selfe. Vbicunque sum, mecum sum: rebus enim humanis me non trado, sed commodo; I lend my selfe to other mens occasions, I give my selfe to mine owne. We may say to Worldlings, as CHRIST to Martha, you are troubled about ma­ny things; but one thing is needfull, minde that. They thinke when they have got­ten store of riches, they shall then sleepe in quiet; no then is least quiet of all. The rich man resolves when hee hath filled his barnes; then Soule rest; no, then Soule come to Iudgement, to everlasting unrest; Luke 12. Psal. 127.2. It is in vaine, men rise up early, and goe to bed late, and eat the bread of sorrowes: for upon better conditions God giveth his beloved sleepe. Pyrrhus boasted to his friend Cineas, that he would invade Italy, and hoped to atchieve it: Cineas asked him, Sir, what will you doe then? Then we will attempt Sicily, and so at last get Carthage and all Affrica. And what then Sir? Then saith Pyrrus, we will rest and be merry. Alas, saith Cineas, may we not doe so now, and save all this trouble? Then Otium, I will take mine ease? No, then minus otii, least ease of all: for besides hazard of bloud in getting, there will be continuall trouble in keeping. Non minor ille labor, quàm quaerere, parta tueri. Eutrop [...]lus in the Poet, to one that asked how he might be revenged on his enemie; gave this counsell; Facito divitem, make him rich; so lay on him Sarcinam curarum, a burden of cares. The rich Land-lord envied his poore tenant, because he heard him sing every day at his labour, that had scarce bread for his family; while him­selfe wanting nothings was full of discontent. One advised him to convey cunning­ly into his Cottage a bagge of money; he did so. The tenant finding this masse, so great in his imagination, left off his singing, and fell to carking and vexing how to encrease it. Crescentem sequitur cura pecuntam; The Land-lord fetcheth backe his money, the tenant is as merry as ever he was. God is our Land-lord, while we his poore tenants have but little, we are content with a little: but if riches encrease, cares encrease with them; and till our Land-lord take backe his burden, we have no ease. We may say of worldly wealth, what Eccles. 1.18. Salomon of worldly knowledge; he that addes it, addes sorrow with it. Diogenes laid himselfe to sleepe in his cell, and his purse by him; a theefe spies it, and watches till he was asleepe. About mid-night when he thought himselfe, he ventures to steale it. To whom the subtill Cynicke; Tolle infaelix, ut facias utrosque dormire; Take it wretch, so we shall both sleepe. Thou couldst not sleepe till thou hadst it, nor I till I lost it. The very Camell is glad to be eased of his burden: When Aesop with the rest of his fellow-slaves were put to carry burdens to a Citie; one chose to beare this merchandize, another that, every one had his choice, and Aesop chose to carry the victuals. Every one laught at this, that he being the weakest, had elected the heaviest burden. Away they went toge­ther; and after some miles they went to breakfast, his burden was the lighter by that. Then to dinner, it was lighter still: then to supper, now it was easie: the next day they had eaten up all his burden, and he went emptie to the Citie, whither they being loaden could not reach. Let the covetous chuse gold for his burden, the proud rich garments, the ambitious mountaines of honour, every worldly his severall luggage; let my choice be that of Saint Paul, If I have food and rayment, there­with to be content; I shall goe the lighter to heaven.

All diligence: here's the quantitie, all: and that for two reasons:

1 The working up of salvation is no easy labour; thereto is requirable All diligence. Talis diligentia respicit tantam rem, tanta res requirit talem diligentiam. [Page 103] Such a diligence respects so great an object, and such an object requires so great a diligence. Refuse no labour for such a reward, Ieron. The best things are the hardliest come by. Qui cupit optatam, &c. he must be frozen with cold, and swel­tred with heate, that accomplishes so great a worke. This equitie must needs be granted, that if we cannot attaine to worldly trash without labour, then much lesse to heaven without all diligence. Matth. 11.12 The kingdome of heaven suffers violence: but rest alone, trie if you can extort this by force. Spare no invention of witte, no intenti­on of will, no contention of strength about it. If you will needs use violence, op­pression, extortion, here violate, here oppresse, here extort: wrastle for this though with Iacob you lame your limbes; get it though you lose your lives. When Dionysius saw what heapes of wealth his sonne had hoorded up in his closet; hee asked him what he meant to let it lie there, and not to make friends with it to get him the kingdome after his decease? O fili non est in te animus regni capax, Son thou hast not a spirit capable of a kingdome. So knowing a rich mans piles of bags and whole countries of revennues; and finding no workes of pietie, none of charitie; we may justly tell him; Non est in te animus regni coelorum capax: he hath not a soule capable of thy kingdome of heaven. In heaven there is Revel. 3.18. gold tried in the fire. Will we adventure our estates, our lives; to find out new lands where may be gold: and spend no diligence for that where we are sure is gold, and such as cannot perish? In all other things the difficultie of obtaining whets thy mind, and spurres the acti­ons forward: only for heaven which we confesse best of all, we use labour least of all. It is a hard taske, therefore give all diligence.

2 God requires Totum hominis, Eccl. 12.13. the whole duty of man; that is Gods due. What nothing left for this world? yes, moderate providence; the saving of soules hinders not provision for bodies; but furthers and blesseth it. First seeke the king­dome of heaven, then these things shall be added to you, Matth. 6. other things shall come into the bargain Paul calls them Adjectanea, CHRIST Adjectiva; there is no substance in them. Sequere tu Christum, caetera sequentur te. Follow thou Christ, the rest shall follow thee. The world saies; Insequeris? fugio: fugis? insequor. Dost thou follow me? I will flie thee: dost thou flie me? I will follow thee. Besides there is a masse of corruption in us, all diligence is little enough to expell that. A tyrant boasted that he had turned a great streame in two daies: yet quoth the Philo­sopher, but you have been turning an other streame this twoscore yeeres, and yet have not done it; your owne evill disposition.

A Christian is like a common wealth; Grace is the Queene, religious thoughts the subjects, lusts the rebells: these warre against the Queene 1 Pet 2.11. fight against the soule. If they grow to a head, they will make a mutine in our hearts: our best poli­cie is to keepe them bare and low: though we cannot take away velle, their will; yet let us prevent them of Posse nocere, power to hurt us. To this let us give all diligence, and the Lord give a blessing to that diligence.

Besides this, adde, &c. Thus much for the addiction, now to the addition. Wherein we find a concession, an accession, that he requires; Adde. You have done something, yet there is a Praeterea, a Besides. Profectionem agnosco, Perfectionem requiro: I yeeld a beginning, I aske a proceeding. Sit not downe with your Satis. knowledge you have, and faith you have; yet there's an Adhaec, Besides these. Hebr. 6.1. Lea­ving the principles, let us goe on to perfection. Nihil praesumitur actum, dum superest aliquid ad agendum. We cannot say, that worke is finished, whereof any part re­maines to bee done. None were fit to fight the battels of God, but they that lapped water out of their hands; (like the dogges of Nilus for feare of the Cro­codyles) still going forward, Iudg. 7.5. As God himselfe is said to drinke, De tor­rente in via; of the brooke in the way, Psal. 110.7. this man lifts up his head, and goes on. Christ hath sprinkled all the way betweene heaven and earth with his bloud, and hath made it a Heb. 10.20. living way: like good hounds, let us trace him by the foote, and runne Cant. 1.4 [...] after him in the smell of his garments; not resting till we rest with our Ma­ster. [Page 104] Thou hast done many good workes, assurest thy selfe of some growth; yet forget that is behind, and reach forth unto the things before, Phil. 9.13. Non sufficit Christum sequi, sed c [...]nsequi: there is still a besides. Psal. 8 4.7. They goe from strength to strength, till every one appeare before God in Sion. When thy soule hath tasted some crummes that fall from thy masters table, some drop of bloud that ranne from thy Lords side; yet still thinke of a Praeterea, somewhat besides. Beda observes on Num. 33.29. They went from Mithcah, and pitched in Hashmonah: that Mithcah signifies sweetnesse, and Hashmonah swiftnesse. Mithcah and Hashmonah, sweetnesse and swiftnesse must be joyned together. They that in Mithcah have tasted of the Lord sweetnesse, will remove to Hashmonah, come toward him with swiftnesse.

When the young man asked CHRIST, what he should doe to be saved, he pointed him to the law, Mat. 19.17. keepe the commandements. But he replied; All these have I kept from my youth up: what lacke I yet? Verse 20. yes, there is a Praeterea, a besides he never dreamt of; If thou wilt be perfect, sell all thou hast and give to the poore. This last besides almost put him beside himselfe. In naturall things we still covet a Praeter. If we have witte, we covet more witte: we will seeke to be more wise than we can be, though we bee found lesse wise than we should be. But in worldly things our desires have an everlasting Praeterea. Hath Ahab a kingdome? yet Naboths vine­yard is another Praeterea. Hath he bought the Mannor, he must have the poore mans cottage besides. 2 Sam. 12.2. The rich man had exceeding many flockes and heards, the poore nothing but one only Lambe; well this one Lambe is his Praeterea, he must have it. Hath another put out the hundred to usurie? yet there's a besides, when the ten pounds come in for interest, out with that too. 2 Kings 4 6. The widdow had filled all her vessells with oyle, yet she calls for another vessell, theres a Praeter still. The rich man, Luke 12. had his barnes full before; but now hee must enlarge them accor­ding to his desires; there's another Praeterea: besides, all this he must have more. O the insatiate desire of this world! but for heavenly things, a small scantling serves us. I beleeve that CHRIST died for me, I am sory for my sinnes, I hope to be saved; heres enough, no Praeterea now, no besides is thought on. Nothing satis­fies us for this world, we are quickely glutted with Iesus Christ.

Besides this. GOD that hath done enough for us; leaves us somewhat-to doe for our selves. Hee hath given us all things that pertaine to life and godlinesse, Verse 3. enriched us with great and precious promises, made us par­takers of the Divine nature, Ver. 4. there's Opus meum; Gods worke. But besides this adde to your faith vertue: there's Opustuum, thy worke. 1 Ioh. 1 7. The bloud of Christ clen­seth us from all sinne; yet he that haih this hope, purgeth himselfe, 1 Iohn 3.3. there's thy Praeterea. Behold, I stand at the doore and knocke: if any man will o­pen to me, I will come in, &c. Revel. 3.20. God knockes, thou must open, that he may enter: doe thou open, that's thy part: God will enter, thats his part. David calls God his Helper: now as Saint Augustine observes; adjuvari non dicitur, qui nihil sponte conatur: he is not said to be helped, that never concurred with his ende­vour. Beza in loc. Non Trunci aut stipites sumus, we are not blockes and stones: and withall he inferres upon, 1 Cor. 3.9. we are labourers together with God: that wee doe Gratiae primae [...]: and hee that denies it, denies the efficacie of the first grace.

This we affirme without feare of falling into the Popish doctrine of free-will too. Three things concurre in a sinners conversion; the word of God perswading, the spirit of God prevailing, and the will of man consenting. Thou art created without thy selfe, not sanctified without thy selfe. The father begot the child with­out the childs will: then it had none, for it was not: but he cannot bring this child to any art against his will. I will not disput Gods power; he can, but he will not save us against our wills. Some Romists strongly build their paper-house of free­will on such places: but a man may smile to read how bitterly they oppose us in the frontispice, and how consentingly they jumpe with us in the conclusion. Castifica [Page 105] teipsum, saies Fevardentius, there is free will: yet he concludes, Castificas te non de te, sed de illo qui habitat in te; there's no free will. Hebr. 12.13. Make straite steps to your feete, and turne you to me, saith the Lord: therefore can they turne themselves? Here they cry out lowder than oyster women in the streets, victorie, victorie: but they sing their owne [...], put the crowne on their owne heads. But whats the con­quest? they have gotten what we never denied. They prove here freedome of our will to adde to our owne endevours: right, so say we to too: but they forget that God had made us first partakers of the divine nature: Ioh. 8.36. now if the sunne make us free, we shall be free indeed. Acta fit activa voluntas. Did Saint Peter write this to wicked men, or to Saints? If they would prove that unregenerate men can will their owne conversion by nature of themselves, it were worth their prize and praise: otherwise they have taken great paines for a thing not denied them. As I have heard of that wise man, who chalenged his neighbour for impounding that very horse, which himselfe at the same time was riding on.

Indeed God chargeth us with a Praeterea; yet saith CHRIST, Ioh. 15.5. without mee yee can doe nothing. Bonum debet esse ex integra causa; and that is only Gods grace. But we are not allowed to be idle, Psal. 132.11. God hath sworne in truth unto David; of the fruit of thy body will I set upon thy throne: there is Gods covenant. If thy children will keepe my testimonie: there is our condition. Lex data ut gratia quaere­retur: Evangelium datum ut lex impleretur. The law is given that we might have recourse to the. Gospell: the Gospell is given that wee might be enabled to per­forme the Law. God is the principall Agent, but thou hast thy Besides. Implore his aide, put to thy owne endevours. Qui instat praecepto, praecurrit auxilio. Confi­dence of salvation, doth not contradict warinesse of conversation. He that is most sure of heaven, is yet afraid to doe that may deserve hell. Adde the oile of thy di­ligence to the kindled Lamp of Gods grace, thy oile doth not enlighten the Lamp, but feeds it. Frustra oramus, pro quibus non laboramus, Augu. In vaine we pray for that blessing, which our endeavours never seeke. The Philosopher wanting shooes, and the King giving him leather; yet he thought it not enough unlesse the King would also put them to making. God is so beholding to some, that he must doe all for them, if he will have them. But when he hath called thee to the truth, that might have suffred thee to die in ignorance and infidelitie, thou hast thy Besides. Bee not so much thy owne enemie, as to frustrate GODS mercie by thy slug­gishnesse. Lose not, through want of some labour to amend thy life, the hope of eternall blessednesse.

Adde: we are falne upon a point of Arithmeticke; a speciall good point if it be confined to good things. Of the foure maine parts; Addition, Subtraction, Multi­plication, and Division; the world embraceth three, and casts out a fourth, for worldly things: so GOD commands three of them, and casts out a fourth, for heavenly things. The world barres division, and God forbids subtraction. Give me leave to follow this metaphor so farre, as it may give light to my present intention. Let us first see the worlds arithmeticke, then Gods.

Addition, especiall of sinne to sinne is a frequent point. Herod had done ma­ny foule mischeefes; yet he had his addition; Luk. 3.20. Hee added yet this above all, that he had shut up Iohn in prison: yea afterwards he slew him in the prison, Marke 6.17. To Incest he added tyrannie; to tyrannie murder. That other Herod had such an ad­dition: Act. 12.2. He kissed Iames; and because he saw it pleased the Iewes, he proceeded fur­ther, to take Peter also. Many such additions; to Hos. 4.2. swearing they adde Lying, to ly­ing killing, to killing stealing, to that adulterie; untill bloud toucheth bloud. Their reward shall be proportioned: because their (added) sins for length reach up to hea­ven; therefore GOD shall double unto them double according to their workes. Revel. 18.5, 6.

Multiplication goes beyond addition, Esa. 56.12. To morrow shall be as this day, and much more abundant, Eccl. 7.17. Be not over much wicked. In youth men sow those cursed seeds in the ground of their hearts, in age they reape a multiplied [Page 106] croppe. Let usurie be a demonstration of this point: the usurer saies to his monies, as God said once to his creatures; Encrease and multiplie. A monstrous and unna­turall brood: other cattell and plants have their appointed seasons to engender and bring forth: mony brings forth to day, and begins a new travell to morrow. Yea, the young brood brought forth to day, begins it selfe to beare to morrow. Other creatures the sooner they begin to beare the sooner they leave off: usurious monies begin betimes, and multiplie without end. It is an unhappy point of arithmeticke multiplication by usurie, and shall be punished, as God threatned Eve; Gen. 3.16. I will mul­tiply sorrowes. But vae accumulanti non sua; woe to him that multiplies that which is not his, Hab. 2.6. Amo. 2.6. For three transgressions of Israel and for foure, I will not turne away the punishment thereof. Vpon him that will multiplie his sinnes, God will mul­tiplie his plagues.

Subtraction is another point of the worlds practise. Mic. 2.2. They covet houses and fields, and take them away by violence. Iesabel was cunning in this point against inno­cent Naboth; she took away his living and life too. How could so many flantit in their caroches, but that they live by subtraction? the tenth and right of the Church maintaines it. O the pittie of God and man! that maintenance should be taken from the poore Minister who wants bread, and bee given to feed the unsatiate guts of pride and luxurie. If a robber takes a purse, he dies for it: but let others subtract from the poore their commons, from labourers their wages, from the Church her endowments; and this Arithmeticke passes. This made Socrates laugh, to see little theeves riding in carts to the galhouse; and great theeves in coaches to condemne them. Minuta puniuntur, magna in triumphis feruntur. A poore sea-captaine be­ing brought before Alexander for pyracie; thus confessed his fault. Indeed I am a pyrate because I robbed some few fisher-men in a cockeboate: but if I had scowred the seas as thou hast done, and spoiled all the world, with a Navy, with an army; I had beene no pyrate, I had beene an Emperour. The malefactor could say, I die for a few trifles of petty theeverie: but if I had robbed the poore by giving their bread to dogges; or the Church by Simonie and detaining her tenths; or the com­monwealth by ingrossings, inhauncings; I might have beene a Iustice of peace or an Alderman. Thus as in a throng, a dwarfe comes to be lifted up above the shoul­ders of the tallest, and made a laughing stocke, that kept least a doe: so in the crowd of this world, the least sins are exposed to the sharpest censures. Well, if any man will practise subtraction against the poore, God will use it against him, and take his name out of the booke of life. Si in ignem mittitur qui rem non dedit propriam, ubi mittendus qui invasit alienam? Augu. If hee bee damned that gives not his owne, what shall become of him that takes away another mans? If Iam. 2.13. Iudgement without mercie shall be to him that shewes no mercie; where shall subtraction and rapine ap­peare? Psal. 109.11. Let the extortioner catch all that he hath, and let the strangers spoile his labour. There is one subtraction; his estate, Vetse 13. let his posteritie be cut off, and in the generation following let his name be blotted out. There's another subtraction; his memorie, Verse 12. let there be none to extend mercie unto him, neither any to favour his fatherlesse children. There's another subtraction; a deniall of all pitie to him and his, Verse 7. Let his prayer become sinne: there's another sub­straction; no audience from heaven, Verse 8. Let another take his office, there's a sub­straction of his place. Let his dayes be few, there's a substraction of his life, Psal. 69.28. Let him be blotted out of the booke of the living, and not be written with the righteous; there's the last, the subtraction of his soule. This is a fearefull arithme­ticke: if the wicked adde sins, God will adde plagues. Psal. 69 27. Adde iniquitie unto their in­iquity, and let them not come into thy righteousnesse, Rev. 22.18. God shall adde un­to them the plagues written in the book. If they subtract from others their rights, God shall subtract from them his mercies.

Now let us come to GODS Arithmeticke, and this principally consists in ad­dition. Matth. 5.41. Whosoever shall compell thee to goe a mile, goe with him twaine. To [Page 107] give every man his owne is but equity, but the addition of charity makes blessed. I was hungry, and ye gave me meate, &c. Mat. 25. Come ye blessed, &c. To remission adde restitution, to restitution charity, to charity, piety. How oft saies Peter, shall I for give my brother? till seven times? yea saith Christ, and more: to seven times, adde seventy times. We must all give an account; blessed are they that can bring in this bill of reckonings; Addition of good to good. Let us not be weary in well doing, Gal. 6.9. there is our bill of reckoning. Eccl. 12.13. Feare God and keepe his comman­dements, for this is the whole duty of man: there is our totall summe. Now as Ad­dition teacheth us to adde grace to grace: so there is a multiplication required, to encrease the effects of those graces, in a multiplicity of good workes. Non aucta scientia cessat: knowledge not improved will be impaired. Hast thou faith, but no stronger than many yeeres agoe? Is not thy zeale more fervent, thy charity more compassionate, thy humility brought lower? Mat. 25.20. Lord, thou deliveredst me five talents: behold! I have gained besides them, five talents moe. To him that hath shall be given: but from him that hath not, shall be taken away that he seemed to have. If here bee no usurie, we shall lose the principall. God is a father that loves to have his children thrive: he gives them a stocke, and lookes they should not be unthrifts: if they doe well, they shall have the whole inheritance. As in generation, so in regeneration, we must be growing up to a full stature in Christ, Eph. 4.13. As a traveller passeth from towne to towne till hee come to his Inne: so the Christian from vertue to vertue, till hee comes to heaven. God hath sowne some good seeds in our hearts, let us manure the ground with repentance, and mature the fruits by obedience, that they may grow up kindly, to his honour and glory.

Now because I am moved to move your charity at this time; let me be bold to teach you another point of GODS Arithmeticke; it is Division. Eccl. 11.2. Give a por­tion to seven, and also to eight. Geometricall division is Iustice; to give every one his owne. There is an arithmeticall division, Charity; to give somewhat to all that want: not all to one, this is no division: but some to all, this is to divide well. Da omni petenti, non omnia petenti, Aug. He that will not divide while he lives, shall finde an empty quotient when he is dead. The bread of the poore is like the way of the rich; he that hords it from him is a man of bloud. We find meanes of Division, but they are not good. Vpon the least quarrell we divide all among the Lawyers: the Common-pleas and the Chancery drinks up the poores portion. Among Ruffi­ans a word and a blow; among civill men a word and a writte. I heare the proud neighbour speake of his equall; goe to, I have a hundred pound to spend with him; I heare him not speake of the poore begger, I have a hundred pence to give him. Even the Lawyers themselves count you mad: I have heard that a Lawyer dying bequeathed all his goods to Bedlam: saying, among mad-men I got it, and let mad-men spend it, Luk 12.13. There were two covetous brethren strove for the Inheri­tance, they strove not who should be most charitable. There are that divide a part to Tailors for strange disguises, a part to panders for their female damnations, a part to corrupt officers that sell truth for bribes; and if they have any left divide it among their children; but I finde no portion left for the children of GOD.

What men charitably divide, they shall onely finde: of all, what I gave, that I have. This division is not losse but gaine: it is sent before to bee kept safe in the best coffer. Eccl. 11.1. The bread cast upon the waters, shall bee found againe after many daies. The truly rich man is not discerned by his plate, nor bagges, nor wardrobe; but bounty: not by multiplication but by division. Other men possesse riches as sicke men fevers which indeed rather possesse them. Good almes are like Am­bassadours, sent liegers abroad to secure the rest at home. We have many of Saint Iames's Almoners, Iames 2.16. God blesse you; but they blesse you without a crosse: would I were able to helpe you; able! herein they wish well to themselves onely. As the Tenant said to his Land-lord; would I could give you this farme? what then said the Land-lord? you should never have it, quoth the Tenant. They [Page 108] wish themselves Facultatem non voluntatem; money not mercy. The poore may say to them as the begger said to the Bishop: if such wishes were worth a halfepeny they would not be so liberall. Well, divide it thy selfe, or it shall be done for thee. Accumulationem dissipatio sequitur: the father could not be more cunning at the rake, than the sonne will be at the pitchforke. The moneys that were formerly chested like cag'd birds, will wing it merrily when he sets them a flying. ^c He begetteth a sonne, and there is nothing in his hand: if at least they be not gone before hee comes at them, Luk. 12.20. Thou foole, then whose shall these things be? yea, whose shalt thou thy selfe be? and that is the harder question. ^f When he dieth hee shall carry nothing away: but death comes and there's a Division indeed. Read Iames 5.2. The moth shall divide his cloth, the rust his gold: this is not all; the world shall di­vide his goods, infamie his name, the earth his body, terror his conscience, and hell his uncharitable soule. Wilt thou not divide, O worldling? thou shalt be divided. Your twenty in the hundred will not beleeve this, but a hundred to twenty hee shall feele this. But let us divide our goods by charity, and Christ will gather up our soules in mercy.

It followes; Adde to your faith, &c. The motives are done, come wee to the materials. Here be eight in number, all excellent in nature. Vnder this number of eight (though I put no divinity in numbers) the Scripture hath often commen­ded to us the graces of God. So Colos. 3.12. The induments we must put on, are eight: first is the linings, bowels of mercies; next kindnesse, &c. Paul does not there begin with faitk, but he ends with Charity, as our Apostle here. So Phil. 4.8. hee commends to us gracious qualities by the number of eight. Whatsoever things are true, &c. To both these gradations he propounds the same eminent corollary. Col. 3.15. The peace of God, and the God of peace, bee with you. Ezek. 40.41. There were eight tables whereon they slew their sacrifices: upon these eight tables we must slay our sinnes, that wee may make our soules acceptable sacrifices to God. Ezek. 40.31. The ascent to the Temple had eight steps: by these eight degrees we must clime up to heaven, or not come thither. There were but eight soules saved in Noahs arke: without these eight graces no soule shall be saved: Our SAVIOUR CHRIST prescribed eight steps for our ascending to blessednesse, Mat. 5. his Apostle hath de­livered the same number. Eight beatitudes, beatus numerus. It were no impossible thing to finde our SAVIOURS text in his Apostles glosse. Christ begins with Poorenesse in spirit, Peter with Faith: this sees it selfe poore, and therefore appre­hends Christs riches. 2. Christ commends mourning, and Peter, Knowledge: now hee that knowes his sinnes will mourne for them. 3 Christ praiseth Meekenesse, Peter Temperance: it is no hard thing to finde meekenesse in temperance; which is a ver­tue neither to distemper a mans selfe, nor to disturbe others. 4. Christ blesseth the desire of Righteousnesse, Peter of Vertue; which is a rule to live righteously: Christ magnifieth Mercy, Peter Charity: and who are charitable but the mercifull? 6. Christ perswades to Purenesse in heart, Peter to Godlinesse, and godlinesse makes the heart pure. As it is true charity esse misericordem, to be mercifull: so it is true pi­ety esse mundicordem, to be pure in heart. 7. Christ exhorts to Peace-making, Peter to Brotherly kindnesse; and who can distinguish betweene Peace-makers, and those that are Brotherly-kinde? As Abraham said to Lot, let us not strive, for we are Bre­thren. Lastly, Christ encourageth to suffer Persecution for righteousnesse sake, and Peter Patience: now Rom. 5 3. Tribulation worketh patience.

Conceive all this a glorious house, the building up of a Christian. Let Faith stand for the foundation: Vertue for the wals: Knowledge the windowes, that let in the light of Gods truth to illuminate it. Let Temperance be the morter, that keeps off the violence of wind and weather; for temperance diverts corruption. Be Pa­tience the pinnes and staies that hold together the frame; for patience will not be mo­ved. Let godlinesse be the perfect forme or module of it, that the structure may mocke the rage and resistance of hell. Set Brotherly kindnesse for the lodging cham­bers, [Page 109] built to entertaine friends. Charitie is the roofe, as Saint Augustine: saies of Gods house in mans heart; Diligendo persicitur. Thus as God brought Moses to the mount, to the top of Pisgah: and shewed him the land of Canaan, Deutronomy 34.1. So I have brought your meditations to the top of the mount, and shewed you the fruitfull valley standing thicke with the graces of God. Now to the first materiall.

Adde to your faith vertue. Faith is the first, and I have drunke deepely to you in this cup before: yet I would have you sicke of an holy ebrietie, and still to thirst for this drinke, Cant. 5.1. Bibite & inebriamini, drinke abundantly of this cup. To your faith, I cannot omit foure things naturally arising out of the words. 1. The neces­sitie. 2. The singularity. 3. The proprietie. 4. The societie of Faith.

First, the necessitie of Faith: our Apostle to build his house of Christianitie, laies this the foundation. That would be a poore house that hath no foundation: the hope of too many, is a castle in the aire, that wants the foundation of faith. Philoso­phy laies her ground in reason, Devinitie in faith: the first voice of a Christian is, I beleeve, Ille apud Deum plus habet loci, qui plus attulit, non argumenti, sed fidei. He [...] hath most respect with GOD, not that is wisest in reason, but strongest in faith. Now the necessitie of faith appeares in three respects; Ratione Dei, Diaboli, tui.

In respect of God; Hebr. 11.6 For without faith it is impossible to please God. Every mans desire should be to please God, without faith it is impossible to doe it. Rom. 10.14. How shall they call on him in whom they have not beleeved? It was faith that made Abraham titled Gods friend. He that thrusts into Gods presence without faith shall be examined; Quomodo intrasti; friend, how camest thou in hether? Beleeve and welcome; Matth. 8.13. As thou beleevest, so be it done unto thee.

In respect of the devill: he is a roaring Lion, we have no meanes to resist him but by being stedfast in the faith, 1 Pet. 5.9. He is too strong for thee if thou mee­test him with thy vertue, or with thy good workes; for he will object sins enough to outwaigh them, Solon cannot meet him with his justice, nor Salomon with his wisedome; every poore sinner can overcome him with his faith. This Eph. 6.16. quencheth all the fiery darts of the wicked. Temperance is a good buckler, that he shall not wound thy body: honestie a good buckler, that he shall not wound thy name: patience, that he shall not disturbe thy mind; but if thou want faith, he will for all these wound thy soule. This is an invincible shield against an implacable enemie.

In respect of thy selfe: thou art ignorant, there is no understanding of GOD but by saith, Esa. 1. The vulgar reads; Nisi credideritis non intelligetis; unlesse yee beleeve, yee shall not understand. Quomodo capitur Trinitas, how the Trinitie may be comprehended in understanding, thou askest well: quomodo creditur Trinitas, how the Trinitie may be beleeved in faith, thou askest not wel. Ideo benè creditur, quia citò non capitur, Augu. It is therefore to be beleeved, because it cannot be understood. Thou art originally co [...]rupt, naturally hatefull to God: nothing canst thou doe to please him, till thy selfe be first made pleasing to him. The doer is not acceptable for the deed, but the deed is acceptable for the doer. Hadst thou all the succeeding graces, and not this foundation of faith; whereby thy person is made accepted in the Beloved; when thou art judged, thou couldst not be saved. Nature may doe works to glorifie our selves, faith doth workes to glorifie God. We are not justified by the workes of the Law, but by Grace, say we. But are not the workes of the Law, the workes of grace? yes, every good worke of the Law is a worke of grace; as every sin is a breach of the Law. Grace and the Law are not thus opposed, but grace and nature. In the roote of a tree appeares no beautie, no shew of leaves or fruits: yet Quicquid in arbore pulchritudinis est ex illa procedit: what beauty so ever is visible in the tree proceeds from the roote. So in the humility of faith wee find small lu­stre, no pleasure discernable to the eye of man: yet whatsoever lustre or grace ful­nesse shines in our workes, is derived from that roote. Thus Faith is the Queene that [Page 110] shall speed: let Ahasuerus be never so angry, to his Esther he will hold out his gol­den scepter. To this faith God allowes entrance; Heb. 10.22. Let us draw neere with a true heart in full assurance of faith. As Adoniah to Bethshabe, 1 King. 2.13 I know the king will deny thee no­thing. The Eunuch to Philip, Acts 8.38. See here is water, what hinders me to be baptised. Beleevest thou? yes; then nothing hinders. Vpon the knowledge of my faith, I aske, what hinders me to be loved, what hinders me to be blessed, what hin­ders me to be saved? now as Philip to the Eunuch, so CHRIST answers us; Nothing, Fiat tibi secundum fidem tuam: be it unto thee according to thy faith. Looke wee a little further into the necessitie of Faith: it is taken two wayes in the Scrip­tures; either Objectively or Actively. Objectively or materially, Pro veritate fidei, for the truth of faith. Actively or Formally, Pro vita fidei, for the act of fai [...]h, which is the life of faith. For the object to bee beleeved, and the act of beleeving.

