THis Psalme was pen­ned by Dauid: witnes, Act. 4. 25. Which by the mouth of thy seruant Dauid hast said, Why did the Gentiles rage, &c. The principall matter contained in it, is Christ and his Kingdome, as you may perceiue if you read, Act. 4. 25. and Act. 13. 33. and Hebr. 1. 5. for here Da­uid, as in many other things, is a type of Christ: and though all this Psalme may be applyed to Dauid, and his kingdom; yet notwithstanding it may be applyed also to Christ, and his Kingdome: and the spirit of God would teach vs, that as Dauid raigned and ruled in Zion, and subdued his enemies, euen so should Ie­sus [Page 2] Christ raigne, and beare rule in his Church, euen in despight of the Chur­ches enemies. And whosoeuer reads the whole Psalme must needs see,

First, what opposition was made a­gainst the Kingdome of Christ.

Secondly, the sequel and consequent vpon the opposition made.

Their opposition was vniuersall, Kings and Commons; Princes, Peeres, and People; Iewes and Gentiles. The Kings and Princes raged, the Iewes, the heathens, and all people murmured, and all to no purpose: for he that sate in hea­uen laughed at them, and by their re­bellion they exposed themselues to ex­ceeding perill and danger. For first, in opposing Christ, they opposed God the Father also, that gaue this authority vn­to his Son, and made him the ruler and gouernour of his people; I (saith God) haue placed my King vpon Zion mine holy mountaine, &c. I will declare the decree, &c. Hee that dwells in heauen shall laugh them to scorne, &c. Secondly, their dan­ger is further amplified in regard of God the Sonne, that is also euerie way furnished with sufficiencie of power, [Page 3] both for the defence of his Church, and the finall ouerthrowe and confusion of his enemies; and is therefore compared to some mightie gyant, with a mace or yron scepter in his hand; and Kings, & Princes, and all nations are resembled vnto potters pots: and it should bee no more with Christ to ouerthrowe and crush them in peices, then it would haue been for Goliah with his massie speare, whose shaft was like a weauers beame, to haue broken an earthen vessell in pei­ces. But of these things I haue spoken before; now mark and obserue how one thing depends vpon another. Kings and Princes make opposition against Christ and his Kingdome; God the Father hee sits in heauen and laughes at them, and vexes them with grieuous iudgements; God the Sonne, he stands like a mighty gyant, with a mace of yron in his hand, ready to strike and quash them in pei­ces: and then it followes, Bee wise nowe therefore, O yee Kings: be learned, O yee Iudges, &c.

Now for the words themselues, note in them these two things.

First, a double exhortation: 1. To [Page 4] wisedome: 2. To learning.

Secondly, the circumstances expres­sed:Diuision. 1. Of the time, and that is present­ly, now. 2. Of the persons: 1. Kings: 2. Iudges: Be wise now therefore, &c.

For our better proceeding, it would be enquired, what he meanes, by wise­dome, and learning. And,Be wise.

By wisedome, he meanes not here a carnall or worldly wisedome, such an one as Iames speaks of, and calls it earth­ly, sensuall, & deuillish, chap. 3. 15. when men are wise to take vengeance vpon their enemies, to hoard vp wealth, to manage their affaires to their best pro­fit: for this wisedome is not wanting a­mongst the men of the world, that are wise enough to discerne the face of the skie, and the signes of the times, Matth. 16. 2. and wise enough to make a small E­phah, and a great Shekle, and a false bal­lance, Amos, 8. 5. and generally the men of the world are wise in their generation, Luk. 16. 8. But the spirit of God in this place speaks of a spiritual & heauenly wis­dome: of which Dauid speakes, Psal. 119. 8. The wisedome of the prudent, is to vnder­stand the way of the Lord: but the foolish­nesse [Page 5] of the foole is deceipt: and this wise­dome, was that which Salomon prayed for, and did obtaine of God, 1. King. 3. 9. This is that which Iames calleth the wisedome from aboue, Iam. 3. 7. This is that which Paul speakes of, when men are wise to saluation, 2. Tim. 3. 15. In a word, let that notable place, Deut. 4. 5. suffice for the defining of true wisedome: Behold, saith Moses, I haue taught you statutes, and iudgements, as the Lord hath commanded me: keepe therefore, and doe them: for this is your wisedome and vnder­standing. So as he that knowes his duty to God, and doth it, he is a wise man.

For the more familiar handling of this Doctrine, and the further confir­mation of it, consider we by way of re­semblance, who is a wise man, and what wisedome is.

Two things here are which makes men to be accounted wise: 1. Sight. 2. Foresight.

First sight, when men are able to iudge of things.

Secondly, foresight, when men are wise to foresee dangers, as also to pro­uide for time to come.

First, he is accounted wise, that is skilfull to discerne of things that differ one from another; and when he hath the proffer both of good and mixe wares, is skilfull enough to preserue himselfe from cousenage.

Secondly, we count him wise, that is wise to preuent dangers: The wise man hath eyes in his head, but the foole walkes in darkenesse, Eccles. 2. 4. Salomon resembles fooles to blind men, or men that walke in the darke, that foresee no perills: and compares wise men to those which walke at high-noone and foresee euery inconuenience; a prudent man sees the plague and hides himselfe, but fooles goe on, and are punished. Pro. 22. 3.

Thirdly, hee is also accounted wise, that is wise to prouide and lay vp for fu­ture time; and thus the vniust Steward is commended, because he prouided a­gainst the time that his master should discharge him of his office: for so the text saith, that the Lord commended the vniust steward, because he had done wisely, Luk. 16. 8.

The assumption to be gathered from all that hath been said is onely this,

First, regenerate men are only wise to iudge, and choose the better part with Ma­ry, Luk. 10. 42.

Secondly, they only foresee the plague, and auoid it; Pro. 27. 12.

Thirdly, they onely lay vp treasures for time to come euen in heauen, Matth. 6. 20. and therefore they onely are wise.

As for the vnregenerate. First, they want iudgement. Whereto may we better resemble them, then to little children, that are more desirous of toies and trifles, of apples and babies, then of lands and inheritances. To whom may we liken them better then to profane E­sau, that esteemed more of a portion of meat, then of his birthright, Heb. 12. 16. Would we not brand him for an ide­ot, which would choose brasse rather then gold, flint stones before precious stones, chaffe before corne? and yet thousands there are in the world, yea and counted wise men, that are more foolish, and preferre riches, pleasures, faire houses, conuenient dwellings, be­fore [Page 8] Gods word, heauen, God him­selfe.

Secondly, how carelesse are they to preuent dangers. Happily there is many a Shemei wise enough to meet Dauid in time for his owne sauegard, 1. Sam. 19. 19. many an vniust Steward wise enough to preuent beggery, Luke, 16. many a Pilate wise enough to keep in Cesars fa­uour, Ioh. 19. 13. many like those of Tyrus and Sidon, wise enough to make peace with those which are too strong for them, Act. 12. 20. and generally men are quick-witted to keep fire from their houses, the theife from their gold, to auoid infectious places, stinking pri­sons, poisons, &c. and yet in the meane time runne on in their sinnes without all dread of danger, feare of iudgments, of Gods wrath, of hell it selfe: and such as these may be accounted wise, caute­lous, circumspect, &c. but alasse, it is but poore wisedome for a man to be afraid of the frying panne, and not of the fire; for a man to feare sickenesse, want, &c. and not to be afraid of hell it selfe.

Thirdly, how negligent are they to prouide for future time, all their whole [Page 9] care beeing only for things present, pre­sent pleasures, delights, &c. altogether neglecting that immortall, vndefiled in­heritance, reserued for them in heauen. Infinite is their greedinesse after gold and siluer, their thirst more then a drop­sie-mans after drinke: all their ioy is to slap in the filthy puddles, and to rake in the stinking dunghills of this world to encrease their substance: and yet so farre from laying vp treasures in heauen, that if a man should but speake to them of an heauenly conuersation, and of laying vp in store a good foundation for time to come, 1. Tim. 16. 19. it would be as wel­come as smoake to the eyes, or raine in haruest. Pro. 26. 1. O brethren, who are fooles if these be wise? would wee not count him for a senselesse person, that would spend much time in trimming his garments, & suffer his body (which is farre better then raiment) to perish thorough famine and hunger? but farre more senselesse are those men which pamper the body (which is but as it were a cloath or a garment to the soule) and suffer their dearest darlings, their soules which are farre better then their [Page 10] bodies, nay far more worth thē a world, nay then a 1000. worlds to perish eter­nally. Vnderstand yee vnwise amongst the Psal 64 8. people, and yee fooles when will you be wise?

