LOVES COM­PLAINT, FOR WANT of Entertainement:

A Sermon preached a [...] PAVLES CROSSE, the third of De­cember, 1609.



LONDON Printed for Nathaniel Butter.

❧ TO THE RIGHT HO­nourable, Sir Thomas Cambell, Knight, and the now Lord Maior of the fa­mous Citie of LONDON, all true honour, grace and happinesse be multiplied.

ALthough it bee true (Right Ho­nourable) which is commonly spo­ken, that great men haue many eares, and that the eyes of many are vpon the rich, yet I know it to be as true, that they haue as fewe true friends as any, for who more licentious and out of order, and who more incorrigibly and vnreprooued, walke in wickednesse then many of them? Let experience speake, and yet either the timerousnes of their professed friends, or their owne greatnes, keepe such as should, farre from entring into reproofe of them, and such as would, withhold themselues from it, because most commonly both they and their true friendship finde hard enter­tainment. I haue therefore Right Honourable, [Page] (presuming vpon your kind acceptation of what I haue done) made bolde to dedicate this little worke vnto you, that you may haue that dayly in your hands and before your eyes, which once sounded in your eares. The reasons ensuing I hope will excuse my boldnesse, and pleade, yea, preuaile for kind entertainement. For first, to whome doth it of right more belong to, then to your selfe, both in respect of the place where it was preached, your attention and readinesse in hearing, (especially when you in particular were spoken to) and the matter therein contained? which doth as much, if not more, concerne you then any that were hearers there that day, both for the instigating of you to discountenance sinne, by stopping the streame and course of ma­ny grosse corruptions in your Citie, which GOD calleth for at your hands, in respect of your place, as also to the countenancing of good in all wel­doers. Secondly, we are all through our owne in bred corruption, and the readinesse of the de­uill to choke good things begun, more ready not to heare, and forget hauing heard, then to heare: remember, and practise what is taught, which [Page] moueth me by writing to bee a Monitor to your Honour, of that I was by my mouth. Lastly your kind acceptation of it being heard, as appeared by your speech to me, your professed resolution to doe what you might (though you could not doe what you would) with your honourable re­spect (as to all Ministers comming to that place so) to me, challengeth this labour onely to your selfe. These reasons considered, I hope (right Honourable) this Glasse which I dedicate vnto you without all sinister respect, (onely ayming at Gods glory therein, your good, and the good of your renowmed Citie,) will not onely bee en­tertained of you, but carefully looked on by you from day to day, it will proue one of the faith­fullest Monitors and soundest friends about you, it will lye for no cause, it will not call white blacke, nor blacke white, it will not be meale mouthed, it will not be bribed by kindnesse to conceale your errours if you goe awry, nor moued by vnkinde dealing to exclaime of you, and say more then is true, or require more then is your due to pay to God, and the place ouer which God hath called you to rule, therefore what more worthy enter­tainement [Page] then such a true and trusty Friend? which not doubting of, I will cease from further troubling your Lordship with vnnecessary lines, though not cease to pray for you, that you may so walke and proue your selfe a man in this your present Office, as the issue thereof may be to the glory of God, the good of this Citie, and the true peace of your owne Conscience.

Your Lordships to bee commanded, WILLIAM HOLBROOKE.


GEntle Reader, what I was con­trary to my expectation com­manded to preach, I haue at the very earnest and importunate request of many, consented to be published, therein keeping my selfe as neere as I can to the very words I vsed in the preaching of it, without ad­dition or detraction, neither affecting curiositie of words in the one nor the other, but trueth and plaine­nesse, which hath euer proued best, and will I hope ap­peare to euery conscionable Reader to be herein. The captious I regard not; the Pulpit is a place not for a man to shewe his wit and reading in, to worke vpon the eare by, but the iudgement; plainesse, and euidence of the spirit to wound and worke vpon the conscience by, which I especially aimed at: what good it hath wrought, I cease to speake more then to God in thankesgiuing: what good it may worke, let thee and me heartily desire. Shew thy loue to the trueth by passing by (in the reading of it) without rigid [Page] censure, what shall seeme harsh vnto thee, (I intended not the pleasing, but the instructing of all therein) Giue thanks to GOD for what good is therein reuea­led, and helpe me and the Church with the benefite of thy prayers. Farewell.

Thine in the best band William Holbrooke.

LOVES COMPLAINT for want of Entertainment.

1. CORINTH. 13.6.

Loue reioyceth not in iniquitie, but in the trueth.

AS the eyes of the people were fa­stened vpon our Sauiour (right Honorable, right Worshipfull, men, fathers and brethren, be­loued in our Lord and Sauiour Christ) that they might with the more attention heare what he would say; so are yours vp­on me, expecting the Subiect I intend to stand vpon, to answere your expectation: wherein, vnderstand, that to meddle directly with controuersies abroad, or amongst our selues, so often inculcated vpon and trauailed in, I intend not, lest I should not say more then formerly hath beene said, or trouble your eares with the same, though happily by a cunning Cooke it might be serued in, in other dishes; counting it more then folly for a Physition, to forsake his patients mor­tally sicke at home, and to runne abroad for others; much more folly, yea and madnesse it selfe for mee, a Physition of the Soule, to leaue you my auditors snor­ting [Page] and sleeping, yea ouerspread with sinne, and to busie my selfe in matters afarre off, that nought or lit­tle concerne you. My intent then is at this present, to discouer vnto you your iniquities, whereof you are mortally sicke, and that which is worst of all, you will not bee cured; especially I intend to shewe vnto you your want of Loue, by your manifest iniustice, and want of Reioycing in true and honest dealing and re­ligion towards God. Which my promise that I may make good, I will (both for your helpe of memorie and my better facilitie in speaking) obserue this Me­thode. 1. Shewe the connexion of this, with that which praecedeth. 2. Declare the sense of the words in retaile and by grosse. 3. Lay open the parts there­of, into which it doeth diuide it selfe: and lastly, han­dle the seuerall instructions thence arising.

For the connexion of it: The Apostle in the Chap­ter next before going, hauing laid downe the seuerall functions of men in the Church, in the last verse of the same,Vers. 28. in conclusion hee exhorteth the Corinthians, and vs in them, to desire the best gifts. Vpon the hea­ring whereof, it seemeth some did or might conclude, that so they would do, for they would striue to speake excellently, and to be men of great knowledge, &c. and what better then these? for the better instructing of whom, the Apostle in the three first verses of this Chapter, g [...]ueth them to vnderstand, that it is not suffi­cient to haue these and the best gifts, except they had loue, and accordingly did vse the same: which he am­plifieth by laying downe particulars, as first, that it is to no ende to speake with the tongue of men and An­gels, and to be without loue, vers. 1. secondly, that it [Page] is to as little purpose, to haue the gift of prophecy­ing, and that in the largest manner and measure; yea to haue faith, that is, the gift of doing miracles, with­out loue: thirdly, it is to no purpose for a man to be so liberall and kinde hearted, as to giue all they haue to the poore; and lastly so to suffer as to be burned, without loue all these profite nothing. Vpon this might some reply and say, Thou doest not thinke vs altogether inhumane and void of loue, doest thou? Vnto which Paul doeth secretly reply, You may de­ceiue your selues in your iudgement, for euery loue is not the loue I speake of and meane here: and that you may not be deceiued, whether your loue be this yea or no, obserue whether it haue the seueral marks and notable effects, I propound vnto your conside­ration, which charitie (proceeding from iustifying faith) hath: and to this ende the Apostle from the 4. verse of this Chapter to the end of the 7. verse, lay­eth downe a chaine consisting of 14. linkes, euery linke whereof is a seuerall marke of this true loue: amongst which this verse is one: so that this verse conteineth a true marke of loue, by which faith doth worke, beeing the tenth linke of this chaine: And thus you haue the conexion of it.

The sense of the words, being the second thing I promised, is to be considered by examining the se­uerall wordes, comparing the translation with the originall, and the acceptation of them elsewhere in holy Writ: For the word Loue, it is in vaine to stand long vpon the acceptation of it, it being diuersly ta­ken in the Scripture, the mind of the Apostle being [Page] easily perceiued, that heere hee meaneth that loue, which he speaketh of elsewhere, saying, Faith, that is, iustifying faith, worketh by loue: and elsewhere cal­leth it the fruit of the spirit, Gal. 5.22. The word tran­slated Iniquitie, is in the originall [...], which is most commonly translated Iniustice, yet in the Scripture hath both a generall and restrained sense, generally comprehending all sinne: and so it is taken in that 5. of the first of Iohn, ver. 17. [...], all vn­righteousnesse is sinne: and so doeth Ezra vse it in his prayer, Chap. 9. ver. 6. and Dan. 9. v. 5. Restrainedly it is taken for iniustice betwixt man and man, which I take to bee especially meant in this place: so you shall finde it taken in the last of the Reuelation and 11. verse, He that is vniust, let him be vniust still: and in the 16. of Luke, verse 8. [...], And the Lord commended the vniust steward: or rather according to the originall, the steward of iniustice: so is the simple word [...] taken for iustice, that is, honest dealing betwixt man and man. Titus 1.8. speaking of a minister, saith he, he must be righteous, that is iust, which the word [holy] following shew­eth. In the second at the 12. verse, the grace of God teacheth vs that wee should loue, [...], righteously, that is, iustly which the word [...] following plaine­ly sheweth. Now wee see the acceptation of this word in the Scripture, the Question is, how it is to be taken in this place, vnto which I Answere, though I take the second sense, to be especially meant in this place, yet I see no reason why it may not carie both the senses here, both which doe set out the nature [Page] of Loue the better, and therefore I wil take it in both senses (but specially in the latter) it being the sa­fest way to construe Scripture, and take it in the lar­gest sense, when both the drift of the holy Ghost, the sense of the originall words, and the Analogie of Faith, gainesay it not.

[But reioyceth] The word in the originall is [...], re­ioyceth together, which some expound, doth requite good dealing with good dealing, which althogh I do not condemn, yet I rather cleaue to this exposition by way of Antithesis to [...], that as loue doth not reioice in sinfull and vniust courses, so it reioyceth to see o­thers together with himselfe, to take delight in iust dealing with men, and religion towards God, fully expressing the nature of true loue both in hating and distasting of euill, as also in the louing of good, ha­uing these effects wheresoeuer it is.