The object or doctrine of faith is that, which GOD by his Prophets and Apo­stles hath delivered; or what is naturally and by good consequence deduced from this, or reduced to this. For inference and connexion of Scripture is Scripture, as the roote of a tree is the tree though it be hid in the ground. But to deliver rules of faith, no writing hath power but the Scripture: therefore none may speake authori­tatively of the doctrines of faith since the Apostles: mens assertions have no power to oblige the conscience. What the Scripture forbids, flie it: what it affirmes, beleeve it: what it reproves, mend it: what it commands, doe it. Gal. 6.16. And as many as walke af­ter this rule, Peace be on them and mercy, and upon the Israel of God. There are some things Liberè credenda; some conceive them this way, others that way: Vnusquisque abundat sensu suo. Some things are Piè credenda; as that of Mary lived and died a virgin, albeit it be not there expressed: for who durst touch that vessell which God had sanctified to beare his owne sonne? Others are necessariò credenda, all things re­vealed in holy writ, be they plaine and easie, or darke and mysticall. All I say, in praeparatione mentis, in the readinesse and intention of the mind, when we shall come to understand them: as the mysterie of the Trinitie, CHRISTS incarnation with­out sin, &c. Though we cannot conceive, we must beleeve. Now there is a dif­ference of things objected Fidei salvificae, to our saving faith. Primaria credendi, such are the Articles of faith: Secunda credendi, whatsoever thereof is necessarily in­ferred. The want of this faith excludes from heaven; yet the having of it without further degree doth not bring all thither. Athanasius doth not say, whosoever doth beleeve this shall be saved: but whosoever doth not beleeve this shall be damned.

Therefore there is no binding mens faith to that the Scripture averres not. The Papists doe bind to things. 1. Citra fundamentum, besides the foundation; as Tra­ditions, untemperd morter dawbed on the walls of truth to hide it. 2. Circa funda­mentum, to things about the foundation, such as endanger it: as deniall of Scripture to Lay-men. This is a wretched sin, to obtrude for matter of faith, that it is not law­full to read the Scriptures which are the rule of faith. 3. Contra fundamentum, to things against the foundation; as the sacrifice of the masse, distinction of mortall and veniall sinnes, Iustification by workes, &c. What is against that which is necessa­rily to be beleeved to salvation, is against the foundation. But it is necessary to trust in CHRISTS bloud and merits onely because there is Acts 4.12. no other name given un­der heaven whereby we may be saved. Therefore to trust in others, to let Angels or men share part of our faiths, is against the foundation. Indeed they boast, that they onely hold the foundation: but Gal. 5.2. I Paul say unto you, that if yee be circumcised, Christ shall profite you nothing. If you joyne your owne merits with Christs merits, he shall profite you nothing. Thus for the matter of faith.

As we see the necessitie of faith, in respect of the doctrine to be beleeved; so see the necessitie of it, in respect of the act of beleeving. The Schoolemen in defining this faith, are defective. First, they forget the name of CHRIST, who is the speciall object of faith: that light which makes the eyes of faith to see. Secondly, they leave out Fiduciam, Confidence or affiance; an immediate effect or act of faith. For [Page 111] Heb. 10.19. we have boldnesse to enter into the Holiest. Thirdly, they make it a speculation, not a practise; but Fides in agendo est, Faith is operative and busie, in applying Christ, in lifting up the soule to Christ, in abhorring that many offend Christ, in doing that may please Christ. Quò itur? whither goe we? to God. Quà itur? how goe we? by Christ. Quo pede? on what foot? on our faith; for faith is still walking. There be three acts of faith concerning Christ, Prehending, Apprehending, Compre­hending of Christ. Prehending of him is by knowledge; we know him a Saviour: this is the first step, but not farre enough, to heaven: the wicked know, the devils have this faith. Apprehending of him, by appropriation of his merits: wee know him our Saviour; my Lord, and my God. Comprehending of him is a full possessi­on in the heart. The other often doubts; such a faith had Peter, when hee cried out sinking, Matt. 14.30. Lord save me. While he beleeved, he trode the sea safely: when he doub­ted he began to sinke. When we Ephes. 3.12. comprehend with all Saints, and know the love of Christ that passeth knowledge; this is the fulnesse of faith, Tit. 1.1. According to the saith of Gods elect: there is a faith of the Elect, therefore the reprobates may have a faith by themselves. Their beleefe is in the Elect, but the beleefe of the Elect is not in them. They may have fidem veram, a true faith; but not fidem salvificam, a saving faith. This is of necessitie to heaven; and as it depends upon Christ, so it is given by the Spirit of Christ. Our Apostle sayes before, Sortiti sunt fidem, they obtained it by lot. Iacob prophecied the division of Canaan, yet was it done by lot. Faith is not gotten by wit or diligence, but by Gods lot, that is, Gods gift. If this lot be thine, thou hast drawne well, and shalt never looke blanke. The abridgement of all godlinesse, or sanctitie in the root of sanctitie, that's, this Faith. Now seeing (ne­cessarily) we cannot be saved without it, in all our hearts good Lord plant it.

Secondly, we are to consider the Singularity: the Apostle sayes not Faiths, but Faith. He writes to many, but he speakes of no pluralitie of faiths, Ephes. 4.5. One Lord, one Faith. One ratione objecti, which is Christ; not one ratione subjecti; for every belee­ver hath his owne faith But his meaning is that all true beleevers have one and the same faith: vestra fides, your faith. There is but one faith in the Church, as but one Church in the faith. Vna fides specie, non una numero; One faith in nature, not one in number. We may say of faiths, as of faces: Facies non omnibus una; Non diversa ta­men; One light, many rayes: one fountaine, many streams: one tree, many branches. The Church is a Pomgranate, that hath many kernels: an eare of Wheat, that hath many graines. Every man hath his owne faith, yet all have but one faith. Paul speaks of some that have erred from the faith; and of others reprobate concerning the faith; 1 Tim. 6.10. 2 Tim. 3.8. that have prevaricated from that faith which the Church in unity professeth: Ti [...] 1.13. Wherefore rebuke them sharply, that they may be sound in the faith. Mans body, as Phy­sitians say, is subject to two thousand diseases: the eye to two hundred: but faith, which is the soules eye, is subject to more. There be so many errours concerning the Faith, that they are not to be numbred. Almost so many Sects as Cities, so many Creeds as heads. Christ sayes, when he shall come to Iudgement, that he shall scaree finde faith on the earth: but if he come now, he shall finde too many faiths. Majorem inveniet quàm velit esse fidem; I pray God the pluralitie of faiths among many, hath not brought a nullity of faith in the most. So our Saviours prophecie will still be true; Inveniat inter tot fides nullam fidem: among so many false faiths he shall scarce finde any true faith. Not so much need to pray now with the Apostles, Adauge no bis fidem, Lord increase our faith; but Diminue nobis fides, Lord decrease our faiths. Lessen the number of our false faiths, increase the measure of our true faith. Wee know how some beleeve this yeare, we know not how they will beleeve next yeare. Incerta fides, certa infidelitas; Where beleefe is uncertaine, unbeleefe is certaine. The vanity of some men, the curiositie of many men, the inconstancie of all men, make many faiths. As the Levite served his ravished Concubine, Iudg. 19.29. he divided her into twelue peeces, and sent her into all the coasts of Israel▪ so poore Faith hath beene cut into twelve thousand peeces, and scattered all over the world.

The Papists exclaime so farre as the world is Christened, that the varietie of faiths sprung from us. Ex uno Luthero multae fides; Out of one Luther came many faiths: as out of the belly of the Trojan horse, an armie of souldiers. They call us Novangelicos, new-Gospellers; and Quinti Evangelii professores; Protestants of a fifth Gospell. All their malice is to black and grime the face of our Church: which still, maugre all their spight, lookes faire in the eye of her Husband Iesus Christ. All their aspersions and calumnies are but rubbish to scoure us, and make us Gods brigh­ter vessels. A fifth Gospell, say yee? No, remember your owne booke, which the monkes of Paris wrote, and called it Evangelium Aeternum, the Everlasting Gospell: there was a fifth Gospell. But the want of our union with the Pope, or unity with our selves, doth not disprove the truth of our faith. Sicut Dei una Ierusalem, sic Diaboli una Babylon, August. As Ierusalem is at one, so Babylon is at one; the children of hell are at peace. Satan divides not his kingdome; one crow will not pecke out ano­ther crowes eyes. Omnis unitas non est veritas, omnis dissensio non est falsitas. As eve­ry union is not truth, so every dissention is not falshood. Melius est dissidium pieta­tis, quàm pax iniquitatis; Better are the troubles and differences of righteousnesse, than the peace of wickednesse. Non est veritas unitatis, ubi non est unitas veritatis; There is no truth of unity, without unity of truth. Agreement in evill is not unitie, but conspiracie. Indeed our neighbours of Rome are subtill, their quarrels are not in the streets, all their jarres keepe within doores. The Inquisition keepes Papists in the unitie of heresie; Yet some of them secretly know their owne errours, their owne distractions. Ludovicus Vives writes of a great one among them, perswa­ded to goe to one of their conventicles; who answered, Come, Eamus ad communes errores, quia sic vultis: Let us goe to the common errours, seeing you will have it so. Where was their union in the time of their Anti-popes; when there were three at once? which was the Head? Was it a body without a head? or a body with three heads? The one were defective, the other monstrous. What was the unitie of their faith, when their heads were condemned heretikes? some of them sacrificers to devils? Yea, even now they agree not in the Faith. The Dominicans abridge mans free-will, the Iesuites contradict this: this quarrell fils the world with bookes. The truth is, there are more differences of faith in the Romish religion, than in all the world besides. Doct. Hall, the Peace of Rome. A reverend Divine of ours hath collected from Bellarmines owne pen, many hundred differences among them; yet these men boast their unitie of Faith. But as no unity is so strong as that Fidei, of faith: so no dissention so vio­lent as that fideûm, of different faiths. Faith is a whet-stone that gives edge to the instruments of warre.

The Papists on the left hand: Their Divines conclude that none of us can be sa­ved; one heaven cannot hold the Pope and Calvin. Some of ours say so of them: if Rome be Babylon, then all that have the marke of the Beast, must burne in hell. So plainely, Revel. 19.20. They instance in many particulars, wherein the Roman Church doth rase the foundation. Therefore they say, Babylon will be served, as shee wished to Ierusalem, Psal. 137. She cried of that Citie, Rase it, Rase it, even to the foundation: her reward shall be proportionate; her little ones shall be dashed against the stones. But this may be too farre on both sides; a Fever of zeale.

Schismaticks on the right hand; for faith suffers, as Christ suffered, in the midst of her enemies. Fides laceratur utrinque; These invent a new Faith, a new Church. As the heathen made a peece of wood a god, and then adored it: so these set up a new creed of their owne forging, and then worship it. If it be appealed, they cry lowder than the Ephesians for their Diana, with such a noise; Great is Diana of the Ephesi­ans. If they live among us, we ought to compell them to unity. A woman not con­tracted, must not be forced to marry, because she is free; but if she be willingly con­tracted, and afterward dislike, she may be justly forced by the Law. These are con­tracted to the Church, therefore may bee justly compelled; Luke 14.23. Compell them to come in, that my house may be full. But can Faith be constrained? Nil minùs est fidei [Page 113] quàm fidem cogere, Tertul. It is against the nature of Faith to be compelled; Probi­tate coactâ, Gloria nulla venit. How then? Quid jam nisi vota supersunt? There is no helpe left but our prayers: let us desire that as at first, Vniversa terra erat unius linguae, the whole world was of one language; so that it were now, unius fidei, all of one faith. Let us beseech Dominum fidei, to send us Dominam fidem: pray our Lord of Faith, to send us our Lady Faith. That every one may have faith in his owne heart; and all our faith may be one in Iesus Christ.

The third point is the Proprietie; Your faith. The faith of all is one, as it re­flects on our Saviour Christ: yet every soule that will goe to heaven, must have a particular faith in it selfe. All of us beleeve one thing, yet the act of thy faith can­not save my soule; it must be my owne faith. No man can be saved by a common faith in any religion. Vna fides cum reliquis Sanctis, tamen propria fides cujus (que) Sancti. For the substance, it hath a community with the rest of the Saints: for the availeable­nesse, it hath a proprietie to every beleever. One bird cannot flie to heaven with an­other birds wings. Now it is called Your faith two wayes, Ex aequitate juris, ex pro­prietate usus. By the right and interest you have in it, and by your proper use of it.

1 Your faith, because you haue a right and interest to this faith. As Saint Iude calls it the Iude verse 3. Common salvation, so it may be called the Common faith. If no Christi­an be excepted from the right of salvation by Christ, then none is excepted from the right of faith in Christ. The faith that God delivered to the Saints, is Your faith: take your handfull out of this sheafe, your portion is in this common stocke. It is Aequè pretiosa fides, saith our Apostle, vers, 1. Like precious faith: not appropriated to Peter or Paul only, the rest secluded; but common to all the Saints. Qui se excipit, se decipit: qui alium excipit, Christo injuriam facit. He that excepts himselfe, deceives himselfe: he that excepts others, doth wrong to Christ. There is a woe to such; Mat 23.13. Woe to you Scribes and Pharisies, hypocrites, for ye shut up the kingdome of heaven against men. They have a bridge over the gulfe, whereby themselves are escaped; and then take it way lest it should helpe others. But Luke 22.32. When thou art recovered, strengthen thy brethren. Shew others the mercy thou hast tasted: teach them to escape damnation by that way thou hast escaped it. So David, Psal. 66.16. Come and heare all ye that feare God, and I will declare what he hath done for my soule. Woe to them that engrosse faith, that enclose Gods Commons, that make that severall and peculiar, which the Lord hath laid open, and made common. Thus the Pharisie despised the poore Pub­lican; yet went home lesse justified. The Pharisies reproched them; Iohn 7.40. Have any of The Rulers beleeved on him? But this people who knoweth not the Law, are cursed: but themselves were more cursed. Shut not the doore of heaven against thy brother, lest God shut it against thine owne soule, 1 Cor. 12.29. Divers gifts are appropriated to divers men; but faith is general to al the elect. There is a part of the body for seeing, a part for hearing, a part for smelling, a part for tasting, a part for walking, a part for speaking; but all are Feeling. The eye feeles, the eare feeles, the tongue feeles, &c. Faith is like that sense of feeling, common to all. All are not seeing parts, nor all hearing parts, nor all smelling parts; but all are feeling parts. Are all Apostles? are all Prophets? are all Teachers? are all workers of miracles? Others may have particular graces, faith is a common grace to all. It is a devillish malice to grudge another man faith. When one wished that none might goe to heaven, but himselfe, his wife, and his daughter, another replied, it were farre better that none might goe to hell, but thy selfe, thy wife, and thy daughter.

2 Your faith, because every one must have a proper and peculiar use of faith. Thou canst not see CHRIST with anothers eyes, nor walke to heaven on anothers feet. Get true faith of thine owne, though little, let it be true. If it cannot be so great as the best, let it be so precious as the best; a little peece of gold is so good gold as a great peece, excepting the quantity. Keep thy faith, though thou Gal. 6.17. beare about in thy body the markes of the Lord Iesus. Where-soever thou art maimed, let thy faith be sound. If a man receive a wound, he is glad it is not to death, if he have sicknes, that it [Page 114] is not mortall. So keepe faith, and keepe life: lose not thy faith, and thou shalt ne­ver lose Christ.

The fourth and last point is the Societie. To your faith; To, implies some accession. Faith is a great Queene; it is base to let her goe without a Court and a traine Psal. 45.14. The Queene shall be brought to the King in rayment of needle-worke: The Virgins that be her companions shall follow her. The virgins are Vertue, Temperance, &c. Nuda fides, nulla fides: Let us not be Solifidians, as the Papists call us, lest we be Nullifidians, as they are. Faith is of Rebecca's humour; Give me children, or else I die. Languescit fides fine bonis operibus, malis operibus moritur. The want of good workes makes Faith sicke, evill workes kill her out-right. Good deeds are such things, that no man is saved for them, nor without them. Thou hast need of thy faith, or thou canst not be saved; Christ hath need of thy workes, or hee will not save thee. Not that he needs them for himselfe, Psal. 16.2. My goodnesse, O Lord, extendeth not to thee: but for his children, ver. 3. But to the Saints that are in the earth. So that in this respect, Matth. 20.3. Loose the Asse and the Colt, for the Lord hath need of them: unbinde your covetous desires, be free in the workes of mercy; for the Lord hath need of them. You aske, why should I part with my goods, seeing my faith serves my turne, and is sufficient to save my soule? Yes, but the Lord hath need of them. Vse for himselfe, because need for his; and what you lay out to these little ones, he takes it to himselfe, he will pay you againe. Thus Faith, like that Queene of the South, comes not alone to Salomon; she brings her traine after her. Faith is this Queene; let Repentance be her Vsher to goe before her; and good workes the Court that follow her: so let her come to the King of Mercy, the Presence-cham­ber of Iesus Christ.

To your faith vertue.] We have laid the foundation, and are now come to the walls of this spirituall house. It were a foolish cost of a foundation without walls; then said in dirision, This man began to build. Vertue, this is a speciall materiall. It is fit, ordiri à definitione, to begin with the definition: but we must first see what is the vertue here meant, before we can define it. Ieremie sayes that Vertue in the Scripture is sometimes taken for the great power of God; as the Prophet speakes, Virtutes Do­mini nunciabit in Insulis: And Psal. 46. he is called Dominus virtutum. The Philo­sopher called Vertue, Bene vivendi formam & normam; the rule or method of living well. Psscator understands Vertue here Iustitiam erga proximum, righteousnesse to­wards others, where-after they that live are called good men. In a word, Vertue is taken in a double signification. 1. In the Latitude; so for all graces and good en­dowments; as Philip. 4.8. Whatsoever things are true. &c. if time be any vertue, any praise. Thus understood here, it is but the Genus to all these succeeding graces; Know­ledge, Temperance, &c. all are Vertues. 2. In a restrained sense, it intends some spe­ciall habite, directing a man to lead a good life, Tit. 2.12. soberly, ratione tui, righte­ously, ratione proximi, godly, ratione Domini. First therefore we will consider Ver­tue in the copious acception; and so we may deduce this generall doctrine.

Faith without vertue can neither make a man good in himselfe, nor just before the Lord. Faith, non otiosa, sed officiosa; it must have vertue with it. God requires grapes of the Vine, (implanted to Christ by Faith) in fidei nostrae testimonium: not for his owne diet, but in testimony of our faith. If faith have ingraffed us into the Vine, we must be bearing branches. And though we shall not be rewarded Propter opera, for our workes; yet secundum opera, Revel. 2.23. according to our workes: Vertue must wait at the heeles of Faith. There is a great sea of difference betweene the Papists and us, about good workes; which, God knowes, are scant and cold among us all. We both agree that they are to be done; both our doctrines perswade to wel-doing; but when they talke of merit in them, here we part company: they travelling to hea­ven by their workes, we by our faith; which of us speed best, rests in the conclusion to prove. They cavill that wee hold not good workes necessary; wee hold them as necessary as they, but in another kinde of necessitie. They in a necessitie of prioritie, [Page 115] we in a necessitie of posterioritie. They in Demonstratione a causa, we in Demonstrati­one a signo. They Ʋt merita, we ut debita. They to bind God to us, we as already bound to God. They to make him our debter, we in acknowledgement of a debt due to him: even our almes is not a gift, but a debt. Therefore it is said, that no man hath a right in his owne, but onely the use and disposition. As the wealth of the se­ven plentifull yeares, supplied the want of the seven barren: so the wealth of the rich is given to supply the necessitie of the poore. Tua superflua, aliorum necessaria. Our almes brings not God accountant to us, but helpes us in our account to God. The Papists hold them necessary, Tanquam a servis merce nariis; they looke for wa­ges for them: we Tanquam a filiis ingenuis, as of children disposed according to the nature of our father.

But if we be onely justified by faith, why are we rewarded according to workes? workes are of two sorts; Intrinseca or Infusa; such as God workes in us: these are here vertues, Theologicall or morall; as Patience, &c. Extrinseca or Acquisita; these we draw out of the former, or rather God out of us. The former are as the principall, these the interest. Now God doth not so much call us to account for that he gives us, but for the employment and encrease of it that should bee made to his use. Therefore he that buried his talent, was condemned, though he had it. The other were rewarded, not because they had their talents, but because they had im­ployed them, and gained by them. One came with Domine, ecce tuum; yet he was answered with, Cast that unprofitable servant into utter darkenesse. But the other, Lord behold, thy five talents have gotten five moe? then; Euge bonè, well done good and faithfull servant; Enter thou into the joy of thy Lord. God calls him faithfull; be­cause he used his Faith to the producing of good workes. So Matth. 25. not ac­cording to the internall habite of vertues or vices; but according to the workes pro­ceeding from them, is the reward bestowed. Christ saies not, you have beleeved, but you have done; come ye blessed.

Two things fall necessarily here to be observed; The Invaliditie of merite in our vertuous workes; The necessitie and commoditie of these vertuous workes in themselves. Here is faith preceeding and workes proceeding. Antecedit fides justi­ficandum, Opera sequuntur justificatum.

1 The insufficiencie of our vertues and their effects, which are good workes; to merite or to justifie our soules before God. It is a silly illation of the Romists; that because we must adde to our faith vertue, &c. therefore faith cannot alone ju­stifie We doe not commend a solitary faith, you see her required company. The eye alone of all parts of the body doth see; but the eye that is alone, or separated from the body, doth not see. We pronounce that to be no justifying faith which is without vertue and workes. But that faith qualified with workes, doth notwith­standing justifie without workes; this we maintaine against men and Angels. We separate not faith and workes in Iustiticato, sed in justificando: not in the person justi­fied, but in the act of justifying. In fire though light and heat cannot be divided the one from the other; yet the one may be considered without the other. But how shall Saint Paul and Saint Iames be reconciled; the one saying, we are justified by faith; the other, by workes? Is the spirit of unitie and truth divided? No; the one speakes of a Iustice of justification, the other of a Iustice of testification. The one acquits before God, the other approves before man. The one is without us, lent: the other within us, inherent: the one we receive, the other we returne. Paul like a Doctor in the Schooles reading, Iames as a Pastor in the Pulpit preaching. The one establishing a reall faith, the other confuting a verball faith. Piscator doth thus cleare it: he saies that Saint Paul and Saint Iames did handle two diverse questions. Paul; Quòd fides justificat: Iames; Qualis fides justificat. The one, that faith doth justifie: the other, what kind of faith doth justifie. The one properly teaching Iustificati­on, the other sanctification.

Vertue as a servant followes Faith her Mistresse, but when she comes to answer [Page 116] the Iustice of God, vertue runnes behind the doore, with a Lord be mercifull to me a sinner: and so leaves the burden on faiths shoulder, which onely answers it in the bloud of IESUS CHRIST. Faith is like Rachel, and vertue her maid Bilhah: though Bilhah supplie the defects of Rachel, yet still let her remember that Rachel is her Mistresse. CHRIST is our husband, and we his spouse: now it is fit the Bridegroome should be alone with the bride in the secret chamber; all the servants and attendants being shut forth: but when the doore is opened, and the Bride­groome commeth into the waiting-roome, then let all the servants and hand-maides attend: then enter vertue, temperance, &c. Extra causam justificationis opera satis lau­dari non possunt: ad causam hujus admitti non debent. Out of the point of Iustificati-workes cannot be sufficiently commended: into the cause of Iustification, they must not be admitted. David had a great army of souldiers at his backe, yet he slew Goli­ah alone; had none to helpe him. Faith alone conquers Satan, but it hath an host of seconds with it. Faith like Iohn that beloved Disciple, leanes on CHRISTS breast; good workes with Peter follow CHRIST. The story of Iudith proceeding with Holofernes may be here entertained for a fit similitude. Bethulia is in danger of Holo­fernes, Iud. 13. the terror of the East; as we of the Iustice of God. Iudiths undertakes for the safetie of the Bethulians, faith for the safetie of Christians. All Bethulia being too weake to encounter him, as all our obedience is too little to answer God. Iu­dith goes accompanied with her hand-maid, faith with vertue. The hand-maid waits on Iudeth all the way: yet in the act of deliuerance Iudith is alone, and her hand-maid attends without the doore. Vertue is ever waiting upon faith; but in the mightie act of deliverance she dares not come in, but lets faith alone with the whole busi­nesse. It is she that goes to the throne of grace with confidence, and obtaines mercie through the mediation of her sweet Saviour Christ.

2 The necessitie of vertuous actions. The law though it have no power to con­demne us, hath power to command us. Lex datur ut gratiae quaereretur, Evangelium ut lex impleretur. The law sendes us to Christ to be saved, and Christ sends us back againe to the law to learne obedience. The former is plaine; Gal. 3.24. The Law is our Schoole-Master to bring us to Christ, that we might be justified by faith. The other is as manifest: Matth. 19.17 If thou wilt enter into life, keepe the commandements, Tit. 2.11. The grace of God that bringeth salvation to all men, hath appeared. There is the grace of God, and salvation with it: whither doth it send us? To the deniall of ungodlinesse and worldly lusts, that we should live soberly, &c. He that beleeves will keep the commandements. Now the keeping of the Law is two-fold; legall, evangelicall. Legall; so Adam might have kept it, so Christ did. Evangelicall, Christs righteousnesse imputed to us: he kept it for us, and we strive to keepe it in him. That is true Gal. 5.6. faith, which worketh by love. A man is a perfect Christian inwardly through faith before God, who hath no need of our workes; outwardly before men by his workes; for our faith profits them nothing. We call a painted man aequivocè, a man: some painters are so skilfull in casting their colours, and can paint a fire so lively, that at the first blush you would thinke it to be a fire indeed. But trie it by the effects, hold your hand to it, to feele some warmth, it is but a cold boord or blocke. Many can thus lively paint their faith with the colours of profession: that God is their God; and though few be sa­ved, they are sure to be of the number; excellent fire! But let the poore come neere to be warmed with works of mercie; or others looke for the light of vertue; there's neither light nor heat in it; a meere painted fire. A Pigmaleons blocke; faced on­ly like faith. But the Gospel that gives salvation, chargeth us with the lawes obedi­ence. Esther being brought up in her young yeares under Mordecai; though shee was afterwards married to king Ahasuerus, and an Imperiall crowne of gold set on her head; yet was still obedient to Mordecai, as before. Esth. 2.20. She did the commande­ment of Mordecai, like as when she was brought up with him. When he charged her to speake to the king, albeit with hazard of life; she obeyed; if I perish, I perish. We were under the rudiments of the Law, as she under Mordecai: now we are freed by [Page 117] the Gospell, married to the great king IESUS CHRIST; crowned with his grace, enriched with the royall apparell of his righteousnesse: yet still we must be obedi­ent to the Law, as Queene Esther to Mordecai. Epaminondas gave his souldiers leave to feast and sleepe, while himselfe walked and watched about the armie. Christ will not deale so with us; but rather as Abimelech said to his souldiers; Iudg. 9.48. what you see me doe, doe yee so likewise. Though in Iustification, Fiat ubi secundum fidem tuam; be it unto thee according to thy faith: yet in salvation; Reddetur unicuique secundum opera sua; every man shall be rewarded according to his workes. Matth. 5.8. Blessed are the pure in heart for they shall see God. They must lead vertuous lives on earih, that ever expect in heaven to see the Lord IESUS.

All this while we have considered vertue in the larger acception; comprehen­sive of all the rest. Strictly Saint Augustine defines it to be nothing else, but Dili­gere diligendum; to love that is to be loved. Thus it hath a sweet reference to all the graces following. Id diligere, Scientia est, &c. To love this is knowledge; not to be seduced from it by allurements, is Temperance: not to be removed from it by calamitie, is Patience: to doe this for Gods cause, is Godlinesse: to communicate it to others, is brotherly kindnesse: to dilate it to all men, is Charity. Ambrose know­ledge seekes vertue, Temperance finds it, Patience suffers for it, Godlinesse possesseth it, Charitie communicates it. These are so linked together with a golden chaine of harmonie; like the Tabernacles curtaines of blew silke; that pull one, pull all. Hath any man vertue? he must have knowledge: In nesciente non est virtutis habitus: the ig­norant are not capable of the habite of vertue. If there be knowledge, temperance will follow: for follie is the mother of Surfet, and digges the own grave with the teeth: but abstinence is the daughter of wisedome. If Temperance, then surely there will be Patience: Temperantia injuriam non facit, Tolerantia patitur. Temperance doth no wrong, Patience suffers it. He that abhorres to hurt others, will much lesse hurt himselfe. If Patience, there must needs be Pietie; for the 1 Pet. 2.19. Thanke-worthy patience is that, which for conscience toward God, endureth wrongfull griefe. If we be content to suffer evill for God, surely we will doe for God. If Godlinesse goe before, frater­nall kindnesse will follow after. For no man can love the invisible God, and hate his visible brother, If kindnesse to our brother in CHRIST; then Charitie to all. A heathen will be kind to his friends, a christian must be charitable to his enemies. This is a golden chaine: the wicked have a chaine, Psal 73.6. their pride compasseth them a­bout as a Chaine: Funas peccatorum, the cords or chaine of their sinnes; one end whereof reaches to hell. But this chaine is tied to heaven by the one end thereof; fa­sten the other end to thy conscience, it shall draw thee up thither.

The Papists say, Images are the bookes of Idiots, but the Prophet calls them Teachers of lies: and all know that they are occasions of sinne. Let me give you a Picture without the offence; behold an Image without sinne. It is of Vertue: you shall not sooner see the medalls but you will straite know the face. Conceive her a virgin Intemeratae pudicitiae, of an unspotted chastitie; faire, yet never courted with a lascivious language. She hath a face white as is heaven mixed with some lovely red; White with her owne innocence, ruddy with blushing at others naughtinesse. Of her Saviours complexion; Cant. 5.10. My beloved is white and ruddy. She hath a brow cleare as Chrystall, wherein God hath written Sapientia, Wisedome. This is her cou­rage; she may be affronted, she cannot be affrighted. She hath eyes that never sent out a wanton looke: those casements were never opened to let in vanitie. She is not poring with them on the earth; but Nititur erectos ad sydera tollere vultus; directs them to heaven where they shall one day see her desire, even the glory of GOD, Cant. 5.10. Thou hast ravished my heart, my spouse, with one of thine eyes. The LORD loves those eyes. She hath lippes like a threed of scarlet, and her speech is comely, Cant. 4.3. She hath the tongue of Angels; when she speakes, she ministers grace to the hearers. She discourseth the language of Canaan most perfectly: and never opens but the first aire she breaths, eccho's with the praise of her maker. Her eares are like the [Page 118] Sanctum Sanctorum of the Temple; none but the high Priest must enter there. They are stopd to the songs of any Siren, open to the mournings of any poore. What gracious words she receives in at those doores, she sends them like Iewells to bee laid up in the Cabinet of her heart. She hath two hands; one of equity, another of of charitie, none for injurie. She gives every one his due for Iustices sake, some more than their due for mercies sake. She gives, forgives, does that to others which she expects at the hands of CHRIST. She hath bowells of mercie; the mem­bers of Christ are as deare to her, as her most inward and vitall parts. Shee feeds them, as considering what it were to have empty bowells her selfe. Her knees were never stiffened with pride: she can easily bow them to give her Superior homage: but throwes them downe at the foot-stoole of her maker: yet still her heart is low­er, and she never riseth without a pardon. Her feet are still travelling the waies of pietie, and running the race of salvation. She knowes this life is a journey, and no time to stand still, therefore she is shod for the purpose, with the Preparation of the Gospell of peace: she never rests, till she is gotten within the thresholds of heaven. She hath a white silken garment, the snow of Lebanon is blacke to it: not woven out of the bowells of wormes, but out of the side of her Saviour. She is clothed all over with his righteousnesse, which makes her beautifull in the sight of her maker. She is girt with the Girdle of Truth: and sinnes not, not because she cannot, but be­cause she will not. For virtus non est non posse peccare, sed nolle; Augu. She hath a Crowne promised, blessednesse: her Redeemer, even the King of heaven, did be­queath it her in his will, and she shall weare it in eternall glory, And let every soule, that knowes and loves her on earth, or hopes to enjoy her reward in heaven, call her Blessed.