Ʋse. 1 And let this which hath been deliue­red, teach vs to pray to the Lord, as Paul did for the Colossians, that God would fill vs with the knowledge of his will, Col. 1. 17. Let it stirre vs vp to call for wisedome, and to crie for vnderstanding, Pro. 1. Let it prouoke vs to labour after heauenly wisedome: for if thou want this, though thou wert able to discourse of the Pleyades, and Orion, Iob. 38. 39. of the Sunne, and Moone, and starres; though thou wert able, with king Sa­lomon, to discourse of trees and plants, euen from the Cedar in Libanon, to the hyssope that springs out of the wall; though thou wert able to discourse of beasts, and soules, and creeping things, and fishes, 1. King. 4. 33. though thou wert as learned as Moses, Act. 7. 22. as politike in state-affaires as Achitophel, 2. Sam. 16. 23. yet if thou beest not wise to saluation, thou art but a Naball, a starke foole in Gods esteem: according as it is written, The wisedome of this world [Page 11] is foolishnesse with God, 1. Cor. 3. 9.

Vse. 2 Secondly, this doctrine may be effe­ctuall to discouer the vanitie of a com­mon conceit amongst vs, (viz.) That those which can multiply proiects, goe beyond others in buying and bargai­ning, or can disappoint the practises of their enemies, that such men are wise men: and as for those that the Spirit calls and styles by the name of wise, such as watch at the gates of wisedom, Prou. 8. 33. and call and crie for wisdome and vnderstanding, Prou. 1. such are gene­rally condemned of folly; insomuch that the world wonders at them, and winke with their eye, as Salomon saith, Prou. 6. 13. and lade them with taunts and scoffes, as the silliest people vnder heauen. And that which I haue deliue­red, doth notably confute this vaine o­pinion: for whomsoeuer they account wise, and the most wise, God accounts fooles, and the most fooles. And hence it is, that Salomon doth so be-foole the vnregenerate man: Fooles despise know­ledge, Prou. 1. 7. You fooles, how long will you loue foolishnesse? v. 22. Ease slayeth the foole, v. 32. I saw amongst the fooles a man [Page 12] destitute of vnderstanding, Prou. 7. 7. For­sake your wayes, O yee foolish, Prou. 9. 6. And so the rich man in the Gospel, as wise as he was, is styled by the name of a foole, Luk. 12. 20. Contrariwise, whō ­soeuer they account fooles, them doth the Lord account for wise: He that keeps Gods commandements is wise, Deut. 4. 5. They which feare God, and depart from e­uill, are wise: the feare of God is the begin­ning of wisedome, and to depart from euill is vnderstanding, Psal. 111. 16. Iob. 28. 28. Yea, saith God, who so seemeth wise in this world, let him be a foole that he may be wise, 1. Cor. 1. 20. And therfore though men abound with carnall policie, though their heads be as full of subtill fetches as this Church is full of aire, yet God ac­counts them starke fooles, I was about to say, wise fooles: witnes that of Paul, Hee catcheth the wise in their owne crafti­nesse, and he knowes that the thoughts of the wise are vaine, 1. Cor. 3. 20.

The second thing that Kings & Iudges are called vpon for, is learning; Be learned Learned. O ye Iudges, &c. Some translate it, be you instructed, others be you chastised, others bee you warned, some others bee you [Page 13] reformed: for mine owne part, I entend to follow our iudicious translators that haue turned it thus: Bee learned, O yee Iudges, &c. and indeed learning implieth all these, both instruction, and reformati­on; both knowledge and practise.

1 In the first sense Moses was said to be learned, Act. 7. 22. and, Neh. 8. 13. the Elders of Israel are said to haue been in­structed, or to haue learned Gods law.

2 Secondly, learning implyeth reforma­tion and practise: Learne of mee (saith Christ,) and what should they learne of him, but meekenesse and humility? I am meeke and lowly, Matth. 11. 29. and, Eph. 4. 7. Walke not henceforth as other Gentiles haue done, in vanitie of their minds, hauing their cogitations darkened: but you haue not so learned Christ: and, Isa. 1. 16. Wash you, make you cleane, and cease to do euill, learne to doe well, &c. So as here I haue occasi­on to exhort to a twofold duty. First, to labour after knowledge. Secondly, to practise according to knowledge.

Doctr. 2 First, we must learne what the will & pleasure of God is. In Act. 9. 37. Dorcas is called a disciple: and, Ioh. 13. 38. Io­seph of Arimathea is called a disciple: A­nanias [Page 14] is tearmed a disciple, Ioh. 19. 10. All the Christians in Antiochia are tear­med disciples, Act. 11. 26. and wherefore, I pray you, are they so styled? but to in­timate vnto vs their desire to learne in Christs schoole: for these two, to bee a scholler in Christs schoole, and a dis­ciple are both one: and this I dare say with a graue Diuine, that he which is noH. pag. 83. disciple, is no Christian; and would to God there were more disciples amongst vs. How iustly may the Lord complain of vs, as he did of the Iewish nation; The oxe knowes his owner, and the asse his ma­sters cribbe, but Israel hath not knowne me, Isa. 1. 3. The Storke of the aire knowes his appointed time, and the turtle, and crane, and swallow, obserue the time of their com­ming, but my people knowes not the iudge­ment of the Lord, Ier. 8. 7. Infinite is our blindnesse and blockishnesse in matters of God, and which is most lamentable of all, there are fewe disciples amongst vs; yea may not wisdome crie out in our streets, O you fooles, how long will you loue foolishnesse, and hate knowledge? Pro. 1. 20. And if this seeme too generall, consider we what reasons may mooue vs, to cal & [Page 15] crie for knowledge and vnderstanding.

And amongst many, I will content my selfe with these two.

1 First, we must learne as much as wee can possibly of Gods will, least igno­rance carry vs headlong into a world of sinne; This people doe erre in their hearts, because they haue not known my waies, Psal. 95. 10. yea, and sometimes all manner of sinne is styled by the name of ignorance, because that the ignorant man runnes into all sinne: [...], &c. the High Priest once a yeare of­fered a sacrifice for himselfe, [...], for himselfe, and for the ignorances of the people, Heb. 9. 7. the Apostle calls all their sinnes by the name of ignorance: for that ignorance is as it were the root, and spawne, and mother of all sinne, and vshers in a world of sin; Spirituall pride, Rom. 10. 3. Idolatry, Gal. 4. 8. blasphemy, oppression, 1. Tim. 1. 13. and indeed what not? for whither runs he that is blind? so as here is one rea­son to stirre vs vp to learne and to bee good disciples in Christs school-house, since ignorance is the prime cause of all vngodlinesse.

2 Secondly, want of knowledge draws downe iudgement, both temporary, and eternall.

1 First, it causes temporary iudgements, as banishment; Because they haue no knowledge, therefore they are gone into cap­tiuitie, Isa. 5. 13. Yea, ignorance causeth God to destroy the most famous and re­nowned places of the world. Let Ieru­salem witnesse for me; The defenced Citie (saith God) shall be desolate, and left like a wildernesse: and marke the reason, for it is a people of no vnderstanding: therefore he that made them shall haue no compassion of them, Isa. 27. 10. 11. and, Hos. 4. 6. Be­cause thou hast refused knowledge, I will re­fuse thee: and because thou hast forgotten the law of thy God, I wil also forget thy chil­dren. And againe in the same chapter; The Lord hath a controuersie with the inha­bitants of the land, because there is no truth, nor mercie, nor knowledge of God in the land, &c.

2 Secondly, ignorance causeth eternall iudgement. As many as sinne without the Law, shall perish without the Law, Rom. 2. 12. Hee which knowes not his masters will and doth it not shall be beaten, Luk. 12. [Page 17] 47. and 2. Thess. 1. 8. The Sonne of man shall come in slaming fire, rendring venge­ance to those which know him not. And if our Gospell be hidde, it is hid to them which are lost, whose eyes the deuill hath blinded that the light of the glorious Gospell of Christ should not shine vnto them. 2. Cor. 4. 4.

Vse. 1 And therefore since wee must endea­uour to be learned in Gods lawes, since ignorance is the mother of errour, the cause of iudgements; since we ought to be fulfilled with knowledge, Col. 3. 16. and the word must dwell plentiously in vs, and we must search the Scriptures, Ioh. 5. 39. here then are our Romanists confu­ted, that haue painted ouer the face of ignorance, and style her the mother of deuotion: and vnder this pretence haue (as one saith) set locke and key vpon the Scriptures, forbidding the common people the searching of the Scriptures: abusing that diuine precept of our bles­sed Sauiour, cast not holy things to dogges, Matth. 7. 6. as if all Gods people were dogges and swine: but what saith Paul, 1. Thess. 5. 27. I charge you in the Lord, that this Epistle be read to all the brethren [Page 18] the Saints. And againe, Rom. 1. 3. the Apostle writes his Epistle generally to al the Saints at Rome. And wherefore then doe the Papists barre the people from the vse of Pauls Epistles which the A­postle would haue common; and not from the vse of Pauls Epistles alone, but from the whole vse of Scripture?