For the word Trueth, it is diuersly taken in Scrip­ture, sometimes for the Sonne of God, Ioh. 14.6. I am the way, the Trueth, and the Life. Sometimes for the word of God, Ioh. 17.17. Sanctifie them with thy Word, thy Word is Trueth. Sometimes for honest dealing and true speaking, Ephes. 4.25. Speake the trueth euery man to his neighbour: where, by Trueth is not on­ly meant to speake as the matter is, but also to deale honestly. And sometimes for religion professed, ac­cording to the word of God, as in that of the Pro­uerbs, Buy the Trueth, but sell it not. And 2. Ep. Ioh. ver. 4. I reioyced when I found of thy children walking in the Trueth. Amongst the diuers acceptations whereof, [Page] I tie my selfe to the two later by way of Antithesis, an­swering my acceptation of [...], in the former part of the verse, and thus haue you the sense of it in parcels.

Now to totalize the same, and cast it vp altoge­ther, it commeth to thus much, that that person in whom true Loue is (by which faith doth worke, and is a fruit of the Spirit, and by which our actions mea­sured and performed doe please God), as hee doth not take delight in sinne and vniust dealing, so he doth on the other side, yea it is his ioy and great de­light to deale iustly with men, and walke religiously towards God, in his owne vse, and to see others to doe the same; and thus haue I performed the second branch of my promise.

3 The parts into which this verse doeth offer it 1 selfe are two; 1. Quid Charitas abstinet, in these words, Loue reioyceth not in iniquitie, that is farre from 2 the propertie of true loue: 2. Quid efficit, in these words, but reioyceth in the Trueth, which loue euer doeth. And that is the third branch of my promise.

The fourth remaineth: Let vs hasten thereunto, that wee may see how these fiue barley loaues and two little fishes, will feede so many hundreds as you be here gathered together, or this little pitcher of oyle will fill all the vessels you haue brought, pay you that it oweth you and you expect, and bee able not­withstanding to stand of it selfe.

Out of the setting downe of this marke, and setting in of [Page] this linke into this chaine, by the Apostle; first shew­ing what it doeth not; secondly, shewing what it doth: wee obserue this instruction.

Doctrine. Where there is any fruit of the sanctifying Spirit of God, there and in that person is the absence of the contrary euill,Graces pre­sence is sinnes absence, sins absence is graces pre­sence. and where there is a conscionable ab­stinence from any euill, there is the presence of the contrary good Which trueth this with other Scrip­tures will make plaine vnto vs: for the orderly pro­ceeding wherein, obserue that this Doctrine hath two parts, and therefore requireth that they be apart handled. The first, namely that where there is any true fruit of the sanctifying Spirit of God, there is an absence of the contrary euill, the Psalmist directly proueth, in Psal. 34.4. saying, Eschew euill, and doe good: as though he should say, euill and good cannot stand together, thou must auoyde the one before thou canst doe the other; with whom the Prophet Esay agreeth, chap. 1. ver. 16. where God teaching the delinquent Iewes, what course to take to come into his fauour, which they could not doe, continuing in their filthinesse, and beset with the dyrt of their sinnes as they were, aduertiseth them first to wash and make themselues cleane from that filthinesse, sinne had brought vpon them, and then, (for vntill that was put away, it was to no end) to seeke iudgement, and re­lieue the oppressed, &c. Whereby hee would teach them, that there could be no true compassion and vp­right walking in them, except they were first purified, and their sinnes abandoned, and the very selfe same doth Dauid affirme in the first Psalme, the first and se­cond [Page] verses, describing a godly man, first, from what he doeth not, in the first verse; secondly, from what he doeth, in the second verse; being well acquainted with the course of sanctification, and euery part of Reason. 1 the same: Namely, that forasmuch as man is natural­ly set to worke iniquity, there must be a depriuation of that before there can be, or truely is, a possession of good: a man must cease to bee a sonne of the first Adam, who is earth earthly, before he can be a Son of Reason. 2 the second Adam, who is heauen heauenly. Of this doeth the Apostle likewise render a reason, saying, What fellowship hath Christ with Belial, or light with darkenesse? which speach for our present purpose, is worth the marking: for before Christ take possessi­on of vs, & draw vs to him, we are no better then de­uils, ruled & swayed by the deuil the Prince of the aire, with whom, when christ commeth into thee, thou ceasest to haue any further fellowship: the presence of Christ is the absence of him. And againe, by nature we are the children of darkenesse, yea, darkenesse it it selfe. Now when light commeth, that is, the graces of Gods Spirit, the beames of the Sun of righ­teousnesse, our darknesse vanisheth away as the dark­nesse of the night, from couering the world before the Sunne; and darknesse in particular places and pri­uate roomes before a candle; which plainely conclu­deth my doctrine, that where Christ is, the deuill is absent; in whom Christ hath a foote, the deuill hath no pawe.

Vse 1 To examine our selues that bragge so much of sanctification, and our plenitude of the graces of [Page] Gods Spirit, what our standing is, whether it bee as we take it to be: If it bee, thou art metamorphosed, there is not that euill was in thee before, neither art thou the man thou wast. Thou canst say, I was a blas­phemer, but now by the grace of God I am that I am; I was a persecutor, but now that is farre from me; I labour more to build vp the Church and in­crease it, then all the rest of the Apostles. I was n [...] ­ked, but now Christ hath cast his couering ouer me, I went astray, but now am returned to the Shepheard & Bishop of my soule. Which not ably meeteth with the meere ciuill honest man, that thinketh to come to heauen with his ciuility, blessing himselfe in his cur­sed estate, he is as well as can be, hee is not without the graces of Gods Spirit, no that he is not. He hath serued God all his life long, hee hath beleeued euer since he was borne, he hath had a care to liue honest­ly, and pay euery man his owne (although it neuer came into his minde to pay God his due) he serueth God after the maner of his countrey, goeth to the Church vpon the Sabboth both to morning and eue­ning prayer, and when hee can haue leisure on the worke day, if there be any exercise, and when hee can attend, he hath prayers in his familie (which he taketh as a worke of supererogation) and what would you haue him to doe more? Alas, alas poore soule, thou art led hoodwinkt in the way of perdition, what alte­ration is in thee, what change, from whence do these proceede? from the absence of the contrary euill, then all is well, if not, Know, that where there was neuer any battell, there was neuer any conquest; and [Page] where there neuer was a depriuation of euill, there neuer was the true entrance of the contrary good. If thou haue true knowledge, ignorance is dispelled as a cloud, and thrust out as not worth the keeping: If thou haue true faith, infidelity is driuen away and a­bandoned. Wherby we see what are the religious and charitable workes of the meere naturall man, in truth nothing but Candida peccata, Beautifull sinnes, because they arise not from the absence of the contrary euill.

O then, let euery one of vs that brag and boast of our sanctification, or any fruit of the spirit, examine and trie our selues, when the euill spirit went from vs. And thus much for the first part of the doctrine: the second followeth, namely: ‘Conscionable abstinence from sinne produceth and bringeth forth the contrary good.’

The fruits of the spirit grow where sinne once did, now conscionably abstained from; which Pauls ex­ample euidently prooueth: For, whereas hee was a persecutor and blood sucker, of the blood of Gods Saints formerly, behold, now hee is a Paul, no such fruit groweth on this tree, but the pleasant fruits of the spirit: hee is become of a persecuter, an earnest prosecuter of the Gospel; of a blasphemer, a blesser of all such as goe on in the trueth of Christ, formerly by him euill spoken of; of a foe, a fortitude to the Church; of a destroyer, an infatigable builder vp of the same. And truely there is no reason why this should seeme strange vnto vs: for, if corruption attra­cted vnto vs from the first Adam, doe bring foorth the cursed fruits of vnrighteousnesse in euery sonne of [Page] Adam, why should not grace, obtained vnto by the second Adam, be fruitful, once entred into the place of the former. Secondly, the Apostle plainely affirmeth That where sinne abounded, grace aboundeth much more.

Vse. This at the first looke plainely telleth vs, that eue­ry ceasing from sinne, is not a conscionable ceasing therefrom, and that a man may leaue off the commit­ting of sinne, and go to hell for it when he hath done: for hee did not of conscience cease from the same, there appeares no contrary fruit of the spirit: looke to this ye old Adulterers and ancient Bauds, you vn­satiable Libertines and Epicures, you now neigh not after your neighbours wiues, and daughters, and maids as formerly; yee now spend not the time in eating, drinking, and rising vp to play as you had wont to doe. Oh now you are in a blessed estate, say you of your selues, and others of you: for why? you are much amended; you are not now so bad as you were. No God-a-mercie to thee: thou art restrained there from, the heat and strength of thy youth is past, thy liuing and goods are consumed, & thou brought to a morsell of bread; and so necessitie, and not con­science restraineth thee, thou hast as greene thoughts, though gray haires, as any; thou wantest no euill, but meanes; thou hast as insatiable desires after meate and drinke as euer, but thou lackest power to affect it, alas poore soule, thou must to hell, except thou of conscience leaue thy sinnes, which thou now nolens volens art restrained from. Looke vnto this you bloo­dy minded olde men who haue liued by quarelling and shedding of blood all your dayes, but now are [Page] decrepite and impotent, not vnwilling, but haue as Vse. 2 good a heart as euer you had to that sport.

This letteth vs see, that it is not enough if we doe not euill, but we must also doe good, beating downe to the ground that Maxime of nature, that I thanke God, I doe no man harme, as I can doe him no good; as also shewing how grosly the Papists doe belie vs, and our doctrine of iustification by faith, onely to be a doctrine of liberty and licentiousnesse, whereas we teach and tell our people, that without both pra­ctise of dueties of pietie, and workes of charitie, there is no conscionable abstinence from sinne, and so consequently no way but to hell.

Loue reioyceth not in iniquity:] vnderstanding the word iniquity for sinne, according to the generall ac­ceptation of the word, it offereth this Doctrine.

Doctrine. He that truely loueth himselfe and others, is farre from taking delight in sinne, true loue taketh no ioy, it cannot, neither doth it solace her selfe, nor make her selfe merrie with sinne. For the prosecuting of this doctrine, we must vnderstand that sinne is either at home or abroad, ours or others; in neither doth Loue reioyce: as witnesse the example of Ioseph who was farre from taking delight to commit that sinne of vncleannesse; but sheweth his dislike to his Mistrisse for importuning him thereunto, whereby hee did manifest the trueth of his loue to God, his owne soule and body, and both fidelity and loue to his Master. For the latter, the vexation of righteous Lot, and the [Page] streames of teares flowing from Dauids eyes, the one because of the vncleannesse of his people, the other for the transgression of his, stand vp to witnesse. Reason. Which trueth Reason will plainely conuince vs of, how such are renewed and made to loue where God doeth, and hate where he doth, and therefore cannot make themselues merry with sinne, which God ha­teth.