To your vertue, knowledge. Vertue without knowledge were like a beau­tifull damosell blind: or a faire house that hath not a window in it, vertue is like a pearle in the shell; there must be knowledge to breake the shell, or we cannot come at the pearle. Ignorance is dangerous: Non repugnant, qui impugna­ri se nesciunt. Thus the divell carries many to hell, as falconers carry their hooded hawkes, Grego. without baiting. Quis non senserit illum miserabilem, qui se nunquam sensit miserum? There is no wretchednesse so pitiable, as that which is not knowne to the sufferer. Qui Dominum nesciunt, a Domino nesciuntur: If men will not know God, God will not know them. Scire Dei, est approbare; nescire, reprobare. Therefore he sendes away the wicked with a Nescio vos, I know you not: but Novit qui sui sunt; 2 Tim. 2.19. the Lord knowes them that are his, Hos. 8.4. They have made Princes, and I knew it not: that is, I did not approve of it: wilt thou not know? thou shalt not be acknowledg [...]d.

The worke of regeneration begins at illumination. The first thing that sunke in our first parents, was knowledge: now where the wound began, there must begin the medicine. Thou seest in a tree buds, leaves, flowers, and fruits and barke and pith: yet all these are but the juyce diversely digested and sent forth. So here in a Christian, Faith, Vertue, Temperance, Patience, Charitie, Godlinesse: yet all these are out the knowledge of Christ diversly concorded: knowledge is lux virtutis.

The Papists indeed magnifie Ignorance: good reason, for Ignorance magnifies them. Our way to heaven is knowledge, perhaps they have a way by themselves. Like Owles, they keepe a whooting in the darke, but are blind in the broad day; never aske them poore soules, as Philip the Eunuch; understandest thou what thou rea­dest? but doest thou read at all? No, we may not be suffered to reade. It will be very hard for a man to stumble over the threshold of heaven, or to goe blindfold to salvation.

Concupiscence though ever sinfull, yet could not bring forth sinne without the consent of reason: and this would never consent so long as the eyes were open. For sinne is a thing so ugly and deformed, and so like the father the devill; that it is un­reasonable for a mans soule to yeeld to it. Hence Paul calls sinne a worke of darke­nesse: for Satan doth hide it from us in the Birth, and would hide it from us in the [Page 119] Growth, onely on our death-bed and anguish of soule, he shewes it us in the Fruite. In this sense, that may rightly be understood, Nemo sciens peccat; that no man sinnes knowingly, at the very instant of the committing. Though he have the habite of knowledge in the generall, yet hath he lost it in the particular. As we say of the Coward; There is feare in his heart, even while he feareth not; in regard of the habite. And the slave hath an habituall service upon him, even when he sleepes: he serves though he takes his ease. There may be the habite of knowledge in the mind, yet not the use of it in some speciall act. The devill to utter his damned com­modities, dealeth as some trades-men about their bad wares; puts out the true lights, and sets up false lights in their stead. In the time of Superstition he put out verbum Praedicatum, the word preached; that man did scarce know sinne in generall. In these dayes of profanesse, he puts out verbum applicatum, the word applied, that few consider what sinne is in practice. So that now, he that comming from the mount as Moses; and hearing the worlds confused noise; would thinke it the noise of warre; conquering or conquered: but being among them, he findes it the noise of joy and dancing, revelling and roaring. Not because men doe not know these sins in generall: but they will not know them in these particular facts. Lust like a thick smoke dimmes the eye of knowledge.

Now the meanes to prevent this wickednesse, is to keepe open the eye of know­ledge. This is done both by the doctrine of Truth in generall: and the application thereof in speciall. The generall knowledge of truth is more easy; for which of us is ignorant what sinne is knowledge while she walkes in generalls, is in her owne Iuris­diction: sense and affection hath nothing to doe with her; but she may freely give her sentence. Loe then she dares calls usurie, usurie; and not a moderate improve­ment of mony: Pride, pride; and not handsomenesse: Covetousnesse by the owne name, and nor thirstinesse. But when shee descends to particulars, wherein all acti­ons doe consist and disputeth whether this or that speciall act be sinne or not; here sense and aff ction put in for a part, chalenges an interest, and oversway. And as it is in an ill pick'd (or as we say) pack'd Iury; whereof there is one wise man, another honest man, five knaves and five fooles: the greater part over-rules the better part, these ten over-beare those two. The five senses, and as many Affections, are the knaves and the fooles; Science is the wise man, Conscience the honest: now neither Science the wise, nor Conscience the honest, can be heard, nor give in their verdict; but all goes with the mad senses and franticke affections.

Here we see the use of Preachers, who may speake freely, and helpe us to re­taine the truth in particular. Admonition is called by the Greekes [...]; as it were a restoring or putting of the minde in order. When the understanding is (as it were) besides it selfe, and out of joynt; transported with some suddaine passion, or pre­vented by an evill custome, this repaires it. So Paul delivers the use of it, Eph. 4.12. [...]; the putting againe in joynt of luxate members. This continuall publicke Preaching is necessary; as a Taper set on the table to give light to all in the house. If this light wast it selfe, what hurt does it to thee? yea if it goe out in the owne stench, yet it lightens thee so long as it lasts. But thou saiest; Consilium mihi non det, qui sibi non dat: let not me take counsell of him, that gives none to him­selfe. Yet he might build an Arke for Noah, that was himselfe drowned in the floud: he may light thee to heaven, though himselfe goe darkling to another place. Woe to him if he doe not preach: if he doe preach, take thy portion. Quòd benè dicit, tuum est; quòd malè vivit, suum est. But if he preach not, thou mayst perish. Where if you had good eyes and thankfull hearts, you would see and acknowledge how God hath blessed you more than the Romanists. The devill was fained to send a letter of com­mendations to the Popish Clergie. Amongst many other things he thanks them for their ignorance; but especially for their silence. For setling our estate wee require a learned Lawyer; for our sicke body a learned Physitian: and for the soule that is most precious, shal we not desire a learned Divine? In law thou canst but hazard thy [Page 120] estate; in Physicke thou venturest but a mortall life: but here thou mayest lose thy soule. The body dies, the Physitian is payed: let the state be lost, thy Lawyer hath his Fees before. But if the Minister save thy soule, yet he is not regarded, not rewar­ded: if he lose it by wilfull negligence, he hath lost himselfe. Thus requisite are Prea­chers to give the light of Knowledge. But yet if in this night of sinne we will doe any profitable worke, wee must either our selves have a particular light of our owne in our hands; or if we cannot, we must get another to hold the candle to us, that wee may see the deformitie of sinne; lest Knowledge being blinded, and Lust leading the way, we both fall into the pit of destruction. Iohn the Baptist was Christs Harben­ger, and went before him, that is the glory of heaven. Knowledge is like Iohn, that shining Lampe, without that, we cannot finde the way to the glory of heaven, nor be brought to CHRIST. Thus in generall; now let us further observe five conclusions.

1 That by Knowledge is here meant an insight into heavenly things. Indeed Augustine distinguisheth betweene Knowledge and Wisdome; Ad Sapientiam per­tinet aeternarum rerum cognitio intellectualis: ad scientiam temporalium rerum cognitio naturalis: Wisdome, saith he, is an intellectuall apprehension of eternall things: Knowledge a naturall apprehension of temporall things. But there is no true Know­ledge, but that which can make the knowers blessed. Christian wisdome seemes the worlds folly, Greg. What is more foolish than mentem verbis ostendere, to declare a mans meaning in his words? to blesse them that curse us? Mala libentiùs ferre quàm sacere, to suffer rather, than to doe evill? not to resist our oppressours? Yet this is Christs commended wisdome; and he that is Sapientia Patris, the wisdome of the Father, shall one day crowne it: Yet there may be a holy knowledge in th [...]se lower things. O would to God thou wert wise, and wouldest understand and know the last things! Vt Saperes quae Dei sunt, intelligeres quae mundi sunt, praevideres quae in­ferni sunt, Bern. That thou wert wise in the things of God, wouldst understand the vanities of this world, and fore-see the torments of hell. Profecto Inferna horreres, superna appeteres, quae ad manum sunt contemneres. Thou wouldest abhorre the plagues of hell, desire the joyes of heaven, despise the temptations of earth. The great affe­ction we beare to the world, shewes that we know it not.

2 The Apostles earnest exhortation to Knowledge, Intimates that naturally we want it. Aristotle compares our wits at the beginning to a faire table, whereon is no­thing written, but it is apt to receive all formes and figures. But he is deceived, for it is a darke vault, wherin is no light of Grace, and no more of the light of Nature than the little sparke or snuffe affords. 1 Cor. 2.14. The naturall man receiveth not the things of the Spirit of God. By nature he is subject to two enemies of knowledge, Ignorance, and Errour. By Ignorance we know not things necessary, by Errour wee know them falsely. Ignorance is a privation, Errour a positive obliquitie. All ignorance cannot be helped, all errours cannot be escaped. From ignorance comes vice, from errour Heresie. Many striving to expell ignorance, fall into errour: as an Empiricke to cure one disease, causeth a worse; so quenching thirst with a draught of poison. Some are tantae fatuitatis, so deepely possessed with folly, that they scarce differ from beasts. August. Hence we see that Knowledge is not easily had; Veritas in profundo latet. In the West-Indies, they that by digging, follow the veines of gold, runne under high mountaines and stony rockes, many miles: yet the interest of Oare sufficiently de­frayeth the expences of labour. But knowledge is attained not without greater dif­ficultie: for the soule in the body, as a prisoner in a dungeon, takes in nothing but thorow the grate; sees onely thorow windowes and cloudy spectacles. 1 Cor. 3.19. The wis­dome of the world is foolishnesse with God. Therefore the first way to Knowledge is, Scire quod nescias, to know thine owne ignorance. Qui se diligit stultum, non proficiet ad sapientiam: nec fiet quisque qualis esse cupit, nisi oderit qualis est, August. Hee that doates on his owne folly hath no hope of wisdome; nor can a man become what he would be, unlesse he hates being what he is. They can never come to true wisdome, [Page 121] whom the opinion of their owne false wisdome deceiveth. Let no man deceive himselfe, 1 Cor. 3.18. If any man among you seemeth to be wise, let him become a foole that he may be wise. Confesse thy Ignorance, this is the way to get knowledge.

3 That Knowledge is not the cause of sin, but Ignorance: for Vertue is begotten and nourished by Knowledge. Scientia praecedit virtutis cultum, Chrysost. Knowledge must goe before vertue: for man desires not that he knowes not: Et malum nisi cog­nitum non timetur; Vnknowne evill is not feared. Indeed there may be a disjunction of these two in respect of their morall parts. So there may be Virtus sine scientia, and Scientia sine virtute. The Heathen had vertue without knowledge, and wee have knowledge without vertue. But as theirs was not true vertue, absente sapientiâ, with­out knowledge; so, nor is ours true knowledge, absente virtute, without vertue. There may be a servant that knowes his masters will, and doth it not. And this shall ggravate his wretchednesse; Scire quod sequi debeat, & nolle sequi quod sciat; Isidor. To know that he should follow, and not to follow what he doth know. The Sunne does not heat all men to whom it shines; nor doth knowledge, when it hath taught men, Quid sit faciendum, What is to be done; Continuò accendit ad faciendum, presently inflame or enable them to the doing of it. Aliud est divitias scire, aliud possidere: nec facit divi­tem cognitio, sed possessio; It is one thing to know where riches are, another thing to be master of them. It is not the knowledge, but the possession of them, that makes rich. But to say that knowledge is a spurre to wickednesse; is all one as if a father training up his sonne to be an archer; another should tell him that by ayming most fairely, he should misse most foulely. No certainely; there is no Vertue can batten or thrive, but that which suckes on the brests of Knowledge.

4 Seeing we must joyne with our Faith Knowledge, it is manifest that an igno­rant faith is no faith. The Papists stand hard for their implicite faith; it is enough they say. Their proofe is Matth. 8.26. Why are ye fearefull, O ye of little faith! As if there were no difference betwixt Exiguam & Implicitam fidem; between a little faith, and an implicite faith: betweene a little man and a great Elephant: the little one is a man, and the great one is a beast: Betweene a little Starre, and a great cloud: that is true light, this is very darknesse: that turnes to water, this remaines fire still. A little faith with knowledge is true and saving: a great presumption with ignorance is dam­ning. A small tree is better than a great shadow: that may beare fruit, this is nothing. A Iuggler could never shew more trickes, than they with this involved faith: they are very like; for these also cast a mist before mens eyes, and juggle away their soules, when the Devill comes with his firy darts, their shield of faith is so wrap'd up that they cannot finde it. It is like ware in a Pedlers-packe, mislaid; hee hath it, but he knowes not where it is. It is truly called Fides carbonaria, the Colliers faith: the Devill catechiseth him; how doest thou beleeve? I beleeve as the Church be­leeves. How beleeves the Church? as I beleeve: this man was saved, say they; but for all that, I doe not thinke that the Devill and the Collier so soone parted. Sure if he had no better weapons, Satan would have another bowt with him, and such a one as would cost him his soule. Beleeve as the Church beleeves, we aske you no more: this and the signe of the Crosse is sufficient: O the multitude of soules they thus beguile! But adde to your faith Knowledge: Fides nescia is fides nulla: Psal. 9.10. They that know thy name, will trust in thee. They that know not what they should beleeve, can­not beleeve to their owne comfort.

5 Lastly, this Knowledge must be added to Vertue also. The Romists love all blind graces: they commend Caecam fidem, caecam obedientiam; A blind faith, a blind o­bedience, a blind devotion, whose mother is ignorance. But the Apostle bids us adde Knowledge to these: and Vertue it selfe, lustre it with what glosse of obedience and devotion they can, I say not, Pede claudicat uno, goes halting toward heaven: but O­culis orbatur utrisque; is like a sicled Dove, it would mount to heaven, and hovers up­ward; but strikes at a tree, and fals; if it want knowledge to direct it. But why should I say, Vertue without Knowledge is blind, when indeed it is not at all. A man may doe [Page 122] Bonum, good, and not know it: but not Benè well; true vertue is not without know­ledge. But as some doe ill, and yet thinke it good: so others doe good, and yet thinke it ill. For the former, Iohn 16.2. Whosoever killeth you, will thinke that he doth God service. For the latter, Iosephs mistresse meant him a shrewd turne in betraying him to prison, which was Iosephs step to promotion. Or as the theefe wounded a passenger, and in­tended to kill him, yet with his stroke cut and let out an ulcer, whereof he was ready to die: neither of these can be called vertue. For good and well must in all actions meet: wicked is not much worse than undiscreet. Knowledge without Vertue, makes a mans Mittimus to hell. Iohn 9.41. If ye were blinde, you should have no sin: but now you say, we see, therefore your sin remaineth. Like the woman, Luke 15.8. that hath a Candle in her hand: but as the Romish vulgar did reade it, in stead of Domum everrit, Domum ever­tit: so these, in stead of sweeping the house, pull it quite downe. So much light abu­sed on earth, so much darknesse inflicted in hell. Vertue without Knowledge, is either like Revel. 3.17. Laodicea, proud, and knowes not whereof; or mad, and knowes not what to doe. I conclude, Ioh. 9.6. Christ made a medicine for the blinde mans eyes, of his owne spittle, and the earths clay. The first, signifying the knowledge of Christ by his Word, that comes out of his mouth: the other, the knowledge of our selves, who being made of earth, doe naturally favour of nothing but clay. Now of both these materials Christ made one lumpe, tempering them together: so both these know­ledges must be so mell'd together, that they be not severed. To have the Clay, know­ledge of our selves; without the Spittle, knowledge of Christ; were to cast us downe to desperation. To have the Spittle, knowledge of Christ; without the Clay, know­ledge of our selves, and our owne unworthinesse, would puffe us up with presumpti­on. Both doe well together, that we may know our owne selves in our selves wret­ched; yet in the grace and comforts of God, everlastingly blessed.

Will you now take a short character of the knowing man? Hee desires to know all things, but first himselfe; lest having acquaintance in every place, he should die a stranger to his owne heart. And in himselfe, nor so much his strength as his weak­nesse. To know our owne vertues makes us proud; our owne vices humbleth us. Both his eyes are never at once from home: one keepes house, while the other goes abroad for intelligence. He is blind in no mans cause, but best sighted in his owne. He confines himselfe to the circle of his owne affaires, and thrusts not his finger in­to needlesse fires. His hearts desire is to know God; and he knowes there is no bet­ter way to know him, than through Iesus Christ. Herein consists his happinesse, for so he makes sure-worke for his soule. It is the best, and therefore first regarded; and he never rests til his faith be built on assurance, that God hath pardoned his sins, and given him a place in heaven. The world he so far seekes to know, that he may abhor it. He sees the falsenesse of it, and therefore learnes to trust himselfe ever, others so far as not to be damaged by their disappointment. He knowes this to be a short and miserable life, and therefore studies the way to a blessed and eternall one. That this world shal perish, therefore is loth to perish with it. That money may make a man ri­cher, not better; and therefore chuseth rather to sleep with a good conscience, than a full purse. He had rather the world should account him a foole, than God: therefore desires no more wealth than an honest man may beare away. He knows this worlds delight consists of crotchets and short songs, whose burden is sorrow: only heaven hath the best musicke, where glorious Angels and Saints sing for ever to the Lord of Hosts. He knowes his owne ignorance, endevours to science; and for what he cannot apprehend, he begs wisdom of God; not of every thing, but only of so much as may make him blessed. He knows how to make his passions, like good servants, to stand in a diligent attendance, ready at the command of Reason, of Religion. If any of them forgetting their duty, be miscarried to rebell; he first conceales the mutiny, then sup­presseth it. He wil not see every wrong done him, knowing he hath done more to his Maker. After continuall acquaintance with the Scriptures, and humble familiaritie with the Holy Ghost; he knowes the way to heaven perfectly, and runs apace till he gets into the armes of his Saviour.

THis grace of Temperance may be here diversely understood:

1 For such a discretion as may season all these graces: so taken it is, Sal omnium virtutum, the salt of every vertue. Devotion without discretion, is like an hastie servant that runnes away without his errand. Profession of Faith with­out Temperance, is turned into hypocrisie, or such a preposterous zeale; that is, like fire not on the harth to warme, but in the top of the chimney, to set the house on a flame: Vertue without it is folly: Virtus cum indiscretè tenetur, amittitur: Gregor. cum discre­tè intermittitur, plus tenetur; A man may so indiscreetly hold Vertue, as to lose it: another may so discreetly forbeare medling, that he doth more firmely hold it. Pa­tience without discretion wrongs a good cause: a man must beare his owne injuries patiently, but not GODS nor the Churches. Moses egit causam populi ad Deum precibus & lacrymis, causam Dei adversus populum gladio & vindictis; Moses plea­ded the peoples cause to GOD with prayers and teares; but GODS cause against the people with sword and vengeance. Godlinesse without Temperance, is Devoti­on out of the wits. Gregory observes on the vision of the foure Cherubins, Ezek. 1.10. That the first proportion of those creatures faces, was vultus hominis, the countenance of a man, which saith hee did Rationem denotare; signifie discretion or this temperance. See them allegorized: the Iust man by mortification of the flesh becomes a Calfe ready to be sacrificed: by fortitude in his spirituall warre, fi [...] Leo vincens, he is a conquering Lion: by contemplation of the celestiall glory, Aqui­la triumphans, he is a triumphant Eagle: Per rationem Temperantiae homo exemplaris; Greg. in Ezek. By reason of his Temperance, he is an exemplary Man. Brotherly kindnesse with out Temperance, is brotherly dotage. So kindnesse runnes into crueltie: thou fee­dest thy friends sensuall appetite, flatterest him in his lusts, concealest his faults, fol­lowest his humours; all in kindnesse: this is to spill his soule in kindnesse. Charitie lastly, without Temperance, is Prodigalitie: it gives Expansâ manu, sed caeco oculo, with an open hand, and shut eye; and so a man may for his charity goe to the Devill, when in stead of Gods friends, he rewards his enemies. Thus hath Temperance re­lation to all these graces.

2 For such a Discretion as may moderate Knowledge; and qualifie that heat to which it is addicted. 1 Cor. 8.1. Knowledge puffeth up. Some men so bluster on their know­ledge, that they hold all the world dunces besides themselves. There is somewhat of poison in it, without the Corrective of Temperance. Hence comes singularity of opinions; Some conceit themselves so wise, that all the sober and peaceable spirits of the Land are meere fooles to them. Poore soules! Who does not pitie their blind madnesse? One cries, Secreta mea mihi; My mysteries be to my selfe: another re­plies, St [...]ltitia tua tibi; thy foolishnesse be to thy selfe: the former is the Schisma­ticke, the other the Libertine. An indifferent man might decide; Nec uni, nec alteri, sed dividatur: let not all the folly be to one, nor all to other, but let them both part it betwixt them. One is so wise that hee cares for no Preacher at all; another wills that such a factious one shall teach him, and no body else. Whether is the madder of the two; hee that will altogether fast, or hee that will feed on no­thing but bones? Modus rei tribuit decorem, ordo modum, discretio ordinem. Bernard. The grace of an action is the Manner, the grace of the Manner is Order, the grace of the Order is Discretion. Temperance is not so much a vertue it selfe; as Quaedam moderatrix & auriga virtutum; as a Marshall or Moderatour of [Page 124] vertues. It is not enough to doe a good worke; Nisi illud suo loco, modo, tempore fe­ceris; unlesse the due place, fit manner, and convenient time, be observed. If not in the right place, it is as a man lights a taper, and puts it beside the candle-sticke. If not after the right manner, it is as one that is gone a good part of his travell; but must come backe againe, because he hath mistaken his way. If not in due time, it is like him that would never water his garden, but when it rained. If not to the right person, it is like a man that forgetfully salutes his friend ever by the wrong name. If nor to the right end, it is like Iulian, that never was bountifull, or did a man a good turne, but to damne his soule.

3 It is taken for such a moderation of the minde, whereby we so demeane our selves, as neither to surfet on fulnesse, nor to despaire on want. Not that the most temperate man can so master his passions, but that at sometimes hee may over-joy his content, or over-grieve his trouble. When the most equall weights are first put into the evenest balances, there is a little swaying on both sides, and appearance of some inequalitie: yet after a little motion they settle themselves in a just poise. This Temperance is a steddy and habituall firmenesse, that hath no criticall sins. The fran­ticke, though he be sober eleven moones, if he rage one, cannot avoid the imputation of madnesse. When there is no disturbance, to be quiet, is not worth God-a-mercy. The husband told his wife, that he had one ill quality; hee was given to be angrie without cause: she wittily replied, that she would keepe him from that fault, for she would give him cause enough. It is the folly of some that they will be offended with­out cause, to whom the world promises that they shall have causes enow. Iohn 16.33. In the world ye shall have tribulation; when this cause of disquiet comes, then to be resolved and peacefull, this is Temperance. The balances that are most ill matched in their un­steddy motions, yet come to an equalitie, but stay not at it. The perverse worldling may restraine his passion; yea, may be so well compos'd, that ordinary things shall not stirre him; but when a new and unlooked for crosse comes, then hee is out of Temper, hath lost Temperance. Like a Fencer, that stands upon his usuall wards and postures, and playes well in his schoole: but abroad he meetes with a new tricke, a blow that quite puts him from the rules of his art, and so is beaten with shame. In­deed the best mans Temperance may faile in one particular act, but this doth not take away the habite from him.

This Temperance must guide our conversation. Rom. 12.1. Gods Sacrifice and Service must be Reasonable. Cum fervor discretionem erigit, & discretio fervorem dirigit, Bern. Let Zeale inflame Temperance, and Temperance qualifie Zeale. Nimia remissio nutritiva criminum, nimia districtio parricida virtutum. Too much remissenesse nourisheth vi­ces, too much strictnesse killeth vertues. Without this moderation, Feare passeth in­to Despaire, Griefe into Bitternesse, Love into Flattery, Hope into Presumption, Ioy into Dissolutenes, Anger into Fury: The want of Temperance in stead of cherishing, destroyes: like the Idolater so rap'd with the faire Image of the Goddesse, that com­ming to kisse it, he bit it. It altogether over-does. Eccle. 7.16. Be not righteous over-much, nei­ther make thy selfe over-wise. Qui plus posse putat sua quam natura ministrat: Posse suum superans, se minus esse potest. But enough of this kinde of Temperance; men are not so hot that we need to coole them; but rather so cold that we had need to heat them. Few among us are so over-zealous to out-run Christ, it is well if yet we will follow Christ. We need not so much adde temper to your zeale, as zeale to your temper; and wish you so much of both, as may bring you to salvation.

4 Lastly, Temperance is taken for a moderate use of outward things; and comprehends in it Abstinence, [...]: when wee eat no more, drinke no more, goe no braver, than naturall equitie and morall decencie requires. Now if the first degree to Vertue be vitium fugere, to avoid the contrary; behold the beautie of this faire grace, by viewing the blacknesse of the opposite sinne, Intemperance. Generally it extends it selfe to all immoderations; but especially it is appro­priated to foure. There is Intemperance: 1. In Lust, so it is called Incontinence. [Page 125] 2. In apparell, so it is called Pride. 3. In meats, so it is called Gluttony. 4. In drinkes, so it is called Drunkennesse. All which are but the effects of Intemperance.

First, Incontinence: to this Intemperance all are naturally prone, but in a dif­ferent sort. Some quite expell and mortifie this desire by grace: for he that is 1 Cor. 6.17. One spirit with Christ, will scorne to be one flesh with an Harlot. The virginitie of the bo­die may be lost, and yet the soule preserve her maiden-head. Revel. 14.4. These are they which were not defiled with women, for they are virgins. This is not intended against mar­riage, there is no defilement in that. Marriage is honourable among all men, and the bed undefiled, Hebr. 13.4. Our Adversaries call it a Sacrament; what, and a defile­ment too? Doe they use to make Sacraments of pollutions? They might be mar­ried, yet not defiled with women; neither with carnall nor spirituall harlotrie, nor with adultery nor idolatrie; and so remaine spirituall virgins. Others there are that keepe in this corruption by civill modestie; they will not expresse it, yet have it. Many heathens could thus suppresse their corruption, not mortifie it. Their Intemperance is to them like a mad-brain'd wife to a sober man; he lockes her up, and goes abroad without trouble; but when he comes home he is wearied with her scolding. Others there are that care not to let their Intemperance burst out, but they want opportunity: now the theefe cannot rob till he come at a bootie. So the sinne is in them, even while they forbeare the act, and they are intemperate persons. There is a sort that shame not the eruption of this sinne, without respect (I say not of conscience, but) of credite: Quorum luxuriae meretrix non sufficit omnis; That in the lust of Ier. 5.8. fed horses neigh after women. The meanes to avoid this Intem­perance, is:

1 By subduing the body to the soule; 1 Cor. 9.27. I keepe under my body, and bring it into subjection. The bodie is that part, which is against the LORD. The body will begge, but let a shamelesse begger have a shamelesse deniall. When the bodie does what the good soule dictates, there is a breathing Saint: when the soule consents to the bodies appetite, there is a blinde man led by his dogge. Because the Serpents head had led the way so long, now the repining taile would needs lead; but then the whole ranne into mischiefe. When lust undertakes to guide a man, and reason is faine to follow, there is a precipice to destruction.

2 By debarring the flesh all lust-provoking meats and drinkes. It is wretched to have this noysome fire, wicked to feed it with fewell. Sodome found that Fulnesse of bread was the mother of unnaturall filthinesse. High diet is adulteries nurse: Rarò vidi continentem, quem non vidi abstinentem, August. You shall seldome see a man continent, that is not abstinent. The heat is taken at a Taverne, that is, laid at a bro­thel-house. Abstaine then, for it is fasting-spettle that must kill this tetter. He that will ever be running for fewell, never meant to put out the fire.

3 By avoiding beautifull temptations. 1 Cor. 6.18. Flee fornication: Resist other sinnes, flee this. Stand not to trie thy strength, but runne away. Parthus tutus ab hoste suga est. Ioseph stood not to bandie termes, and dispute with his mistresse, but fled from her. If thou wilt endure conference with an Harlot, she will conquer. Like Vlisses, stop thine eares, her charmes shall not take thee. Many have runne out of their wits for women, 1 Esdr. 4.26. Satan having conquered the woman, never came at the man, but left the woman to doe that; hee thought shee would be devill enough to tempt man. Salomon with all his wisdome, Sampson with all his strength, were thus master'd. One overcame a Lion, yet a Lionesse overcame him. The other could finde out the Harlot from the true mother; yet a Harlot found out him, and made him forget his Maker. Numb. 25.1. The people began to commit whoredome with the daughters of Moab. The daughters of Moab, light by nature, for they were begot in Incest. Lots daughter lay with her owne father while hee was drunke, and called her sonne Moab; which signifies, The sonne of her father. Impudent strumpet, not to bee ashamed of so foule and horrible a fact! Thus they were light, and that by na­ture; they had it by kinde, it cost them nothing. Even the sonnes of GOD were [Page 126] tempted to folly by the daughters of men, Gen. 6. A woman faire is mans snare: think them thy she-devils, sent and taught to seduce and spill thy soule. Meretrix quò pul­chrior, eò perniciosior, Aug. A Harlot the more beautifull, the more banefull. Rara concordia formae & pudicitiae; It is rare to see a woman chast that's poore and faire. Stat quaevis quavis meretrix mercabilis arte. Bring gold enough, a little cunning shall serve for whoredome; the Devill makes his high-wayes easie. Perhaps all doe not sell their bodies, that sell their soules; some sinne, but set no price on it. I am perswa­ded that no one Inducement so soone turnes women to Popery, as their Indulgence to this sinne. Venialia dicunt, sed vaenalia sunt; If God would afford pardons on the Popes rates, this sinne would be infinite. But non sic respondetur Domino: His Iustice will not be so answered.

4 By meditating on the punishment. If in the act of thy lust thou couldst see into the darke doores of hell, and behold the adulterers and their harlots embracing flames, quenchlesse flames; howling, and shreeking, and cursing their glasses, their tires, their Bawds, their Panders; bound to eternity of insufferable horrours: this would coole thy heat. For lustfull kisses, kissing of fire; for soft beds, beds of de­spaire; for wanton songs, gnawing their tongues; for heating delicates, everlasting famishment; for silken curtens, to wish a Revel. 6.16. Rocke for their pillow, and a Mountaine for their coverlet: this, O this would slacken thine intemperance. What men thinke most pleasing, is most plaguing; to have their lusts granted: Psal. 81.12. So I gave them up unto their owne hearts lust. They desired it, they had it; this was the greatest plague. Thinke thou seest beyond thy beauty old-age, beyond old-agd sicknesse, beyond sicknesse death, beyond death Iudgement, beyond Iudgement hell, beyond that no limits of time or torments, but all easelesse, endlesse. Thou criest, God be mercifull to me; but be also mercifull to thy selfe: weepe for thy sinnes, and beseech God to mortifie thy lusts by the death of Christ.