Ʋse. 2 Secondly, since God calls vpon vs to be learned in his word, this reprooues the blockish ignorance in these times: for now are the daies come that we may crie out with Dauid, there is none that vnderstands, Psal. 14. 1. We liue vnder a glorious sunshine, but this is condemna­tion, that light is come into the world, and men loue darkenesse more then light, Ioh. 3. 19. God hath been maruailously rich in mercy, in vouchsafing vnto vs means of knowledge. The messengers of God crie vnto vs, saying, this is the way, walke in it, Isa. 30. 21. the golden bels of Aaron rings in euery place; & indeed we want neither bookes, for God hath written vnto vs the great things of his lawe, Ose. 8. nor tutors, to open vnto vs Gods coun­sell, Act. 20. 20. nor nothing sit for Christs schollers to encrease our know­ledge; [Page 19] and yet notwithstanding our tu­tering, teaching, preaching, planting, sowing, watering, yet how many are there that knowe not wherefore they were sent into the world. Question a drunkard about wine and strong drink, a couetous man about building and pul­ling down, of digging, ditching, plow­ing, sowing, and therein you shall finde them very sensible and intelligible, quicke either to conceiue or dis­course; but talke to them concerning those admirable mysteries of our re­demption, iustification, &c. and they vnderstād no more then if a man should read them a peece of Aristotle, or Plato, or any other author in a strange tongue. O that such treuants as these would thinke vpon that saying, Ioh. 14. 22. If I had not come and spoken to them, they had had no sinne: but now they haue no cloak for their sinne.

Vse. 3 Thirdly, since God calleth vpon vs to be learned in Gods lawes, hence it followes further that we must not con­tent our selues with a little measure and modicum of knowledge, but wee must striue to be learned; that is, to be full of [Page 20] knowledge. For he is not a learned man that knowes two or three grammar rules, but he that is skild in the tongues, in the arts, and sciences: so he is not a learned Christian, that vnderstands two or three easie principles; but hee that hath the spirit of wisedome, and reuela­tion, through the knowledge of Christ, that haue their vnderstanding lightned, and know what is the hope of their calling, Ephes. 1. 17. Well then, since the Spirit calls vpon vs to be learned, therefore say I, that as good students are insatiably thirsty after learning, like Aristotle that was [...], indeffatigable in paines, and vnweariable in his labours for the encrease of his knowledge: such also is the eager affection of all such as are Christs Disciples, and right learned in­deed, that their thirst after knowledge cannot be quenched.

Obiect. But some man may happily replie a­gainst mee, that euery man cannot be so great a scholler as you speake of: God hath not giuen his gifts alike vnto all men.

Answ. And to this I answer againe, that though God giues 10. talents to one, [Page 21] and but 5. to another, yet would there not be a dunce in a countrey, if men would but obserue these rules follow­ing.

First, to pray for knowledge; If any 1 Prayer. man want wisedome, let him aske it of God, Iam. 1. 5. The way to haue the eyes of our vnderstanding opened, is to pray to God with blinde Bartimeus, O sonne of Dauid, haue mercy on vs, Lord, that we may receiue our sight, Mat. 10. 51. Luther, that was so mighty in the Scriptures, was wont to protest that he had more reuealed to him by praier, then by study and reading. But though this be a no­table meanes of illumination, yet at this time I intend to follow the phrase of my text. And this is all I say, that if a student will be a good proficient in­deed; First, he must plie his priuate stu­dy: Secondly, he must frequent learned exercises: Thirdly, he must be much in conference: Fourthly, he must be much in contemplation.

First, he must studie hard: Learning2 Reading. is not gotten without studie. Socrates would read and meditate 20. houres to­gether, and Cato got not his learning [Page 22] with beeing idle, Heluo erat librorum, li­bros legebat nec eorum lectione satiari po­tuit. Whosoeuer will be a good profi­cient in Christs schoole, must take the Apostles aduice to search the Scripturs, yea and spend time in reading of godly bookes: but I name the Scriptures espe­cially, because all the rest of the sheafes must doe reuerence to this sheafe: Let not the word of this law depart from thee, saith God, Ios. 1. 8. And what saith he to the King, Deut. 17. 19. He shall reade the words of this Lawe all the dayes of his life, that hee may learne to feare the Lord his God, and to keepe the words of this Law, &c. And here, brethren, is the reason why there are so many vnlearned ones a­mongst vs, euen because the Lord hath written vnto vs the great things of his Law, and wee doe not regard them, Hos. 8. 13. here is the reason, because we are like to many idle schollers that haue their studies full of good bookes, which lie moulding vpon their shelues, and are couered ouer with dust, whilst they lauish away their time at chesse, or ta­bles, or worse recreations, & no maruel then if they increase not in knowledge [Page 23] and learning: and thus it is with many in the schoole of Christ; come into their houses, and you shall see their shelues adorned with good bookes, the bible and other godly treatises; but alasse they hunt after riches, and friends, &c. and are such strangers to Gods word, that they read not a chapter in a whole moneth together, and no meruaile then if they be vnlearned.

Secondly, to increase knowledge,3 Hearing. we must frequent the assemblies of the Saints. The house of God is the Lords schoolehouse, the ministers of the word are the Lords teachers, Eph. 4. 11. 1. Tim. 2. 7. The preaching of the word may be compared to the reading of a Lecture: and how I pray you can a man hope to gaine learning, that hates his tutor, shames all godly exercises, and will not once set his foote within the schoole doores. O that I had not iust cause to crie out with the Prophet, Oh earth, earth, earth, heare the word of the Lord, Ier. 22. 19. when men would not heare, hee calls vpon the dead earth to hearken. And since the times are nowe come vpon vs, that wisedome cryeth in [Page 24] the high places, and is despised amongst vs, Prou. 1. 21. since God hath raised vp so many faithfull teachers and tutors al­most to euerie schoole a teacher; since we haue Lecture vpon Lecture, Sermon vpon Sermon, and so few resort to the school-house; since the word is accoun­ted the very burthen of the Lord, Heare, O heauens, and I will speake, and let the earth heare the words of my mouth, Deut. 32. 1. O heauens, beare ye witnes of the horrible vnthankefulnesse of this peo­ple, & let the dead earth testifie of their contempt of Gods word, or if there be any that haue eares to heare, let them heare, Reu. 3. 22. If there be any that de­sire to come out of their blindnesse and ignorance, let them thirst after the word, as the dry ground after the sweet dewes and showers of raine: let them desire the sincere milke of the word, 1. Pet. 2. 2. and hearken to the voice of Christ speaking to vs by his Ministers, 2. Cor. 5. 28. To speake plainely, let them re­sort diligently to the school-house, and so shall they be enlightened, and learne what is the good will and pleasure of God.

A third meanes to encrease in lear­ning,4 Conference. is conference with those which are learned: the way to be learned, is to learne of euery man, Sapientior omnibus [...]ris, si ab omnibus discere volueris, qui ab omnibus accipiunt omnibus ditiores sunt, saith one: thou shalt be wiser then any man, if thou wouldest learne of euery man. The Ethyopian gained more by conference with Philip, then he gained with much reading, Act. 8. 39. And I remember what Paul saith, Rom. 1. 12. I long to see you, saith he, that I might be­stow some spirituall gift amongst you, and that I might be comforted together with you, through our mutuall faith, both yours and mine. The Apostle was a man full of knowledge, and the poore Saints in Rome were many thousand degrees in­feriour to him, and yet for the futher encrease of his knowledge, and for his further confirmation & establishment, he desires to take a iourney to them, and doubts not but to gaine somewhat by conuersing with the most simpliest Christian. And the truth is, that a man shall sometimes learne from the weakest, that which he could neuer [Page 26] learne by conuersing with the most wise and literate;

Quod tu non nosti fortassis nouit assellus. And here is another especiall cause of our intollerable ignorance, because there is so much strangenesse amongst vs, and one Christian will not conuerse with another, and conferre of good things; but either they shunne all soci­ety, or if they meet, all the time is wa­sted, and deuoured in gibing and iea­sting, idle talke, frothy speeches, if not in swearing, blasphemie, &c. Here is a­nother cause of ignorance, the remedy is godly conference.