Vse. Hereby as in a glasse, that will not deceiue vs, may we looke our selues, and see whether there bee true loue in vs yea or no, if wee neither make ourselues merry with our owne sinnes nor the sinnes of others, the common sickenesse of our age and people. First for thy selfe, let thy reioycing to grieue the hearts of the godly witnesse thy want of loue. Is it not a com­mon and knowen tricke amongst you, to vaunt what you haue done in vexing the godly, saying vnto thy partner in euill in this manner. O Sirrah wote you what and where I haue bene? I was where a Puri­tane one of these precise fellowes was, that cannot endure an oath, but I so sware, star'd and swaggard that I rid him out of the house and companie where I was? O miserable and wretched, thou art enemie to thy selfe, reioycing in thy owne fall. Againe, you night walkers, when yee haue found your mates and haue effected your wishes: Doe not you returne home, being not ashamed to boast to your mates, what good successe you haue had in these manly courses, and how manly, beastly I would say, you caried your selues in the same? Thus may you see, there is little loue, because reioycing and merrie making at our [Page] owne sinnes, and if we come to examine our selues, how we make our selues merrie with the sinnes of o­thers, we shalbe constrained to say there is no loue vp­on the earth. First doest not thou reioyce at the pro­phanenesse and beastlinesse of thy owne children and seruaunts, their wantonnesse & abominable drunken­nesse? with blasphemous swearing: what gentleman is there that must not crie guiltie vpon this exami­nation? But howe much more these vngracious wretches that wil set their seruants to sweare, and cry as a Beare-ward to his Beare, finely sworne, nay, will lay wagers of one ouerswearing another, first they will begin the price themselues, and not being able to get the victory, hauing damned their owne soules, will set one of their Seruing men (whom they know to be most gracelesse) to maintaine it, whilest he stan­deth by, making himselfe merry with the bloodie oathes of the contenders? O horrible! and whose heart is not astonied to heare this? and is not the like both abroad and at home more then rife by drunken­nesse? Pitifull to behold, and grieuous to speake of. Looke vnto these things beloued, and the Lord giue you vnderstanding, know if these things be so, there is no true loue in you.

Vse 2 A man hath none that hateth him more then he doeth himselfe, vntill hee can lament and mourne for his sinne, smite himselfe vpon his thigh, and be ashamed, yea, confounded of his owne wicked wayes.

3 This teacheth vs who loue vs most, not they that [Page] will flatter vs, and say, All is well done, but those that most deny to yeeld vnto vs in our sinfull courses, that are sad and heauy when we sinne, that can mourne and weepe when we reioyce in our iniquitie. O con­sider this, ye that are Gentlemen and haue many ser­uants, those loue thee most and without dissimulati­on, that will not foster thee in thy sinne, but shewe dislike to the same.

Here we may see the difference betweene nature Vse. 4 and grace; the naturall and the spirituall man; the former is proud of sinne, and reioyceth in iniquitie; the latter is farre from it, taketh no pleasure in it, ha­teth it and opposeth himselfe against sinne. Doest not thou reioyce in sinne, but art vnwillingly haled and pulled thereto? happie art thou, is it not sweete vnto thee afterward, but grieuous, & a burthen pres­sing thee downe? thou art truely spirituall.

Motiues to mooue vs to be farre from reioyccing in our owne or others sinnes.

First consider the ende of euery sinne whosesoeuer it is, without repentance, damnation: so that a man is going to the place of execution when hee commit­teth sinne, let this consideration enter into thy heart, and it will make thee farre from being merry at sinne, wilt thou grieue to see a man to goe from Newgate to Tiburne to execution, and wilt thou not much more grieue to see thy selfe and others to goe from hence to hell to execution and endles torments?

Secondly, consider the examples of holy men, first [Page] of our Sauiour, he wept to see the gracelesnesse of Ie­rusalem, that she would not when shee might be visi­ted, the Lord hauing so kindly as he had often times visited her, by sending to her early and late, but alas ye weepe not that ye haue done this, resisted the trueth as Iannes and Iambres withstood Moses, you being men of corrupt mindes & reprobate concerning the truth. Lot hee was vexed from day to day, neuer had merry day nor night because of the filthinesse of the Sodo­mites. The people of God in Ezekiels time mourned for the iniquities of the people. Ieremiah wept night and day for the slaine of the daughter of his people, but alas what doe these preuaile? O let them bee al­wayes before thine eyes, & in thy heart, yea, let them be as thy signet vpon thy right hand, to mooue thee to bee farre from making thy selfe merry with thine owne and others sinnes. Shall Christ weepe for Ie­rusalem because shee will not heare? and wilt thou laugh to see England and the men thereof stop their eares against the voyce of the Charmer? shall Lot be vexed from day to day with the filthinesse of the So­domites, and wilt thou with the vncleannesse of Eng­land from day to day at bed and at board make thy selfe merry?

3 Consider the ouglinesse of sinne, what it cost thy Sauiour, it is most ougly and filthy, and the smell of it most noisome in the nostrils of Gods Saints, and canst thou reioyce at it, lift vp thy head and be merry thereat? alas if thou come through the close streetes of the City, which are for the most part most noisom, thou wilt looke downeward, stop thy nose, and shew [Page] thy dislike of those filthy smels by thy speeches, and yet thou canst come by, yea, walke by and talke with these filthy dunghils of the world, belching out more filthy smels then all the dunghils in the Citie, and yet thou canst hold vp thy head, and laugh at the same, pitifull and lamentable to beholde, especially this being found there, and in those persons, where and by whom sinne should be most punished. As in your spirituall courts. You make but a tush of sinne, yea of whoredome it selfe: you can and doe make your selues merrie both in your Courts and else-where, with the things there related. If this will not preuaile to root out this euill, let the consideration of the work our sinne had in our Sauiour moue vs. Oh wilt thou reioyce at that which made him heauie, and sad? shall that make thee laugh, so that teares shall passe from thine eies with ioy, which made our Sauiour to shed both water & blood? O beloued, let it neuer be said, that thou art so grace­lesse and little respectiue of Christ thy Sauiour, whom thou labourest hereby to crucifie againe, and doest no lesse then laugh him to scorne.

Out of the word signifying iniustice, especially meant in this place, we learne.

Doctrine. That loue seeketh not by iniustice to inrich her selfe. It taketh no delight to bee made rich by iniustice, which the examples of holy men in Scripture euery where witnesse, as first of Ioseph, who refused to con­sult with flesh and bloud, and therefore would depend vpon God, rather then to labour ro continue his fa­uour, [Page] or better his estate by dealing iniustly with his Maister, importuned so to doe by his Mistris. Like vn­to which is that example of Iacob, who would no way iniurie his Maister to enrich himselfe, and therefore hee clea [...]eth himselfe, by saying, That whatsoeuer is found more with him then couenant, namely what sheepe or goates were found more then those that had little or great spots of black vpon them, with him, should be theft vnto him.Gen. 10.33. A patterne worth the ob­seruing for seruants both bond and free in our daies: If all shold be theft (as it is in truth before God) that they haue taken and filched from their Maisters more then their wages, all the prisons in London would not be able to hold all the theeues in London, for either flatly and plainly doe they play the theeues, or else more po­litiquely, and that they will stand in defence of to be no theft, to sell their Maisters wares, to allow him so much as he priseth them at, and by which they knowe he may be an honest gainer, & the rest keepe to them­selues. On riches of iniquitie, and heerein doe you commit two sinnes, theft with your Maister, and op­pression with others, by haling them to a greater price then indeede you should. And as he did not by theft labour to inrich himselfe, neither did he by his lasie, negligent, and halfe seruing of his Maister; hee bestowed all the time he should vpon his Maisters bu­sinesse, he did not loue his bed better then his Maisters businesse, for his sleepe departed from his eies, neither did he shrinke for the heate of the day, or the colde of the night, for saith hee, I was in the day consumed with heate, and with frost in the night, and my sleepe [Page] departed from mine eies. Gen. 31.40. And as this holy man was farre from seeking to inrich himselfe by vn­lawfull and vniust courses: So Paul protesteth that he was farre from the same, which hee auoucheth as a testimonie of his loue (though not requited with loue againe) to the Corinthians, 2. Cor. This do­ctrine will appeare more dilucidly in the trueth there­of: If wee consider that where loue hath beene wan­ting, there men haue not cared by iniust courses to in­rich themselues, as Ahab to get Naboths vineyard by murder, Absolon to aspire to the Kingdome by flatte­rie, and Iudas to betray his Maister vpon enuie and hastie anger.

Reason. Loue teacheth vs to doe to, and by others, as wee would haue others to doe to, and by our selues.

Vse. To examine by our iust dealing and direct courses, taken to enrich our selues by, what loue is amongst vs, and at whose house, and in whose person true loue dwelleth: but alas no where, or but in few places is true loue, the loue of God to be found; but the loue of the Diuell, who alwaies hath, and euer will labour to enrich himselfe, by accusing of the Brethren, lying to Ahab, by his false Prophets, false cyting of Scrip­tures to our Sauiour Christ, Equiuocating, and sophi­sticall cauilling; according to which, doe the men of our daies labour to enrich themselues, by accusing of men better then themselues, by lying and deceitfull speeches, which they spread as a Net, to entrapp those that deale and traffique with them by: But that I may [Page] come a little neerer, and fasten this Naile a little faster, let me ranke you into your seuerall rankes, and accor­dingly, your seuerall trickes of iniustice, that we may see if true loue dwelleth in this Citie, or almost in any place of the world. First, for Church-men, doth loue dwell amongst you? let your iniustice speake: Second­ly, You Noble-men, hath it any better entertainment amongst you? your oppression, crueltie, and the in­corrigible theeuery of some of you, shall witnes: You Lawyers, is it better accepted amongst you? your per­uerting of iustice and iudgement, and more then in­tollerable bribery will say noe: You Tradsemen, in what Company of you dwelleth loue? your false and deceitfull trickes will sing, not in our Company wee are sure: You Cheaters, your cunny-catching, and roguish trickes, will say, not with vs; and so it will proue, loue is no where entertained.