2 The second kinde of Intemperance is in Apparell, Pride, Pride? why there is no such sin, all is but fashion. Indeed Pride hath lost it selfe in the name of Fashion. This was wont to be called the womans sinne: Esay 3.16. The daughters of Sion were hautie, &c. there is Pride and her wardrobe. But now it is a question whether the women keepe their Charter still: the men have endevoured to be as proud as they; not that the other are excusable: innumerable are their boxes, and powders, and paintings; how they dawbe their mud-walls with Apothecaries morter! It is a signe that they love a vizzard better than a face. Act. 23.3. God shall smite thee, thou painted wall: painting is for walls, not for faces. If Natures defects and furrowes cannot be filled up with these colours, yet art shall supply all with rich attires. As that Painter should have drawne Venus very beautifull: but when his cunning failed in her face, he drew her in exceeding rich apparell: Pulchram non potuit, divitem pinxit; Because he could not make her faire, he made her rich. They die their haires too; but this seemes to be no new fashion. For Cyprian writes of it in his time: Foeminae crines suos inficiunt malo praesagio: capillos enim sibi flammineos auspicari non metuunt. They got a flame-colou­red haire, an ill presage; it is not safe comming so neere to that colour. They spend more time betwixt the combe and the glasse, than betwixt their family and the Church. They metamorphose their heads, as if they were ashamed of the head of Gods making, proud of the Tire-womans. Sometimes one tire is halfe the husbands rent-day. This is the monstrousnesse of our pride; Ier. 5 31. and what shall we doe in the end thereof? Iesabel was the daughter of a King, the wife of a King, the mother of a King, yet her painted face and proud heart threw her out at the window, and she was tram­pled under horses feet. But Iehu would bury her; no, the dogs had done it to his hand. O the greatnesse of our lands Intemperance this way! we have learned all things of our neighbours but this, to be proud good-cheape. Hospitalitie and noble attendance is changed into a vessell that runnes on foure wheeles: It is a fashion to build great houses, as the Estriches lay egges; and then to leave them. When the poore come thither for releefe, there's none but Dawes to chatter to them; the Lord [Page 127] or the Knight is at London; their Mercers and taylors share the poores due. Great men gather up their wealth and their credite neerer about them, than in former times. Then it consisted in good house keeping and many servants: now in two or three trunkes of apparell and a boy to brush them. Many follow Absolons fashion, to carry a forrest of haire on thier heads: as if that were their grace, which God hath forbidden as ungracious. CHRIST saies, the body is more worth than rayment: but some strive to make their rayments more worth than their bodies: like birds of paradise; their feathers are better than their carcases. To pull downe, if it were pos­sible, the height of this pride, consider.

1 Thy beginning; remember the rocke from whence thou wert hewen. Psal. 78.71. From fol­lowing the ewes great with young, he brought him to feed Iacob his people: David was not ashamed of his beginning. Say thou art borne noble; yet art thou not made de meliore luto, of any finer clay or mettall than the meanest. We have all one com­mon mother: and the proudest dust once dead, shall putrifie and stinke for all his perfumes so soone as the poorest. Though all have not vestem communem, yet all have Cutem communem.

2 Thy progresse: what can thy brave rags better thee? a golden bridle makes not the better horse. If thy coate be made of wooll, the sheepe wore it before thee: if of silke, the silly worme may pull downe thy pride. The bowells of wormes hath clothed thee, and thou shalt feed the bowells of wormes. Because thou flourishest with the flags of vanity; thou thinkest it is thy selfe, like the flie on the coach wheele, that makes so glorious a dust: so let Heliogabalus boast of his silken halters.

3 Whatsoever the out side be, looke to the linings. Mens cujusque is est quis­que. The body is more worth than the rayment; therefore the soule is more worth than the body; for the body is but the rayment of the soule. Why despisest thou thy poore brother? I have more lands: haply, and more sinnes. I have braver apparell: a neat out-side, and a sluttish inside. I am fairer; perhaps in face, and fouler in heart. Thou art rich in the poore commodities of this world: and poore in the rich commodities of the other: peacocke looke downe to thy feete.

4 There is onely one garment worth having and saving. Rom. 13.14. Put you on the Lord Iesus Christ: this is Stola prima, Luk. 15.22. the best robe. The Papists buy the beggarly righte­ousnesse of sory Saints, and neglect this. We have worne our owne innocence to rags, let us put on Christs. Though our garment of inherent righteousnesse be very thinne; yet if it be lined with Christs imputed righteousnesse, it shall keepe us warme: if embroydered with his, it shall make us acceptable to God. If we love a silken garment woven out of the bowells of a worme: how much more should we love the garment woven out of the bowells of Iesus Christ! Thus hath God al­lowed to some a great measure of honour, a great measure of riches, a great measure of prosperitie; but to none one dramme of pride.

The third kind of Intemperance is in meates; in making those things Detrimen­ta corporis, injuries to the body; which God ordained to be Nutrimenta corporis, con­servatives of the body. Good meate which is the creature of God, is offered to the art of the Cooke, who makes worke for the mouth, which makes worke for the stomacke, which makes worke for surfet, which makes worke for death, which makes worke for the devill. A sinne so genuine and naturall to this nation; that pride is not more proper to Spaine, nor lust to France, nor drunkennesse to Germanie, than gluttonie is to England. For methods sake, let me deswade you from it, by considering the manner, the measure, the matter, the Effects, the End of it.

1 For the manner, this is meerely circumstantiall, and may thus bee ex­pressed. Too soone: too late, too daintily: too fast, too much, Is gluttonie Too soone Eccl. 10.16. Woe unto thee Oh Land, When thy Princes eat in the morning: but bles­sed art thou Oh Land, When thy Princes eate in due season, for strength and not for drun­kennesse. Esa. 5.11. Woe unto them that rise up early in the morning to follow ryot. Their mat­tins [Page 128] is their Iunkets, and their morning sacrifice is offered to their belly. Too late, such are midnight revells: Nullum tempus occurrit ventri: Intemperance makes no difference of times. Too daintily; above the estate: and herein the poore may fault as soone as the rich; Tam latè, if not Tam lautè. Indeed men have Talem dentem, Qualem mentem. Every one hath an Eves sweet-tooth in his head, that longs for forbidden things. Too fast, that is with voracitie; we call it Caninum appetitum. Esa. 56.11. Greedy dogges that can never have enough. Too much: Qui minus tradit corpori quàm debet corpori, civem necat: Qui plus tradit corpori quàm debet corpori, hostem nutrit. He that allowes his body lesse than he owes it, kills his friend: he that allowes his body more than hee owes it, frankes his enemie. Give it Quantum sufficiat naturae, not Quantum place atgulae. The wise man wil distinguish betweene his body and the lust of his body: his allowance therefore shall bee such as may preserve nature, not please intemperance.

2. For the measure; it is an insatiate desire of delicacies. So the rich man said; Luk. 12.19. Soule eate, for thou hast, &c. not only body eate, but soule eate, and satiate thy selfe. The belly is no troublesome creditor; it is contented with a little: si das quod debes, non quod potes, Sen. If thou givest it what it should have, not what thou canst give. It is not the constitution of nature, but the concupiscence of lust, that longs for a­bundance. This invented sawces; Non tam condimenta, quàm blandimenta. Here is a studie to be sicke, when men are cunning in gluttonie. Vt saturitas transeat in esuri­em, natura mutatur in artem. This made Philoxenus wish his neck so long as a Cranes; to prolong the sweetnesse of his meates. This is not Necessitatem supplere, sed avidi­tatem explere. Such are to bee reckoned in the number of living creatures, not of men, Seneca. Phil. 3.19. They make their belly their god: for that they like best, and love most, is their god. The heathen had a god of drunkennesse, but I never read that they had any of gluttonie. To make the belly a deitie; how base is this Idolatry! yet Hu­go thus describes their luxurious worship. The belly is their god, the kitchin their Temple, their lungs the organ-pipes, the Altar their table, the cookes are their priests, flesh rosted, boiled, or broiled, their sacrifices, and their Incense, the odour of their sawces. But this sacrifice is to the divell; whose belly is filled with the froth of luxurious gluttons; in stead of graces, sawces: in stead of praising God, belching blasphemies. They have these vertues our Apostle speakes of, but in a strange way They have knowledge; which dish best pleaseth their appetite. Patience; to sit foure houres at one meale. Fortitude; to encounter with an Oxe ready prepared. Peace; till they have filled their stomachs. Yea faith, hope, and charitie too; their faith warmes in their kitchin, their hope lies in their messe, and their love boyles in their kettle. This is the measure of gluttonie, which indeed cannot be measured. All is to satiate curiositie; to fill more than the belly, even their eye. But as too much raine drownes the fields, which moderate showres would make fruitfull: so this plethorie of diet instead of conserving nature, confounds it.

3 For the matter, it is great feasting. Ierome wrote to Eustachius in the desart; If I did eate any thing boyled, Luxuria fuit; so great was his temperance, All our art is too little to please our palates: we have piles of dishes to make barricadoes a­gainst the appetite. Feasts indeed have their just allowance: our Saviour himselfe honoured a great feast, with his presence and miracle, Iohn 2. But they must not be unseasonable. as to feast whence need to fast; when God calls to mourning, then to revell, Amos 6. GOD threatens plagues, they fall to dances; therefore Verse 7. the banket of these joviall fellowes shall be removed. Not excessive: Na­bal the churie made a feast like a King; you know a churles feast. He feeds his fami­lie with the mouldie remnants a moneth after. Not profane, such was Belshazzars, when the temple was ransack'd to furnish his cupbord of plate. Nehemiah read the Law of God every day of the feast: if men did thinke of that Law, they would not make God and Belial meet at one boord; Ioseph and Mary went up to Ierusalem to the great feast with Iesus, but there they left Iesus, Luke 2. Twelve yeares they could [Page 129] keepe him, yet at a feast they lost him. Beda saies; the men went in one companie; the women in another: the children sometimes with the father, sometimes with the mother: betwixt them both CHRIST was lost: so easily is CHRIST lost at a feast. It is observable, Verse 46. that in the Temple they found him: they lost him at a feast, but they found him againe in the Church. The end of such feasts is commonly the beginning of a fray. Vpon the Sodomites feasting, heaven rained downe fire and brimstone. Vpon Iobs children feasting the house fell downe. A­gainst Belshazzar feasting, the finger on the wall wrote characters of destruction. What Dives hath dined, the divell takes away. If gluttonie be the founder, Satan is the confounder. The host provides meate for the belly, the guest a belly for the meate: death destroyes them both. 1 Cor. 6.13. Meats for the belly, and the belly for meats: but God shall destroy both it and them. Paul saies, Phil. 3.19. that their end is damnation. It is heavy, that their end is damnation; but it is worse, that their damnation is without end. Let us evermore suspect these riotous meetings; among them that Iud. ver. 12. Feed themselves without feare. It is written of good Iob, that he feared his children at a feast. Iob 1.5. It may be that my sonnes have sinned, and cursed God in their hearts. Let us be like the deere, who are ever most fearefull at their best feeding. Beware lest In­dulgentia gulae, be Suffocatio gratiae; be jealous of a great feast. But I shall hold you too long at a feast, unlesse my cheare were better: I therefore passe to

4 The effects; which are manifold and manifest. The throates pleasure did shut up Paradise, sold the Birthright, beheaded the Baptists; and it was the chiefe of the Cookes; Nehuzaradan that first set fire to the Temple, and rased the Citie. These effects are, 1. Crassitudo, grossenesse; which takes away agititie to any good worke: which makes a man move like a Tunne upon two pottle pots. Caesar said he mistrusted not Anthony and Dolabella for any practises, because they were fat: but Casca and Cassius, leane hollow fellowes; who did thinke too much. The other are the devills cramm'd fowles; like Esops hen, too fat to lay. Indeed what need they travell farre, whose felicitie is at home? placing Paradise in their throats, and hea­ven in their guts. 2. Macilencie of grace: for as it puts fatnesse into their bodies, so leanenesse into their soules. God fatted the Israelites with quailes, but withall Psal. 106.15. sent leannesse into their soules. The flesh is blowne up, the spirit doth languish. They are worse than [...], for [...]: they put a plurisie into their blouds, and an apo­plexie into their soules. 3. Consumption of their estates: for it is regius morbus, a costly disease: it makes way for either a writ or a mittimns. Gula gurges, their pa­trimony runs through their throate. Man that is the Lord of all creatures, hath the least mouth of all creatures: malum non imitari quod sumus. When Temperance that just steward is put out of his office, all runnes to decay and ruine: if satietie goe be­fore, beggarie will follow after. 4. Sickenesse to their bodies: they wrap up diseases in their full morsells, as pills in pap. Men desire strength of bodie, and length of daies: sed prohibent grandes patinae. Gluttonie was alwayes a friend to Aes­culapius. But for the throats indulgence, Paracelsus for all his Mercurie had died a beggar. Aches and ay-mee's are incident to intemperate houses: Gowtes, plurises, dropsies, &c. Quae nisi divitibus nequeunt contingere mensis, Horat. Wee com­plaine the shortnesse of our lives, yet take the only course to make them shorter.

5. Lastly, the end is rottennesse and death: why dost thou feed that flesh so fat, that must feed the wormes? The daintiest of flying, swimming, or running creatures nostris sepeliuntur ventribus; are buried in our bowels. Seneca. Quaeris car tam subito morimur? ex mortibus vivimus. Dost thou aske why wee die so soone? wee live upon deaths. The best dyet shall leave thee Putidum & putridum cadaver. The fi­nest food shall make no better dust. When moderation it selfe cannot avoid dying, how thinkest thou to prop up thy tabernacle wiht surfet? lay hold on Temperance: the Physician saies, nothing is better for the body than temperance: the Law­yer saies, nothing is better for the estate than temperance: the Philosopher saies, nothing is better for the wittes than temperance: the Divine saies, nothing is [Page 130] better for the soule than temperance. It is good for the body, good for the brain good for the estate, good for the soule: readily therefore admit temperance. For further helpe against Intemperance, take these foure considerations.

First that abstinence is mans rising, as Intemperance was his fall. We that have lapsed from the joyes of Paradise by meate, let us recover it againe so well as we can by abstinence, Gregorie. I speake not here for fasting onely; though that have the due use, the due place. It hath a time and place in the midst of sorrow: for Repentance comes not before God with a full belly, and meat between the teeth. The use of it, is to prepare the soule for goodnesse, not to merite by it. The Papists hold it not Tanquam adminiculum, as a helpe of pietie; but an immediate part of Gods worship; to be satisfactory. But I commend in abstinence three rules. 1. That it be not too much, for it is better to abstaine every day a little, than some daies wholly. They are moderate showers that make the ground fruitfull. And easy sha­king rootes the young plant faster; an hard shaking roots it up. 2. Remember the poore in your abstinence. Esa. 58.3. Wherefore have we fasted, and thou seest it not? com­plaine the hypocrites: God answers, because in your fasts yee exact your debts; you shew no mercie to the poore Iejunium quod te affligit, alterum laetificet. Let the absti­nence that makes thee looke pale, beget bloud in anothers cheekes: let thy fast be the poores feast, Am. 6.4. They eate the Lambes out of the flocke, and the calves out of the stall: that's sometime bad enough, but Verse 6. they forget the affliction of Ioseph; that's worse; this enhaunceth their damnation. Your tables abound with dishes, their bowels sound like shawmes: take away here, and bestow it there. Bate a messe at thy table, and send it to the poores table. Nehemiah allowed some libertie to the rich, so it were joyned with liberalitie to the poore Neh 8 10. Goe your way, eate the fat, and drinke the sweet: but be sure to send portions to them, for whom nothing is prepared. Thinke it is CHRIST that hungers, while thou riotest. Godfrey of Boloigne would not bee Crowned with Gold in that place, where his Master had beene Crowned with thornes. Doe not thou pamper thy selfe, when CHRIST starves. CHRIST is hungry, and he must satisfie you: It is CHRIST that begs of you, and he must give you: it is Christ that lies at your gates, and he must let you into the gates of heaven. Advocatus pauperum, qui Iudex divitum. True feasts of cha­ritie are not only Convivia, but Sacrificia; with Heb. 13.16. such sacrifices God is well pleased. 3. Abstaine from all sinne; Commendatio Iejunii, emendatio vitae: the praise and crowne of abstinence is amendment of life. When you fasted and mourned, did yet at all fast unto me, even to me, saith the Lord? Zech. 7.5.

2 Consider, it is Gods blessing that makes fat, and not meat. Matth. 4.4. Man lives not by bread, but by the word of God. Daniel lookes as faire with his pulse, as the rest with their liberall portions of the kings meate. If Gods blessing be separated from those edible materialls, they yeeld no nourishment. He that could turne stones into bread, can turne bread into stones: and make wine infatuate, not exhilarate. He can rot the graine in the clods, blast it in the eare, wither it in the blade, consume it in the barne: yea when it hath past the flaile, the mill, the oven; he can make it gall in the palate, in the stomach poison. He can either give thee meate and no stomach, or stomach and no meate. Be temperate then, and blesse God; for every creature is 1 Tim. 4.5. sanctified by the word of God, and prayer. Passe not by his blessings with shut eyes, as not glorifying the creator, nor looke on them with doting eyes, as too admiring the creature. Commend moderate meate to thy selfe, and thy selfe to the bles­sing of God.

3 Consider, that if it be so wicked to devoure meates gluttonously, what is it to devoure men? to Mic. 2.2. swallow up a man and his house, even a man and his heritage? Such devourers were the Pharises; and under the colour of long prayers. These are monstrous Epicures: the poore mans bread is his Iob 31.39. life; and he that takes it from him is vir sanguinum, a bloudy man. The usurer keepes a slender dyet, but his stomach holds abundance of morgages, forfeitures, and is oppressed with such [Page 131] oppressions. He hath swallowed downe riches, but he shal vomit them up againe: God shall cast them out of his belly, Iob 20.15. God shall one day say to such men; Reddite quod devorastis; restore what you have devoured. When the Chirurgian opens the E­picures dead body, he findes undigested crudities: when God shall unrip the op­pressors dead conscience, there will be found five or sixe impropriated Churches, there a depopulated towne, there thousands of acres of decayed tillage; there the lands of Orphants, and the dowries of widowes. Multi in hac vita manducant, quod postea apud Inferos digerunt. They devoure that on earth, which they shall digest in hell.

4 Lastly if thou wilt ryot, let me shew thee a banket, Cant. 2.4. He brought me to his banketing house, and his banner over me was love: Eate O friends, &c. Ioh. 6.58. This is that bread which came downe from heaven: he that eateth of it, shall never die. This is Panis verus, though not Panis merus. As he is both the Physician, and the medicine in respect of his bloud: so he is both the Pastor, and the food in respect of his body. He feeds his Lambes, not on his grounds, but on his wounds. All men eate Panem Domini, the bread of God: the Saints Panem Dominum, the bread that is God himselfe. They that have ransacked sea and land, for rarities, never found such a daintie. Here satiate, here be intemperate: thinke your soules can never feast enough on this dish: with this onely immoderation GOD will never bee angry. Matth. 5 6. Blessed are they that hunger and thirst after righteousnesse: for they shall be sa­tisfied. CHRIST is vita quâ vivimus, and vita quam vivimus: the life whereby wee live, for in him wee live, move, and have our being, Acts 17.28. And the life which we live; Now live not I, but CHRIST liveth in me, Gal. 2.20. Let Epi­cures boast their delicacies, this be the food of our soules.

I come to the last kind of Intemperance: and this in drinkes, we call it drunken­nesse. My theme is still Temperance: wherein I confesse, that as Physicians com­ming to their patients, often catch some of their diseases: so you may say, that I fall into the vice I reprove, and that against excesse, I speake excessively. But it is a sin, I durst not lightly or slightly passe over: a disease the whole world is sicke of, and I would also put in my Ingredient to cure it. All drunkennesse is not with wine, Esa. 29.9. They are drunken, but not with wine: they stagger, but not with strong drinke. There is a threefold ebrietie. 1. Of wine; Eph. 5.18. Be not drunke with wine wherein is ex­cesse. 2. Of forgetfulnesse, Esa. 29.10. God hath powred on them the spirit of deepe slumber. 3. Of lust to sinne, Esa. 28.7. They have erred through wine: which I take there not so much to be intended against this corporall, as that spirituall drunken­nesse: for it is said, They were in vision, and stumble in judgement. I am not to deale with that drie drunkennesse; but onely with the first, and haply the worst.

Man hath a threefold appetite: Naturall, which is common with plants: this insensibly covets nourishment. Animall, common with beasts: this sensibly desires needfull nourishment. Rationall, proper to man: this reasonably desires fit and pro­per nourishment. All these appetites desire drinke: without which the spirits natu­rall, vitall, animall, would consume the firmamentall heate; that would wast up the primogeniall humiditie; and so the sparke of life would burne out; as the Lampe is extinct without supply of oile. The veines sucke the stomach drie of moisture; hence comes emptinesse; upon that sense of that defect; upon that, the desire of re­pletion; and this is Thirst. Drinke is the good creature of God, whether it be wine, &c. It serveth Alimentally for the bodies strength, 1 Tim. 5.23. Drinke no longer water but use a little wine for thy stomachs sake, and thine often infirmities. Physically, to re­fresh body and mind. Pro. 31.6. Give strong drinke to him that is ready to perish: and wine unto those that be of heavy hearts. Vinum moderatè sumptum, medicamentum: plus justo, vene­num, Augu. moderate wine is physicall; immoderate, banefull. Iucunditati, non ebrietati creatum est. It is made for pleasure, not for fulnesse. It is given Psal. 104.15. to make glad the heart of man. Civilly, for shew of honest gladnesse, and maintenance of ami­tie. So our Saviour supplied the want of wine at a wedding, Ioh. 2. Nehemiah bids [Page 132] the people at their feast; to eate the fat, and to drinke the sweet, Neh. 8.10. It was ill done of Lycurgus to cut downe all the vines: and false of Mahomet, to say that in every grape there is a devill. Onely in temperance makes the sinne, abuseth the creature, offends the Creator: onely against this bends my discourse. Herein for method, I desire onely to consider two things; the damme and the Littour. Yet first before I shew what brood this monstrous mother brings forth, consider how she is bred her selfe.

Drunkennesse is produced from the concurrence of many causes. The maine is an inordinate desire of drinke: the originall of all vices is from our selves: there is a harlot within, which commits all these whoredomes a broad; concupiscence. Not he that drinkes wine, but he that inordinately loves wine, is the drunkard. 2 Pet. 2.13. They count it a pleasure to ryot in the day time. Their soule danceth in the cup, and their eye delights in the colour of the wine, Prov. 25.31. now Vbi amor, ibi oculus. Their life is the life of frogs; like flies, suctu vivunt; they live by sucking. As it was said of Bonosus, Non ut vivant, sed ut bibant nati: they are not borne to live, but to drink. They drinke not for necessitie, but luxurie; not for societie, but for satietie: indeed not for their friends sake, but for the drinkes sake. He is not so much a drunkard, qui de improviso cadit, that is overtaken unawares: as he that loves and frequents it, though he carry it away more strongly. Not he qui potu vincitur, sed qui potibus vincîtur, that is tied to his cups. Therefore, Esa. 5.22. Vae fortibus ad potandam; woe to them that are strong to drinke: a strong body without strong grace, is stron­ger to sinne; Fortior in viribus, fortior in vitiis. Thus the strongest is the weakest; strong to commit sinne, weake to resist sinne. They drinke not once against dry­nesse, nor a second time against sadnesse, but continually for madnesse. This love of drinke is the Beldam, there are also other concomitances. Evill company; Esa. 56.12. Come, I will fetch wine, and we will fill our selves with strong drinke. They will urge a man with [...]: but God dischargeth such men our societie. 1 Cor. 5.11. And healths; Accusationis causa est, per adjuratum Caesarem non frequentius bibisse, Ieron. He that will not be drunke for the King, is no friend to the king. Here is a profes­sing from the bottome of his heart, to the bottome of the cup, that such a great mans health shall be pledged, perhaps it must be done on the knees; rank idolatrie! where­in men make gods of others, beasts of themselves. For this purpose they have their she-saints, their mistresses, sometimes little better than strumpets. Here's the lit­tle difference betwixt a Papist and a drunkard: the one hath his will worship, the o­ther his wine-worship. It was a noble answer of a Prince, when one told him how deepe a health hee had pledged for him; Doe not, saith he, drinke my health, but pray for it.

Looke now upon the damme, drunkennesse. Aquinas disputing whither drun­kennesse be a sin or not, objects that no vice is opposed to it: as to temeritie cowar­dice, to prodigalitie avarice; therefore it is no sinne, but he answers, that there is a vice opposed to it, though it wants a name, because it is so unusuall: as the forbearing of all sustenance. It is questioned also whether a sicke man may drinke medicinal­ly for his health, and be drunke with it: but we may affirme, that there is no medici­nall cup to the body, that is poisonfull to the conscience. It is folly to thinke, that the cause of many sicknesses, should be physicke for one: or that the endangering the soule can be good physicke for the body: no good physician will prescribe it, no di­vine will allow it: say with Constantine; Mallem semper aegrotare, quàm tali remedio convalescere. It is better to be still afflicted with our disease, than bee recovered by such a medicine. This vice is the plying of the pot: Nocturno torpere mero, torpere diurno. Mantuan the poet, Eccl. 9. rehearseth the drunkards seven draughts.

The first draught doth but taste the wine: the second washeth the mouth: the third cooleth it: the fourth threatens war against thirst: the fifth fights with it: the sixth overcomes it: the seventh triumphs over it. All this is taught by Oenophilus, a lover of wine, an old drunkard; this is the drunkards doctrine. Let us heare the Philoso­pher somewhat more sober and stayed. Aristotle makes seven degrees of it: 1. Ne­cessitie, a man must drinke. 2. Commoditie, man should drinke. 3. Pleasure, he may drinke. 4. Fulnesse, he may not drinke. 5. Satietie, and that is bad. 6. Ebrie­tie, and that is worse. 7. Madnesse, and that is worst of all. Here be the deadly draughts, to which drunkennesse runnes headlong. Fertur equis auriga, nec audit cur­rus habenas. The sea knowes his bounds, but not the deluge of drunkennesse. We see the Damme, let us looke upon the Littour or effects; which are many and hideous.

1 It makes roome for the Devill: all sinnes breake in at the losse of the Sconce or Capitoll; Reason: thence the enemie commands the whole Towne. The eyes are wanton, the tongue blaspheming, the hands stabbing: all mischiefes. Invadunt urbem somno vinóque sepultum. So were the Trojans conquered: and for this cause, I thinke, ever since, drunkards are called true Trojans. It is a mare mortuum, no fish can live there, no vertue thrive here. It is the root of all evils, the rot of all goodnesse: The Devill could find no rest Matt. 12.43. in drie places: he loves the low countries, the wet ground; moorish and marish soules. The great Behemoth loveth the Iob 49.21. Fennes. Of all reason­lesse creatures, he chose the drunken Hogs, Marke 5.

2 It overturnes the estate: The drunkard shall come to poverty, Prov. 23.21. He consumes more in a day, than he earnes in a weeke. Hee lyes open to others plots, and hath no rule of his owne spirit, but is a Citie without wals, Prov. 25.28. He is his owne theefe, he needs no other oppressours, for he is a caterpillar to himselfe. He railes on cormorants, yet devoures himselfe. He throwes his house out of the win­dowes, it is fit his house should throw him out of the doores.

3 It poisons the tongue; swearing and lying are the ordinary effects of it: The drunkards made songs upon David. It thinkes it selfe a Caesar, and fals a taxing all the world: Quicquid in corde sobrii, in lingua ebrii, Fulgent. O but In vino veritas: it is false, for no mans good name is spared. If he be multa bibens, he is sure Plurima di­cens: he often utters that in a moment, whereof hee is driven to repent all his life. Arcanum demens detegit ebrietas: A drunken inveigher against King Pyrrhus, being brought to his answer for those criminations, said; We spake all that is objected, and would have spoke more if the wine had not failed us. Such a one will speake of God most, when he thinkes of God least: but the mouth inured to blasphemous or scurrilous speeches, is no fit trumpet of Gods praises.

4 It intoxicates all reason. Bacchus was called Liber pater; but his sonnes are not Liberi, Free-men, but slaves; bound to sleepe. Esay 28.7. They are out of the way with strong drinke: they are either out of the way, or reeling in the way. Eccles. 19.2. Wine and wo­men will make men of understanding to fall away: Apostatare facit sapientes. We keepe our doores shut against theeves: yet let in this theefe that is worse. O that a man should voluntarily let a theefe in at his mouth, to steale away his wits! Young Cyrus refusing to drinke wine, gave this reason to his grand-father Astiages; I tooke it to be poison; for I have seene it spoile men of wit and sense. Alexander that over­came all, was overcome by wine, Aug. If the bodie chide the foot for stumbling and hurting it, the foot may lay the fault in the head for not guiding it. 1 Cor. 10. The people sate downe to eat and drinke, and rose up to play. Wee have them that sit downe to drinke, till they cannot rise to play: they must sleepe as they lye. Sine timore, non sine periculo: they are as Prov. 23.34. he that lyeth downe in the midst of the sea, or sleepeth on the top of a mast.

5 It enervates the strength: Vinum ab implendo venas, Isidor. In stead of fil­ling them with bloud, it drownes them. It brings rotten teeth, stinking breaths, trembling hands, running eyes, gowts and dropsies. All these are the waiters on [Page 134] drunkennesse: all strive which shal bring a man soonest and lothsomest to the grave. He is gone in his standing, gone in his understanding, gone in strength to helpe him selfe: we commonly say of the drunkard, he is gone. Cum absorbet vinum, absorbe­tur à vino, August. If his belly be made a tombe of drinke, drinke will make his body a sepulcher of his soule. Crebro ebrii cito senescunt; It is somewhat, that it al­ters the complexion: Vino forma perit, vino corrumpitur aetas. But worse, that it dis­solves the constitution: for how should his firmamentall lampe burne, that is ever drowning it in deluges of ryot!

6 It is the bawd to incontinence, Rom. 13.13. After Drunkennesse followes chambering and wantonnesse. Pro ordine membrorum, ordo vitiorum, Hieron. Ambrose sayes of Lust; that it is fuelled with junkets, enkindled with wine, inflamed with drunkennesse. It is Fomes libidinis: Vina parant animos veneri, Ovid Nunquam ebri­um putabo castum, Hieron. I will never beleeve the drunkard to be chast. Drunken Lot became incestuous Lot: hence sprang the Moabites and Ammonites, those mor­tall, almost immortall enemies to the Church. Whom the vices of Sodome could not taint, Lust infected. Vritur ebrius flammis mulierum, quem sobrium sulphurea flam­ma non attigerat, Origen. The flames that destroyed Sodome, hurt him not; his owne fire scorched him. In this sense it may be said; Vinum lac libidinis.

7 It is an Incendiary to quarrels and homicides. Bacchus ad arma vocat. Drun­ken Alexander killed Clitus, for whom sober Alexander would have killed him­selfe. The Danes and Norwayes once purposing for England, fell drunke on ship­bord, and so slash'd one another, that there was the end of their voyage. We often heare of such ryotous meetings, that In praelio trudit inermes; Some dropping dead in the middest of their sinnes. Be they never so protesting their kindnesse; yet Tu­tius est ebriis abstinuisse locis: They may bee kinde at first, will bee cruell at last. Drunkards kisse when they meet, and kill when they part; Haec faceret non sobrius unquam.

8 Lastly, besides all other plagues, it is a woe to it selfe. Prov. 23.29. Who hath woe? who hath sorrow? who hath contentions? who hath wounds without cause? The merry mad­nesse of an houre, is payed with the afflictions of a tedious age. Woe to them, saith the Prophet, Esay 5.11. Woe to the crowne of pride, to the drunkards of Ephraim, Esay 28.1. Cùm infunditur, grave; cum turbat stomachum, gravius: cum refunditur, gravissimum: When the carowser powers in his wine, it troubles him; and he would give some­what to avoid it: when it offends the stomacke, it troubles him worse: when it comes up againe, it troubles him worst of all. One Fornerius writes of a Monke at Prage, who having heard at shrift the confession of drunkards, wondred at it, and for experiment would needs trie his braine with this sin; so accordingly stole him­selfe drunke. Now after the vexation of three sicke dayes, to all that confessed that sinne, hee enjoyned no other penance but this; Goe and be drunke againe. Sure his meaning was like Seneca's; Sceleris in scelere supplicium; It is a torment and affliction to it selfe. You see the Damme and her littour, learne we now to avoid it, because we are men, because we are citizens, because we are Christians.

Because we are men: while the wine is in thy hand, thou art a man; when it is in thy head, thou art become a beast. The drunkard cries to his fellow; Doe mee treason: but the drinke answers, I will leave thee no reason; scarce so much as a beast, for they will drinke no more than they need. Diogenes being urged to drinke immo­derately, cast the drinke on the ground; being reproved for that losse, he answered, If I had drunke it, non solum liquorem, sed meipsum perderem; I had lost both the drinke, and my selfe.