Fourthly, the last meanes to attaine5 Meditation. to learning, is contemplation. Though a student read much, resort to lectures, conferre, yet all will profit him little without meditation. I know that rea­ding, hearing, &c. are notable meanes to encrease knowledg, and yet all these will auaile little without meditation. The word may aptly be compared to meate, meditation to disgestion: what good doth meat if a man shall vomit it vp againe as soone as euer he hath re­ceiued it into his stomacke, and what [Page 27] will it profit a man to heare, conferre, &c. if we shall as it were instantly vo­mit vp all againe? meditation is the ve­ry life of our deuotion. And for this cause after Paul had exhorted Timothie to sundry duties, hee addes this also, hac meditare, 1. Tim. 4. 15. Oh, how I loue thy law, it is my continuall meditation, saith Dauid, Psal. 110. 97. I will not stand to speake of Isaacks contemplation, Gen. 24. 64. nor Ezekiahs, Isa. 38. 14. nor of the virgin Maries, Luk. 2. 10. I will, to quicken you vp to meditation, con­clude with that place, Ier. 82. 11. The whole land is fallen to desolation, because there is none that considers. And thus ha­uing deliuered rules for the encrease of knowledge, I come yet to a fourth vse. (viz.)

Vse. 4 Fourthly, to pitty the ignorance of others, and to labour to draw them out of their ignorance. And here spare me a little, till I haue directed my speech to three sorts of men.

First, to Patrons: If Magistrates inPatrons. corporation-townes, where free schooles are erected, shall choose vn­skilfull and negligent Teachers, must [Page 28] not the schollers bee vnlearned, when their masters are vnlearned? If one blind man leade another, they fall both into the ditch, Matth. 15. 14. I must not feare the faces of men, and I will be bold to tell many gentlemen that they are causes of the ouer-spreading sinne of ignorance, and that their couetousnesse is the cause why whole parishes generally are so ig­norant. For why? many gentlemen are growne to that passe, that they will doe any thing for lucre: I doe not accuse all, nay, I can acquit many out of mine own knowledge: but there are a great many also that cast lots vpon Christs coate, such as sell the portion of the Lord for mony: and prouided that they may fill their bags with gold and siluer, would present they care not whome to their benefice. I could willingly spend some more time in reproofe of such a merci­lesse generation, that care not whose soule fries in hell, so they may haue two or three yeares profit before hand, or a yeerely reseruation to themselues of the tithes and tenths. But I shall haue occasion to returne againe to this point.

Secondly, a word or two, to mini­sters:2 Ministers. for as I said, if Tutors be naught, the pupills must needs be naught. The ministers of the word are the salt of the earth, Matth. 5. 13. the light of Christs mysticall body: and therefore if they be vnlearned, or carelesse, needs must they bring blindnesse to the whole body. A­lasse, that we haue cause to complaine with the Prophet, Their watchmen are blinde, they haue no knowledge, they are dumbe dogges and cannot barke, they sleepe and delight in sleeping, Esa. 56. 10. God forbid that I should cast stones at the head of innocencie. I know that there are many faithfull labourers, such as de­uide the word aright, 2. Tim. 2. 15. such as labour in the word and doctrine, 1. Tim. 2. 15. such as may say of themselues, as Paul of himselfe, In wearinesse often, in watchings often, 2. Cor. 11. 27. and yet besides these, there are some amongst vs, idoll-shepheards, slowbellies, dumb dogs, loyterers, nay murtherers, that open not a pulpet dore once in an whole yeare, except vpon some high and festiual day: and what are these but murtherers? and conscious of murther in the highest de­gree: [Page 30] for what cruelty is like to soule­cruelty? and if Abells blood, nay euery drop of Abells blood, (as the originall will beare it, thy brothers bloods cryethGen. 5. 10. vnto me from the ground, yea euery droppe of thy brothers blood:) if I say e­uery droppe of Abells blood cryed for vengeance against Cain, what a fearefull crie shal the blood of many soules make before the throane of God, asking ven­geance against their pastors, which haue starued their soules to death, by detay­ning and holding from them the bread of life?

3. Lastly, to conclude with ParentsMasters of families. and masters of priuate families, whose negligence in teaching and instructing their children and seruants, is an other cause of our ouer-spreading ignorance: for the Preachers of the word may la­bour, and be instant in season, and out of season, 1. Tim. 4. 1. and all to little pur­pose, if masters of families neglect their duties: neither doe I wonder to see so many men and women so intollerably, and incredibly ignorant, since to speake truth, a man had as good be some mans beast, as either their sonne or seruant. [Page 31] For what doe their masters or parents regard them, more then their bruite beasts? they feed their seruants, and so they doe their cattell; they worke their seruants, and so they doe their beasts: if any of their seruants be sicke and disea­sed, they will seeke out for remedie, and so they will for their beasts. Againe, their care to instruct and teach their fa­milies, and bruit beasts, is much one: they teach their children and seruants, nothing but how to plow, sowe, ditch, &c. and as much as this they teach their cattell, their oxen to drawe, their horses to pace, &c. and therefore no wonder though their children and seruants be as ignorant as the horse and mule, that haue none vnderstanding. O that masters of families would learne, to spend some of that precious time which they mis­spend in twatling and idle talking, in backbiting, slandering, &c. in teaching and instructing their families, whose blood shall otherwise bee required at their hands if they perish!

The next conclusion gathered out of this second exhortation was this, viz.

For the further proofe of this point, you may at your leasure reade these pla­ces, Ioh. 15. 14. Ioh. 10. 27. Matth. 7. 24. Luk. 8. 20. Matt. 12. 50. and if these may not suffice thee, then I say,

1 First, that all knowledge without practise is vneffectuall, and of no force to free from condemnation. Though I knewe all knowledge, saith Paul, yet were I nothing if I wanted loue, 1. Cor. 13. yea if a bare & naked knowledge would saue, then the deuills themselues should be saued; for they know enough: Iesus I know, and Paul I knowe, said the euill spi­rit, Act. 19. 15. And if you reade Matth. 4. 6. there you shall see, that the diuel is a cunning Scripturian; It is written, saith he, that he will giue his angels charge ouer thee, &c. v. 6. Suppose then that thou hast neuer so much knowledge, suppose thou hast read as much as Iosephus, of whom it is said, that he turned ouer all the whole librarie of the Greeks; yet if thou know much and practise iust no­thing, [Page 33] why should not the deuils (which know more) be saued as well as thou.

2 Secondly, all knowledge without practise is not onely vaine, but perilous: He that knowes his Masters will, and doth Luk. 12. 27. it not, shall be beaten with many stripes: and Iam. 4. 17. He that knoweth how to do well, and doth it not, to him it is sinne: and as one saith well vpon these words, not sinne simply, but sinne with a witnes, or sinne with aduantage. If I had not come and spoken to them, they had had no sinne, but nowe they haue no cloake for their sinnes, Ioh. 15. 22. And how doth our Sauiour Christ vp­braid those cities where they had so much meanes; and doubtlesse a great deale of knowledge? Woe to thee Cora­zin, wee to thee Bethsaida: for if the great works that were done in you, had beene done in Tyrus and Sidon, they had repented long agoe in sackecloath and ashes, Matth. 11. 20. By Gods word (saith Augustine)August. man sinneth so much the more, how much the more by the word he know­eth that to be sinne which he commit­teth.

Vse. All which being granted, let vs learn to take S. Peters counsell, to adde to our [Page 34] knowledge temperance, to our temperance patience, and to our patience godlinesse, 2. Pet. 1. 5. for otherwise, as Chrysostome wrote to the people of Antioch, that were desirous to gaine knowledge, and yet were ready to sweare, and vpon e­uery occasion to rappe out oaths; The more (saith he) that you know, and the oft­uer you heare, &c. the more you sinne against God, and the more you encrease your punish­ment, because you liue in the practise of those courses which you know to be sinnefull. And would to God that our hollow-hearted professors, which know Gods will, yea and carie before them the lampe of pro­fession, and yet lead their liues after such a manner, that if the deuil himselfe were in a bodily shape, he could liue no wor­ser; vsurers, extortioners, cheaters, ray­lers, &c. would to God, I say, they would consider it, that their knowledge and gifts shall but helpe them on the more roundly to hell fire, without obe­dience. I speake not against profession, neither against knowledge; I knowe there can be no saluation without pro­fessiō, nor no obedience without know­ledge; but this I say moreouer, that o­bedience [Page 35] is the end of our knowledge. And if we know the Law, and yet sinne against it, then shall that be verefied a­gainst vs, Rom. 2. 12. As many as sinne in the Lawe, shall be iudged by the Lawe.