That iniustice hath built her nest in the Church, let the indirect courses taken by Church-men, at their en­trance, and afterwards to make themselues great, wit­nesse: In entrance, not grace and gifts from God, but drosse and gifts from men preuaile, Patrons selling their liuings as commonly, as horses are soulde in Smith-fielde, at the first motion, saying, quantum dabi­tis, vnto which, the partie to be presented, willing to giue eare, aunswereth, We may not deale so plainely and directly, let vs carry matters more handsomely, least the law (of man he meaneth, he neuer thinketh of God in those matters) take holde of vs; and therefore behold your seueral iniust, and vnlawfull courses, you haue to enter by: If you cannot come to parle with [Page] the Patron, then you will vndermine him by his wife, and you will not sticke to giue her twenty or fortie pounds to buy her a Gown or a Nagge, so that she wil stand your good Mistris, and speake for you: If that will not doe, then betake you your selues to your young Master; and that he may not be meale-mouth'd you will bestow vpon him a couple of Dogges, or a Gelding of tenne pounds: If this will not serue, then you will lay waite in euery corner and place, and therefore will be sure to bestow angels liberally vpon his attendants, that they may helpe you forward, and lift you vp to come in by the Windowes: And if all this will not do, then you haue an Vltimum refugium, And that is, to enter into bonds with the Patron to pay him an hundred pounds, or some summe of mo­nie without mentioning of and in consideration of such a Benefice, or liuing bestowed (that were too plaine dealing) by vertue whereof, the Patron may driue the partie after institution and induction, to a­gree with him, that hee may share with him. Are not these things so (beloued)? and are not these the staires that lead vp to the Window? what euils they haue brought vpon our Church (euen the placing of idle and insufficient persons, because they can procure more friends, or haue greater purses, and the like) I will cease to speake.

And from this first, I will come to the second kind of iniustice in Church-men, and that is after they are entred in: they are of two sorts, either non-residents, or residents: non-residents are those which haue ma­ny liuings, or but two: these men doe seeke to enrich [Page] themselues by vsury, for of all, these are the most intol­lerable vsurers, worse then Aldermen, whose trade it is, to whom I shall speak anone. For they will take but tenne or twenty vpon the hundred, but these non-re­sidents wil [...] make an hundred of tenne: nay, they will haue one set ouer their one hundred or two hundred pound liuings happily to post from one to another, as a foote-boy to doe his Maisters arrand, whereby they deale vniustly to reape the fleece, and not feeding the flocke, putting in hirelings and insufficients into their roome, whilst they lie at the spring and vvell head of promotion, as in this Citie, or some Cathedrall place, that when the ladder of promotion is emptie, they may step vp, which brings to my minde that picture of a non-resident, which was thus pictured with two liuings in both hands, with two at his feete, and with two in his pockets, and yet he gaped for another: haue we not such Church-men in our daies? now to resi­dents, and those are of three sorts, which iniustly inrich themselues, as first those which are able to preach, but are lasie and idle, feeding their people when they can a while. Secondly, such as take vpon them to preach and can but babble, vttering froth in steade of sound doctrine, as the euill blood and humors in their peo­ple shew.

The third are dumbe dogges, and such as cannot preach (the burden and bane of our Church) these and euery of these by iniustice inrich themselues receauing the fleece; but sparingly, corruptly, and not at all, teaching their people: and thus you see Church-men are the seates of iniustice, by which they haue driuen [Page] loue out of the Church, then in Ecclesia nulla charitas. Now from the Church I will descend to the Nobili­tie, and Gentrie of our Land, to see if loue dwell in these Noble hearts: alas, alas, a man may as soone finde a knot in a bull-rush, as any true loue heere, for heere is nothing in many of them but robbing and spoiling of the poore, and those that are too weake for them. Are not most of you Church-robbers, hol­ding the tenths from the Church, the Leuites porti­on? and doe not you daily imbessell the right of the Church from her, by pulling backe that which is due to the Minister? yea, some of you are such greedie earthwormes, that you will share and part stakes with the Minister you present, else he shall haue no benefice from you: alas what will you do at that generall Au­dite, when you shal stand before him, whom you haue robbed and spoiled improperly, hauing made the al­lowance of his seruants yours, you will be found not onely theeues (though now incorrigible) but murde­rers of the soules of the people, by keeping that in your hands, should maintaine the stewards of Gods house, that might giue them their portion in due sea­son: but leauing this, let vs come to take a view of your iust dealing in your temporall estates, alas be­hold nothing but oppression, and grinding the face of the poore, alwaies looking and casting how you may receiue much to spend vpon your lusts, or to hoord vp against the day of wrath, neuer thinking what they shal haue for their mony, to whom you let your lands, so that I may now say, that Land-lords are become the racks of their tenants, for a worse racke they can­not [Page] prouide for them, then to distract them and pull them in pieces, as they doe, by causing them to carpe and care night and day, how to pay them that they ex­tort of them, house and houshold being vnprouided for: and is heere all? No. Behold what iniust courses they vse to get that they haue, and to ioine house to house, might not right, for by their might doe they wrest the law out of the hands of the poore and inno­cent, and by that, which should be their sword to de­fend them, doe they thrust them out of house and har­bour, that many of them dwell vpon lands and in hou­ses, they haue come to by robberie and crueltie. Let the manie hundreds and thousands, manie of them haue comming yearely in, arising from Church-liuings and lands gotten by might not right, the horses they ride on, the meate they feede vpon, the silkes and sat­tin sutes they iet vp and downe in, bought with the re­uenewes of such land, witnesse the same. Doe they not stretch themselues vpon beds, drinke their wine in bowles, haue they not their great chambers & dining Parlours hung with hangings, bought with money which is none of their owne, but iniustly kept and held from the owner after the day: doe they not daily build houses with the wages of vnrighteousnesse, doe they not keepe back their seruants wages, and vse the helpe of their neighbours, without giuing them for their trauaile? Doe they not rob both Countrie and the poore, to maintaine their pompe. Let the manifolde legacies they keepe in their hands bequeathed to the poore, and to charitable vses, as making of bridges and mending the high waies, witnesse the same. So [Page] that here this Quaere of Loue hath as bad successe as in the Church; Noblemen and Gentlemen, are as In­iust as any.

Let vs put this Quaere to Lawyers, is there any loue amongst most of you? Alas, methinkes most of you answere me Nodum in scirpo quaeris, if you seeke for Loue here: Which, that common Prayer of the peo­ple of our age doth verifie, for whereas they had wont to pray to be deliuered from the deuill and Hell, now they pray to be deliuered from Law and Lawyers, but how iustly they doe this, let the seuerall trickes you haue to inrich your selues by, testifie; Doe not you serue your owne turnes vpon your Clients, bearing them in hand their cause is good, when you know it to be starke-naught, like the false Prophets to Ahab? Are not you such, many of you, that besides your Fee you will take a Bribe to procure a day of hearing? Doe not you make law a nose of waxe, construing it as you please, making that Law now which shortly shall bee none? Doe not you keepe matters, causes and Suites longer depending then needes, and for no other ende but that you may pull Clients bare, and feather your owne nests with their feathers? Doe you heare and Pleade and Iudge matters and cases betwixt man and man, without respecting persons? Doth the cause of Widdowes and the Fatherlesse come before you, as well as the cause of the rich and mightie? The com­plaints of many to the contrarie say, there is no such thing. And that you may fulfill the measure of your Iniustice, you will haue about with God, to steale his time from him: For, doe not you (Right Reuerend [Page] Iudges) ride your Circuits vpon the Lords day vsual­ly, and referre matters to bee heard priuately in your Chambers? I beseech you let these things bee amen­ded. And you that are of the Temples and Innes, in and about this Citie, doe you not steale the Lords time? Are not your Staires troad, and your Chambers frequented, as much vpon the Sabboth as vpon other dayes? This cannot be denied, which plainely conclu­deth that Iniustice is rise amongst you, and therefore no true loue. Which of you can say with Iob, The blessing of him that was ready to perish came vpon mee? Iob 29.13. Nay, may you not more truely say, the cursings of them that were ready to perish, come and are vpon vs; for our Iniustice? Let the bitter curses of more then a fewe,Praeoc. witnesse what I say. As I approoue not their cursing, so know you that offences will come, but woe be to them by whom offences doe come.

Which of you can say, that you haue put on Iu­stice,Verse 14. and that couereth you, and that your Iudgement is a Crowne and Robe vnto you? Nay, rather can you not more truely say, you haue vsed Iniustice and that couereth you? You haue peruerted Iustice and Iudge­ment, and that is it that hath brought so many Crownes, Angels and Robes vnto you? Can you say that when you knew not the cause, you sought it out diligently? Few or none of you can so say. If the mat­ter and cause be ambiguous and troublesome, doe not you refuse to meddle in it? Or if you be importuned thereunto? Doe you not so shuffle and daube it ouer, that when it commeth to bee looked into againe, it proueth worse then at the first, like an olde Wound [Page] that was not healed to the bottome? These things are more then plaine amongst many of you, as wofull and daily experience sheweth, whereby it appeareth that there is no Loue amongst you to bee found, and that all this while in seeking Loue amongst you, No­dum in scirpo quaesiui. From you, let mee come to Tradesmen, what say you, is there any more Loue a­mongst you? I doubt it sore, your indirect courses to inrich your selues by, say you haue no Loue amongst you.