Because we are citizens, and therefore should lead civill lives: drunkennesse is an uncivill exorbitance. It was a good Persian law; Esther 1.8. That no man was compelled but every one did according to his owne pleasure. Here was no compulsion, but it was left arbitrary, Vt bibat arbitrio pocula quisque suo. It were somewhat if but so much mo­deration were observed at our feasts: Vt qui inebriari abhorret, in compulsus discede­ret [Page 135] incompulsus discederet. Wee fault in those very Ethnicke observances; and thinke it a discourtesie not to be intemperate for company.

Because we are Christians, 1 Tim. 5 11. Thou, O man of God, fly these things. The grace of God that brings salvation, teacheth us to live soberly, Tit. 2.12. Wee are children of the Day, let us cast off that worke of darknesse, Rom. 13. The Rechabites forbore wine in awe of their earthly Father, Ierem. 35. And shall not we forbeare drunkennesse in awe of our heavenly Father? Yes, lest that curse fall on us, that Psal. 69.22. our table be made a snare before us: yea lest we be not admitted into the kingdome of God, Gal. 5.21. Luke 21.34. Let not your hearts be over-charged with surfetting and drunkennesse, and so that day come upon you unawares: drinke every draught, as if it were thy last draught. The poore woman would appeale from drunken King Philip to sober King Philip; so will any man from a drunken Christian to a sober Heathen.

Thus in some poore measure I have described this monster of Intemperance. A sin so odious, that it is abhorred of God, despised of Angels, derided of men, plea­sing only to devils, Aug. Yet have we small hope to subdue it; for it is insensible: Prov. 23.35 They have beaten me, and I felt it not. Bernard calls it a grosse Devill; he that is pos­sessed with it, fals into the fire, and into the water, gnasheth and fometh, Matth. 17.16. Now as all the Disciples could not cast out that Devill; so nor all the Preachers this. It is an habit hardly put off. When a Gentleman heard that his son was given to di­cing, he answered, the want of money will make him leave it. After he heard that he was given to whoring; yet saith he, marriage or old-age will allay that fury. But when he heard that he was given to drunkennesse, he was hopelesse; for he knew that sin would encrease with yeares. A gamester will hold so long as his purse lasts, an adulterer so long as his loynes last, but a drunkard so long as his lungs and life last. A Philosopher once chancing into a company of drunkards, where a Musician ru­led the lascivious riot; presently charged him to change his harmony into a Dorion. By this means he so wrought them, and brought them to sobriety; that casting away their garlands, they were ashamed of all they had done. But our drunkards have not the patience to heare such musicke. Saul was vexed with an evill spirit, but Davids Harpe expelled him. O that we knew that Instrument or lesson, which could worke such a reformation! We would double and treble that note, which might effectuate such a cure. But the drunkards noise is louder than the Preachers voice: the sound of the pot drownes all reprehension.

FOr better method of proceeding in the description of this next Grace, let me guide my discourse and your attention through these five particulars. The Connection, Definition, Distinction, Conclusion, Application.

First, for Connection and Dependance, we must consider the reasons why the 1 Apostle joyns immediatly to godlinesse, Brotherly kindnesse. We have three reasons.

1 Because Brotherly kindnesse is the daughter of Godlinesse. He that loves God for his owne sake, will love his brother for Gods sake. Ioh. 21.17. Peter lovest thou mee? feed my lambes. What you have done to these little ones, yee have done to me, Mat. 25. Ille bene agit quae justa sunt, qui novit priùs servare quae pia sunt, Greg. He may best be good to his brother, that hath first learned to be good to his Father. Rivus charita­tis ducitur de fonte pietatis. The river of charity springs from the fountaine of piety.

2 Because Brotherly kindnesse is the moderatour of Godlinesse. Some mens piety runnes an impetuous pace; so fast that it forgets to salute their brother by the way. Those two Disciples were so hot for Christ, that they would needs have fire from heaven upon their brethren. As Iudas would have hindred Maries piety by shew [Page 150] of Charity: so the Pharisies overthrew Charity with the shewes of Pietie, Mat. 23.14. They devour widowes houses, and for a pretence make long prayer. God loves not such madde zeale, that so fixeth the eyes on heaven, that it despiseth to looke on their poore brother on earth. Indeed when such an opposition meets us, that either wee must forsake Christ, or our brother; then himselfe teacheth us to leave all, and so follow him. But when there is no such necessity, God is often contented to depart from his owne right, that we may succour our brother. Go learne what that meaneth; I will have mercy and not sacrifice, Matth. 9.13. Mercifull workes to thy brother, are Pro sacri­ficiis, Heb. 13.16. and Prae sacrificiis, Hos. 6.6. God will forgive the omission of piety, upon good cause of fraternall charity. He will spare the wife from Church to com­fort her sicke husband; the mother, to releeve her distressed childe. We have those will runne so fast to a Sermon, that they will not stay to give a poore orphant a pen­ny. The true Catholike hath a catholike care: and sets not the two Tables at vari­ance; both which looke to Gods obedience, as the two Cherubins to the Mercy-seat. I know there is a Great Commandement, and another (but) like unto it, Mat. 22.38. But let not sacrifice turne mercy out of doores, as Sara did Hagar: nor the flames of Zeale consume the moisture of Charitie, as the fire from heaven drunke up the water at Eliahs sacrifice. Godlinesse workes by brotherly kindnesse, Gal. 5.6. No man must looke so high, that he over-looke his brother, Esay 58.3. You fast and mourne, and I regard it not, saith the Lord; because ye exact upon the poore: Pietatem hanc ego nolo; Charitie is the Kings high-way to heaven: Zeale like Cushi runs apace, but love like Ahimaaz, gets first to the King, because it runnes by the way of the plaine, 2 Sam. 18.23. Only that Godly man which is kinde to his brother, comes with best speed to his Maker.

3 Because Godlinesse is proved by brotherly kindnesse; this is our demonstra­tion that we love GOD. With one and the same Charitie we love both GOD and our brother: the difference is in the degrees and respects; God for himselfe, others for him, and in him. There is nothing more easie than to ostent the love of GOD; but the lacke of charitie, is the conviction of hypocrisie, 1 Cor. 13.1. There bee many donations of the Spirit: Though I spake with tongues of men: so many tongues as that divine Poet wrote of Queene Elizabeth:

Yea, of Angels, Si quae sint Angelorum linguae, Ieron. If at least the Angels have any language. Yet if we have not charitie, we are as sounding Brasse or a tinkling Cym­ball. Like Balaams Asse, that spake to better her master, not her selfe. Or the Sermon-bell that rings others to Church, while it selfe still hangs in the steeple, and heares nothing. Though we had the gift of prophecie; so Balaam, Saul, Caiaphas pro­phecied; yet wanting Charity; the first loved gold more than God: the second, his lusts more than his obedience: the last condemned IESUS CHRIST. Though we had all knowledge, yet wanting Charity; wee might like the Pharisies, open the doore for others, and not goe in our selves. Without Charity we are nothing; nothing In esse Gratiae, how great soever In esse Naturae, Aquin. Yea, though we gave our bo­dies to be burned; though we not onely speake but suffer; not doe, but die. Of all sufferings death is the most terrible, of all deaths, Burning. Now Si tradidero, If I give; not by compulsion, but of mine owne accord; as it is said of CHRIST; Tradidit seipsum, Ephes. 5.2. Hee gave himselfe. Si tradidero corpus, If I give my Bo­dy: not onely suffer losse of goods, and that is much; Heb. 10.34. To take joyfully the spoiling of our goods: but calamities in our bodie; as the father of lies spake truely in this: Skinne for skinne, yea, all that a man hath, will hee give for his life, Iob 2.4. Si tradidero corpus Meum, if I give My body: not my childes bodie, as Abraham offered Isaac's, not onely flesh of my flesh, but flesh that is my Flesh. Si tradidero morti; If I give my body to Death, not onely to paine and passion. Yea, not to a naturall death, this law must passe upon all men; but to a violent death. Lastly, to a death so violent, [Page 151] that there is not a greater torment; to be rosted and consumed in the fire; to be bur­ned. Here be many acts of patience, of Pietie; yet if we hate our brother, all is lost. Therefore Stephen, when he died for godlinesse, forgot not brotherly kindnesse. Act. 7.60. Lord lay not this sinne to their charge. As if the want of this would discredit the cause, or endanger the reward. So did other Martyrs, fetching this example from the Head: Father forgive them, for they know not what they doe, Luk. 23.34. Thus ne­cessary is this connexion: 1 Ioh. 2.9. he that saith he is in the light, and hateth his brother, is in darkenesse still. If there could be a godlinesse destitute of this, it should never bee wel­come to Christ.

Secondly, for the definition of this Philadelphia; It is a love to the faithfull; to 2 such as professe the same faith with us, and by that faith are adopted heires to the same God, through the brother-hood of the same CHRIST. It is distinguished from charitie by the nearentsse and dearenesse. By nearenesse, I meane not locall, but mysticall: Charitie hath a great latitude, and is like the heaven that covers all: brotherly kindnesse like the sunne that shines upon the one halfe at one. The firma­ment sends influence to more than the sunne, but the sunne comes nearer to that ob­ject it blesseth, than the firmament. By dearenesse, for the bond of nature is not so strong as the bond of Grace. Our creation hath made us friends, and given us ami­tie: our Redemption hath made us brethren, and given us unitie, Gal. 3.28. We are all on in Iesus Christ. Therefore though we are formerly bound, to doe good to all; yet here by a new bond, especially to them that are of the houshold of faith. Be good to every man, more good to a Christian, most good to a faithfull christian; for thou art tied to him in the bond of the nearest fraternitie.

Consider then here the ground of this Brother-hood, which is the bond of Adop­tion. Which if it have power to bind God to man, and man to God; then much more to bind man to man. Religion is a binder, Evangelium colligit: the Gospell hath a combining power, to gather into one fold all the sheepe of CHRIST, wandring on the mountaines of the broad earth. Friendship is a great uniter; it knowes no other language but Tuus sum totus; I am wholly thine. It is ready to ex­clude those possessives, Meum and Tuum, from being any parts of speech, and to drowne all proprietie. Marriage is a great uniter, stronger than friendship, by Gods ordinance: it knowes no other method but composition. Among Pagans it brought two into one lawfull bed: the bride could challenge on her wedding day of the bridegroome; Vbi tu Caius, ego Caia; where you are master, I must be mistresse. Among Christians it goes further; not onely to bring two into one house, but two into one flesh. As God by creation made two of one, so againe by marriage he made one of two. But the principall attractive, congregating, and combining pow­er in the world, to draw together heaven and earth, sea and land, East and West, Iewes and Gentiles; and to make one of two, of ten, of thousands, of all, is the Gospell; the bond of our Christian covenant; which makes us all one in the LORD IESUS. Thus we are compact under the governement of one Lord, tied by the bond of one faith, washed from our sinnes by one layer, nourished by the milke of one Gospell, feasted at the supper of one and the same Lambe, assumed by one and the same spirit, to the Inheritance of one and the same kingdome, and shall bee brought all to one and the same salvation.

In the third place we come to the distinction: there are three sorts of Brethren; 3 by Race, Place, and Grace.

By Race; and: that either by Birth: such as have the same parents; so Iacob and Esau were brethren. Or by bloud; so Abraham and Lot were called brethren, Gen. 13.8. So our blessed Saviour was said to have brethren and sisters, Mark. 6.3. Mary his mother was a pure virgin, as well as after his birth, as before his concep­tion. Hebridius the hereticke abusing that Text, Matth. 1.25. He knew her not, till she had brought forth her first borne son: held that Mary had more children because Christ was called her first borne. But so, Hebr. 1.6. He is called Primogenitus Patris, [Page 152] the first begotten sonne of the Father: yet, Ioh. 3.16. he is Vnigenitus Patris, the oney begotten sonne of his father. So he is called the first borne of his mother, not that she had: any child after him, but because she had none before him. This word [Vntill] onely doth negatively exclude the time past, no wayes affirmatively in­sinuate the time to come. So Matth. 28.20. I am with you alway, even Till the end of the world: he doth not meane to leave us then, but to bee with us for ever Act. 3.21. The heaven must receive Christ, untill the times of restitution of all things: what no longer? yes, and after that restoring also, 2 Sam. 6.23. Michal had no child untill the day of her death; and it is certaine that she had none after­ward. Therefore Iames and Ioses, Iuda and Simon, were Christs brethren Cognati­one, by kindred, Gen. 29.15. Laban said unto Iacob; because thou art my brother, &c. Laban was his Master, his Vnkle, his Father, yet he also calls him brother. This is one kind of fraternitie.

By Place, such as are of the same nation, Deut. 17.15. Thou shalt chuse a king from among thy brethren, that is of thy owne nation; not a stranger, Deut. 23.20. unto a stranger thou maiest lend upon usurie, but not unto thy brother, Rom. 9.3. I could wish my selfe separated from Christ, for my brethen, my kinsemen according to the flesh. So all Englishmen are brethren; all in nation, not all in affection. For some of them were so brotherly kind, that they would have powder'd us: and they have left their spawne behind them; that if their power were answerable to their will, they would, in kindnesse, cut all our throates.

By Grace; and this is either common or speciall, that is spirituall; by genera­tion or regeneration. In the former respect all men are brethren: Act. 17.26. God hath made of one bloud all nations of men. We are brothers by the mothers side, they call it the su­rer side: all our bodies are from the wombe of one earth, returneable to the bowels of one earth. Brothers by the fathers side; all our soules are from heaven, in­spired by the breath of one Creator. In the latter respect, wee are all brethren in Christ. By creation wee have a brother-hood with the creatures; so Iob calls the wormes his sisters, Iob 17.14. By renovation we have a brother-hood with the Angels.

4 You see the kinds of this Fraternitie; let us now come to the fourth point of the method; to draw some conclusions from it. Here consider two things, the necessitie and the practise; wherefore wee must have it, and wherein it con­sisteth.

The necessitie is great: our Apostle would not have given it a roome among these principall graces, if he had not found it, Et in se dignum, & aplerisque dedignatum; worthy in it selfe, andyet generally neglected. It is worthy in it selfe: that vertue which is ranked with Godlinesse, must needs be honourable. Here behold Gods great goodnesse and mercie; who doth not only provide for his owne glory, but mans good. A man would thinke, so long as he is served by godlinesse, what should he care whether we serve one another with kindnesse? yes; he esteemes no man his servant, that is not his brothers friend: if we be not kind to our brethren, he va­lues not our kindnesse to him. David would little respect the peace-offers of the Am­monites, who had so villanously intreated his servants, 2 Sam. 10. God abhorrs the Israelites chalenge of his paternitie, when they had beaten his servants that de­manded his rent, and slew his son. Our Faith, knowledge, temperance, patience, con­cerne our selves: our Vertue and Pietie, God: onely these two last. Brotherly love and Charitie, hath he put in for men. See his goodnesse: of eight he hath given foure to thy selfe, allowed two for thy brother, and hath reserved but two immediately for himselfe, that owes all. Now albeit this grace be worthy in it selfe, yet we are apt to neglect it: therefore our Apostle in his two Epistles urgeth it foure severall times, 1 Pet. 1.22. Chap. 2.17. Love the brother-hood. Chap. 3.8. Love as brethren; and lastly here in my Text. Saint Paul in his writings thrice, Romans. 12.10. Be­kindly affectioned one to another with brotherly love, 1 Thes. 4.9. Hebr. 13.1. Let bro­therly [Page 153] love continue. Diverse of the fathers in their severall Apologies highly com­mended this vertue. This inculcating doth insinuate both the precious nccessitie, and the common disestimation of it. All ages have complained the want of it The Poet wrote long since; Fratrum quoque gratia rara est. The Prophet; Ier. 9.4. Take yee heed every one of his neighbour, and trust yee not in a brother: for every brother will ut­terly supplant, Ier. 12.6. Even thy brethren, and the house of thy father, have dealt trea­cherously with thee. Our Saviour; The brother shall betray the brother to death, Mark. 13.12. The Apostle; 1 Cor. 6.8. you doe wrong, and defraud, and that your brethren, Gal. 2.4. He tells them of false brethren, privily comming, &c. He reckoneth it as none of the least exigents he was driven to, to be in perill of false brethren, 2 Cor. 11.26. now what is so frequently taught, at last let it be learned.

Let us come now to the practise, wherein this Philadelphia consisteth; and this we must consider negatively and positively; in non officiendo, in proficiendo. First, what it forbids and debarres, as opposites to it, and murderers of it.

First, contentious litigation, 1 Cor. 6.6. Their is utterly a fault amongst you, that brother goeth to Law with brother. How unnaturall is it, for one hand to strike ano­ther. Hath CHRIST made thee friends with God, and wilt thou not be friends with thy brother? Non erit tibi concordia cum Christo, si sit discordia cum christiano. So Abraham intreated Lot; Gen. 13.8. let there be no strife betweene us for we are brethren. So Moses endeavoured to pacifie the two Hebrews, Act. 6.28. Sirs, why doe yee wrong one to another, for yee are brethren? Art thou a christian, and seekest to undoe thy brother? It's one of the Abominations, which Gods very Soule hateth, Prov. 6.19. But the more busy such devilish engines and Incendiaries are to separate us, the more constantly let us hold together.

Secondly, an inveterate hatred; which is a most degenerate passion; to hate the son of a mans owne mother? As Iosephs brethren hated him, because his father loved him, Gen. 37.4. a fault that cost them deare afterwards. God loves all his children, wilt thou hate him that God loves? My delight is in the Saints, saith that roy­all Prophet, Psal. 16.3. Let all brother haters know their wretchednesse; he that hateth his brother is in darkenesse. That is miserable enough, to live in darkenesse, 1 Ioh. 2.11. hel­lish darkenesse: but this is not all; for he lives in death, 1 Iohn 3.15. whosoever ha­teth his brother, is a murtherer: and a murtherer cannot enter into the kingdome of heaven. So that, whosoever hates another, condemneth himselfe: and is lost in a voluntary bloud-guiltinesse.

Thirdly, even anger it selfe is a traitor to this vertue: for as hatred is a long an­ger, so anger is a short hatred malice is nothing else but inveterate wrath. Matth. 5.22. The caus­les anger is in danger of Iudgement. A cholerick disposition is no excuse: for as every man is either a foole or a physician: so every Christian is either a mad-man or a Di­vine: a mad-man, if he gives his passion the raines, a Divine if he qualifies it. When a railing fellow reviled Pericles all day, and night in the same tune followed him home to his gate: he all this while not returning a word, now commanded one of his ser­vants with a toarch to light the brawler home to his house. Thus did an Eth­nicke: therefore if a brother offende upon ignorance, neglect it: if upon infirmi­tie, forget it: if upon malice, forbeare it: upon what tearmes so ever, forgive it, as thou wouldest be forgiven of God.

Fourthly, oppression is a horrible breach of this Fraternitie. 1 Thes. 4.6. Let no man over-reach or oppresse his brother. Even the Iew that might take usurie of a heathen, might not take it of his brother. Thus our usurers common distinction is taken away: for all Christians are brethren, and I thinke they deale not with Infidells. Vnlesse they helpe themselves thus, that they may take usurie of Christians because them­selves are none.

Lastly, a proud dedignation and contempt of their brethren. Psal. 50.20. Thou sittest and speakest against thy brother, thou slanderest thine owne mothers sonne. So the Church complaines, Cant. 1.6. My mothers children were angry with me. Wilt thou des­pise [Page 154] him that is CHRISTS brother? Is he vile in their eyes whom the Lord Ie­sus bought so deare? Wee all grow up together a perfect man, unto the measure of the stature of the fulnesse of CHRIST, Eph. 4.13. The poorest soule of this bro­ther-hood must concurre to make up the perfection of CHRIST. Comfort thy selfe thou faithfull spirit: they blush at thy acquaintance, scorne thy companie: but the Lord thinkes himselfe not perfect without thee.

Thus privatively, now positively. This brotherly kindnesse is shewed in reprehen­ding those we love. Non minima pars dilectionis, reprehendere delictum. Levit. 19.17. Thou shalt rebuke thy brother, and not suffer sinne upon him; thou shalt not hate him in thine heart. So that not to rebuke him, is to hate him. Non fratri irascitur, qui peccato fratris irascitur, Aug. He is not angry with his brother, that is angry with the sinne of his brother. Hate not virum but vitium. The best brotherly love is to the soule: love to his body is but the body of love: the soule of love is the love of his soule. Why did David so mourne for Absalom, wishing to have died for him; but in love to his soule? Now much of this love stands in a mild reproofe: so let us live brothers on earth, that wee may for ever live together bro­thers in heaven; and bee so kind as to helpe forward one anothers salvation. There are many other offices of this brotherly love, but they are no strangers to you; it is enough to have named them. Such as helping their poore estates: for 1 Ioh. 3.17. the love of God is not in him, that hath, and refuseth to give to him that hath not. All are for the brother-hood, but few for their brothers good. Praying for them; this the very first words of the LORDS prayer teacheth us; Our Father; not my fa­ther, but our: we desire others should fare as well as our selves. Some only pray for themselves and their families; as the Athenians offered sacrifice for none but them­selves, and their neighbours of Chios. But we have all one father; and therefore he that speakes must plead the cause of the rest of his brethren. I pray not for these alone, saith Christ, but for all them, &c. Ioh. 17.20. Pray we for others, others for us, as Christ doth pray for us all.

I come to the last point, that is the application; let this Philadelphia dwell ever among us. There be diverse brother-hoods.

The Papists have their fraternities, yea their paternities, their maternities, and their sister-hoods. Iesuites will not be called Fratres, but Patres; holy fathers. But in meane time they neglect their owne fathers, they must not know them, nor call them so. They say to him that enters their order; Quid tibi cum patre? what hast thou to doe with thy father? thou hast no father but the Pope Quid tibi cum matre? what hast thou to doe with thy mother? Thou hast no mother but the Church of Rome. Quid tibi cum fratribus? what to doe with thy brethren. Thou hast no brethren but these of the same order; or haply the Fryers, &c. Quid tibi cum soro­ribus? what hast thou to doe with thy sisters? these now are onely the Nunnes. Here's a brother-hood.

The Schismatickes have a brother-hood, and they hold themselves the onely pure brethren in Christ: but they have ill lucke in it, for no body else holds them so. It seemes they dwell by neighbours that have little cause to love them, who are thus faine to commend themselves. They are so brotherly kind, that they turne cha­ritie quite out of dores. They will feed at your tables, though they will not bro­ther with you; and they have scripture for it; that Elias refused not the meate brought by an uncleane raven. But if all rich men (for those burres sticke to no o­thers) were of my mind, such pure, proud, factious and scornefull brethren should goe seeke their dinners. Albeit they take us for Ravens, I am sure they are no Eli­ah's. You shall never come to tast their dishes; and they have Scripture for it, Not to communicate, not to drinke with them that are not their brethren; (they meane) at home, and at their owne cost. He that cannot raile against Church governement, is not a guest for their tables. Every morsell they cut, they wish it were a bishop­ricke. Here is a brother-hood, but it is a bad one, a mad one. These are Nigri [Page 155] fratres, that love to foote and grime the face of their mother. They are so linked to the fraternitie, that let another man fall into their hands, there is no mercie to be ex­pected. Forfeitures fall to them by providence; and it is the mans unworthinesse for which they undoe him. Impudent wretches, that dare father their wickednesse upon Gods allowance! But they that thus despise the brother-hood of Christians, shall be found no brothers to CHRIST.

Libertines and profane persons have a brother-hood too: but commonly it is an ale-house brother-hood, and their kindred comes in by the pot. And this is no won­der, for bryars and thornes embrace and twine more together than good plants. Saint Peter saies, love brotherly fellowship: but these two, brother-hood and fellow­ship have ill lucke, they are continually seeking one another, but they seldome meete. For most men are either brothers and not companions, or companions and not brothers. Schismatickes are all for the brother-hood, and nothing for societie: Libertines are all for societie, and nothing for brother-hood. Neither of these doe well asunder, happily well both together.

I might touch upon diverse other brother-hoods brothers of the Rosy-Crosse, Brothers of the Reconciliation, brothers of the Elixar, chiming, cheating, rather couzens than brothers, more foolish than Popish, and more knavish than either. But let them be buried in oblivion, whose very names make a stinke.

If all these have their brotherhoods, let not us Christians bee behind them. We have all one father, Mat. 23.9. Call no man father, for one is your Father in heaven. All one mother Gal. 4.26. Ierusalem above is the mother of us all. All one elder brother Rom. 8.29. Who is the first borne among many brethren. For our Fathers sake, for our mothers sake, for our brothers sake, for our owne sake, let us hold together as brethren I cannot say with Paul, 1 Thes. 4.9. Touching brotherly love, yee need not that I write unto you: for yee your selves are taught of God to love one another. There is two much need, there was never more Saint Iohn, Revel. 3.7. mentions a whole Church, called Philadelphia, brotherly-love Saint Augustine thought it a fit name for all christendome: for how farre so ever beleevers are dispersed, they are all brethren. All are brethren, but wee that live together in one countrey, are twins. It is therefore a most fit name for England and the Lord make England Philadelphiam; that every one of us may love another, and Iesus Christ may love us all.

To brotherly kindnesse, Charitie.] Wee are now gotten to the roofe of this spi­rituall house, Charitie. This is the highest round of the ladder: there be eight steps, this is the uppermost; as nearest to heaven. It hath a further extent than Philadel­phia; that is onely to brethren in the same faith, this is to all, even to our enemies, Matth. 5.44. All men love their friends, but Christians love their enemies, Ter­tullian. Beatus qui amat te, & amicum in te, & inimicum propter te. Aug. It is grea­ter than faith, and hope, 1 Cor. 13. Faith shall bring in vision, vision shall thrust out faith: Hope shall lead in possession, possession shall cast forth hope. Col. 3.14. Above all things put on Charitie: here are three particulars; the Action, put on: the Affection, the robe of Charitie: the preheminence; Above all. We find a preheminence, if we read Super haec omnia, above all: a necessitie, if we read Ad haec omnia, To these all. Put it on, as either clothes for covering, or armour for desending. It is a good ar­mour against Satans temptations to sinne, or accusations for sinne. Of all men, sel­dome is any great sinne fastened on the charitable: how should he speed ill, that hath so many prayers! It is a good covering, Iob professes that he had warmed the poore with the fleece of his sheepe, Iob 31.20. That charitie which keepes the poore re­ceivers body warme, keepes the givers soule warmer. Whether it consists in donan­do, or in condonando: in bearing and forbearing, in case of wrong: in beneficence and giving, in case of need. Put it on: Eccl. 20.30. wisedome and treasures hidden are unprofita­ble; this must not be hidden as a night-gowne, or closset-robe, but worne: Yea, keepe it on; it must not be a loose garment, soone on and soone off. Charitie, some thinke, is a vesture that will quickly be worne out; therefore they seldome weare it, unlesse it be on high daies, and then they give a little to a collection. But it should [Page 156] be rather like the Israelites clothes in the desart, lasting fortie yeeres. If this grace be wanting, all the former are lost: brotherly love is not, Godlinesse vanisheth, there is no place for Patience, temperance is worthlesse, knowledge is obscured, all Vertue pi­neth away. Methode. Oh that now your hearts, like those two disciples going to Emaus, had this doctrine of Charitie, burning within you. Here for methods sake consider we the motives to it, and the materialls of it. The motives are deduced from the ne­cessitie, the dignitie, the commoditie, the danger of neglecting it. The necessitie must be considered in respect of God, of our selves.

The necessitie of it in respect of God, appeares by his charging us with it, both in the Law and in the Gospell, Levit. 19.18. Iohn 13.34. But how then does CHRIST calls it a New Commandement. It is answered; vetus ratione veritatis, novum ratione usus. It is old in regard of the truth, new in regard of the use. Pa­pists thinke it too new; they will be brotherly kind to their owne tribe; love none but those that love them. They affect some new things, dethroning of Princes, &c. but not this. Sectaries thinke it too old, they will none of charitie: they love no old thing, but Adams old sinne of disobedience. Poore charitie cannot find a bo­some to rest in; it is too new for some, and too old for others. Paul bids us put it on; but some thinke it too costly a garment, and will not become them. The Poet hath a fable, that an old man travelling with his little sonne, and having but one beast be­tweene them; the father did ride and the child went a foote: then the people exclai­med and said he was an unkind father, who being of able limbes would take his ease and put his tender forme to trudge by him. Hereon he set up his sonne, and went a foote himselfe: then they called him kind dotard, that would let a young boy ride, while his aged father travelled by him. Hearing this, he got up with his sonne, they did both ride: now the people railed on him for an unmercifull man to his beast; saying, they might ride by turnes. Then they lighted both, and would neither ride; now the people began to laugh at them, that both would lead an empty beast, and goe on foote themselves. Lastly when hee saw that nothing could please them, he went and drowned his beast; and loe, now he was derided most of all. This is Charities lucke: the old man tells the young that he ought to be charitable, because he is comming into the world, and hath his fortunes before him. The young man, tells the old, that he ought to bee charitable, because hee is going out of the world; that hee may well spare his clothes that is going to bed. The father and sonne con­clude, that if they should both be givers, this were the way to over-load charitie; to make others rich, and themselves beggars. When neither of them gives, but leave charitie emptie, the world curses them for miserable wretches. Lastly, they con­sent to drowne poore charitie in the gulfe of couetousnesse: and make open professi­on to the world, that they will not be troubled with such a vertue. Because thou canst not content all men, wilt thou refuse to please God?

The necessitie of it followes, in respect of thy selfe. Things of greatest use should bee of greatest estimation. Thou wouldest know if thou breathest Christian; the signe of it is thy Charitie. This is the pulse of Faith; Saint Iames his demonstrati­on: Iam. 2.18. Shew me thy faith by thy workes. This is the best testification of thy love to God, saith Saint Iohn. True religion must be considered both Quoad extra, and Quoad intra: so it is defined, Iam. 1.27. Pure religion and undefiled before God is this, to visite the fatherlesse and widdowes in their afflictions, and to keepe himselfe unspotted from the world. Here is a description of it; Quid in se, quale in alios. In it selfe it is Religion, a binding qualitie; and hath three proofes: by nature, it is Pure: by quali­tie, undefiled: by object, Before God. Now Quoad extra, for the effects; these are two: Innocencie in our selves, Charitie towards others; releeving the widdow and Orphant. Religion is not only contemplative; but the greater part of it, like the Mathematickes, is in demonstration. There can be no assurance to thy soule, that thou art in GODS favour without Charitie. Indeed faith is the life of a Christian; but the breath whereby he is knowne to live, is Charitie, 1 Cor. 13.3. Though I bestow all my goods to feed the poore, and have not charitie, it profiteth me not nothing. But may there [Page 157] be a giving away of our goods to the poore, without charity? Yes; observe in those words five degrees: 1. Si impertiam, it is a good mans part to lend, Psal 37.26. He is mercifull and lendeth: but here though I give; wheras most men open their hands only to take: give, and give freely without expectation of repayment. 2. My own, not ano­thers: for many will cut large shivers of anothers loafe: but my goods, Eccles. 11.1. Cast thy bread on the waters. 3. All my goods; not a little superfluitie, not a compe­tent portion, no nor yet a great summe; but all, Mat. 19.21. Behold, we have left all, and followed thee. 4. Not to the rich, but to the poore, such as have need, with a dis­creet election of objects for bounty, Esay 58.7 Breake thy bread to the hungry. 5. To feed the poore, not to feast them; not superfluously, but necessarily. Yet a man may doe all this out of ostentation, curious ambition, or idle prodigality; and not from the internall habite of charity, which is a gracious love to Christ and his members: and the Hoc aliquid, hoc multum, hoc totum nihil est: This somwhat, this much, this all, is no­thing at all with God. Thus necessary is Charity, without which Aut non habentur caetera, aut frustra habentur omnia; A man hath nothing in substance, or all things with­out comfort. A certaine King of Northumberland in that great controversie about Easter; some alleaging for Peter, others for Iohn; bethought himselfe that Peter was the Porter of heaven-gate; therefore resolved to take that side, saying, he would make the Porter his friend, that when he came thither he might be sure to get in. Whatso­ever he dreamt of Peter, doe thou by Charity make Christ thy friend: he is Ianua vi­tae, the doore of everlasting life; he must let thee in, or there is no entrance for thee. Yea make him thy friend, for hee is the Lord of the kingdome. Thus also are the poore made Luke 16.9. thy friends, ready to receive thee into everlasting habitations.