And thus I come to the circumstan­stancesFirst circum­stance of the time. expressed in this text. And first of the time, Bee wise now, O yee Kings; Ʋaugnattah, euen presently, while the Lords scepter is in his hand readie to smite, and before he smites you: euen out of hand furnish your selues with true wisedome and learning, least you bee broken and bruised in peices. And here note two things:

First, that repentance must not bee deferred.

Secondly, that the consideration of Gods iudgements, ought to mooue vs repentance.

Doctr. 4 First, that repentance must not be de­laid, I will referre you to those Scrip­tures, Isa. 55. 6. Heb. 3. 7. Luk. 1. 57. Act. 17. 30. 2. Cor. 6. 2. and onely insist vp­on two or three reasons of this point, least time preuent me.

First, then it stands vs in hand to re­pent, because of the vncertainty of our [Page 36] life: nihil certius morte, hora mortis nihil Life vncer­taine. incertius, nothing more certaine then death, then the time when we shall die, or the place where, or the manner how, nothing is more vncertaine. And ther­fore Ioh compares the life of man to a candle, Iob. 15. 17. for as a candle though it burnes neuer so clearely, yet a little wet, or a small gale of winde will blow it out suddenly; so though a man be neuer so lusty and strong; yet a little greife or sicknesse may be to him, as the winde is to the candle, or rather as the hammer is to the potters pot, breaking these earthly vessells of ours in peeces. Goe to then, thou which sayest to mor­row will be time enough to repent, I am yet in the flowre & prime of my youth, youth must sowe the wilde oates, &c. take heed that thou beest not taken a­away like Ishbosheth in thy dead sleep, 2. Sam. 4. 7. or topt off suddenly like an eare of corne, Iob 24. 24. like the churle in the Gospel, Luk. 12. 6. or Herod, Act. 12. 13. or Ananias and Saphyra, Act. 5. 5. The men of Sodome dreamed not of a storme of fire in the morning, nor the men of the old world for a flood of wa­ter; [Page 37] but Lot was no sooner vpon mount Zoar, nor Noah within his Arke, but that the Lord rained fire from heauen vpon the one, and opened the windows of heauen, and destroyed the other with waters, Genes. 7. 20. Gen. 19. 23. And therefore thou which saiest, I will stay a while longer, and I will repent in my man-age or dotage; take heed that thou beest not vpon thy sick bed, in thy win­ding sheet before that time comes.

2 Secondly, wee must turne from our sinns without delay, because all our ser­uice is onely due to God: Remember thy Creator in the daies of thy youth, saith Salo­mon, Eccl. 12. 1. the wiseman would haue vs remember God betimes; and why? because he is our Creator: it is he which made vs, and therefore we are his by right of creation, and owe all our ser­uice to him alone. And, Eccl. 31. There is an appointed time for all things vnder the Sunne, a time to plant, a time to build, &c. but he saith not, there is a time to curse, and a time to banne, a time to whoore, and a time to steale; because that God hath allotted out no time to sinne.

3 Thirdly, deferring is dangerous; be­cause [Page] repentance is Gods gift, and not in our owne power; yea, and the longer we deferre, the harder will it be to re­pent: the longer we suffer our houses to runne into delapidations, the greater will our trouble and charges be to re­paire them:

I remember what I read concerning our Sauiours raising vp of Lazarus out of the graue. S. Iohn saith, that he groa­ned in the spirit, and was troubled in him­selfe, Ioh. 11. 33. and what was the rea­son that our Sauiour groaned more now then at other times; a great diuine giuesAugust. this reason, because Lazarus had beene dead foure dayes: and so I say, when men are not onely dead in sin, but haue been dead many dayes, and haue laine rotting and soaking in their sinnes, and that not foure dayes, but foure yeares, nay four­ty yeares, insomuch that their bones are filled with the sinnes of their youth, Iob. 20. 10. is it not a great miracle if these should be quickned & raised vp againe? Oh take we heede that sinne plead not custome, that we suffer not our wounds [Page 39] to putrifie; I meane, let not our sinnes grow incurable through our negligence. Ʋse. 1 But to day while it is called to day, let vs seeke the Lord, Heb. 3. 13. while wee haue time, Gal. 4. 13. while wee haue light, Ioh. 12. 35. whlie we haue day before vs, let vs turne vnto God. And as we read of Abraham, that he went to sacrifice his sonne Isaack early in the morning, Gen. 22. 3. so I say of our sinnes, that we loue as dearely as euer Abraham loued his sonne Isaac, or Dauid his Absolom, a­way with them, crucifie them, sacrifice them; yea and goe about to offer vp thy sacrifice betimes: offer vp your selues a liuing sacrifice, Rom. 12. 1. In the morning sow thy seed, and in the euening withdraw not thine hand, Pro. 27. 6.

Vse. 2 Secondly, this doctrine reprooues those which deferre their repentance, to their middle age, olde age, dotage, death bed, & then when their breath sits vpon the tips of their tongues, readie to flit and flie away (as if they had repen­tance in a string) then they will repent for all; and in the interim, the Lord ta­keth them away suddenly, before their prefixed time is come, and their [Page 40] soules lie frying in hel before they were aware. Behold, saith the Apostle, now is the acceptable time, now is the day of sal­uation, now is the time while the gates of mercy stand wide open: and therfore now, euen now let vs be wise, and fil our lamps full of oyle, least that hereafter we knocke with the fiue foolish virgins, and cry, Lord, Lord, and it prooue too late, Matth. 22. 1.

Doctr. 5 The next collection which I gathered was this, That the consideratiō of Gods iudgements hanging ouer vs, ought to mooue vs to repentance. For the proofe of it, see 1. King. 21. 27. Luk. 15. 16. Ier. 18. 8. 2. Chron. 7. 14. I will vse none o­ther reason to confirme it but this, be­cause that repentance is the best course to turne away Gods iudgements from vs; witnes the example of the Niniuites, Ion. 3. 9. The Prophet of the Lord prea­ched destruction against them, After fortie daies, and Nineueh shall bee destroyed, &c. Well, and what course tooke the citizens for their owne safegard: Cry we mightily vnto God (said the King to his subiects) turne wee from our euill wayes: who can tell whether the Lord will turne a­way [Page 41] from his fierce wrath, that we perish not. And then it followes in the next verse, that God repented him of the euill, &c. And no lesse remarkeable is that notable ex­ample of the good King Iosiah, 2. Chro. 34. 27. Because thine heart did melt, and thou didst humble thy selfe before mee, and didst weep, &c. thou shalt not see all the euill, that I will bring vpon this place, and vpon his inhabitants. I will not trouble you, nor my selfe, with other proofes for the ratifying of this Doctrine.

Ʋse. 1 First, let it serue to condemne such as adde sinne to sin, yea and euen then when the rodde of God is vpon their backes, while the Lord smites and af­flicts them, euen then when they breake out into all manner of vngodlines, cur­sing, banning, murmuring, and by this meanes kindle the flame, and adde few­ell to the fire. I know not whereto to compare them better, then to a man that should see his house on fire▪ and should throw on buckets full of oyle to quench it; or should cast on faggots of [...]eare wood, faggot after faggot, and so on stead of quenching kindle the fire: & thus doe many, they thinke to quench [Page 42] the fire with oyle: sin is very fewell for Gods wrath, and when the wrath of God is kindled against them, the more God punishes, the more violently doe they lash out into sinne, sweare worse, rayle and murmure worse then they did before: and what is this but to quench fire with oyle? and the course were bet­ter to quench the fire with teares of re­morse and repentance.

Ʋse. 2 Secondly, this lesson is needfull for vs in these times, which may hourely ex­pect some fearefull iudgement vpon vs: yea I feare, I feare, that the iudge stands at the doore, Iam. 5. 9. and is now ready to come vpon vs with a besome of de­solation in his hand, to purge these Au­gean stables of our tipling houses, dice­houses, filthy houses: and if any man shall laugh in his sleeue, and blesse him­selfe, Deut. 29. 19. and say, Tush, Go [...] will doe neither good, nor euill; I answer a­gaine, that the whole head is sicke, and the whole heart heauie, Isa. 1. 5. our con­tempt of Gods word more then paga­nish, all the damnable sinnes of Sodome and Samaria swarme amongst vs; our i­dlenesse, wantonnesse, and millions of [Page 34] other sinnes crie and roare to God for vengeance against vs: and haue we not cause to feare, least God hath a contro­uersie with the inhabitants of the Land; Hos. 4. 1. O brethren, that I could draw waters out of the hard rockes, some teares of repentance from the eyes of drunkards, whore-hunters, to quench the fire of Gods displeasure kindled a­gainst vs. In the feare of God let vs humble our selues before God; let our hearts melt, our eyes spout out teares as a conduit spouts out water, let vs fast and pray, and call and crie to God, be­fore the decree come foorth, and we be made like Sodome and Zeboim, like Gath of the Philistims, or like Ierusalem, or other famous cities and kingdomes, whose sinnes hath laid them leuell with the earth. And this of the first circum­stance, of the time.