First to begin with you Aldermen, doe not you as you come into place of Magistracie sell the Offices of Sergeants, Yeomen, and the like vnder you? Some for twentie Pound, some for fortie Pound, some for an hundred Pound? If this be so (as the complaint is) you hereby testifie that Loue is far from amongst you. Doe not you oppresse others by the diuers Taskes, Fif­teenes, and Impositions, and your vnequall Ceffing of men therein, so that they which worst may do beare the burden? I accuse not any of you, let euery soule ex­amine himselfe, the generall voice is, you doe this; if you doe it, can you say there is any Loue amongst you to lay heauie burdens vpon others, that you may goe light laden? Doe not you put your money to Vsurie? Yes, let that epethite (though commonly spoken, yet peculiar appropriated to you) Vsurie the Aldermans Trade, witnesse this: And is this nothing (Right Ho­nourable, and Right Worshipfull) that I may say no more then Ezekiel, did of Ierusalem:Ezek. 22.2. Let mee say so much! O bloody London, because with many other sinnes, thy Inhabitants,Verse 12. especially most of thy Alder­men, [Page] haue taken Vsurie, and the increase and defrau­ded their neighbours by Extortion: by all which it ap­peareth, that amongst the chiefe of you, that haue to doe in Trading in this Citie, there is no Loue. And if we descend to the inferiour sort, we shall find as lit­tle: For, doe not those which are rich amongst you like Pickrels, labour to eate vp all the rest? And that either by ouer-selling the poorer and meaner ones, or else by ingrossing all into their hands, that the meaner shall be driuen to come and buy at their hands: And to pay such a price for euery commoditie, that he can not liue by selling the same againe, and therefore must be constrained either to be come slaue to the greater, or else to doe worse? Doe not you vsually falsifie your weights by deceite, haue you not one weight and measure to sell by, and another to buy by? Haue you not a false Ballance, and a bagge of false Weights which the Lord hateth? Doe you not prey vpon the ignorance and necessities of men in buying, selling, and lending? Doe you not prey vpon the necessitie of the time, as against this time (which you cal the good-time and holy dayes, though in regard of the abuse and prophanesse of them; they may now iustly be cal­len the bad time and worst of dayes) doe you not set to sale your worst Wares and Commodities, and set good glosses vpon the same, saying, lying, and swea­ring, it is the best, when there is no such matter: And you only doe this, that you may prey vpon the neces­sities of the time, and the wants of men which must needes be supplied, all which, with your cozening, and calling of good, bad, in buying; and bad, good in sel­ling, [Page] testifie that amongst you trades-men there is no loue to be found, seeing iniust and indirect meanes are in euery sort of you vsed to inrich your selues by: ther­fore let vs in the last place come to cheaters, and see whether direct dealing dwell there, let vs take a view of their courses, they take for their victuals, cloathes, horses, and spending money, and we shall be constrai­ned to conclude, that loues house is nullibi in these daies. For the prouiding of their victuals, beholde how with impudent trickes they can draw young Gentle­men to tauernes, for dinners or suppers, and when all is done, by one slie subtill tricke or other finely put it from themselues, and vpon the Gallants to pay for all, it will not otherwaies stand with their honours, wor­ships, or reputations. Now you see the impudent tricks they haue to victuall the campe, let vs see if they haue anie better to cloath it withall: to the Taylor or Mercer they goe, and there take vp their suites, neuer stand vpon termes and prises, but let them haue their owne asking, (but you must vnderstand when they can get it) they will promise payment (for fewe such pay downe) and giue faire words, and as manie bonds as they will haue, but to pay what they owe, is the far­thest from their thoughts. Thus they deale for their apparrell, for their horses and spending monie, they haue waies more then manie, their father the diuell whom they serue hath taught them well. So that they by their long being with, and much obseruation of the gallants and young Gentlemen of our daies, see how they are disposed, and accordinglie fit their humours, if to hawkes, then that way; if to hounds then, that: if [Page] to horses, then that; if to harlots, then that; if to quar­relling, then that way: so that at length by their hu­moring of them, they cosen them with a crackt groat, and serue their turnes vpon them, and by this meanes haue as good horses, and as large a purse as the best of them all. Thus doe you see (beloued) that loue is no where, because iniustice is euery where: but what is the cause that iniustice thus ouer-spreadeth our land, and all degrees in the same: The Apostle telleth you, the want of loue, vnto which I may adde the sinne of our first parents aspiring mindes, that we cannot con­tent our selues to be as God would haue vs, wee will be housed, meated, apparrelled, and attended accor­ding to the fashion, and the best, not according to our estate & place. Secondly, want of trusting God, trusting him no further then we see him, the sinne of the mur­mering Israelites: and thirdly, presuming that by our owne power wee can helpe our selues. Let vs then (beloued) to remoue this generall iniustice, labour to loue one another more and more, and that not in word but in deede, let vs be content with the Lords fashion and allowance; if hee will haue thee to weare cloath, doe not thou weare veluet, if hee would haue thee to put but one yard into thy garment, put not in two: If hee would haue thee to haue but one length in thy band or ruffe, put not in more. Trust God al­though thou see him not, and knowe that the helpe of man is naught worth, no man is able by his owne care to adde one cubite vnto his stature. So shall iniustice fade and decay, but loue and honest dealing flourish more and more: that I may perswade you heereto, I [Page] will endeuour my selfe to lay downe seuerall motiues and practises, as helpes and furtherances herein: shew­ing the vanity and vnprofitablenesse of that we so by iniustice search after; the first consideration, is this.

That which wee so labour and toile our selues to 1 obtaine per fas or nefas, is vncertaine and a matter of nothing, for what is it but riches, and by consequence honour, worship, and reputation, whereof the wise man plainely affirmeth, that it is nothing.Prou. 23.5 Why wilt thou cast thy eies vpon it, which is nothing? for riches taketh her to her wings, as an Eagle and flieth into the heauen, of which opinion is the Apostle Paul in that his Epistle to Timothie. 1.6.7. Charge them which are rich in this world, that they be not high minded, and that they trust not in vncertaine riches. Which the example of that great rich man mentioned Luke 12.21.22. plainly confirmeth: Ouer night he had so much that he lacked roome to lay what he had in, but in the morning all was nothing: so is euery one that is rich in this world, and not rich in God: lay this to thy soule, and often consider it to stay thee from iniust courses to inrich thy selfe by, for when thou hast that thou seekest for, thou hast, that thou hast no certaintie of, and in truth a matter of nothing, and is it not mad­nesse for nothing thus to toile thy selfe and iniure others?

To such a man as thou desirest to be, is pronounced a woe, Luke. 6.24. vae vobis diuitibus, which neuer is 2 done against the poore. What heart canst thou haue to seeke for such an estate, and that iniustly too, which hath a woe belonging to it? Consider this well, and it [Page] will make thee feare to be rich, and to walke thank­fully in pouerty.

It is an estate that maketh men slacke to Gods ser­uice, hardly to be drawne to God, and when they are drawne to him, a great meanes to pull them backe, as both experience and Scriptures witnesse. Who seeth it not, but that they which are rich, are the tardiest commers to the Church, and holy exercises of all o­thers? Vpon the Sabboth they cannot attend at the posts of the dore of the Church, but must be attended vpon, the whole Church and congregation must stay vpon them, if they come to the Sermon it is well, they haue no part nor portion in prayer, what is the cause of this, they are so curiously to bee dressed, that the whole morning is too little for that, or else they haue accompts to take, or one thing or other to confer of, that they can come no sooner. And as they are tardy commers, so, who so infrequent there as these persons? they haue farmes, or yokes of Oxen, or the like, that they cannot come, if once of the day, they thinke that sufficient, if twise, they thinke that more then needeth, and that then God is so beholding to them, that hee must of desert, and in liew of that seruice vouchsafed that day, allow them the rest of the Sabboth before and after, either for their worldly commodities or cur­sed delights. Besides all this, who so hardly drawne to Christ as they? they are like to Pickrels not easily nor often taken, a man may take twentie Pinkes and lesser fishes before one Pickrell, for hee preieth so sore at his pleasure vpon the lesser fishes, that hee seldome or ne­uer hath any stomacke to bite at the bait, and so fareth [Page] it with the rich men of the world, their stomacks are so cloyed with the crusts and hard fare of the things of this life, that when the doctrine of saluation is prea­ched, they haue no appetite thereto; the young man found it to be true, nothing hindred his comming to Christ but the losse of his riches: vntill our Sauiour tolde him, that must be the thing he must part withall, who forwarder then hee? This hardnesse that experi­ence letteth vs see, our Sauiour taught vs, saying, It is as hard for a rich man to come to the Kingdome of heauen, as for a cable to goe through the eye of a needle; and not only this, but they are meanes to draw men from God, as Lots wiues example testifieth, and daily experience witnesseth. O let these considerations enter into thy heart, and cease thou by iniustice to seeke that which is such an enemie to thee in comming to holy exercises, and hinderers of thee from comming to Christ, & pul­lers of thee from him, when thou hast laide hold on him.

They are dangerous in getting and not safe in kee­ping, who seeth it not, that it is a hard thing for a man 4 to be rich and keepe a good conscience, and wallie vp­rightly with God. And therefore may I well compare the climbing vp to preferment, and the getting of ri­ches, to a tree who [...]e boughes and leaues be hung and clogged with hony, vnto which when a hungry man commeth, hee falleth of licking one leafe and bough after another, vntill he is caried so high from one to a­nother, through the greedinesse of his hunger, that he slippeth & slideth, and cannot stay himselfe but downe he commeth and breaketh legge or arme, if hee scape [Page] with life. So dangerous (beloued) is it to climbe vp the tree of riches, for most commonly men lay holde so vpon one hundred after another, and one thousand after another, that they endanger themselues sore, if they escape with saluation of soule and body. And truly as they are thus dangerous in comming by, so they are not lesse dangerous in vsing & keeping them, for how can a man lie in a bed of thornes, and not be prickt? or how can a man feede vpon little fishes full of bones and not be in danger of choaking, without good take heede? Let this moue vs to ease from clim­bing by iniustice to riches so dangerous in getting, and no lesse in keeping.

Consider what thou shalt leaue to thy children, if 5 thou leaue them goods thus gotten, not that thou weenest, thou were better to leaue them beggers then thus. For thou leauest them in an vnquiet possession, hauing God their enemie, and howsoeuer thy children proue, they cannot be good to them. If godly, then they will be continuall griefes to them, to see those in their possession, for which their father is gone to the diuell: If worldlings like thy selfe, thou hast made them able to build on, as thou hast begun, the tower of Ba­bell: if prodigall, then thou hast taken the way to make him more prodigall, then which to haue seene in thy life time, thou hadst rather haue beene childlesse, in that he had not beene borne, or in hauing him taken from thee before thee by death: O then (beloued) why wilt thou labour thus to much thy selfe, and to hoord vp in this manner that, which neither is good for thee nor thy children after thee.