The Dignity followes. It is munus regale; yea, opus divinum▪ a royall office, a di­vine 2 practise. Mercy or charity is the sole worke communicable to man with God. The Lord is content to acknowledge himselfe the charitable mans debtor; He hath lent to the Lord, and he will pay him againe, Prov. 19.17. But still this payment is not deserved of man, but conferred of God. It must needs be an excellent thing, that brings God to an acknowledgement. There is an Vsury in the world much applau­ded, more defended, most of all practised; the very shame of Christendome. It was a shame for a Galatian to be a circumcised Christian: it is more shame for a Christi­an to be a baptized Iew. It is a Iewish sinne, send it backe to the owners: we trafficke many things, it were a blessed ship that could quite transport Vsury. I will tell you of a lawfull Vsury, (not that the world runs mad upon, but rather runs from) a pra­ctise that needs no patron to defend it, it will reward and protect it selfe. Foenerare, non fratri, sed Domino: hae enim usurae regnum, illae gehennam praparant, Chrys. Put forth thy goods for usury to God, not to thy brother: that Vsury shall bring thee a kingdome of peace; the other shall procure thee a place in torment. Below perhaps thou contentest thy selfe with ten in the hundred, above thou shalt have an hundred for one. Now if it be true, that Prov. 22.7. the borrower is a servant to the lender; then by len­ding to him, in charitie to his, after a sort we have a hand upon God himselfe. And this is the dignitie of charity, the great acceptation with God: so Christ honours it, Matth. 25. Come yee blessed &c. excellent grace, that is so gracious with Christ!

The Commodity of it followes; It secureth all, it encreaseth all, it blesseth all. It 3 secureth all; like an Ambassador by lying Lieger abroad, it makes all safe at home. It deriveth from the poore this prayer; God blesse your store: it deriveth from God this blessing, Psal. 132.15. I will abundantly blesse thy provision. It encreaseth all: it makes friends; praying friends; as they beg of thee, so they beg of God for thee. For a benefactor is a petty creator: thou givest a penny, it is his patrimony. Their devotions are sent up to heaven for thy blessing: and as the Bishop told Monica weeping for her seduced son; Fieri non potest, ut filius istarum Lacrimarum pereat: It cannot be that the son of those teares should ever perish. So be comforted in thy charity. Fieri non potest ut fi­lius istarum precum pereat; It cannot be, that they for whom are sent up so many prai­ers, should ever perish; it leaves behind thee an everlasting memory; living thou art honoured, dead well reported; Hee hath given to the poore, Psal. 112.9. his righteousnesse endu­reth [Page 158] for ever. Thus Charity, sayes Chrysostome, is Ars quaestuosissima, the most gainfull art; it is a field sowen, the crop is thine. 2 Cor.9.7. He that sowes bountifully, shall reape bounti­fully: How bountifully? Christ answers; a measure heapen, and shaken, and prest together, yet running over. It blesseth all: a maine act of piety in the Law was Sa­crifice, a maine act of piety in the Gospell is Charity. This is an Evangelicall Sacri­fice, with which God is pleased, Heb. 13.16. Now the poore are the altar whereon wee must offer this sacrifice. Charity sanctifies all: Give, and all shall be cleane to you: you shall have new bags, which wax not old, new garments, which shall never be worne out, new gold, which cannot be rusted, Luke 12.33. God is loth thou shouldest lose thy wealth, therefore bids thee trust him with it: Non erit remotius, sed certius; It shal not be further from thee, but surer to thee: The Omnipotent shall keepe it for thee that art impotent: no theefe can breake into heaven, to steale it from thee: it is out of the reach of the most mercilesse oppressour. Thou sayest, I trust in Christ to be saved: now darest thou trust him with that precious jewell, thy soule; and not with thy base worldly trash?

4 Lastly, the danger of neglecting Charity, is the Curse; Goe yee cursed, you did not releeve me, Mat. 25. If thou being rich wilt not give to the poore, he that is the most Rich will give nothing to thee. Hee that stoppeth his eares at the crie of the poore, shall crie himselfe and not be heard, Prov. 21.13. Shouldest thou not have had compassion on thy fellow servant, as I had pitie on thee? Matth. 18.33. There is judge­ment mercilesse to the unmercifull, Iam. 2.13. If any man thinke the omission of this dutie to be too severely judged; Chrysostome answers, that as it is a kind of homicide to take away from the poore; and he that doth it is vir sanguinum, a man of bloud. So not to give to the poore is little lesse: for two wayes is a lamp put forth; either by blowing it out, or by not powring oyle into it. He that can save, and will not, kils: so that the very want of charity is murther. This danger will be found great, Matth. 25. they are not arraigned for want of justice, nor for want of wisdome, nor for want of temperance; but for want of Charitie. Now when a scholler is to be oppo­sed for his degree, and but one question to be asked him; if hee knew it before, hee would perfectly study that. We know that one question will then be asked us; it is concerning our Charitie; let us study that throughly, that we may answer it well be­fore the Iudgement-seat of Iesus Christ.

I come from the Motives, to the Materials, wherein this externall and practi­call part of Charity consists. They are these; who, what, to whom, whereof, and how.

1 Who must give charitably: it seemes this charge belongs onely to the rich. 1 Tim. 6.17. Charge them that are rich in this world, &c. There is none simply rich, but God. Crassus thought himselfe not rich, till all Rome was poore to him: yea unlesse Ex fructibus, he could maintaine an armie of fortie thousand men, out of the very reve­nues and surplusage of his estate. But as Nemo miser nisi comparatus; So none is pro­perly rich, but in regard of the poore. Some thinke they are called Divitiae Iniquita­tis, quasi Inequalitatis; The riches of Iniquity, that is, of Inequality: some have more, some lesse: let them that have most, give most; let them that have little, give of that little. A rich Pharisie may give abundantly, but the poore widow must cast in her two mites. A man may be, not Dives in seculo, yet dives in Domino. Luke 12.21. So he is that layeth up treasure for himselfe, and is not rich towards God: Whereas other may be rich in good workes, 1 Tim. 6.18. If there be a willing minde, it is accepted accor­ding to that a man hath, not according to that he hath not, 2 Cor. 8.12. Therefore the labouring-man is not priviledg'd from this dutie; Ephes. 4.28. Let him labour with his hands, that he may give to him that needeth. Though he may plead, that wife and children are bills of expences; yet Luke 3.11. Let him that hath two coats, impart to him that hath none: Not one out of a whole wardrobe, but one of two. If thou have little, be not afraid to give according to that little, Tob. 4.8. Thy family shall not want, but be kept warme with the blessing.

What must be given, not words, but deeds: a charitable heart hath a helpfull hand. The good mans charity should dwell, as it is said of the Dutch-mans wit, at his [Page 159] finger-ends. They for exquisite workes, we for mercifull workes. To good deeds onely stands open the gates of Heaven.

To whom extends our charitie; this munificent part of it to the poore. Wee 3 favour and feast those who are recommended to us by their owne greatnesse: Who feasts those that are recommended by CHRIST? Luke 14.14. When thou makest a feast, call the poore, lame, blinde; and thou shalt be blessed, for they cannot recompence thee: but God will, at the resurrection of the just. To doe good to them that doe good to us, Luke 6.33 Such kindnesse a man may take up in the streets of Turkie. But how if they be vagrants and lewd persons? yet be charitable to them, for these rea­sons: 1. It is better one unworthy creature should receive, than ten worthy should misse. The gracelesnesse of some beggers is too true, but many make this a generall excuse to spare their purses. Thy owne conscience in this is thy best guide. 2. Thy reward is not lost, though thy gift be fallen like good seed upon bad ground. Thy harvest is not in the man, but in Christ; not on earth, but in heaven. As our Saviour said, Luke 10.6. When ye come to an house, say, Peace be to this house. If the Son of Peace be there, your peace shall rest upon it: If not, it shall turne to you againe. So if the poore man be good, thy almes shall doe him good: if not, thy charity shall turne to thee againe. Howsoever the man be evill, yet the Lord is good. The unwor­thinesse of the receiver, takes not away the reward of the giver. Psal. 35.13. When they were sicke, I humbled my soule with fasting; and my prayer returned into mine owne bo­some. I prayed for them, I was heard for my selfe. If thy charitie doe them no good, it shall doe thee good. 3. Dutie bindes us to give obedience to evill Princes, in conscience of GODS ordinance. And as an evill subject serves GOD for his Princes sake, so a good subject serves his Prince for GODS sake. Thus obedience is given, if not Principi, yet Principatui; If not to the Person, yet to the Office. So because GOD commends and commands charitie, wee must give though to evill men: Do homini, non moribus: Wee give to the man, nor to the manners. Hee is a man, his Maker will requite mee: hee is a Christian, I know where to fetch my reward.

Whereof must we give, not evill gotten things, but our owne. Quod dedistis, 4 dicitis; non quod abstulistis. Quaerit Deus dona, non spolia, Ambros. You talke of what you have given, not what you have taken away: GOD requires gifts, not spoiles. As the Iewes bought a burying place for strangers with the bloud of CHRIST: so many build Hospitals for children with their fathers bones. Thus one laughes that receives, but another weepes that loses: And perhaps his impreca­tions that is impoverished, will come sooner to Gods eares, than his apprecations that is releeued. I would not have one poore mans just curse, for many poore mens good prayers. Iames 5.4. The cryes of the poore against their oppressours, enter into the eares of the Lord of Sabbath. This crie comes from the more sensible soule; not alwayes from the spirit of bitternesse, but from the bitternesse of spirit. When the oppres­sour hath built his Almes-house, and hopes by their perfunctory devotions to bee admitted to heaven; the curses of the undone wretches knocke him downe to Hell.

Lastly, how we must give, and this may be considered in five circumstances. 5

1 Cheerefully; As thou hast gotten, give with a cheerefull eye, Eccles. 35.10. A good countenance refresheth the poore mans minde, as well as the almes doth his body. Those liquours of oyle or wine that powre out themselves, and drop of their owne accord and maturitie from their native places, are better than they that are pressed, and squeased out by violence. Give without pressing; the LORD loves a cheerefull giver. This is Duplex eleemosyna; & quia damus, & quia hilariter damus: Chrysost. The good is doubled by cheerefulnesse.

2 Discreetly, not with confusion. Quod quotidic fit, moderatè fiat, Sen. Give so to day, that thou mayest give to morrow. Confine not thy charity to the twelve dayes. The charitable man keepes Christmas all the yeere; gives so at once, [Page 160] that hee may give still: as wee sow the furrow, not by the bushell, but by the handfull,

3 With a right intendment; not for thy glory, but for Gods glory, Chrys. The Pharisaicall giver, Dat sibi, non Domino; gives to himselfe, not to God: hee aimes at his owne praise: what reward can he looke for? Let him pay himselfe.

4 Opportunely: for Quantum morae addis, tantum dono detrahis, Sen. The more delay in giving, the lesse honour in the gift. It is an uncharitable charity, when men will give nothing to the poore, but what they cannot make use of them­selves. The mouldinesse gives their bread, the Fly gives their meate, the Moth gives their garments. CHRIST hath not their Superflua, sed reproba: though it be course, let it be wholesome; know thy best things come from Christ.

5 Lastly, before thou give thy goods to the poore, give thy selfe to God. No mans workes can please God, unlesse the person of the worker be first acceptable to him. August. So Cain offered to God Suae non se, his goods not himselfe. Non tua des, & teipsum detineas: doe not afford thy riches, and with-hold thy selfe. Ananias kept backe part of the portion, he had better have given nothing. He could never finde in his heart to bestow his estate on the poore, that denyes to consecrate himselfe to CHRIST. Some pretend that they have given themselves to GOD, but they will not part with any thing of their estates: but the Devill confutes them, Iob 2.4. Thy riches are nothing to thy selfe: spare one, spare both. By charity, give part of thy wealth to the poore, by faith, give thy whole selfe to Christ.

Applicat.Now shall I live to eat the labours of mine owne hands, to see this Sermon performed? I will not flatter you with the worlds age, as man doth himselfe with his: but say, it is old, exceeding old, white haires are upon it. Why? Charitie is cold. Hos. 9.14. Give them, O Lord; what wilt thou give? Give them drie brests and a miscarrying wombe. Wee have drie brests, there is no milke of charitie in them: and a barren or miscarrying wombe, not able to bring forth the comfortable issue of good workes. Charitie is a new commandement, and most men thinke it a new fashion. The Iesuites say we have translated Charitie out of our Bibles: but this is their old figure of lying; we finde it frequently in our Bibles: I would to God neither wee nor they had translated it out of our hearts. The Romist have a Shee-Saint, cal­led Saint Charitie: they beg for her, and get faire Ditions and Additions of pa­trimonies to her Temple, or rather indeed to themselves. Let me begge for Sancta Charitas, no woman but a divine and heavenly grace, and that not more for her selfes-sake, than for your owne soules. We build great houses, but not for Chari­tie: many build as Vacia did, a corner for himselfe, desolate places where they may Latere, Seneca. not Vivere. Great men convey their charitie out of the Countrey, in a Ca­roch up to the Citie: and here contrive it into three or foure inhospitable roomes. Perhaps they keepe solemnely their owne birth-dayes, like Herod: but at Christs Birth-day they are gotten aside. They honour their owne memories, whose lives are not worth a smile: but not his without whom they had better never beene borne. Rapit aula, rapit alea: Yea, with some the chimney of Charitie is made a moveable, and carried in their pockets. Charitie is dead, yet let us mourne for her, though it were us Rachel did for her children, not to be comforted because shee is not. And albeit shee never returne, let us give her a Fare-well; Vale Charitas, Fare-well sweet Charitie. Though wee never see thee againe on earth, wee shall one day meet thee in heaven, and finde thee in the bosome of Iesus Christ.

OVr Apostle hath led us from vertue to vertue, as one directs a traveller from rowne to towne, till he comes to the desired Citie, Psal. 84.7. They goe on from strength to strength, till every one of them appeareth before God in Sion. H hath shewed us a golden chaine, the first linke whereof is Faith, and the last is Cha­ritie. Now we say that we have them all: have you? then know that If they be in you, and abound, they shall keepe you from unfruitfulnesse in your profession. To prove Sanctimonium cordis, being Testimonium operis: let your outward life witnesse your inward grace.

Me thinks, I find in this verse three mysticall members of a Christian: his Heart, his Hand, and his Head. 1. If these things be in you and abound; there is his Heart. 2. They make you that yee shall not be barren nor unfruitfull: there is his Hand. 3. In the knowledge of our Lord IESUS CHRIST: there is his Head. His Head conceives CHRIST, his Heart containes CHRIST, his Hand brings forth CHRIST. 1. His Head, like Mary, coneeives the knowledge of devotion; be­ing illuminated by the Holy Ghost. 2. His Heart travells in birth of it, growing in grace, and growing in spirit, till he be delivered. 3. His Hand, that is his life; like a mid-wife, helpes him to bring forth that blessed issue. His Head is enlightned, his Heart is enlarged, his Hand is enlivened.

If these things be in you and abound. I will not Martyr the Text, but begin as the Apostle begins, with the Heart. Wherein I coneeive foure particulars; the seed, the ground, the sowing, and the growing. 1. The seed, [...], these things. 2. The ground, [...], In you. 3. The sowing, which makes them [...], to Be in you. 4. The growing, [...]: so in you that they abound and thrive. First, for the seed, and herein observe two things.

First, we make choise of our seed, and allow it good; or else expect no good harvest. He that sowes cockle, lookes not for wheate: of tares cast into the ground, we think it impossible to find barly. Gal. 6.7. Whatsoever a man sowes, that shall he also reape. Who can wonder to see him reape a curse, that hath sowen a curse! Thus it often commeth to passe, that the matter of sinne is read in the punishment; as the croppe is a remonstrance of the seed. Doth Adam sow the seed of ambition, aspiring above a man? he is brought so low as to be beholding to the beasts for apparell; there's the croppe. Caine would not offer Abel a reasting place on earth, therefore the earth shall allow him none. Rehoboam would make his finger heavier than his fathers loynes: therefore his loynes shall be made lighter than his fathers finger. Samuel hewing A­gag in peeces, shewed him the harvest of his owne seed: 1 Sam. 15.33. As thy sword hath made woman chidlesse, so shall thy mother be childlesse among women. If Gehasi will take Naamans iniquity he shall take Naamans leprosie, King. 22.38. The dogges licked up Ahabs bloud; why? Ahab had so served Nabaoth, Hos. 4.12. You have gone a whoring from your God; therefore, Ver. 13. Your daughters shall commit whore­dome, and your spouses adulterie. Ier. 5.19. When they shall say, wherefore doth the Lord [Page 161] these things unto us? they shall be answered; as in their owne land they did worship deos non suos, strange Gods: so they shall worship their owne God in terra non sua, in a strange land. Whosoever sowes evill seeds, either in Quali or in Quanto shall reape evill fruites.

Therefore the seed must be these things: let us sow holinesse of life, that wee may reape the life of holinesse. It is Gods mercie that every sinne is not Benoni, the death of the mother; that the seed of lust does not burne up the ground: that earthi­nesse does not like a grave bury the soule: drunkennesse like a deluge, drowne the spirits; and Epicurisme like an infected aire, choake the vitall breath. It is a wonder that the very element of Gods fight not against him, whose sinnes fight against the maker of elements. Paul tells us, 1 Cor. 15. that wee must all die, and all rise againe: and compares us to seed sowen in the spring that is reaped in the harvest. If therefore thou wouldestf reape a glorious body, sow a gracious body. These things.

Secondly, we must have These, All these; not one or two but all. It is not enough to have faith, and leave out vertue; not knowledge without temperance, nor pietie without charitie. If thy journey be eight miles, and thou give over at the se­cond or third; thou wilt fall short of heaven. Many will be contented with some, but few will embrace all. Men deale with God, as for their Tythes, so for their lives, Gal. 6.6. Let him that is taught communicate to his Teacher, in all his goods. [...]? In all? nay put out (In omnibus) this In all, and we will compound with you, Deut. 5.33. You shall walke in all the waies of the Lord. In all? nay put out this same (All) and we will consent to you. There are few that say; Iosh. 1.16. All that thou commandest us, we will doe. Vende omnia, Sell all thou hast, and give to the poore; this the world thinkes most unreasonable. He that hath not all saving graces in some measure, hath none in any measure. The Romists are so slaved to their superiours, that they will doe all they are commanded by them. As a desperate Roman said of Catiline; what­soever he bids me, I will doe. But saies another, how if he should bid thee fire the Capitol? he answers, Catiline will not bid it; but if he should, I will doe it. So they must doe all the Pope chargeth them: but how if he bids them fire the Senate, blow up the Parliament? they secretly reply, he will not command it; but if he should we will doe it. They give not this obedience to God: he chargeth them not to touch his anointed ones; against this they have their exceptives. But against the Popes mandamus, there is no question, no exception, and from it lies no appeale. How in­satiable mans desires are of this world! give Alexander kingdome after kingdome, he will not rest till he have all. If a covetous man had all the houses; if a Citie given him, hee would rifle for the goods in them: if hee had all the Gold and Iewells, hee would also require the garments: if hee had the Citie, hee would also challenge the suburbes: yea, All could not satisfie him. But how little grace contents us; one or two, as Ioash stroke the earth but thrice. 2 King. 13.18. wee take insatiably of earth, very moderately of heaven; as if we were afraid to have too much grace, and that it would but trouble us.

In you. Wee see the qualitie of the seed, now let us consider the nature of the ground. Mans heart is the ground for Gods seed: holy seed requires holy ground. This seed is cast in by the eare: August. for Nisi prius Deus fuerit in aure, non erit in ore, non in corde: unlesse God first come in by the eare, he will not be in the mouth, nor in the heart. But if it stay in the eare, and goe no further, it will not fructifie, Math. 13. The eare is like a pipe, made to convey water, not to containe it. The heart is that home where it should dwell: as Mary laid up CHRISTS sayings in her heart. But as corde mobili nihil mobilius: so corde nobili nihil nobilius: an inconstant heart is the basest of things, a faithfull heart the noblest. Every heart is not fit ground for this seed: therefore (seeing I am falne upon the metaphore) be pleased to consider how this ground is prepared: and to speake in the phrase of husbandrie; it must be fallowed, stirred, and laid up, before it be sowed.

It must be fallowed: the word preached is the plough to breake it up. It is bro­ken [Page 162] up by the Law, sowed by the Gospell: break it up by Moses; sow it by IESUS. There is by nature growne over every heart a thicke and hard crust: the menace of judgements must breake this rough and tough mould. To this purpose, there is an Information by doctrine, and a reformation by discipline. There are some tender hearted; as David was snibb'd with a word, Peter with a looke. Some are quick­ly corrected; soft hearted children that weepe at the least chiding. Others are har­der, like nettles; if you touch them gently, they will sting you. Therefore if the golden scepter cannot winne them; the yron scepter must breake them. But as we plough upon the fallowes, so we must cautelously take heed of plowing where the harrow hath gone before, so faith the Prophet; Breake up the fallow ground; the un­broken heart: but spare the already broken spirit. In you, in your selves: some can plow furrowes on others backes: so doe persecuters on the Church. Psal. 129 3. The plow­ers plowed upon my backe: they made long their furrowes. The slanderers harrow mens good names, Psal. 50.20. They sit and speake against their brethren, and slander their owne mothers sonnes. Vsurers harrow the estates of the poore; yea harrow and grind their very faces. Arrant and arrogant hypocrites harrow and furrow their neighbours simplicitie: but the Pharisie is no fit husband-man to plow up the Publi­can. But plow thy selfe, find some corner of thy heart to breake up still. Satan is founderd, and cannot walke upon rugged ground. The fallowed or or broken heart hee cannot abide; but God respects it. Psal. 51.17. A broken and contrite heart, O God, thou wilt not despise.

It must be stirred. Our backwardnesse requires continuall provocations. To bee good is a thing hardly gotten, quickly forgotten. The art of bringing mens hearts to God, hath many passages, takes many courses, tries many experiments: as indeed there are many sorts of servants. A Land-lord had summoned his te­nants to doe him some service: yet being done, and they all present, the steward de­mands, which of them came for love, and which for mony. They that came gratis for love, were feasted in the Parlar, they that came for reward had courser fare in the Hall. One amongst the rest would chuse neither of these places, but walkes by himselfe. The steward asked him his motive of comming, whether, for love or mo­ny; that his placce might be assigned accordingly. He replied; I come for neither love nor money, but for plaine feare, and therefore I chuse a place by my selfe. Thus some approch to God for reward, as Saul loved him for his kingdome. Some for love, as Mary that brought CHRIST a precious unction because she loved. him. Others for feare, Ahab was humbled under feare of the vengeance. Now all our endeavour is to plant in mens hearts the love of God; that they might say with Peter; Lord thou knowest that I love thee. But this is effected, sometimes by pro­mise of reward, that they may be led by profit, Esa. 1.19. If ye be willing and obedi­ent, ye shall eate the good of the Land, Rom. 2.20. There is glory, honour, and peace, to every man that worketh good. Sometimes by threatnings, that they may be wonne by feare, Rom. 2.9. Tribulation and anguish upon every soule that doth evill, Hebr. 12.29. Our God is a consuming fire. Now though perfect love cast out servile feare; as Saint Iohn speaketh: yet filiall feare brings in perfect love, There is mercie with thee O Lord, that thou mayest be feared. It hath beene said of base feare; Degeneres ani­mos timor arguit; that it is an argument of a base and cowardly spirit. But of this feare it is true; Regeneres animos timor arguit; that it is the argument of a regene­rate and gracious spirit. He never loved God, that feares him not. With some of these the heart must be continually stirred.

It must be layed up, that is the husband-mans next course. Now the heart is lai­ed up by faith: when a man beleeves, he is then fitted to receive any seed of good­nesse. As the Eunuch said; Act. 8.36. I beleeve, what hinders me to be baptised? So I beleeve, what hinders me to be loved, what hinders me to be blessed, what hinders mee to bee saved? Not; be it to thee according to thy faith. Humilitie, patience, charitie, are now sowen with fortunate successe: faith hath layed up the heart, Cor paratum, [Page 164] saies David: speake Lord, for my eare is open; sow Lord, for my heart is ready. Paratum ad prospera; ad adversa, ad diversa, ad universa. If adversitie comes, sow any heart with patience: if thou take back the goods which thou once gavest me, sow it with contentednesse: if prosperitie comes, sow it with thankefulnesse: if sinne, sow it with penitence: against Satans temptings, sow it with pietie: against all malicious courses, sow it with charitie. As waxe to receive the impression of a seale, so the heart is softned and tempered to receive the Image of GOD. Blessed is the ground, which the Lord hath enclosed for his owne garden.

Be in you: this is the sowing; GOD must first prepare the ground, and then sow his seed in it. It is he that unlockes the heart, to entertaine these graces. There are sixe keyes whereby things are opened or shut, that GOD hath intrusted into the hands of no other, Angell or Seraphin. The key of raine, Deut. 28.12. The Lord opens the heaven to give raine to the Land in his season. The key of food, Psal. 104.28. Thou openest thy hand, and they are filled with good. The key of the wombe, Psal. 113.9. Hee maketh the barren woman to bee a joyfull mother of children. The key of the Grave, Revel. 1.18. I have the keys of hell and of death. The key of the mouth, Psal. 51.15. O Lord open thou my lips. The key of the heart, Act. 16.14. The Lord opened the heart of Lydia. In all these Rev. 3.7. he openeth, and no man shutteth: he shutteth, and no man openeth. Now when hee hath thus opened and prepared the heart, he sowes in it this spirituall seed. Graces like good herbes, will not grow of themselves: vices like weeds, need no sowing. Man is no more borne with vertues in his soule than with apparell on his backe. It is not generation, but regeneration that sowes this seed. The seed is good, the sower is God, Gal. 5.22. Indeed there bee ministeriall deputies; so Paul plants, and Apollo waters, but still God gives the encrease. This takes away from our best workes all possibilitie of merit. A meritorious worke must be Ex proprio, and Ex indebito. First, it must be our owne: but every good gift is from the Father of lights, Iam. 1. Omne bonum nostrum, vel ipse, vel ab ipso. Secondly, it must be beyond our dutie and debt: but alas, having done our best, we are unprofitable servants. Heaven is indeed often called a Reward; not factive, but pactive; of covenant, not of merite: God gives it us, not because we have earned it, but because he hath pro­mised it. Iustitia nec vestra, nec vera: woe to us if we had no more comfort than we deserve, Matth. 20. The last received, as the first, every man a peny. Not because they wrought harder, that came in later: as Paul that came in after the rest, yet aboun­ded in labours above them all. But to shew that God respects not Quantum but ex quanto; the love, more than the worke. And that the reward is not of merite, but of mercie: for if it were of merite, he should have begun at the first: if it be of mer­cie, he may begin where he will. Thus he gives all grace to us, that we may give all glory to him.

In you, not about you, not on you, but in you. Not behind you, as Libertines that cast Gods lawes behind their backes. Psal. 50.16. They runne so fast to the Samaria of riot, that they leave Ierusalem behind them. As CHRIST said to Peter, get thee behind me: so these to goodnesse, keepe behind me, I love not to see thy face. Not be­fore you, as worldlings that send religion afore them to threescore, but never o­vertake it. It keepes before them indeed, but the length of Gracious-streete; and they like Salomons foole never come neerer it than the Stockes. Moses saw Canaan before him, and desired it: these see it, and desire it not; they like the world better. Not about you; as profane persons in holy places; inter sanctos non sanctè; live in the midst of vertues without vertue. That proverbe is too often justified; neerer to Church, further from God. It seemes to be taken from the Iewes; who having the greatest light, had the darkest life: the neerer they were to the Sanctuary, the further from sanctitie. Such a man may say, Inopem me copia fecit: like foolish Indi­ans, that have store of Gold, and trucke it away for rattles. An emptie vessell bung'd up close, though you throw it into the midst of the sea, will receive no wa­ter. [Page 165] The Monastery is a place of devotion, the Monke is in the Monastery: yet per­haps the Monastery it selfe, as soone as devotion, may enter into the monke. A man may be in a holy place, yet if holinesse be not in his heart, it is not where it should be. Ismael was an unbeleever in the house of Faith, the family of Abraham. Not on you, as hypocrites; that have a shew of sanctity on them, but no substance of san­ctity in them. Outwardly lambes, there is innocence on them: inwardly Wolves, there's no innocence in them. Hypocrites cover their spotted hides with the Lions skinne of Iudah, Sanctimony; so they beguile their brethren. They are alwayes proudest, that have the least cause. The utmost ambition of Iohn the Baptist, was but to untie Christs shooe: of that other Iohn, the beloved Disciple, but to leane on his brest: but Iudas the traytour will dippe with him in the dish, yea kisse his sacred lips. But there was never holinesse without humblenesse. Dyers can set on their colours the fairest glosses with Logwood, but they will not hold; when a showre comes, the glosse is gone. The glosse of profession without sinceritie will off in a storme; we must be dyed in graine to hold, and have these graces in us. The parts of ostentation are like loose corne, which the fowles pecke up. As Ierome said of the Scripture, so I may say of godlinesse: It is not In superficie & verborum foliis, sed in medulla cordis: not read in superficiall leaves and letters, but in the marrow and substance of the heart. An Hypocrites profession is in Folio, but his sincerity is so abridged, that it is contained in Decimo-sexto; nothing in the world to speake of.

But In you; what indeed hath a Christian to enjoy, but that which is in him? He may use the world, and that's without him; but he enjoyes the Lord, and he's within him, 1 Ioh. 4.16. Hast thou Christ? then he is within thee: 2 Cor. 13.5. Iesus Christ is in you; or you are reprobates. Hast thou the Spirit? He is within thee, 1 Cor. 3.16. Know yee not, that the Spirit of God dwelleth in you? Hast thou peace or joy? Rom. 14.17. they are within thee; little without. Have yee the Kingdome of Heaven? Christ sayes, it is within you. The heaven that is on earth, is within us; though the heaven that is in heaven, be too great to enter into us. Therefore is it said; Enter thou into the joy of thy Lord: for it is too immense to enter into thee. Yet so much as thou art capable of, shall be within thee. Many presume there is much goodnesse within them, but through their owne blindnesse they are deceived. One writes of a widow, that being thicke-sighted sent for a Physitian to cure her: he promised her good sight, she him, good money. He comes and applies medicines, binding them over her eyes: and still as hee departs, hee carries away with him some of her best goods. Thus hee continues her paine, till he had robbed her house of all her sub­stance. At last the cure being done, he demands his covenanted pay: but she looking about her house, replied that he had not cured her: For whereas before shee could see some goods of her owne, now she could see none: before she was thick-sighted, now poore-blinde. It is so with us; while we were dim-sighted, we imagined ma­ny goods of grace in us: but now being truely inlightned, wee confesse our selves poore: and hence fall on our knees to the Father of mercies, to supply us with his saving graces.