The second followes of the persons, [...]. Circum­stance of the persons. Kings first, secondly Iudges: that is, those rulers that exercise authority vnder Kings and Princes. And here I might stand vpon many particulars.

Doctr. 6 First, that God plauges not, but be­fore he plagues, he giues warning; so he [Page 44] doth in this place to the Kings & Iudges: so he did giue warning to the men of the old world, before the flood came: thus he foretold of the Babylonian cap­tiuity, of the destruction of Ierusalem, &c. though his bowe be euer bent, yet he neuer shoots one shaft but he giues warning, by his word, his ministers, by signes and prodiges, &c.

Doctr. 7 Secondly, where he names Iudges as well as Kings, inferiour Magistrates as well as superiours, that here againe we may obserue, that Iudges must labour to get wisedome as well as Kings and Princes: my meaning is, that those that are in inferiour places must labour for wisedome as well as those that are in su­periour places: how can Kings rule wel, when their Magistrates be euill, how can Magistrates reforme the people, when the people are incorrigible, &c.

Doctr. 8 But I must make hast: note againe, that though the common people had sinned as well as the Kings and Iudges, yet the Spirit of God names onely these two, Kings and Rulers, because they are for the most part led by the mighty:

Regis ad exemplū totus componitur orbis. [Page 45] If Herod despise Christ, his men of war will despise him also, Luk. 23. 11. If the king honour Mordecay, Haman his mortall enemy will honour him, Hest. 6. 10. If the Scribes and Pharises crie out against Christ, let him bee crucified, the common people will say the same tune, let him be crucified, Luk. 23. 23. If Ieroboam be an idolater, so will all the 10. Tribes, 1. King. 12. 28. If Constantine be a Christian, hee makes a Christian world. And thus the examples of great men like floods and inundations, doe carrie the common people headlong.

Vse. And let this that hath beene spoken, serue for an item to all such as are any wayes eminent, that they doe not for their liues giue an euill example, least they sinne like Ieroboam that sinned, and made Israel sinne: an euill example in great men, is like an ecclips of the sun: much obserued, and vsually the forerun­ner of some dearth or famine to fol­low: when great men sinne, many eyes are vpon them, and vsually iudgement is not farre off, where the rulers are naught.

And now, brethren, when I consider [Page 46] how men liue by patterne, and not by precept, and how ready men are to giue an ill example; when I thinke of our late and generall losse, and of the hand of the Almighty vpon vs, in taking from vs a worthy lamp, I speake of Sir Edward Lewkner, that not long since was Lord of this towne, and to the comfort of my soule and ioy of many Christians, fre­quented these assemblies, and shined like a light amongst vs all, Oh when I thinke of this, then doe I wish that my head were full of waters, and mine eyes a fountaine of teares, that I might be­waile his death day and night; Oh then my soule is full of heauines, my bowells swell, and mine heart is euen turned within me, because he that was wont to goe out and in before vs by a good ex­ample, is taken away from vs, and makes his dwelling in the darke. Beloued in our Sauiour Christ Iesus, spare me a lit­tle, while I shal propose (I was about to say a matchles) I dare say a worthy ex­āple before you for your imitatiō. Nei­ther let any in this assembly passe any rash and vnaduised censure against me, for honouring a righteous man in his [Page] death, whose memoriall, saith God, shall bee blessed, Pro. 10. 7. For mine owne part, I cannot think it needeles in these times, when men liue by example, and not by rule, to propose a godly example before you for your imitatiō. For want of time, I will bound my speech with­in the compasse of these three particu­lars.

First, to speake of his wisedome; that he was a wise man.

Secondly, of his learning; that he was a learned man.

Thirdly of his obedience; how care­full hee was to adde practise to his knowledge.

And all that I shall speake, the Lord of heauen knowes is truth, yea your selues can auouch it to be true. Indeed he liues lewdly in these dayes, that can­not haue one parasite or other, to make a funeral Sermon in his praise and com­mendation: but for my selfe, if I speake false, when I come downe from my pul­pit, accuse me before this Congregati­on; and if I speake but true, then giue glorie to God, and testifie with me.

And first, I say, that he was truly wise A wise man. [Page] to discerne of things that differ, to pre­uent danger, & to prouide against time to come. First, to discerne and iudge of things: counting al things in this world, riches, pleasures, beautie, as losse and dung, for the excellent knowledge sake of Christ, Phil. 3. 8. Secondly, as wise to preuent danger, rather willing to loose any thing, then his owne soule. Third­ly, as wise to prouide and lay vp trea­sures in heauen, Luk. 12. 33. yea, his con­uersation was in heauen, Phil. 3. 20. his affections mounting and aspiring vp­ward. And whereas others of his ranke are wont to make this world their Para­dise, one making a god of his belly, an­other a goddesse of his Herodias; one hunting after honour, another after wealth; one consuming all his precious time vpon dogges, another at the dice; one in an humour of cloaths, a second in an humour of building; & all drownd and drunken with the loue of vain plea­sures, &c. neglecting the good of their soules: you all knowe, that his delight was, like Ieremies, in the word of God, and that was the ioy and reioycing of his heart, Ier. 15. 16. His delight was like [Page 49] Dauids, in the house of God, and reioy­ced when they said, Come, let vs go to the house of the Lord, Psalm. 122. 1. His ioy was like Pauls, in the free preaching of the Gospell, Phil. 1. 18. His delight was in the companie of the Saints, and those which are excellent, Psalm. 16. 3. And as for that mad mirth, spoken of, Eccl. 2. 2. and the reioycing of the vngodly, spo­ken of, Iob. 20. 5. might he not haue ta­ken vp Salomons words, I said of laughter, thou art madde: and of ioy, what is it that thou doest? Eccl. 2. 2.

Secondly, was he not also learned, yea2 Learned. take the word in what sense you please, in regard of humane or diuine learning? If I should report how well skilled hee was in the tongues, in arts and sciences, how cunning he was in the Scriptures, how powerfull hee was in disputation, how strongly he would refel a falshood, how quicke he was of inuention, how ready to perceiue, &c. I should speake no more then euerie man knowes alrea­die, that were any whit of his acquain­tance. The truth is, that for strength of wit, and naturall parts, as Iunius said of that famous Vrsinus, I see not what was [Page 50] wanting in him, that may be found in a man. Well, me thinks I may say of him with a little alteration of the words, as one writes of that blessed and worthy King, Edward the sixt, Aderant enim illi gratia, linguas enim multas callebat: An­glicam natalem, Latinam non expers (vt audio,) Grecae, &c. non illi dialectica deerat, non naturalis Philosophiae principia, &c. &Cardanus. as an other holy diuine wrote of the same Prince, the same may also bee said of him; There wāted in him no prompt­nesse of wit, grauity of sentence, ripenes of iudgment: and ouer and besides these notable excellencies, and other great vertues in him, adde moreouer skill and knowledge of tongues, and other scien­ces, whereunto he seemed rather borneFox pag. 1547. then brought vp.

But had I Moses learning, Act. 7. 22. were I as eloquent and mighty in Scrip­tures as Apollos, Act. 18. as full of know­ledge as a full vessell is full of liquor, or the sea ful of water; yet all were nothingThirdly, [...] obedience. without obedience. Speake we therfore in the next place, of his practicke and o­peratiue learning; of his sanctification and righteousnesse: for as all sinne is ei­ther [Page 15] [...], or [...], vngodlinesse, or vnrighteousnesse, Rom. 1. 18. so all the obedience that God requires of vs, con­sists in the practise of these two things, 1. Holinesse: 2. Righteousnesse. And whosoeuer can finde in himselfe a con­currence of both these, a care to serue the Lord in holinesse, and to deale iust­ly with men, is truely regenerate, Luk. 1. 73. Tit. 2. 12.

Begin we then with sanctification,His holines. which generally discouers it selfe by a godly life, 1. Pet. 1. 15. 16. Leu. 19. 2, 3. and more particularly by these fruits of sanctification: 1. zeale for Gods glory: 2. frequency in prayer: 3. a care to draw others to God: 4. a care to honour Gods name: 5. care in the choise of godly seruants: 6. almes-deeds: 7. pro­gresse in grace: to name no more, all these are fruits, & effects, and compani­ons of holinesse. See, Psal. 66. 9. & 119. 139. Act. 10. 1, 2. &c. Hos. 6. 1. Ioh. 4. 28. Deut. 5. 11. and by all and euery one of these it plainely appeares, that this godly Gentleman was truely sanctifi­ed.