Consider the little auaile and profit that is in these things: What euils did they free thee from? not from 6 sicknesse I am sure, for the rich is sicke as well as the poore; will they comfort thee vpon thy death-bed, when thy conscience is awaked in horror and griefe? No. And therefore thou canst not endure the sight of them, they being as so many witnesses, foretelling to thee thy damnation: whereupon it is, that thou saiest thou art dead to the world, & hast put all earthly mat­ters out of thy sight, and why doest thou so? not for any minde thou hast to leaue them, but to stop the mouth of thy conscience, which could not rest accu­sing and tormenting thee whilst thou hadst them in thy hand. But albeit they cannot free thee heere from paine, nor comfort thee vpon thy death-bed, it may be they can free thee from hell; no such matter, all that a man hath is too little to free a mans soule from thence, Diues must to hell from all his riches, because he would not part with them to the poore, much more the rich men of our daies, that not onely will not giue to the poore, but by all meanes they can take from them. Oh let this enter into thy heart, and if none of the former considerations will preuaile with thee, let this, to stay thee from further seeking, there is no more auaile in riches then in pouerty. Now let vs come to the pra­ctises, which are three: the first is prayer, & that which Dauid hath taught: Encline my heart vnto thy testimo­nies, and not to couetousnesse; this prayer, howsoeuer it is entertained, I am sure it is not practised: which must be, if euer you will come to the practise of iustice. You would haue liked me better if I had put couetousnesse [Page] in the place of thy testimonies, and thy testimonies in the place of couetousnesse. Vse this prayer, and con­tinually striue with the Lord, and thou shalt see the effect sure, for he is faithfull that hath promised.

2 Consider in euery thing thou doest, in thy buying, selling, purchasing, and taking possession, lending and receauing, that thou must giue account of what thou doest, yea, alwaies thinke thou hearest the Lord soun­ding in thy eares this sentence, Redde rationem villicatio­nis tuae, which will be a meanes, and that an excellent one, to cause thee to looke to thy waies, least by iniu­stice thou reape to thy selfe damnation.

Take more then ordinarie paines, as thou castest thy 3 booke daily and yearely to see, what and how much thou hast taken, so goe once ouer it, and that with due deliberation and mature perpending of things, how rightly thou hast inned that thou hast, neuer forget this. Vse these directions, and often meditate vpon these things, and I doubt not but through Gods bles­sing, they will bee excellent and forcible meanes to bring thee to loue & embrace iustice more then thou doest. Which plainly sheweth want of loue in thee, for true loue as thou hast heard, seeketh not by iniu­stice to enrich her selfe. And thus haue I finished the first part of my text, which is, Quid charitas abstinet: now to the latter, Quid efficit, in the last words of the verse, which affordeth this point.

Doctrine. That true loue reioyceth to see men deale iustly one towards another, & religiously towards God. Which Doctrine hauing two parts, wee will accordingly fol­low the same, and briefly dispatch the first, which is, [Page] It is the propertie of true Loue to reioyce in Iustice and honest dealing betwixt man and man: Which trueth, the Lamentation of Ieremiah in his ninth doth plainely shew, weeping for the deceite and false dea­ling of his age: brother deceitfully dealing with bro­ther. As that also of Nehem. 5.4.13. where hee shew­eth his dislike to see the people so oppressed, as that they were constrained to crie out, and to lay their Lands, Houses, and Vineyards to gage for the Kings tribute, and to sell them because of the famine, this grieued these Holy men not a litle, the contrarie wher­of would haue ioyed them much.

Reason. Because Loue maketh vs to reioyce, as well in the well-doing and wel-hauing of others, as of our selues.

Vse. To teach vs to examine our selues, whether our Loue cause vs to doe this, to reioyce in doing and re­ceiuing Iustice one frō another, this concerneth euery man in his own practise, and those that are vnder him; as your Children and Seruants. You that haue Shops and are Lords, doe you delight in it? And willing­ly permit those that are vnder you to doe the same? It is an Argument Loue dwelleth at thy house. You that haue Offices, doe you the like? I feare it much, but especially doe you (Right Honourable) shew your re­ioycing herein, by your inquiring and searching out (by your many eares and eyes) the deceitfull courses vsed by Weights and Measures, and setting to sale corrupted Wares in your Citie, to the hurt of the Subiects? Looke to it, if you doe it, you shewe you haue true Loue to God your selfe, in keeping your Officers, and your Citie to preserue the mutuall good [Page] of the same, but I feare this sore (Right Honourable) the many exclamations and complaints here, argue the contrarie, O looke to this, if you will haue any comfort in thinking your self to be free from periurie, which will not onely staine thee, but brand thy poste­ritie after thee, that both thou and they, shall bee tru­sted the worse againe whilst you liue. And from this we will proceede to the second part of this Doctrine, which I onely will insist vpon, being thus much.

[That Loue reioyceth.] To see men walke in the trueth, that is to be Religious towards God; Which the example of Dauid in the 122. Psal. ver. 1. plainely proueth, who faith hee reioyced when they said, Come let vs goe to the house of the Lord. Together with that 2. Chro. 15.14.15. Where it is said, the people reioyced to see all so ready to take the Oath for the seruice of the true God: as Hezekiah and the people did, to see the Priests so ready to purge the Temple, Ibid. 29.36. and the reioycing in fetching vp the Arke sheweth the same.

Reason 1 Because such are seruants to the most mightie Lord, and it doth them good to see their Master well attended.

Reason 2 True Loue maketh vs to wish, euery one to be as we are, and therefore a Christian neuer desireth to goe alone, but would haue companie.

Vse. To examine our selues what Loue there is in vs, by our reioycing to see men walke in the trueth, and to be truely Religious towards God, which will proue vs all too farre from that wee should bee, as both our proceedings against such persons, and our speeches of them before their faces, and behind their backes plain­ly [Page] shew, which all tend to the disgracing of them and their Holy profession. If a man will but pray with his family, Euening and Morning, Catechise them, and cal them to an account what they haue heard, refraine himselfe from Tauernes, Playes, and other companie of good fellowes, falsely so called, hee is made like an Owle in the wildernesse amongst you, hee is hated of his neighbours, euill spoken of vndeseruedly, and his causes and Suites shall fare the worse for them. Is this to reioyce to see men forward in Religion? Nay, is it not to grieue because they bee so, which is to enuie at Gods good estate to be so well attended: This sinne, the sinne peculiar to England aboue all Nations, is euery where to be found. Is there any people that will hate them that are forward in their owne Religion? And yet wee doe, that a man will serue God but in good earnest, and make care of keeping his word and vowe with GOD, in forsaking the deuill and all his workes, is hee not presently named a Prescitian and grosse hypocrite, and yet doth nothing but that which thou must doe, except thou wilt prooue a promise breaker and periured person before God. The Papists and Turkes in renowming those that haue beene for­wardest in their Religion, shall rise vp at the day of Iudgement to condemne the English people, who are most hatefull to them that serue God most intire­ly, which sheweth litle reioycing in the truth amongst vs, and so consequently, little or no true Loue at all. Now that I may leaue you without doubt in this point, I will lay downe some seuerall markes whereby you may know, whether you reioyce in Religion, and [Page] in the happie successe thereof, yea or no. The first whereof: A reioycing in the trueth, because it is the trueth, and for no other respects, saying and perfor­ming as Iob, Though thou kill me, I will not forsake thee: And with our Sauiours Disciples, Whither shall wee goe Lord, thou hast the word of eternall life, which is the vndoubted marke of a true Louer of Religion. Hereby let you Church-men examine your selues? Doe you professe Religion, and hold your places in pretence of maintaining the same, because it is trueth, or rather because of the sweetenesse of the liuing you enioy thereby? You Professors, doe you professe out of meere loue to the trueth, or for sinister respects? You Children, and such as are vnder Gouernement, doe you it not rather because you may thereby pur­chase more libertie to your selues. You Tradesmen Professors, doe not you professe and onely seeme to reioyce in the trueth, because you may gaine custo­mers thereby, and make it a couer for your couzning? You poorer sort, doe not you likewise professe for your bellies sakes. I feare this much beloued, looke to it, if thou reioycest in the trueth, thou doest it simply because it is the trueth.

2 The second marke of reioycing in the trueth is, if you labour to increase it and set it forward in thy own person, in thy family and the Countrey I ownes and Cities where thou dwellest. For the first, Paul would striue himselfe to know Christ, and pressed forward towards the marke. Dauid would vow that he would keepe Gods righteous Iudgements: So that we must see what endeuouring there is to forward Religion in [Page] our selues, what care wee haue to growe and waxe in grace.

What care hast thou to forward Religion in thy fa­mily: 2 looke to this Ministers and Noble-men whom it most concerneth, and by whom it is least practised: for you Ministers and Church-men, doe you answere the Apostles marke of a Minister,1. Tim. 3.4. that he must be one that can rule his owne house honestly, hauing children vn­der obedience with all honestie, and are you such? are your houses ruled honestly, and haue you children o­bedient, and wise, sober, honest, and not euill spea­kers, but faithfull in all things.

Now you Noble-men and Gentlemen, are your houses any better gouerned? and doe you plant Reli­gion any more in your families then Church-men do in theirs? Ioshuahs resolution is in few Noble-men and Gouernours of the people seene; I and my houshold will serue the Lord. Doe you catechise and instruct your family, and pray with them in your owne persons? Doe you giue thanks at the table for your self, & those that dine with thee? Oh no, it is too base. Now (be­loued) I know you are of two sorts, some that thinke you are freed from this in your owne person, those be such of you that haue Chaplaines, who are in your steade, and so you will serue God by your Attourney, which doth dismember the congregation, as it is now vsed, that when the greatest part of the congregation is at publique place peaceable, and hearing or calling vpon God, the greatest person with his traine is in pri­uate seruing God, which is an vnseemable doing of a good action, doing good in priuate when wee should [Page] be publique. And these priuate exercises in families when we should be in publique, cannot be warranted in the quiet and peaceable time of the Church, as now it is with vs. In the time of persecution I know the Christians met together in priuate families: secondly, it doth confound two distinct duties and callings in one person, namely in the Minister, when hee taketh vpon him to be a publique person, and a priuate per­son too, vnto which he is not necessarily called, as hee is in his own family to be Master of a family, and so to discharge the duty of a Master in his house, and of a Mi­nister 3 publiquely.

It freeth the Maister of the family from that dutie God hath required of him, in his owne person to per­forme to his family, as to teach them in the Law of God, when he is at home and going abroad. Deut. 6.7. which Abraham and Ioshua, & all the holy men of God practised, and no Maister of a family is to be exemp­ted from.