And abound:] this is the Growing; [...]. After the ground is prepared, and the seed injected, by the Spirit of Grace fructifying is expected: they must en­crease, multiply and abound. Where two things are necessarily implied:

First, these things must be in us, before they can abound, Iohn 14.21. He that hath my Com­mandements, and keepeth them, saith Christ, we must first have them, before wee can keepe them. Therefore auditors in hearing Sermons, should bring intention. It is ordinary with many, to commend the Lecture to others eares, but few commend it to their owne hearts. It is morally true, what the Christian tell-troth relates: A servant comming from Church, praiseth the Sermon to his master; he askes him, what was the Text: nay quoth the servant, it was begun before I came in: what then was his conclusion? he answered, I came out before it was done. But what said hee in the midst? Indeed I was asleep in the midst. Many crowd to get into the Church, [Page 166] but make no roome for the Sermon to get into them. Open thy heart so well as thine eare: if this seed be not sowen there, it will never abound with fruits to everla­sting life. You come not to a banket to looke on, but to eat: hither God calls, but then Eat O my friends, Cant. 5. they are sullen guests that depart away hungry. Eza­kiel was bidden to eate the roule, Chap. 3. You may taste of the heavenly gift, Hebr. 6. and feele no sweetnesse; but eat it downe, and it will be pleasant. Worldly things we seek to swallow downe: therefore Christ cals the riches of the Pharisies; [...], things within them: Iob 20.15. hee hath swallowed downe riches. But in stead of nourish­ment they have taken a vomit. The adulterer layes lust next to his heart; the co­vetous layes usury, the malicious hatred next his heart. Psal. 5.9. Their inward part is very wickednesse. But for spirituall things some Out-house serves; as Christ himselfe could be allowed no roome in the Inne; the stable is held sufficient. But doe you afford better things better places; let them be in you. Not onely in your bookes: (and yet if these things were in the worldlings bookes, hee would burne his study) nor one­ly in your heads; for some have much science, little conscience. Not in your mouthes onely, for many have Gravitatem in sermonibus, pravitatem in moribus; an ill course of life, with a good discourse of language. But in your hearts, a holy clo­set fit for such heavenly Iewels. Be sure first you have them, then next that you have encreased them.

Secondly, it is not enough to have them, but to have them in abundance. The heart is but a little peece of ground, yet hath roome enough in it for many seeds. God calls for this encrease, 2 Cor. 9.8. Rom. 15.13. Ephes. 4.15. Vera virtus tempo­re non clauditur, semper justior esse contendit, Bern. true vertue is not temporall, but is still ambitious of improving it selfe. The Spouse of Christ must have many jewels, Cant. 1.10. A jewell at the eare, attention to the Word: a jewell at the foot, Humilitie: a jewell on the for-head, Modesty: a jewell on the hand, Charity: a jewel on the head, Constancie: a jewell on the heart, Fidelity. He that hath a good num­ber of these jewels, shall be admitted into the number of Gods jewels: Mal. 3.17. They shall be mine in that day, when I make up my jewels. Take the whole armour of God, Ephes. 6. one peece will not secure us; we know not which way the blow will come. If wee have onely Brest-plate, the blow may light on the head: if onely the Helmet of sal­vation, it may light on the brest. Therefore take the shield of faith, that covers and defends all. Mars was called Gradivus: every Christian souldiour should be gra­divus; goe to heaven by degrees.

For our bodies, no care can adde to their stature, Matth. 6. But we may adde to our spirituall stature, Ephes. 4.13 growing up to the measure of the stature of the ful­nesse of Christ: for Gods family admits no dwarfes. The rich man growes easily richer, the good man easily better. Rivers at the first head may be covered with a bushell, which after a few miles fill large channels. A drop of true grace workes it selfe to Ioh. 7.38. Rivers of living water. So is it said of our Saviour, Luke 13.32. The third day I shall be perfected: Perfection it selfe growes to perfection; and shall not we that are imperfect strive toward it? In my Fathers house there are many mansions: not in the wildernesse, Ioh. 14.2. not in Horeb, not on the Mount, where Peter would build Taberna­cles, nor in any part of this life; but in heaven: therefore still labour to grow and abound, till you come thither. If a man cast a stone into the water, circle begets cir­cle; so one true grace will beget many. We reckon of a Physitian that hath abun­dance of medicines; a Lawyer that hath abundance of trickes, an Vsurer that hath abundance of moneyes, a Merchant that hath abundance of wares: we affect abun­dance in all perishable things: O then let us abundantly love grace, that Christ may abundantly love us.

They make you, that yee shall neither be barren nor unfruitfull. I come from the Christians Heart to his Hand; wherein wee perceive the efficacie of Grace: Shall make you. Not perswade, nor intreat, nor move, nor allure, but make you fruitfull, by a lively and strenuous operation. If Patience be in you, it will make you overcome [Page 167] injuries. If temperance, it will make you abhorre ryot. If Faith, it will make you be­leeve above sense. If Charitie make you beneficiall to the poore. Evill may shew the good they have not, but good men cannot hide the good they have. It is like fire within us, it will make us speake Psal. 39.3. So powerfull, that it can neither be sup­pressed nor expressed. This seed shall proferre fructum; one blessing is the father of another; therefore Christen every blessing Ioseph, upon Rachels faith and argu­ment; Gen. 30.24. God will adde to me another sonne.

Here is a kind of certaintie in this ( [...]) constitution: as sinne will make a man fruitfull in naughtinesse, so pietie in holinesse. As there is a relation betwixt this life and the next, by an unchangeable ordinance of God. Mischiefe in this world, miserie in the world to come: no repentance here, no salvation there: a de­vill on earth, no Saint in heaven. But holinesse in the seed, shall have happinesse in the harvest: if the course bee gracious, the end shall be glorious. Eph. 6.8. Whatsoever good thing any man doth, the same shall hee receive of the Lord. So there is a rela­tion in this life betwixt the disposition and the actions. If the heart be full of lust, the tongue will be a trumpet of impudence, the eyes windowes of temptation, the gestures so many remonstrances of ready prostitution: all the wheeles being like apt enginers, employed on the wills businesse. If avarice sit in the heart, like an Epi­cure to feast on gold; oppression shall be the purveyer to provide it, Brokage the Cater to fetch it in, Vsurie the Cooke to dresse it, and destruction the stomach to digest it. What evill seed is within, will appeare without. And so if grace have Existentiam, a being: it will have apparentiam, a manifestation. Hath David Hope? he will wnite for a kingdome in the extremitie of persecution. Hath Abraham faith? he will not deny to God, his onely son. Hath Iob patience? he will brooke all crosses with an unmoved quietnesse. Hath Daniel temperance? he will not bee enticed with the Kings dainties. Hath Ioseph chastitie? he will never come neere his mistresses chamber. Hath Paul fortitude? he dares fight with beasts at Ephesus. Hath Stephen a faithfull resolution? he will be content to die for CHRIST, and be rained to death with a showre of stones. Needs must that vertue be fruitfull that is stirring, and needs must that be stirring that is living, and needs must that be li­ving that is quickned by Iesus Christ.

Neither barren nor unfruitfull: here is a double effect; expressed negatively, but implying an affirmative or positive consequent; Pregnancie and fertilitie. [...]. For if those privatives, barrennesse and unfruitfulnesse bee taken a­way; there will necessarily follow a position of those contrary habits. It may bee they both signifie one thing, I am sure they intend both one sense. Yet I will take leave to resolve, them into a double metaphore; Pregnancie ot the wombe, fertilitie to the ground.

Not barren; the barren wombe hath ever beene held a curse and a reproch. So Iohns mother insinuates: Luk. 1.25. The Lord hath looked on me, to take away my reproch among men. When Rachel bore Ioseph, she said, God hath taken away my reproch, Gen. 30.23. Whether carnall barrennesse be a curse or not, I am sure spirituall is no lesse. Hos. 9.14. Give them, O Lord: what wilt thou give? give them a miscarrying wombe and dry brests. When God gives salvation, he is said to take away barrennesse. Sing O barren, thou that didst not beare, Esa. 54.1. Now only GOD can open both the wombes; of Rachels flesh, and of Lydias heart, Gen. 30.22. Act. 16.14. If the Lord propagate Abrahams carnall seed, much more his spirituall; Ioh. 1.13. who are borne, not of bloud, nor of the will of the flesh, nor of the will of man, but of God. It is often observable in the scripture, that the children of women long barren proved most famous and excellent. Of Sara, Isaac, from whose loines such multitudes were deduced. Of Rachel, Ioseph, that wonder of men and Angels. Of Anna Samuel, that great Prophet and Priest of the Lord. Of Elizabeth, Iohn. the Baptist; of whom the Lord himselfe testifies; Matth. 11.11. Among them that are borne of women, there hath not risen a greater. So these Saints that have beene begotten of spirituall barrennesse, and con­verted [Page 168] from a sinfull life wherein they were habituated; have proved most notable instruments of Gods glory. As Mary Magdalen that was dispossest of seven divells, was so honoured as to preach the first Sermon of CHRISTS resurrecti­on, and to have her memorie propagated with the glorious Gospell, Matth. 26.13. Zacheus, a Publican, an extorting Publican, a rich extortioner; yet how gracious was hee to CHRIST, yea how gracious was CHRIST to him! Luk. 19. Paul borne out of due time, 1 Cor. 15. yet outstripped the rest; and was in labours more abundant than they all, ver. 10. Thus ultimi have beene optimi, as the last grapes make the sweetst wine. When GOD opens the barren wombe, hee brings forth the excellentest children to CHRIST. Matth. 19.30 Many that are first, shall be last, and the last shall be first. The last of all prove not the least of all, yea often the best of all.

Now to take away barrennesse from the spirituall wombe, there is required this proceeding: by preparation, by conception, by pregnancie and by birth.

First, the wombe must be prepared: for barrennesse is upon all soules by nature. Therefore let us desire of God, as Rachel begged of Leah: Gen. 30.14. give me, I pray thee, of thy sonnes mandrakes. Little Reuben had gathered sweet flowers in the field: Rachel hath a mind to them: Epiphanius thinkes, to helpe her barrennesse. Pererius ob­serves out of Avicen, that the seed of it doth purge Locum conceptionis. Some have taken those mandrakes for Lilies, and some for Violets: but certainly they were ami­able flowers, such as they wont to strew on the bridall beds. Beseech we the Lord to strow the beds of our hearts with such mandrakes, Cant. 7.13. The mandrakes give a smell: those holy seeds of grace will take away our barrennesse, and prepare our soules for a holy conception. Yea CHRIST must interceed for us, as Isaac intreated for Rebecca, because shee was barren: and the Lord will bee intreated of him, Gen. 25.21.

In the second place followes conception, and this is by illumination and sancti­fied knowledge. Ignorant Papists gloriously boast their famous progenie of good workes: but can a woman bring forth before she hath conceived? Such a progenie were a prodigie. Therefore first, Psal. 86.11. Teach me thy way O Lord, and then I will walke in thy truth. And Psal. 119.27. First, make me to understand the way of thy precepts: so shall I talke of thy wondrous workes. If they were examined as Philip questioned the Eunuch, Act. 8. Vnderstandest thou what thou readest? their negative answer would declare their soule not to be with child of grace. Thou maiest have a swelling, as the Pharisie, ( Luke 18. I am not as other men, &c.) imagine thy selfe pregnant, pro­ [...]ide thee a midwife, that's ostentation, to deliver thee; and Gossips, flatterers, to witnesse for thee: but all is but a Timpanie: when death, that infallible midwife comes; thou art delivered of nothing but wind, vaineglory. CHRIST calls him­selfe the Way, the Truth, and the Life. He that by understanding conceives not the way cannot in heart beare the truth, shall not in successe bring forth everlasting life. You shall have a Pharisaicall Benefactor call together his Gossips Matth. 6.2. with a trumpet in the Synagogue, as if he would ring them to Church with a Saints-bell; to behold what? his deliverie: of what? of almes. Almes? very well; let us have some more such travails: nay, all is but some windy exhalation. Perhaps he hath got in some des­perate forfeiture, and now he will glase a Church window with it; and that's all. Spectatum admissi risum teneatis?

Thirdly, after conception appeares pregnancie, Grace is borne in the heart by faith and is sensibly felt. If therefore thou hast conceived it, thou shalt feele it move in thy soule: as Iohn sprung in the wombe of his mother at the salutation of Mary, Luk. 1.41. The pregnant woman hath many qualmes; the soule in this plight feeles many pangs; and is in Rebecca's case, when the Gen. 25.22. twinne-brothers struggled together within her. If Esau had beene there alone, there had beene no contention: but when she hath also conceived a Iacob, that is Spirit; Esau the flesh will oppugne it. Nature can agree with it selfe, but not with grace. Gal. 5.17. The flesh lusteth against the spirit, and [Page 169] the spirit lusteth against the flesh: and these are contrary the one to the other. No soule beares grace without sorrow, and compunction of heart for her sins. Ioh. 16.21 A wo­man when she is in travaile hath sorrow. Mans first and second birth begins in crying, Iohn 3.3. Except a man be borne againe, he cannot see the kingdome of God. Except a man be once borne, he never can see the light on earth: except he be twice borne, he never can see the light of heaven. There is Dolor in utroque partu, but here's the dif­ference: after the sorrow of the first birth, comes more sorrow: after the sorrow of the second, comes eternall joy, Gal. 4.19. My little children, of whom I travaile in birth againe, till CHRIST be formed in you. Dolet Pater ministerialis, &c. Thy spirituall father hath paine in begetting, thy spirituall mother in bearing, and dost thou the child borne expect indolencie and immunitie from sorrow? yea all plead conception, I aske you for your pangs: when stood your eyes full of teares, your hearts painting with grones, your prayers beating at heaven gates with importuni­ties? Shew your maternos nixus: mothers have timores, ante partum, dolores, in partu, languores post partum; feares before their deliverie, sorrowes in their deliverie, lan­guishments after their deliverie. Mary Magdalens soule had no sooner conceived grace but she wept, and washed Christs feete with her teares.

Lastly, comes the production or bringing forth, which is done by active obedi­ence. Conception is Gratia infusa, Pregnancie is Gratia diffusa, bringing forth is Gratia effusa. Dost thou presume in thy soule the conception and pregnaneie of grace, and yet leadest a profane, covetous, or dissolute life? Thou sai'st no; I have thy word to the contrary: but thy life saies yea, I have not thy worke to the contrary: whether thou say, No or yea, God and thy owne heart knowes the contrary. Shall we say with the Prophet; It is brought to the birth, and there is no power to bring foorth? No, though it be often so with the body, it is never so with the soule: if the heart have conceived, it will bring forth. The penitent malefactor on the Crosse no sooner had his barrennesse taken away, but presently he brought forth fruit: hee condem­neth himselfe, reproveth the other, justifieth CHRIST, glorifieth God. Store of good children are not naturally borne on the suddaine: but Esa. 66.9. shall I bring to the birth, and not cause to bring forth, saith the Lord? Saving grace hath more validitie than nature he that gives strength to conceive, denies not strength to bring forth: that soule shall Psal. 113.9. be a joyfull mother of many children. Yea God can give Partum sine dolore, birth without paine, Esa. 66.7. Before shee travailed, shee brought forth: before her paine came, she was delivered of a man child. We read of Cornelius his good workes, we read not of his teares, Act. 10. Indeed this is a great wonder, Esa. 66.8. Who hath heard such a thing? who hath seene such things? shall the earth be made to bring forth in one day, or shall a nation be borne at once? for as soone as Syon travelled, shee brought forth her children. Nor eare hath heard, nor eye hath seene the like: yet God is the worker of such miracles. That a soule which hath long beene barren, shall in one day bee set a teeming, and produce gracious fruit to CHRIST.

But where not be our Births! Leah in her old age groweth barren, and ceaseth to bring forth children to her husband CHRIST. Our Saviour delighteth himselfe with his Rachel, the Church triumphant in heaven, now almost compleate. Leah the Church militant ceaseth to beare, and will so continue; except she give her sonnes mandrakes for her husbands companie, Gen. 30. for sake her worldly pleasures wherewith she is surfeted. I confesse, these are breeding daies: and as we say, that the meanes of begetting hath more encreased mankind, than the end: so there bee spirituall births enough, but they are bastards: our sonnes are our sinnes. As one writes of the Popish Clergie; who refuse a lawfull wife, to abuse an unlawfull har­lot: Deus in ira abstulit filios Diabolus in nequitiâ dedit nepotes. God in his just anger tooke away their children, the devill in his wickednesse hath given them bastards. So also are we barren soules to produce Natos, lawfull children, good workes: plen­tifull to produce Nothos, unlawfull fruites, wicked sinnes. Legitimate workes are few, illegitimate many. The Romans had their Nothîa. Legacies and inheritances [Page 170] given to their bastards: so we dedicate and bequeath all our desires, and delights, and meanes, to our iniquities. Iames 1.15. Then when lust hath conceived, it bringeth forth sinne: and sinne, when it is finished, bringeth forth death. Lust when it hath conceived, [there is the Conception of sinne] bringeth forth sinne, [there is the Birth of it.] Sinne when it is finished, [there is the Growth of it] bringeth forth death, [there is the End of it.] It hath a father, a mother, a mid-wife, a nurse. The Devill by suggesting, begets sinne as the father: Lust, by imagining, conceives sinne as the mother: Consent, by agree­ing, brings it forth as the mid-wife: Custome, by indulgence, brings it up as the nurse. Here is now no barrennesse! The Devill was never more busie to beget sin: Concupiscence never more pregnant to conceive it: Consent never more readie to act it: Custome never more strong to continue it. Such a brood you have, Psalm: 7.14. There is longing, conception, birth. Such another, Iob 15.35. They conceive mischiefe, bring forth vanitie, and their belly prepareth deceit. Here is a quicke dis­patch; they are no sooner delivered, but their belly prepares deceit; to it againe incontinently. These are monstrous births; it is pitie that they are not abortive, and never suffered to see the light. Such a mother may curse the fruit of her owne wombe.

You see we are not barren: but better no light than that which burnes us: bet­ter no children than bastards. Let us never give life to that, which gives death to us. Leah said of Reuben, This sonne shall comfort me: Wee may say of our iniquitie, This sinne will afflict me. Many soules are pregnant, but they bring not forth a son of grace, but a daughter of the flesh: it is a daughter, not a sonne. The Iewes have often beene deluded in expectation of their Messias: among the rest I have heard this story reported for one. A Christian was exceedingly in love with a Iewes daughter; who also so over-affected him, that though shee might not marry him, yet suffered her selfe to be begot with childe by him. This being perceived, accor­ding to their law she must be put to death for it. Her betrothed lover desiring to save her, addrest himselfe like a shining Angell, and taking the benefit of the Moone, cal­led to them in a shrill voice, to spare her: affirming that she was with childe of the Messias. This was easily credited, her fault acquitted, her life spared. Now when the time of her delivery approched, the expectant Iewes swarmed thither in multi­tudes. Delivered she was, but to their mockery and shame, not of a sonne, but of a daughter. At nine moneths end, that virgin-Iewesse was brought to bed of a Flo­rentine daughter. After such a manner many timpanous spirits in the world doe tra­vaile; but when the childe is borne, it is not a Sonne of the Spirit, but a daughter of Concupiscence. Parturiunt montes, excurrit ridiculus mus.

If this be the progenie, barrennesse is rather blessednesse: God make us all bar­ren of sinnes, but fruitfull of graces, pregnant of salvation: that we may conceive, beare, and bring forth Christ. Indeed he had but one carnall mother, but many spi­rituall. Matt. 12.50. He that doth my Fathers will, is my mother. Indeed this is a conception which the world never conceived; but it is true from the mouth of Truth it selfe. Doest thou beleeve and obey? thou art Christs mother. When a woman said, Luk. 11.27. Blessed is the wombe that bare thee, and the paps which thou hast sucked: hee answered; Yea, thou sayest true, she is blessed indeed, and all generations shall call her blessed. But I will tell thee who are rather blessed; They that heare the Word of God and keepe it. Mary her selfe was Beatior percipiendo fidem, quàm concipiendo carnem Christi, Aug. She was more blessed in receiving the faith of Christ, than in conceiving the flesh of Christ. Otherwise he might have beene her Sonne, and not her Saviour.

Not unfruitfull. Fruitfulnesse is that inseparable effect, which GOD ex­pects from every tree planted in his Garden. Is Sion his ground? it must bee fruitfull, Esay 5. Is the man of Iudah his plant? he must be fruitfull? Is the Church his Vineyard? He goes thither to gather fruits. The effect of sanctified knowledge, is fruits, Phil. 1.11. Art thou the Spouse of Christ? thou art fruitfull, Rom. 7.4. We are married to Christ, that we should bring forth fruit unto God. Hast thou the Spirit? it [Page 171] appeares in the fruits, Gal. 5.22. The fruit of the Spirit is love, joy, peace, &c. Hath a man knowne Christ? it is seene in the fruits, Luke 6.44. For every tree is knowne by his owne fruit. Good workes are compared to fruits, for two speciall resem­blances; Odour and Taste.

For Odour, God is pleased with the smell of our graces. Gen. 27.27. See, the smell of my Son is as the smell of a field, which the Lord hath blessed, Cant. 7.13. The Mandrakes give a pleasant smell. Not that our good workes smell fragrantly of themselves, but in the merits of Christ, Cant. 1.3. The virgin soules espoused to Christ, get their husbands flowers: his perfumes make them sweet. Psal. 45.8. All thy garments smell of Myrrhe, Aloes, and Cassia. Thy Garments: our clothes hide but a rotten carcase, perhaps a rotten conscience: Christs garments are truly sweet. Thy garments: our best righteousnesse is lothsome rags, Esay 64.6. All thine, thy justice, thy mercy, thy grace, thy satisfacti­on, thy obedience: All; there is not a hem of thy vesture, but if it be touched with the hand of faith, is healing and saving. They smell of Myrrhe, Aloes, and Cassia: they are confortative, Psal. 94.19. In the midst of my sorrowes thy comforts delight my soule. Pur­gative; Heb. 9.14. they cleanse our consciences. Sanative; 1 Pet. 2.24. By his stripes we are healed. In his merits our Mandrakes give a pleasant smell. Now that this sweet Odour may be in our workes, we must be sure to take out the sent of Adam, the ill savour of our native corruption. Our prayers are Psal. 141.2. as Incense, and the lifting up of our hands, as an evening sacrifice: Yet, Non speciosa laus in ore peccatoris; Praise is not seem­ly in the mouth of a sinner. It is like Sampsons honey out of the mouth of a dead beast. if you walke contrary to me, Levit. 26.31. I will not smell the savour of your sweet Odours But if it be sanctified, it is an odour of a sweet smell, a sacrifice well pleasing to God, Phil. 4.18. If charitie toward some, be separated from equity towards others; That sacrifice of almes is mingled with bloud; as Pilate served those, whose bloud he mingled with the bloud of their sacrifices, Luke 13. The forme of a worke is the life of it: and God may say, as the Poet did to the harsh repeater of his verses; Quem recitas meus est, &c. The good matter is mine, the corrupt manner is thine.

For Taste, some fruits have a sweet smell, but a bitter rellish. The actions of the Pharisies smelt well, but when they came to bee tasted, they were Rue and Worme-wood. The Gospell calls for rellishable fruits; not such as impietie pro­duceth, Rom. 6.21. What fruit had you then in those things, whereof you are not asha­med? But vers. 22. fruits unto holinesse, the end whereof is everlasting life. It is not enough to avoid barrennesse, but to manifest fruitfulnesse, 1 Pet. 3.11. To eschew evill, that is the first lesson of Christianitie, but not all: to doe good, is the perfection, 2 Tim. 2.19. Let every one that calls on the name of the Lord, depart from iniquitie: that is one step, but not high enough: we must also doe the will of our Father. The forbearance of sinne doth but bring Christ unto our doores; it is fruitfulnesse in good, that set­tles him in our hearts.

In the knowledge of our LORD IESUS CHRIST. It is saving knowledge that takes away barrennesse, and makes us fruitfull in the workes of obedience. 1 Cor. 9.7. Who planteth a vineyard, and eateth not of the fruit thereof? Wee expect this of the earth that hath only nature: and shall not God expect it of us, who have sense to governe nature, reason to governe sense, grace to governe reason, IESUS CHRIST to governe all? The knowledge of our blessed Saviour is sweet and publicke: now after this confessed sweetnesse, how bitter would that question bee, if I should dispute whether this knowledge bee truely in us or not? Wee say, wee know him: but 1 Iohn 2.3. Hereby we know that we know him, if we keepe his Commandements. And now the question growes bitterer and bitterer; from Worme-wood to Gall. Let us appeale from mens lippes to their lives: hee that obeyes him not, knowes him not, 1 Cor. 2.8. If the Princes of this world had knowne, they would not have crucified the LORD of Glory. If wee know him, wee will not againe crucifie our blessed Saviour; and take upon us their office, whom wee so condemne; Iudas his to betray him, Pilates to condemne him, the souldiers to crucifie him, Heb. 10.29. [Page 172] If he that despised Moses Law, died without mercy; what punishment is he worthy of, that treads under foot the Sonne of God? Prophane Christians are worse than the Iewes: they threw CHRIST downe, but did not tread upon him: these tread under feete that sacred bloud. When the Iew wounded him, out came bloud: when the Gentile wounded him, out came bloud and water: when the Christian shall wound him, out will come bloud and fire. Paul calls Christ That Rocke: when Moses smote the rocke, out came water: if we strike it, out will come bloudie water: not to purge us, but to judge us; at that day when we shall see him whom wee have pierced. We attaine that now by the Spirit of the Gospell, which we could not by the letter of the Law. The Apostle calls that a killing letter; so it was mortua, dead: and mortifera, deadly: for sinne was by the Law, and death by sinne. But if faith doe not give us Christ, we are still under the Law; and if our obedience doe not testifie our faith, the Law was not more deadly than is the Gospell to us: for it enhaunceth our condemnation, Matth. 21.44. Christ calls himselfe That Stone: we may be built on it, we may be spilt by it, according to our usage of it.

Circumstances of a sinne give aggravation to it; Non quòd dissimilis res sit, sed persona; The action is varied according to the person. We expect better things of well-promising professours, than of impudent and prostituted libertines. Shall an Officer that reformes the Tap-house, be himselfe found in a Brothell-house? Were it not strange that the Witch should tell the Iuggler, he hath a bad conscience? Or that the Hypocrite should raile at the Player? Or the Vsurer challenge the theefe? Or the Lay-Parson with his sacrilegious Impropriation, blame the poore Vicar for looking narrowly to his poore remnants? It is all one as if he that hath taken away my house, should finde fault with me for putting on my cloake. The dissolute shall speed better than the hypocrite; and lukewarmenesse is more offensive to Gods sto­macke than frost-coldnesse. The Thistle in the forrest shall not fare so ill, as the bar­ren Fig-tree in the vine-yard. Therefore, Hos. 4.15. though Israel hath played the harlot, let not Iudah transgresse. The offering brought with unhallowed hands, is worse than none at all. Sole & Sale nihil utilius; Nothing more usefull than Ligh [...] and Salt. Yet for the Light, Matth. 6.23. If it be darknesse, how great is that darkenesse! And for Salt, Matth. 5.13. If it have lost the savour, wherewith shall it be salted? Though men be never so profound in knowledge, if they be prophane in conversation, their Salt is lost. Salt keepes other things from putrefaction, but if it be putrefied it selfe, what should season it? A sweet singer delights us all: but Quis medebitur cantatori à serpente percusso? If a Serpent hath stung him, who shall recover his voyce? If the eye be out, what shall looke to the eye? The Manna kept, and not spent, rotted: good gifts smothered will come to nothing. Sampson lost his strength in Dalila's lap, the strength of grace is lost in idlenesse. If Ierusalem forget her first love, pre­sently her right-hand forgets her cunning, Matth. 5.13. There are three things obser­vable in the infatuated Salt. 1. The difficultie to be recovered, Wherewith shall it be salted? 2. The unprofitablenesse; It is good for nothing. 3. The contempt and scorne, It is cast out and trodden under foot of men. Neither is the unprofitable Minister only this unsavoury salt; though Christ directed that speech to his Apostles. If they be tenebrosae lucernae, darke lanternes; if any fault be in those lights, the whole Parish is full of snuffers: But also even every professour of godlinesse, that hath denied the power thereof, 2 Tim. 3.5.

Such an one like lost salt, is good for nothing. For, Ad nihilum valet, quod non va­let ad finem suum; That is good for nothing, that is, not good for the end and purpose why it was made. If a knife be not good to cut, we say it is good for nothing: yet it may be put to some other use. If a plough be not good to breake the ground, we say it is good for nothing; yet it may stoppe a gappe. If a hound be not good to hunt, wee say he is good for nothing; yet he may in the night give warning of a theefe. But if a Professour bee not good for honestie, hee is indeed good for nothing. Corruptio optimi pessima: The dead body of a man is more offensive than the [Page 173] carcase of a beast. Putrified flowers stinke worse than weeds. A surfet of bread (though it be the staffe of life) is the most dangerous surfet. Ezek. 15.3. Sonne of man, what is the Vine? Shall the wood thereof be taken to doe any worke? or will men take a pinne of it to hang any vessell on? The Vine fruitlesse, is of all trees most uselesse. Though it be compared to divers noble and worthy things: the Tribe of Iudah is called a Vine, Esay 5. The good woman a Vine, Psal. 128.3. Vxor tua sicut vitis abundans; Thy wife shall be as a fruitfull Vine. The best man a Vine, Iohn 15.1. Ego sum vi­tis: though it be the Vine that cheareth the heart of God and man, Iudg. 9.13. Yet if this Vine be fruitlesse, it is good for nothing, not so much as to make a pinne to hang a hat on. Oakes and Cedars are good for building, Poplars for pales, very bushes for hedging, doted wood for firing: but the fruitlesse Vine is good for nothing.

It is observable that the refuse of other things have their uses. Sowre wine will make vineger; old rags paper; lees are for Dyers; soile and rubbish is good to fat the ground; pot-sheards and broken tiles to mend high-wayes; yea, they offer to sell combing of haires; Ladies and Gentle-women know, if they be good for any purpose. But the fruitlesse Vine, the savourlesse salt, the lightlesse lampe, the grace­lesse Christian, is good for nothing. Let all yeeld to him, if he be fruitfull; let him yeeld to all, if he be barren. The daughter of Sion would never have beene so noto­rious a harlot, had she not beene first so rare a virgin. Iulian had beene lesse damned, had he never beene a Christian.