For first, with the Prophet Elijah, heHis zeale. [Page 52] was very zealous for the Lord of hosts, 1. King. 19. 10. and like Dauid, accounted the wrongs done to God, as done to himselfe, and hated the enemies of God, as his owne enemies, Psal. 139. 21. and as Dauid speakes, Psal. 119. 48. I will speak of thy testimonies before Kings, and will not be ashamed: so let this be published to his eternall praise, that he was not ashamed of the Gospel of Christ, Rom. 1. 16. but wheresoeuer hee came, and amongst whomsoeuer, such was his zeale for God (that he could not like many tem­porizers, and time-seruers, and formall professors, that walke in a middle tem­per, and are neither hot nor cold) sit still and heare men plead for carnall li­bertie, and say nothing; or heare the name of God blasphemed, or preaching auiled, or profession or professors of the Gospel spoken against, and neuer vnfold his lips, for God or his brethren: like many neuters, and night-professors, Ioh. 3. 2. But as he was learned, & knew how to speake, so also he was zealous, and resolute, and would not spare to speake for Christ and for his Gospel.2 In prayer often.

Secondly, how holy was hee in his [Page 53] morning and euening sacrifice, in his more priuate, and publike deuotions, twice a day reading the word, and pray­ing in his family: except some minister of the Gospell (whom like another O­badiah he fedde at his owne table) were present to performe that duty: neither did he read his prayers vpon a booke, or tied himselfe to stinted formes (which I condemne not in those which haue not the hard gift of prayer, beeing like some man newly recouered of some sicknesse, that cannot goe except they be suppor­ted by another mans hand) but he pray­ed freely according to the motion of Gods spirit: and how skilfully, and zea­lously, there are many of his religious family to beare witnesse. I remember what I read of Iob, Iob, 1. 5. when his sonnes were banqueting in their houses, Iob sent, and sanctified them, and offred vp burnt offerings for them: and the text addes moreouer, that he did it dayly and constantly, Thus did Iob euery day. The like may be said of this worthy ser­uant of God, that he offered vp his sa­crifice of praise and prayer to God, eue­ry day a morning and euening sacrifice; [Page] and that so dayly and constantly, that his greatest and waightiest employ­ments were none occasion to him of in­termission: insomuch that a little be­fore his dissolution, beeing high shreise of this County, and taken vp with ma­ny and great employments, yet was he so carefull and assiduous, euen in the bu­siest time of the Assises to begin and end the day with inuocation, that he would not enter vpon any busines in the mor­ning, nor giue sleepe to his eyes in the euening, before he had called his com­pany together to ioyne with him in prayer. Neither was hee carefull alone to pray in his family more publikely, Oratio secretum postulat, nay his reines taught him in the night season, (and as I am informed by those from whome he could not altogither hide it) he set large times apart also for priuate praier. Some indeede there are that neuer inuoke Gods name, except before witnesses. First, they get them vpon the stage, and cause a trumpet to be blowne, and when they haue spectators enough, then they begin their deuotions. But Dauid praied in secret, 2. Sam. 12. 16. so did Pe­ter, [Page 55] Act. 10. 9. so did Iacob, Gen. 32. 24. so did Christ Iesus, avulsus est ab eijs qua­si ad iactum lapidis, &c. Hee went a stones cast from his disciples, and kneeled downe, and prayed, Luk. 22. 41. Priuate prayer is an infallible symptom of sanctificati­on.

And now, brethren, I would I could speak something to mooue you in these vn-praying times: I haue called vpon you from Sabbath to Sabbath, and Ser­mon after Sermon haue I prooued both the necessitie, power, and efficacie of praier, and for ought I heare all is as wa­ter spilt vpon the ground, 2. Sam. 14. 14. I beseech you al by the mercies of God, that this Gentlemans practise in this kind, may neuer out of your remem­brance: thinke of his care to sanctifie his family, in offering vp his morning and euening sacrifice, thinke of his se­cret and priuate conference with God, what secret intercourse there was twixt God and his soule: I beseech you again, I was about to charge you in the name of my God, to keep this example in re­membrance, and that the thought of it may be as a spurre to prouoke you on [Page] to prayer: and if this example mooue you not, hearken then to Ieremies pray­er, Powre out thy wrath vpon the heathen, and vpon those familyes that call not vpon thy name, Ier. 10. 25.

Thirdly, how carefull was he to drawDesirous to draw others to God. on others to God? I shall I confesse tel you strange things, and yet no more then truth, that whereas other gentle­men of his sort, are wont to make mer­chandize of mens soules; my meaning is to present idle & vnworthy shepheards to their benefices for their owne aduan­tage, and so fill the Church of God full of blind guides, fitter to be ouer-seene themselues, then to ouer-see others; yet this gentleman, shall I say that he was a free Patron; nay, which is more strange was he not ready to purchase Church­liuings with his owne siluer, and bestow them gratis, as we say, vpon such Pa­stors as would be carefull of the flocke committed to their charge: and for mine owne particular I must needes ac­knowledge it with thankefulnesse, that he freely and frankly made me the vn­worthy pastor of this congregation, at his great cost and expences. Againe, [Page 57] whereas others of his ranke, are wont to purloyne and rob the Church, and seeme to compound with the deuill, Da­mihi diuitias caeteri tolle tibi: giue me the profits of the Church, and take thou the soules of the people, and so place some vnworthy of their cures, while they make themselues merry with the Lords portion, and spend it vpon dogs, hauks, and twenty to one of worse matters; and then colour ouer all their the euery by calling of their benefices by the name of donatiues: this gentleman (whom I cannot easily paralel) whatsoeuer hee might doe by humane law, yet would he not make ship wracke of a good con­science for a little lucre: but like A­braham to Melchizedecke, hee paied tithes of all, Gen. 13. 20. But alasse, our freind Lazarus is dead, his habitation is in the hill of Zion in the cittie of the liuing God: and behinde him there remaine, a number of Church-pyrats, that would not only rob the parson, vicar, Church, Chappell, God, but would venture a voiage to hell for a little lucre.

4 Fourthly, his sanctification appeared further, by the care hee had to hallow [Page 58] and honour Gods name: and this am I able to testifie for him, that since first I knew him, neuer did I heare one oth orNo swearer. other great or small fal from him, which speaks not a little to his cōmendation in these times, when our whole land is too full of blasphemy, and those deadly words spoken of, Eccles. 23. 11. are as common as stones in our streetes: the time was when there were few swearers except men-swearers, but now our wo­men are not ashamed to rap out oath after oath, to the dishonour of God and his Sonne Christ: and as for too many of our gentry, (woe is me that I am borne to be a contentious man) come but within their thresholds to heare the master sweare, and seruants sweare (I quake and tremble to name their oaths, by the precious wounds of God, by Gods heart, by Christs blood, &c.) a mā would think himself entred into the ve­ry suburbs of hell; yea and with your fauour, many also that make scruple of greater, make little scruple of lesser oaths, by their faith, troth, &c. and such a family as Sir Edward Lewkners (pardon me though I speake bluntly) whether I [Page 59] haue so often resorted, and neuer hard one oath throughout the whole family, is hardly to be found in a country. A­lasse, my brethren, how can we choose but expect iudgement, when this feare­full sinne so raigneth, and rageth a­mongst vs? I turned, saith the Prophet, and looked, and behold, a flying booke, the length of it 20. and the breadth of it 10. cu­bits: and then it follows, Loe, this is the curse that goeth ouer the whole earth, and e­uery one that steales, and sweares, shall bee cut off as well on this side as on that, Zach. 5. 1. 2. 3. and Zophon. 1. 4. I will, saith God, stretch out mine hand vpon Iudah, &c. and I will cut off them that worship the hoast of heauen, and sweare by the Lord and Malcham; and them that are turnd backe from the Lord.

5 Fiftly, how cautelous was he in the choice of his household seruants, a no­table testimony of a man truely sancti­fied: there shall not dwell a wicked person in mine house, Psal. 106. All his care was to haue seruants fearing God vnder his roofe, ruffians, swaggerers, tospots, prophane Esaus, blasphemous Rabsaches were hatefull to him; and which is very [Page 60] memorable during the time of his shrei­ualdry, and hauing (if I mistake not the number) neere vpon sixty wearing his liuery, yet could I neuer heare of a­ny outragious or inordinate swearers or drunkards amongst the number. Nei­ther can I a little muse at many gentle­men, yea and of some that would make a shew of the best things, that yet enter­taine roysters, and riotous persons within their doors; and when we preach against it, reply for themselues, that good seruants are not to be found in an whole country. To which I answer a­gaine, that though godly seruants are as thin sowne as godly masters, yet some there are to be found, else God forbid. And secondly, let no man take offence against me for speaking truth; for mine owne part I am of this opinion, that it were better for gentlemen to doe any office themselues, then to entertaine one leude seruant into their houses: for one godlesse wretch in an house, is like Io­nah in the shippe, and brings vengeance vpon all the rest.