4 And lastly, it maketh a Minister to loose the liberty God hath graunted him, as to be subiect in his Do­ctrine, to the censure and iudgement of priuate men, whereas God wil haue the spirit of the Minister, to be subiect onely to the spirit of the Prophets, and our Church holdeth, that a man is to giue account of his Doctrine to the Ordinarie, and the censure thereof to abide. I say (these reasons being well considered) it is questionable whether the standing of a Chaplaine, as the Noble-men of England now would haue it, be warrantable. But suppose it were. What if thy Chap­laine be insufficient, as many be? being entertained ra­ther [Page] to make thy selfe merrie withall, then to instruct thee or thy people, what wilt thou then doe? shal thy family not be instructed? doest thou thinke this pre­tence will serue thy turne? but graunt thy Chaplaine be sufficient, what if hee be lasie, idle, and carelesse, as most be, being readier to play a game at the dice and cardes with thee, thy seruants and children, then to teach and catechise you, shall this beare thee out be­fore God? no: if thy people perish for want of instru­ction priuately, you shall answer for the blood of their soules, as thou shouldest for the bloud of their bodies, if they perished by thy detaining of that from them, as meate, drinke, and wages, which thou art bound to al­low them. Were this a plea sufficient to say, thou did­dest thy duty to thy childe, for thou committedst him or her to a nurse, whom thou knewest to be dry, and euery way insufficient? No beloued, no more will it beare thee out to say thou hast a Chaplaine, except thou see them instructed by thy owne person.

Now then you Noble-men and Gentlemen, doe you forward Religion, by teaching your family, and praying with them? No, these doe not fit with your Greatnesse, in trueth these heauenly things doe not fit with your basenesse, and therefore thou wilt not med­dle with the same. God shall neuer be called vpon by thy family together, rather then thou wilt bee their mouth. God shall neuer be praised at the table, rather then thou wilt doe it, and therefore most commonly it is, that at such mens tables, if the Chaplaine bee away and the children, grace and all is away, which ar­gueth all their seruice is but customarie, not of con­science: [Page] well, if this bee thy custome, thou reioycest not in the truth, for thou doest not forward it in thy family by Doctrine & example, which euery one doth that reioyceth in it. Doest thou see, say, and performe with Dauid, That no wicked person shall abide and dwell in thy house? No. For, alas where is the route and crew of such, if not in your houses? whither doe vncleane persons, wantons, and bloud-shedders betake them­selues for shelter but to you? thinking if they once get your houses ouer their heads, and your cloke or coate vpon their backes, then they are safe enough, as the Woodcock when he hath hid his head, and Adoniah when he fled to the hornes of the Altar. What shall I compare your houses vnto? but to the fattest and fertilest ground vntilled and vnhusbanded? which most commonly bringeth forth most weedes, and in which the most dangerous vermines doe abide. Looke vnto this, and either reforme it, or else confesse that you re­ioyce not in the trueth, and so consequently haue no true loue. This concerneth both sorts of you, both that vnder pretence of Chaplaines will be carelesse, and you also that without pretence thereof walke thus carelesly.

3 If thou desire and endeuour the promoting and fa­thering of it where thou abidest, in Country, Citie, or Towne, & how do you further it here? truely there is little hope that you should settle it there, seeing thou art farre from it in thy owne family. For as Paul saith of a Minister, how shal he care for the Church of God, if hee cannot rule his owne family? so how can it bee that you care to settle Religion in the places where [Page] you abide, if you be carelesse of it in your owne fami­lies? what care you haue to further it in the places of your abode will the better appeare, if wee examine how yee vse the meanes to further it there, which are of two sorts: 1, either with men, 2, or God. With men, and those are either, 1. the Church liuings thou hast to bestowe: 2. thy words and countenance: 3. thy purse: 4. thy iourneying: 5. thy magistracie and authoritie.

If thou vse all these to furthering Religion in the place where thou dwellest, thou reioycest in the truth, if not, thou doest not, and so by consequence no loue in thee. That we may the better perceiue this, let vs consider these things in order. 1. Art thou carefull to bestow these benefices and Church-liuings vpon able and sufficient teachers? doe you commit holy things, as the soules of the people, the word of God and the Sacraments, to holy men, who haue vrim & thummim, purity of life and soundnesse of Doctrine: nay, rather are you not Ieroboams, that prefer to the place of the Ministerie, the baggage and refuse of men? the more by farre of such now in the Church, then of sufficient Preachers, doth testifie it to your shame: O let vs pray that these things were amended. Here had I thought to haue spoken to the reuerend Father of this Church, but let mee speake to his eares and eies, that I would haue done to him, namely, that forasmuch as Patrones bee carelesse whom they present, but most commonly him that will giue most, or hath greatest friends, caring not a iote to falsifie the trust committed to them, O that it would please our Church gouernours to be carefull of [Page] these things, and to admit, institute, and induct, none but men sufficient, and therefore not to be ouer intrea­ted by great Persons, nor importuned by flatterers about you, who for their Bribes, not for any goodwill to the Church, importune you. Thus by your care of bestowing your Liuings, you may see whether you haue any ioy in Religion: yea, or no. But alas, by this it appeareth, that the Patrons of our dayes haue little Loue that way. For who seeketh for an able Minister, but one that is able to giue well for it, before hee haue it. Now let vs come to see what reioycing you haue in the truth, by vsing your word and countenance to profit the same?

2 Whom doe you speake for, and vouchsafe a good word to? Is it for the distressed Iewes? Dost thou speake to Ahashuerosh in their behalfe? Doeth the benefit of thy words extend to the Saints that are vpon the earth? Doest thou further their causes, and defend them? Little of this beloued amongst you, I would I might not say the quite contrarie, that your tongues are sharpe arrowes and speares against them, and that you are speakers for and fauourers of Romane Catho­lickes, many of you, more then of Protestants.

3 Thus by your words and countenance, you little shew your reioycing in the trueth, Let vs see what you doe with your Purse? Dost thou lay out thy money to haue the Darkenes remooued, and the Light (I meane the Gospel of Christ) brought to thee? Dost thou buy the trueth? Nay, rather do not you sell it? As the buy­ing and selling of Church liuings, and Offices in these dayes rather shew? Doe you lay out your money to [Page] continue the sincere and sound Ministerie of the word amongst you? Nay, rather is it not to thrust them out? For many spend that way, but few the other, is it to defend innocent and righteous persons and causes? Nay, rather is it not to fee a Procter to speake against them, whom thou vniustly slanderest? Is it to buy good Bookes? No, rather to buy Play bookes, Ballads and wanton Sonnets, if not Popish bookes. Is it spent to relieue the Saints vpon the earth? No, but vpon the scumme of the world, Stage players, the bellowes of lust, Fidlers, and Roguish Musitians, by all which you shew plainely, you reioyce not in the trueth, for by laying out of your money, you shew the same. 4

And as in this, so I doubt you shew your selues little better in the next, which is your iournying: For, do you iourney with Ezra to seeke the Law of the Lord, and to teach it in Israel? Is it to good exercises? No, ra­ther it is to thy whorish sports and pastimes, for the sa­tisfying of thy self wherein, no iourney is too long, too tedious or chargeable, whereby you shew your want of Loue, by your little reioycing in the trueth, trauai­ling against it, not for it.

Now let vs come to the last meanes to bee vsed a­mongst 5 men, and that is Magistracie, what answere will this giue? I doubt as the former. Let vs see a litle by more particular discourse: First, you Gentlemen to whom is committed the Sword in the Countrey, doe you vse it to forward pietie and godlinessse there? Let the Greene meetings, the May-powles and May-fooles, the Wakes, Barebaitings, and Footeball play­ings vpon the Sabbath day, say whether you doe or [Page] not; But to leaue you, let me come to this Citie, and to you (Right Honourable) the L. Mayor, with the rest of your Brethren the Aldermen, and the Officers of this Corporation: Doe you exercise your Autho­ritie to further Religion? Let the prophanation of the Sabbath, by trauailers into, and out of your Citie, the carying of burdens in your Citie: The publike and se­cret Markets kept in your Citie, both in Streetes in Cheapeside, and other places, by Apple-women, &c. Gracious-streete (I had almost said Gracelesse streete) with her Morning and Euening Market: In Shops in the Morning, in Tipling-houses, ware-houses, whore-houses and Tauernes all the day, witnesse this, and more then this: The selling of corrupt Wares, yea, of the badges of Idolatrie, say what you doe; O belo­ued, what shall I say? But mourne for these things. O draw out your Sword of Iustice (Right Honourable) and stand out like a man of Warre, for the redresse of these things: Know that your Authoritie is not onely for man, but for God, to maintaine his Lawes, knowe that you stand charged with the whole Citie, and the Gates of the same for the yeere, and therefore looke to it, you are guiltie of the sinnes of those that breake the Sabbath within your iurisdiction, by any of the wayes aforesaid, if you striue and labour not the amendment of the same. You will say, what shall I doe? I will tell thee what, Set a man at euery Gate of the Citie, and let the Gates be shut before the Sabbath, and not ope­ned vntill the Sabbath bee ended, as Nehemiah did, whom thou art herein to follow, Nehem. 13.19. and if this will not serue, vse thy Authoritie to driue them [Page] from about the Gates, suffer not burdens to be caried, both vpon Carts, Horses, and the backes of men, as they vsually are, the Lord cannot endure it, Iere. 17.20 Ad finem. Let not the Sabbath be a Market day for the things of the body, which God hath set to be the Mar­ket day of the soule. Looke that Play bookes and wan­ton Sonnets, the meanes of corrupting yong minds, bee not countenanced neither in Printing nor selling, by you, much lesse Popish bookes: but with the rest, forget not to abandon the Reliques of Idolatrie, from Cheapeside, I meane, Rings with Crucifixes vpon the same, vsually sold there: Is it not a thing vncredible, that our King who lamenteth the whore of Rome, should haue in his Kingdome: yea, in the chiefest Ci­tie of his Kingdome, and the stateliest streete of the same, the Badges of that Whore to bee solde: yea, which is more from thence to bee transported to Popish Countries, to furnish them with the same: O looke to these, and other grosse matters, & set your selfe to a happy and speedy reformation of the same; set vpon it, you shall not loose your labour, you shall get you praise, both in heauen and earth: God will loue you, the Angels loue you, and men will praise you: I for my part will, and my Brethren succeeding me in this place, will giue you your due praise: wee will say, many Mayors haue done worthily, but you haue excelled them all, as may witnesse the good com­mendations of the late Mayor, and his officers your Honors and your predecessors, giuen vnto him for the good he did in reforming, in some measure some of the abhominations aforesaide, who began to build the Temple, I meane this happy reformation for you, [Page] but I know not how it is vnhappily all cast in the dust againe. Consider this (right Honourable) and set to 2 the worke you haue let slacke. And not onely this, but consider why the Lord hath called you to this place, not that you should play your part like a Player vpon the Stage, or to stand for a Cipher, but that you should shew your selfe a man: and why hath he suffe­red these things to be vnreformed, but that you should doe the same? Let me say to you, as Mordecay to He­ster, Who knoweth whether God hath brought you to this place for this end, yea or no? Therefore doe it, if you will not, God will haue reformation by some 3 other, but you and yours shall perish. If this will not perswade, consider a third thing, and that is the benefit that is likely to come hereby, and that not onely to you, but to this whole Citie, as the Prophet witnesseth in Ierem. 17.24.25. And assure your selfe, if you doe it not, the neglect of this by you, will bring seuen worse plagues, then yet haue beene seene in this Citie, that you shall be farre from sitting, as now you doe with mirth, in your seates of command: O let this perswade, 4 or if not, hearken to a fourth perswasion: the comfort thou shalt haue in thy conscience vpon thy death-bed if thou canst turne thy selfe to the wall, and say, Lord behold I haue vvalked vvith an vpright heart in my Mayraltie: If thou canst not say this, what wil it auaile thee, to make a Will, and to bequeath hundreds and thousands, and yet art not able to turne thy selfe in peace to God? O consider this, and as thou tenderest the peace and comfort of conscience, then, when all 5 things else will be comfortlesse; so looke to discharge this I giue thee to vnderstand of. If this will not pre­uaile, [Page] let this last consideration: the walking in thy of­fice, as I haue directed, will make thee with boldnesse to appeare before God in prayer with Nehemiah, 5, 19. Remember me O my God in goodnesse, according to all that I haue done for this people: Which he could neuer haue so boldly vttered as he did, except he had wal­ked conscionably in his calling.