Consider the fearefulnesse of their judgement, Iohn 15.2. and 6. where you finde seven degrees of their fall: 1. They beare no fruit, this is their first step to hell. 2. Bearing no fruit, They are cut away from the Vine: Insition is blessed, but Abscis­sion most wretched. Luke 13 7. Cut it downe, why cumbreth it the ground? To be excommu­cated from IESUS CHRIST, is most accursed. 3. Being cut from the Vine, They are cast out of the Vineyard: The prayers of the Church are not heard for them, nor are they suffered to Esay 66.11. sucke on the brests of her consolation. 4. Being cast out of the vineyard, they wither: needs must that branch wither, that receives no life of sap from him, that gives the sap of life unto all. 5. Being withered, they are bound into fagots, like the Tares into bundles, Matth. 13.30. Not all knit into one, but many severall fagots. An adulterer with his adulteresse make one fagot. A drunkard with his pot-companion, another fagot. A Seminary with a traytour, another fagot. The Extortioner and his Broker, another fagot. The Whore-ma­ster and his Pandar, another fagot. All shall not be punished in the same degree, al­beit in the same torment. 6. Being thus fagotted and coupled together, They are cast into the fire; the most terrible of all tortures. 7. Lastly, being cast into the fire, they burne and frie in those quenchlesse flames, Marke 9.48. Where the worme dieth not, and the fire is not quenched. In comparison whereof, our earthly fire is no more than if it were but painted. They are ever frying, never dying: in univer­sall and eternall anguish. Vniversall upon every part of bodie and soule. For the bodie, Matth. 22.13. They are bound hand and foote, and crowded into a prison of outer darkenesse: like brickes in a firy furnace, not able to wrinch; having not so much as a chinke where any coole winde may enter in to refresh them. Their seeing, affrighted with ugly Devils and darkenesse: their hearing, with hideous out­cries: their smelling, with the odious stenches of the filthy bodies under torture: their taste, with a raging thirst: (begging one droppe of ungranted water, Luke 16.24.) and a ravening hunger, biting their tongues for anguish: their feeling, afflicted with insufferable torments, Rev. 19.20. In a lake of fire burning with brimstone. And now if the paine of the bodie bee but as it were the bodie of paine; the soule of torment is the torment of the soule. The phantasie distracted with horride imaginations, like a melancholy mans frightfull dreames, Wisd. 17.3. Being horribly astonished with strange apparitions; sad visions appearing to them with hea­vie countenances. The will is vexed, that it must have the will in nothing. The [Page 174] memorie with a fixed recordation of passed things; what it once enjoyed, what it now suffereth, and what it must suffer for ever. It can thinke of nothing to administer comfort: that it was once happy more afflicts it. Now as the repro­bates commit two evills, Ierem. 2.13. forsaking the fountaine of living waters, and fall to the broken cisternes of their owne digging: as there is in sinne an aversion from the Creator, and a conversion to the creature: so there is in punishment; for aversion, Paena damni, the punishment of losse, a privation of all blessed com­forts; for conversion to the creature, Paena sensus, a punishment of sense, a position of all possible plagues. This is manifest by the rejection, Matth. 25.41. Depart from me; from me your Redeemer, from me that made my selfe man for your sakes, from mee that received such wounds for your remedie, from me that invited you with pardon, but you would none. Therefore depart from Me, from my friendship, from my protection, from my presence, from my Paradise, from my kingdome, from my sight: and from all those that goe with me, Quires of glorious Angels, communion of blessed Saints: this is the privation. Into everlasting fire, theres the postion: a fearefull place! God grant we may never know more of it than by heare­say. I have beene content to urge the danger of unfruitfulnesse, that you may pre­vent it: as Nineveh overthrew the message of her overthrow by her repentance: her sinnes were destroyed and her selfe stood. So may our provision of those torments in thought, be the prevention of them in sense! Saepe Deus minatur quod faciat, ut non faciat quod minatur. God, in his mercie, threatens before he punish; that hee may not punish as he threatens. What David said of his enemies, Psal. 55.15. Let them goe downe quicke into hell; wee may in another sense wish to our selves, our best friends. De­scend we every day into hell by meditation, that at the last day we may not descend thither by condemnation. Let us often goe to hell while we live, that we may not come thither when we are dead. Recollect we our selves, and become fruitfull trees; that when GOD transplants us from this nursery, hee may set us in his owne glorious garden. The fruits of the earth spring, bud, grow greene, grow ripe, and then wither: but the fruits of the spirit shall never decay. If they have filled GODS vineyard on earth, they shall flourish in his Eden of heaven for ever.

In the knowledge of our Lord Iesus Christ. The object of our knowledge here is our blessed Saviour comfortably described to us in foure Attributes. 1. Our. 2. LORD. 3. IESUS. 4. CHRIST. Vt Dominus potest, ut Iesus vult, ut Christus facit, ut noster debet. As he is LORD hee can, as hee is IESUS will, as hee is Christ hee doth, as hee is Our he should, save us. Lord, ecce potestatem, consider his mightinesse. Iesus, ecce suavitatem, consider his sweetnesse. CHRIST, ecce vo­luntatem, consider his willingnesse. Our, ecce bonitatem, consider his goodnesse that gives us interest in himselfe, and vouchsafes us to chalenge his mercie. Lord, ra­tione Dominionis, in regard of his Dominion, Psal. 99.1. The Lord raigneth let the people trem­ble: he sitteth betweene the Cherubins, let the earth be moved. Iesus, ratione salu­tis, in regard of his salvation; Psal. 68.20. He that is our God is the God of our salvation; who came into the world to save sinners. Christ, ratione Promissionis, in regard of the promise. God did promise him, and the Iewes expected him under the name of Christ, Ioh. 7.26. Doe the rulers know indeed that this is the very Christ? ver. 41. This is the Christ. Our, ratione appropinquationis, in regard of his appropriating himselfe unto us, not taking on him the nature of Angels, but the seed of Abraham, Hebr. 2.16. He tooke our flesh, that we might take of his spirit; and thus gave us an interest in himselfe. Our Advocate, 1 Ioh. 2. Wee have an Advocate with the Father, Iesus Christ the righteous: Our LORD, Our IESUS, Our CHRIST. Againe Iesus in facto, Noster in pacto. Lord in his power, his workes declare him to be the Lord; who doth what he will in heaven, in earth, in the sea, and in all deepe places, Psal. 135.6. The same workes that the father doth, doth the sonne also. Iesus in being made; hee that is the LORD the Creator, was made Iesus a creature, Gal. 4.4. made of a woman, Ioh. 1.14. The word was made flesh. Verbum, quid potentius? Caro, [Page 175] quid impotentius? factum, quid mirabilus? The word, what more powerfull? Flesh what more feeble? Made, what more wonderfull? Christ, in being sacrificed and crucified for us: broken for our transgressions, 1 Cor. 11.24. Take, eate, this is my body which is broken for you. The Israelites did eate Agnum assum, a Lambe rosted: we Agnum passum, the Lambe of God crucified. He was broken for us: breaking is ta­ken from an alteration of the good estate of the body. So it is said, age breakes a man. Moses was 120. yeares old when he died, yet was not his naturall force bro­ken, Deut. 34.7. It was recorded as a matter of admiration, Psal. 38.8. I am feeble and sore broken: sorrow breakes a man. Our Saviour though he was young, and of a most excellent constitution, yet was thus broken. Nec color nec decor in eo; no forme or comelinesse in him; why because he was Vir dolorum; a man of sorrowes, Esa. 53. But what is age, sicknesse, and sorrow, to the hand of God? The Lord did breake him, Iob 13.25. Wilt thou breake a leafe driven to and fro? As a Lyon, Esa. 38.13. so will hee breake all my bones, Psal. 51.8. make me to heare of joy and gladnesse; that the bones which thou hast broken may rejoyce. Christ was broken in all parts of his flesh, his head with thornes, his backe with scourges, his hands and feete with nailes, his side with a speare: onely (that the scripture might be fulfilled) not a bone of him was broken. Our in respect of the covenant, Novum faedus, Hebr. 8.10. Ero Deus vester, I will be your God, and you shall be my people. Infinite mercie; the Luk. 2.26. Lords Christ. is become our Iesus.

The summe of the Instruction is to teach us how to know our Saviour; as Lord as Iesus, as Christ, as Our LORD IESUS CHRIST. He is LORD, let us know his Majestie: Iesus, let us know his mercie: Christ, know his Office: Ours, know our owne interest in him.

LORD, in this title consider his power: know him Hominem verum, but not Hominem merum, Rom. 9.5. He is of Israel concerning the flesh, but also over all, God blessed for ever, Amen. Col. 1.2. Grace from the Lord Iesus; from him as God, as the Fountaine of Grace, 2 Pet. 1.1. Grace and Peace Through the Lord Iesus; through him as mediator, as the Conduct-pipe to derive it to us. LORD, this title is given him to distinguish and declare his power: as in waightie Proclamations Kings set downe their names with their titles. So Exod. 34.6. The Lord, the Lord God, mer­cifull, gratious, &c. Whatsoever the father did to us, Christ did also, to prove him, LORD. Did the father create us? so doth the sonne, Col. 1.16. By him were all things made; by him, that is there called the Image of the invisible God, and first borne of every creature. Doth the father uphold the world by his providence? so doth the sonne, Hebr. 1.3. He upholdeth all things by the word of his power. Doth the father regenerate us? so doth the sonne, Col. 2.13. Doth the father raise the dead? so doth the sonne, Ioh. 5.21. As the Father quickeneth them, so the Sonne quickneth whom he will. Therefore is the sonne called Pater aeternitatis, Esa. 9.6. The ever­lasting Father. Deus tantus in filio, quantus in seipso. God is as Almightie in his Sonne, as he is in himselfe. This is a mysterie; Praesumptio inquirere, pietas credere, aeterna vita cognoscere. To search too farre into it, is presumption: to beleeve it, is godlinesse: to know it, is everlasting blessednesse.

IESUS, in this contemplate his mercy, Mat. 1.21. He hath not name for no cause: the Angel gives the For: Thou shalt call his name IESUS; For he shall save his people from their sinnes. IESUS is his name, and salvation is with him. Matth. 1.21. He that truely knowes this IESUS, knowes him both God and man, one Person, our Saviour. The word IESUS hath but three terminations among the Latines; IESUS, IESU, IESUM. Take the three last letters, and they make SƲM, I Am, the incommunicable name of God. Therefore as the Apostle did in their Epistles, so let us in our hearts, evermore joyne IESUS with God the Father. 1. Because Ioh. 5.23. he that honoureth not the Sonne, honoureth not the Father: he that dishonours one Person of the Trinitie, dishonours all. 2. Because all good from God to us is by IESUS: for otherwise we may have riches, and honours, and worldly possessions; [Page 176] but not have them as mercies. No man comfortably knoweth God but by Iesus: there is no fafe venturing on that infinite Iustice, without mercie at the right hand of it.

CHRIST, in this, meditate on his office, and the purpose of his comming, which was to redeeme us. Ioh 3.17. For God sent not his Son to condemne the world, but that the world through him might bee saved, Ioh. 12.47. I came not to judge the world, but to save the world. For this end he was appointed and annointed, Luk. 4.18. The Lord hath annointed me to heale the broken hearted, &c. Now let not Gods purpose be frustrated: Deus misit quem promisit: doe thou entertaine him into a pure heart. When Martha told her sister Mary secretly; The Lord is come; Ioh 11.29. shee as soone as she heard it, arose quickly, and came unto him. The Messias, the Christ, the Redeemer is come; that blessed high Priest that offer'd up himselfe an expiatory sacrifice for us; now arise, let us goe and meete him.

Our Lord Iesus Christ, in this observe his performance, and free donation of himselfe to us. He is not only The Lord, and the Iesus, and The Christ, but Ours. Whatsoever he did or suffered, was for us, Dan. 9.26. The Messiah shall be cut off; but not for himselfe: not for devills, not for Angels, not for himselfe: for whom then? for us men and for our salvation; the lost sheepe, the sinners, the rebells, Esa. 9.6. To us a sonne is given, Luk. 2.11. To us a Saviour is borne. This Our, is a pos­sessive: in knowing him a Lord, there is feare: in knowing him a Iesus, there is comfort: in knowing him a Christ, there is hope: in knowing him Ours, there is as­surance.

Our; God loves these appropriations of mercie, if they bee of the breed of Faith. So hee taught us to pray, Our Father: not by an epithite; Holy Father, Righteous Father, Omnipotent Father; but by a pronoune, Our Father. Yea hee admits every particular hand of faith, to take his owne handfull out of this sheafe, and to turne Nostrum in Meum, Our into Mine. Though he be the God of all, yet Paul saies; My God, Phil. 4.19. My God shall shall supply all your need. Though he be Lord of all, yet saith Thomas, My Lord, Ioh. 20.28. Though he be the Saviour of all his people, yet saith Mary, My Saviour, Luk. 1.47. My soule rejoyceth in GOD My Saviour. Though he be the Father of the spirits, of all flesh; yet hee chargeth a faithfull soule, Ier. 3.19. Thou shalt call me, My Father. If God say unto thy soule, I am thy salvation; why maiest not thou say to him, Thou art my God? The Ro­mists challenge us of over-boldnesse, and peremptory arrogance, to say My God, as if wee did ingrosse Christ; but indeed, they ingrosse him, that confine him to Rome. But why? because the franticke Merchant stands on the Key, and cries, All the shippes are mine: may not therefore a sober merchant stand there, and say, This shippe is mine? Is there no Iesus to be had unlesse wee fetch him from Rome? The Lord commands this voice of faith, Hos. 8.2. Israel shall crie unto me, My God, Psal. 118.28. Thou art my God, and I will praise thee. Non est praesumptio dicentis, ubi est authoritas jubentis. There is no presumption in the speaker, where there is au­thoritie of the commander.

But now that we may assure him Ours, let us assure our selves his. Marce, ut ameris, ama. The best demonstration of our possession of him, is to find his posses­sion of us. Can. 2.16. My beloved is mine, and I am his: wouldest thou know the certaintie of this marriage, and uniting of thy soule to Christ? when there is doubt made con­cerning a marriage, we search the Register, and take out a certificate or testimonie under the Curates hand; and that satisfies the Court. So here goe to the Register, thy Heart: there it is recorded, if it be at all, under the hand of the Holy Ghost: for, Rom. 8.16. The Spirit witnesseth with our spirit, that we are the sonnes of God: exhibite this in the Court of thy conscience, and all the doubtes are cleared. Are thy af­fections knitte to Christ? art thou where thou lovest, rather than where thou livest? is the desire of thy soule with God? this is a blessed fruition! Cant. 1.13. A bundle of myrrhe is my well beloved unto me, hee shall lie all night betwixt my brests: let him lodge in thy [Page 177] heart for ever. When thou art thus ravished with him, hee will be also ravished with thee, Cant. 4.9. Thou hast ravished my heart, my sister: thou hast ravished my heart.

The Instruction is cleared to our faith, how we ought to know our Saviour; as Lord, as Iesus, as Christ, as Ours. Now for our affections, let us make some use of it, and so conclude with application. For use, the true knowledge of Christ accor­ding to these foure termes, meetes with foure temptations. 1. Lord, meetes with our pride. Si sis sub Domino, quare abuteris ministerio? If thou be under a supreme Lord, why dost thou insult and dominere as if thou wert no servant. 2. Iesus, meets with our despaire. Nil desperandum Christo duce, & auspice Iesu. Who can despaire that knowes he hath this Iesus for a Saviour. 3. CHRIST, meetes with our disregard and neglect of his hests: if hee bee the Holy one of GOD, let us reverence him. 4. Our, meetes with our covetousnesse and worldly affections: let us not flie from that which is ours, and flie after that which is none of ours.

LORD. Art thou provoked to pride and presumption? humble thy selfe, there is a Lord above thee. When the Apostles strove about matter of superioritie, Christ rebuked them, Luk. 22.31. And the Lord said to Simon, &c. He is not (there as in other places) called Iesus, but Dominus, The Lord. But why was his speech dire­ed to Simon? because he was most likely to be too confident, having most audacitie, and being the chiefe speaker. The greatest gifts most endanger a man to pride. A father loves all his children well, but is most tender to the sickest childe: perhaps Peter was most sicke of this disease; I am sure his usurping successors are incurable. Humble thy haughtie mind, there is a Lord above thee: and such a Lord, as resisteth the proud, and giveth grace to the humble, 1 Pet. 5.6. Pharaoh cries, Quis est Do­minus, who is the Lord? who? even he that drowned Pharaoh in the red sea. The slave durst not boast himselfe, if he were sure that his Lord heard him. When a great Prelate durst write, Ego & Rex meus; I and my King: the King subscribed in act; Ego & servus meus, I and my slave: and quickly tooke downe the maine mast of his ambition. To question the Titles of Kings, hath ever beene held treason: why then dare any presumptuous spirit oppose the word of this LORD? No, Dic verbum Domino, Matthew 8.8. Say the word, O Lord, and my servant shall be healed.

Iesus. Art thou tempted to despaire? Iesus is a name, in quo nemini desperandum, in which a faithfull soule vanquisheth desperation. Despaire is a sinne that never knew Iesus. The drowning man would never sinke, if he knew and felt an infallible stay in his hand. Desperation is like that beast, Dan. 7.7. that had no name given it. There were three specified, a Lion, a Beare, a Leopard: but the fourth hath no de­nomination. To those foure terrible beasts are likened foure hainous sins: Presump­tion to the Lion, Persecution, to the Beare, Oppression, to the Leopard: and to the namelesse fourth, desperation. The Lion, presumption hath beene conquered, in Mary Magdalen. The Beare, persecution subdued, in Paul. The Leopard, oppres­sion tamed, in Zaccheus. But desperation without distinguishing the kind; is dread­full and terrible, and exceedingly strong: it had great yron teeth, it devoured and brake in peeces, and it had tenne hornes. It hath hornes enow to push at God with blasphe­mie, at man with injurie, at the owne soule with distrust of mercie. Other sinnes are fearefull enough and have the rage of Lions and Beares and Leopards, to make mans soule miserable. But the finall ruine never to be recovered while there stands a seate of justice in heaven, is desperation. Well, yet before any man fall into this gulfe, let him looke up and know IESUS, Ioh. 1.19. Behold that Lambe of God, that takes away the sins of the world. Behold the Lamb of GOD, yee that are Lions to your own soules! hath his death put sense into rockes and stones, and can it not perswade you? Is the bloud of Iesus shed for you, and will you in an impatient fury throw your owne bloud into the aire with Iulian, or spill it on the ground with Saul, or sa­crifice it on a tree with Iudas? Shall he open heaven, and will yee shut it! He pull you [Page 178] out of the fire, and you runne into it againe? He drunke to you in a cup of Passion, and you should pledge him in a cup of salvation; singing with that melodious Pro­phet, Psal. 116.13. I will take the cup of salvation, and blesse the Name of the Lord. Will you then take a cup of death and despaire, blaspheme his name, evacuate his merits, tread his blood under your feete, and dye past hope? God forbid it; and the prayers of your lips, the teares of your eyes, the grones of your hearts, and the hope of your soules heartily forbid it. No man can despaire, that truly knowes our good Lord Iesus.

CHRIST. Is not the great benefit of redemption yet throughly apprehen­ded of thy soule? art thou tempted to distrust or disregard a worke of such infinite price? Behold him, he is The Christ, the expectation of the Iewes, the consolation of the Gentiles, the salvation of all. Luk. 2.32. A light to lighten the Gentiles, and the glory of thy people Israel. The creation by Gods hand, was magnum opus, a great worke; but the Redemption by CHRISTS death a greater worke. In the Creation hee made man like himselfe: in the Redemption he made himselfe like man. Granat. Il­lic participes nos fecit bonorum suorum: hîc particeps est factus malorum nostrorum. There he made us partakers of his good, here he makes himself partaker of our evill. There he only Spake the word: here Dixit magna, fecit mira, pertulit dira: passus est dura verba, duriora verbera: hee did not onely speake words, but suffered wounds: hee wrought wonders, he endured thunders; what heaven, earth, and hell, could inflict upon him. There man was made in the Image of God, here God is made in the Image of man. The creation was a worke of his finger, Psal. 8.3. When I consider the heavens, the worke of thy fingers. Redemption a worke of his arme, Psal. 98.1. His holy arme hath gotten him the victory: yea it was a worke of his heart; even that bled to death to accomplish it. Now if it be true what the schoole speakes: Bo­num Gratiae unius majus est quàm bonum naturae totius universi, Aquin. If the saving of one soule be greater than the making of the whole world; and the goodnesse of Grace doth so far transcend the goodnesse of nature. Then be thankefull to God for his Creation, but much more blesse him for his CHRIST. Si totum me debeo pro me facto, quid jam addam pro me refecto? Bern. If I owe my whole selfe for my crea­tion, what have I left to pay for my Redeemer? I will serve thee O Lord, because thou hast given me my selfe: but much more honour thee because thou hast given me thy Sonne Christ.

Our. Are we led aside with worldly affections, and a having covetousnesse? know, nothing is Ours but IESUS CHRIST. 1 Cor. 2.2. I determined not to know any thing among you, but Iesus Christ, and him crucified. This was that blessed Apostles reso­lution. Love him above all: nil contra eum, nil supra eum, nil sicut eum, nil praeter eum, nisi quod propter eum. Affect nothing against him, nothing above him, nothing like him, nothing besides him, but what onely for him. Behold, saith Peter, we have left all and followed thee, Matth. 19.27. they lost nothing by it, Ʋer. 28. When I sit on my throne, ye shall sit on thrones with me. If CHRIST, be ours, all is ours, 1 Cor. 3.22. All things are yours; whether Apostles, or the world, or life, or death, or things present, or things to come. All are yours, and ye are Christs, and Christ is Gods. In this heavenly conveyance, there is. 1. The Tenure, of great Latitude; All things. 2. The Tenants, of great happinesse, Ours. 3. The Heire, of great excellencie, CHRIST. 4. The Land-lord, of great majestie, God. It is said of the wicked, Ion. 2.8. that they forsake their owne mercie. Their owne, as proper to them, more certaine than the skinne to their flesh, if they would have kept it: but as Christ said to the Iewes, Noluistis, you would not. Qui relinquit suum, ut arripiat alienum: retine­bit nec alienum, nec suum. He that forsakes his owne to snatch away anothers, shall neither keepe anothers nor his owne. See what you doe yee covetous: you leave your owne CHRIST, for the world that is not yours; the substance for the shadow: and you shall lose both shadow and substance. Ours: this is the en­couragement of faith and obedience: why doe wee so labour to bee his, but be­cause [Page 179] wee are sure hee is ours? every man loves his owne; let us never forsake our owne Iesus.

You see now the use of this fourefold knowledge of our Saviour. Quosdam sua confidentia fert ad praesumptionem; agnoscant Dominum. Quosdam sua diffidentia fert ad desperationem; agnoscant Iesum. Quosdam sua temeritas fert ad dedignationem; ag­noscant Christum. Quosdam sua cupiditas fert ad tergiversationem; agnoscant Nostrum. Some mens pride lifts them up to presumption; let them acknowledge him a Lord. Some mens distrust casts them downe to desperation; let them acknowledge him a IESUS. Some mens carelesnesse lulls them in securitie; let them acknowledge him a CHRIST. Some mens covetousnesse drives them to apostacie; let them acknowledge him ours. Consider him Lord, and be not proud: consider him IE­SUS, and be not desperate: consider him CHRIST, and be not dissolute: consider him ours, and be not runegates. Thou hast made thy selfe ours, make us all Thine, O deare Saviour of the world.

Now for application, to bring all yet neerer home to our consciences? Hee is LORD, give him obedience. Hee is IESUS, and requires our Hope. Hee is CHRIST, and requires our Faith. Hee is Ours, and requires our Charitie.

Lord: this challengeth our obedient service, Hunc audite, Matth. 17.5. Heare him, Act. 3.22. He is that great Prophet of the Lord, whom we are bound to heare in all things. Sweare not: who commanded it? The Lord, Matth. 5.34. Bee not angry unjustly: who forbad it? The Lord, Ver 22. Be mercifull who imposed it? The Lord, Luk. 6. Who obeyes this Lord? now this Lord forgive us. Mal. 1.6. If I be a Lord, where is my feare? He may aske indeed, where is it? and who can answere him with a demon­stration? The Lion Roares, but who trembles? Qui non timebunt in verbis, dolebunt in verberibus. Hee that will not Esa. 66.2. tremble at his words, shall feele his wounds. But if hee bee our LORD to governe us, hee will not bee our IESUS to save us.

IESUS: this requires our Hope: for in whom is our hope but in Iesus. When we are exercised with worldly troubles, with great molestation, we labour to extri­cate our selves, and faintly say, wee hope in Iesus: but concerning heaven, wee all hope well enough for that. Yet when death comes with his offer to helpe us thither, where is our hope? alas amazement hath mated it. We are like little children, that all the day complaine, and yet when the medicine is brought them at night, they are not sicke. Or like those that runne all the weeke up and downe the house, crying out of the paine of their teeth: and at last seeing the Barbar come to pull them out, presently feele no more torment. Or as tender bodies in a pricking pleurisie, call and cannot stay for a Surgion: and yet when they see him whetting his Launcer to helpe them, plucke in their armes, and hide them in the bed. The true reason here­of is want of hope: but he that knowes his Iesus, is comforted in hope. 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable. For this life and for ever, repose we our hope in Him.

CHRIST: this terme exacteth our faith: knowest thou Christ? thou wilt trust him. Psal. 9.10. They that know thy Name, will put their trust in thee. Knowledge of Christ, and faith in Christ, are inseparable. I know whom I have beleeved, 2 Tim. 1.12. My faith is not built upon ignorance, I know him well. Indeed though salva­tion belong to all men, yet all men doe not belong to salvation. None pertaine to it, but such as take benefit by it: and none take benefit by it, (no more than they did by the brasen serpent) but they that fixe the eye of their faith upon it. Hee is Christ, the Lords annointed, sent for that end, to save us: how great an injustice is this, not to trust to our salvation on him, that was from all eternitie appointed for that purpose.

Ours: therefore let us give him our love: the knowledge of a proprietie cha­lengeth an earnest affection. The good sonne loves his owne parent, the brother [Page 180] loves the sonne of his mother: the chast wife loves her owne husband. Christ is our Father, our Brother, our Husband: ours, let us love him. Whom have I in heaven but thee, and on earth, none besides thee? Let me lose all, so I may reserve thee. A Phi­losopher could thus comfort himselfe when the Tyrant threatned him: I will take away thy house; yet thou canst not take away my peace. I will break up thy Schoole; yet I shall keepe whole my peaee. I will confiscate all thy goods: yet there is no pre­munire against my peace. I will banish thee thy Countrey: yet I shall carry my peace with me: for the wise mans home is wheresoever he is wise. So let the world ta [...]e from us our riches, yet we have Christ: let it take from us our friends, yet we have Christ: let it take from us our libertie, yet we have Christ: let it take from us our wives and children, deare comforts; yet we have Christ: let it take from us our life, yet we have Christ; that is, to us both in life and death an advantage. When David said to Mephibosheth; Thou and Ziba divide the Land: he answered; Yea, let him take all, seeing my Lord the King is come home in peace, 2 Sam. 19.30. Thus let the world take all, so we may enjoy Iesus Christ.

Conclusion.The summe and heart of the Text concernes the fruitfulnesse of our knowledge of Iesus Christ. What Nation ever had the knowledge of him more abundantly propagated? I may say to you, as Christ said to his Apostles: Blessed are your eyes, for they see: Blessed are your eares, for they heare: but I cannot say, Blessed are your feet, for they walke; blessed are your hands, for they worke: blessed are your hearts, for they embrace. Our eyes and eares doe their office, all the fault is in our hearts: now the Lord open our hearts. We have knowledge, and it costs us nothing: bestow but the gathering of your Manna, and it is yours. Aarons bells give you musike by day; as your City-waits by night: musike in the streets, whereof they partake, that pay nothing for it. Hebr. 8.11. A man needs not say to his brother, Know the Lord: for all shall know me, from the least to the greatest. Our knowledge is universall, or at least should be universall, for God hath not scanted the meanes, Act. 2.17. God hath powred out his Spirit upon all flesh: our sonnes and our daughters prophecie, our young men see visions, and our old men dreame dreames. They see visions, and tell you the visions they see. Your wise-men desire not, like deepe streames, to run silent to themselves; but in a sweet murmure sing you the songs of Sion. We have knowledge, and need not travell for it: Amos 8.12. you wander not from sea to sea, nor runne from North to East, to seeke the Word of God. To runne to Rome for accom­plishment of knowledge, is to goe into an infected house, to fetch out a rich sute: or to put the finger into a firy crucible to take out the gold. What travell our young Gallants for? to heare newes: Tully said he could better heare the newes of Rome at Antium, than at Rome. Paris cannot tell more newes of France, nor Madrid of Spaine, than your Exchange in London, of both. I am sure that England stands as neere to heaven as Italy: and the good tidings of Sion is here safer and sooner, and sounder learned. It is then for knowledge: they that crosse the seas to fill their braines with knowledge, travell Northward for heat, and seeke the candle that they carry in their hand.

The Cimerians that live in perpetuall darknesse, though they deny a Sunne, are not condemned of impietie, but of ignorance. But Anaxagoras, that saw the Sunne, and denied it, is condemned not of ignorance, but of impietie. How great is our con­demnation, if we know the light, and yet choose darknesse? Ioh. 3.19. Former times were like Leah, bleare-eyed, but fruitfull: ours like Rachel, faire, but barren. Wee give so generall acclamation to the Gospell, and the salvation by it, that we forget to observe the Law. As upon some solemne Festivall, the bells in all steeples are rung, but then the Clockes are tyed up: there is a great untun'd confusion and clan­gour, but no man knowes how the time passeth away. So in this universall allow­ance of Libertie by the Gospell, (which indeed rejoyceth our hearts, had wee the grace of sober usage) the Clockes that tell us how our time passeth, Truth and Con­science, which shew the bounded use, and decent forme of things, are tyed up and [Page 181] cannot be heard. Nay, there is rather a generall acclamation to licentiousnesse, than true liberty, Act. 19.34. All with one voice for two houres together cried out, Great is Dia­na of the Ephesians. They cry só lowd for their Diana's gaine, that Paul the Preacher cannot be heard; he must be put to silence. Moses and Ioshua heard a noise; Exod. 32.18. It is not the voice of them that shout for mastery, nor of them that cry for being overcome: but I heare the noise of them that sing. You would thinke it the Praising of God, no it was the blessing of an Idol, Cant. 2.12. The flowers appeare on the earth, the time of the singing of birds is come, and the voice of the Turtle is heard in our Land. Peace and Prosperitie are our Flowers, and we sing like birds; but Non audita est vox Turturis, the voice of the Turtle is not heard among us. All are merry, but who mournes for the abominations of Israel? All this while the Lord is angry, and would destroy us, Psal. 106.23. as he once threatned Israel; had not Moses then, did not IESUS now, stand in the Breach for us.

Alas! where is our fruitfulnesse? we so confidently hope for our salvation by faith, that there is little honestie or true dealing amongst men. We have either left Faith naked, as Idolatry stripped the Israelites, Exod. 32.25. or cut off halfe her gar­ments, as Hanun served Davids Ambassadours, 2 Sam. 10. left her a rag of perfun­ctory service at Church, but cut off obedience as superfluous. Or if we have left her any covering, it is such as Iohn Baptist wore, a coat of Camels haire, some refuse and cheape out-side; and a Leatherne-girdle, a string of hypocrisie to hold it together: her food is Locusts, meere speculation; and Wilde-honey, only table-talke. Some one­ly care, Quid faciunt, non quid credunt; What they doe, not what they beleeve; they are Natures Moralists. Others care only, Quid credunt, non quid faciunt; What they beleeve, not what they doe; and these are most frequent. We all plead our selves, by faith to be Christs sheepe, but where is our wooll? In a good sheepe we require not onely flesh to feed on, but also wooll to keepe warme. In a Christian we require, not onely faith for himselfe to live on; but also good workes, a fleece of charitie to warme others. You shall have a Country-man professe conscience, but he dares not wish Iobs wish, Iob 31.38. If my land cry against me, or the furrowes thereof complaine: let thistles grow in stead of Wheat, and cockle in stead of Barley. You shall have a Cour­tier professe integritie: but if he should say with Iob, vers. 26. If I beheld the Sunne when it shined, or the Moone walking in brightnesse: or if my mouth hath kissed my hand; this were to deny the God that is above: sinne enough to decourt him. You shall have a Citizen professe charitie, but dares he say with Iob? vers. 19. If I have seene the poore without covering, and have not clothed him: if I have lift up my hand against the fatherlesse: Then let mine arme fall from my shoulder, and bee broken from the channel-bone. If all should make such wishes, and have them granted, I feare the whole City would be an Hospitall. It is no great wonder to see a Psal. 107.34. Fruitfull Land turned into barrennesse: but it is a miracle of mercy to see Dry ground turned into water-springs: to see our barren lives made fruitfull of good workes. He only that can turne stones into bread, can turne our stony hearts into that mercy to give bread, Psal 148. Praise the Lord mountaines and all hils, fruitful trees and Cedars. I make no question but fruit­full trees will praise him; but Cedars and mountaines? Yes, if stout Cedars bee bowed to obedience, and proud mountaines to humility; they shall praise him. Yea, vers. 7. Dragons and all deepes: The very Dragons of our oppressions being turned to mercies, shall praise him. The Dragons and Estriches, the beasts of the field shall ho­nour me, Esay 43.20. The deepes, even the deepes of our stratagems being turned to simplicity and innocencie, shall honour the Lord. 1 Tim. 6.14. Saul did not more speake against Christ, than Paul speakes for Christ. Thus we that were drie stickes by nature, fit for nothing but the fire, may be made fruitfull trees by grace, to keepe his commande­ment without spot unrebukeable, untill the appearing of our Lord Iesus Christ. Which he worke in us, who is the blessed, and only Potentate, the King of Kings, and Lord of Lords: who onely hath immortality, dwelling in the light which no man can approach unto: To whom be honour and power everlasting. Amen.