O let these enter into your honourable brest, and consider of them at home and euery day, that we may see, to the praise of God and your saluation, some good effect of this daies worke. But why should I stand so long vpon these things, me thinks I perceiue that you are and will be as ready to reforme these things, as I to discouer them, Deceaue not my perswasion (right ho­nourable) least you frustrate your owne saluation. Thus hauing done with the fiue seuerall meanes, which euery man that reioyceth in the trueth, for the furthe­ring of the same in the place where he dwelleth, vseth amongst men, as they concerne him: let vs come to the means euery man that reioyceth in the truth, vseth to further it by, with God, and that is prayer. Which fewe vse, and therefore doe so little good as they doe, they thinke if they bestow their liuings well, speake for, and countenance good men, spende their money for furthering such causes and persons, and iourney to the same end, and vse their Magistracie & Authoritie for the like, then they haue done enough: but alas, there is one thing, which procureth a blessing to all these, wan­ting: and that is harty prayer, which Dauid vsed in the 51. Psal. ver. 18. Be fauourable vnto Sion, for thy good pleasure build vp the walls of Ierusalem, without this, thinking his not ceasing to giue the temples of his [Page] head any rest, till he had found a place for the worship of God, and his great a-doe to procure the wealth of Ierusalem, was to no end or little worth: See and exa­mine thy selfe, whether with the former thou ioine the latter, if not, it argueth thou hast no great heart-bur­ning to, or liking of Religion. Now followeth the third marke, whereby wee may know if wee reioyce in 3 Religion, and the happy successe of the same, namely, If such be companions to vs, and wee delight to haue our houses fraughted with such, both children and ser­uants, and the more forwarder that way the better li­ked of vs, nay if we be as we should, wee will remoue from the Idols of Ieroboam and goe to Rehoboam, wee will not stay in Pharaohs Court, but will goe to liue with Gods children, though in affliction: But alas where is this to be found, that the companie of such are acceptable to vs? and so consequently, where is there any reioycing in the trueth? this proueth, that fewe or none bee louers of the same. I doubt the 4 fourth will haue little better successe, which is a mour­ning for the decay of Religion, but where is there any to be found, that is grieued for the carying away of the Arke by the Philistims? crying with Elies daughter in law, the Arke is taken away and the glory is departed from Israel. Where is any to be found sorrowing, to see the people scattered as sheepe vpon a mountain without a shepheard? who coūteth this amongst, nay, the greatest of their griefes and sorrowes? that the wayes to Gods house are vntroden, & that her enemies are the chiefe therein? but who of all men doth make the absence from Gods house and seruice, and the exercises of Re­ligion, the matter of their complaint, not being any [Page] where, whilst they are absent there-from, able to sing merrily? Few such (beloued) if any, therefore fewe, if any, reioycing to see Religion flourish. As there bee few that mourne for the absence of it, so who will de­fend the same? which is the fifth marke of a man reioy­cing in the trueth, and that both by speaking for it, as 5 giuing a reason of it to the aduersaries, suffering for it as the Apostles & Christians formerly, and in Queene Mary her daies: and lastly, practising the same. Many will doe the former, and happily the latter, but fewe endure to do the second: Ergo, few reioyce in the truth. And as few will defend it in this manner, who is there that prefer it to their chiefe ioy? which is the sixt and 6 last marke, whereby wee may knowe whether wee re­ioyce in the trueth, yea or no: who count all things dung in comparison of that? who is there that prefer it to their life? with Paul Acts, 20. My life is not deare vnto me, so I may finish my course with ioy? or with Nehe. 6.11. Should such a man as I flee, who is he being as I am, that would goe into the temple to liue, I will not goe in. Or with Hester, if I perish, I perish: Alas few such, life is sweet will all say, but I say to a Christian man and woman. Religion the life of the soule is farre sweeter. Thus haue we examined from top to toe, both by Quid charitas abstinet, and quid efficit, and few doe we finde to haue loue dwelling in them, because few loue righteous­nesse or honest dealing with men, or Religion towards God. I will onely lay downe two motiues to moue the latter to be in loue with Religion, and to reioyce in the same, and so I will cease. Which are these. 1. The necessitie of it, without it there is no comming to the Kingdome of heauen, for we must reioyce to see Christ [Page] raigne here by grace in the hearts of men, else we shall neuer come to reioyce with him in glory.

2 To be louers and makers much of Religion, and the true feare of God is the way to true honour here, and euerlasting honour in the life to come. For the first, that part of the commination to olde Ely, plainely she­weth: he that honoureth me, shall be honoured, but he that despiseth me shall be despised. Which experi­ence sheweth, for who is so truely feared and reue­renced both at home and abroad, of his owne and o­thers, as he that truely feareth the Lord? Much is the complaining of men in these dayes, that they neuer had such sturdy seruants, and no man such disobedient children? alas they enter not into the true considerati­on of these things, if they did, they should finde it as a iust iudgement of God vpon them, for their want of feare and loue to his, therefore hee maketh them that should most reuerence thee, to be thy greatest griefe & heart-breaking: for what was the cause that strangers shrunke away, and did feare in their priuy chambers at the presence of Dauid? because he kept the waies of the Lord, & did not wickedly against his God. And what was the cause, that the yong men hid themselues when they saw Iob, & the aged arose and stood vp? because he was a righteous man, feete to the lame, and eies to the blind, so that it is euer true, and euer shall be, that the way truly to be reuerenced, is to bee truly religious, which wee shall finde further to be true, both in their life and death, for proofe whereof, that example of Ie­hoiada is worth alwaies remembrance, who setting himself wholy to restore religion & the true seruice of God, and to abandon Idolatry, was therfore honoured [Page] both in life & death: in life God honoured him in his mariage, for he was son in law to one King, & brother in law to another, 2. Chro. 22. penult, and more then that King Ioash would do nothing without his counsell and aduise: and in his death was he no lesse honored then in his life, companion he was to Kings in his life, & so in his death, 2. Chro. 24. they buried him in the City of Da­uid with the Kings, because he had done good in Israel, and towards God & his house. Which truth will the better appeare, if we consider how God hath dishono­red the enemies of his Church, by bringing vpon them shamefull deaths, as witnes Haman, Achitophell and Iudas, who for ease went and hanged themselues. He­rod with his lowsie death, Zenacherib slaine with the fruite of his owne bowels, whilst he was worshipping Nisroch his God, 2. Chron. 32.21. and Ioash, 2. Chron. 24 25. who was ouercome with a fewe, left in great di­seases, killed by his own seruants, and not graced with buriall in the Sepulchres of the Kings, and all for his falling from the truth, and misusing of Zechariah the sonne of Iehoiada. No better, but farre worse was the end of Zedekiah for murdering Vriah, and shewing his dislike to the truth of God, as it plainely appeareth by comparing Ier. 22.18.19. vvith Ier. 26.22.23. Hee vvas buried without mourners, as a man whose death all wished, and were glad of: they lamented him not, say­ing, Ah my brother, or Ah my sister, neither did they mourne for him, saying, Ah Lord, and Ah his glory: he was buried as an Asse is buried, euen drawne and cast forth without the gates of Ierusalem: thus hath God shewed dishonour vppon them that haue dishono­red him. Let this goe to your hearts, and preuaile with [Page] you, to encrease your loue by reioycing in the truth of God, and to see Religion flourish.

To this I know some of you will obiect, that you haue knowne men, who haue beene farre from this I speake of, and yet haue died as quietly, beene buried as honourably, and respected, reuerenced, and honoured as much in their liues, as any that haue beene, or are so too too much religious. Vnto which I answer, how knowest thou, they haue died so quietly, thou knowest not what hearts they haue, a faire outside thou seest, but the horror and disquietnes of his soule is hid from thee, he is loath and ashamed to let it be seene, and the Diuell not willing thou shouldest beholde the same, least it should fright thee, and thou auoid his manner of liuing, least thou shouldest come to the same end: his buriall is no other but that which is common to the wicked: yea the wicked haue most of that pompe, not one heart mourning for him, but many blacke mockers rather then mourners: His honour, reue­rence and respect he hath, is not true & worthy, from the heart, but seruile, because they dare doe no other­wise, those whom thou speakest of being like the great Mastiues, whom the litle Curs dare not but crouch to, least the Mastiues should all to rend them. Thus thou seest all they haue, is but so in shew, not in deede, labor thou then to follow Christ, to loue religion from thy heart, that honour and true dignity may bee heaped vpon thee heere, and euerlasting honour in the life to come. Which God for his Christs sake graunt vnto vs all. Amen.


This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.