6 Sixtly, his holines appeared further, by his almes-deeds: so the spirit saith ofHis almes. [Page 61] Cornelius, that he was a deuout man, and how doth he prooue it? Hee gaue much almes, and prayed much, Acts. 10. vers. 2. The like may I say of our kinde Lord and freind deceased; he was a deuoute man: and thus I prooue it; hee prayed much, and besides he was full of mer­cy. Your selues can beare me record, how many of your poor people he cloa­thed with the sleeces of his sheepe, and what his custome was, (viz.) for e­ueryLast yeare beeing 32. yeares old, he cloathed 32. poore people. yeare of his life, to cloath one of your poore and naked ones. Some may happily wonder at so great expence from one man, and it may be some haue said to him as Iudas did; Ad quid perditio haec? what needes all this this waste? is it not enough to cloath the poore of your owne towne? The money spent in apparelling so many poore, would buy a great deale of soft raiment for your owne family: Charity must beginne at home: In time this course will sucke your coffers too much. Though I accuse none, no nor suspect any, yet is it pro­bable enough, that some might open their mouths to this effect. Christ neuer did good work but some or other were [Page 62] offended. Yea, but may some say, the hungry must be fed as well as the naked cloathed: our Sauiour saith, not onely, Hee that hath two coates, let him giue to Luk. 3. 11. him that hath none: but he addes moreo­uer, and he that hath meat, let him doe like­wise: did he therfore feed the hūgry? Yes verily, and gaue a portion to seauen, and also to eight, Eccles. 11. 1. witnesse the great company of Orphans, widdowes, and fatherlesse children that weekely and dayly sought and found releife at his gates: and which is worthy remem­brance in these dayes, when some like Absolom build Pyramides to keep their names from obliuion, 2. Sam. 18. 18. and others like Nebuchadnezzar, mount vp their turrets of Babell, Dan. 4. 33. for vaine ostentation, till they haue vtterly disabled themselues, for all workes of charity; This gentleman (at the name­ing of whom mine heart bleeds afresh within me) his buildings were for bet­ter vses: and it is well knowne to you which heare me this day, that he reared vp one building neer his own hous, fur­nished it with a large table to the onely vse and releefe of the poore, that thrice [Page 63] a weeke resorted thither, and were li­berally prouided for, to his great ex­pences. Insomuch that he might haue pleaded for himselfe as Iob did; If I haue restrained the poore of his desire, or haue caused the eyes of the widowe to faile; if I haue eaten my morsells alone, and the fatherlesse hath not eaten there­of; if I haue seene any perish for want of cloathing; if I haue lift vp mine hand against the fatherlesse, then let mine arme fall from my shoulder, yea let it be broken from the bone. Iob. 31. 16.

7 Seauenthly and lastly, his holinesse ap­peared by his continuall progresse in grace. For so saith God, They which wait vpon the Lord shall renew their strength, they shall lift vp their wings as the eagles, they shall runne and not be wearie, they shall walke and not faint, Isa. 40. ver. 31. And whereas the vngodly may fitly be com­pared to the children of Ephraim, that bent their bowes, and made a shewe as though they would fight, but turned back in the day of battell, Psal. 78. 9. or rather to men in a consumption, that consume a­way by little and little, vntill they are buried in the earth: though hypocrites [Page 64] decline and grow worse and worse, yet now I speake of one, of whome I may say, as it was said of the Church of Thy­atira, that his workes were more at the last, then at the first, Reu. 2. 19. or as it was said of Ruth, the same also may be saide of him, that he shewed more good at the latter end, then at the beginning, Ruth. 3. 19. more heauenly minded, more zea­lous for Gods honour, more carefull to draw others to God, more often in prai­er, more cautelous in the choise of his houshold-seruants, fuller of good works and almes-deeds, and euery way more fruitfull (though neuer barren) at the last then at the first: all his houshold-ser­uants perceiued as much: and for mine owne part, I neuer resorted to the house, but me thoughts I saw a sensible growth in goodnesse. And now, beloued, since a godly life in generall, and the particu­lars named, of zeale, frequencie in prai­er, &c. be infallible notes of sanctifica­tion, though I say nothing of his humi­litie, beeing as humble as the child new­ly weaned, Psal. 131. 2. of his care to hal­low and sanctifie the Lords Sabbaths, both he and his houshold: of his care to [Page 65] teach and instruct his family; yet haue I spoken sufficient for the probation of his holinesse.

I might now speake as largely of his2. His righ­teousnesse. righteousnesse, but that time commands me to take my worke out of the loome. Yet thus much I will be bold to speake, and promise before this audience, in the words of Samuel to the people, 1. Sam. 12. 3. Whose oxe hath he taken? or whose asse hath he taken? to whom hath he done wrong? or whom hath hee hurt? or at whose hands hath hee taken a bribe? and if he hath it shall be restored. But I cannot stand to speake of these things, neither of his godly death, wherein also I might bee copious. But dead hee is, his bodie I meane is dead; as for his spirit, that liues in the city of the liuing God, amongst millions and myrriads of heauenly An­gels, in the company and Chuch of those first begotten, which are gathered into an heauenly, with the Iudge of all flesh, in the newe Ierusalem, whose gates are pearle, whose streetes gold, whose wals are precious stones, where quires of an­gels, the Cherubims and the holy Sera­phims, sing Halaluiah, Hosanna, to God [Page 66] on high; and there he shines and shall shine, like the brightnesse of the firma­ment, and glister like the starres for euer and euer: while we remaine vpon the troublous sea of this world to lament his losse; yea, who can sufficiently la­ment it?

How can his godly Lady lament e­nough, for the losse of so kind and lo­uing an husband, that loued and ten­dred her as his owne soule.

How can his young children lament enough, when they shall come to years of discretion, and find themselues be­reaued of so carefull and louing a fa­ther.

How can his seruants lament enough for the losse of so religious a Master, that was wont to goe out and in before them by a godly example, and was so diligent to teach and instruct them in the way of godlines.

How can the learned and louers of learning lament enough, since hee is gone, that like that famous king of Sici­lia, beeing asked whether he had ratherRobert, King of Sicil. forsake the companie of certain learned men about him, or his Kingdome; an­swered, [Page 67] his kingdome, rather then his learning, or learned tutors: since hee is gone that preferred learning before his great possessions.

How can the despised Ministers of the word lament enough, now that they are counted the skumme of the world, and refuse of the people, and he is fallen that accounted of them, as the Embassa­dors of God, and the dispensers of the mysteries of Christ Iesus.

How can the professors of the Gospel mourne enough, since he is taken away that loued the verie name of a disci­ple.

And all the poore and needy in the towne round about, that are hungrie, harbourlesse, and want cloathing, how can they lament enough, since he is dead that was wont to giue them meat in due season; and whilest he liued, deliuered the poore that cryed, and the father­lesse, and him that had none to helpe him; that was an eie to the blinde, a foote to the lame, and a father to the poore, Iob 29. 14, 15.

And for my part would I could weep showres of teares with Augustin, or [Page] floods of teares with Ambrose, yea day and night with Ieremie, since I haue lost, what is hardly found, a true, a faith­full friend. Since he is gone, whose e­quall (consider his young yeares, his great estate, his gifts both of grace and nature) will hardly be paraleld. Some­thing I haue spoken in his iust prayse, but alasse, I haue but touched the hony, like Ionathan, with the tip of my rod, 1. Sam. 14. 43. and lapt with Gideons soul­diers; my meaning is, that I haue not spoken according to halfe his worth. I know indeed that loue is mighty as wine, and strong as death, and affection may carry mee too farre; happily I may commend him too much, that it may be I loued too much; but God knowes, that I euer hated a parasite from my childehood; and the Lord the seer and searcher of all hearts knowes it, that I haue not spoken one word with an in­tent to flatter any person liuing, by commending him that is dead. And yet notwithstanding, since the examples both of the liuing and dead, doe farre more mooue then precepts, I hope it will not be altogether vnprofitable to [Page] propose a godly example before you, though for his good workes, (I must needs say what I thinke) and say as the Queene of the South said of the glorie and wisedome of Salomon, that the one halfe hath not beene told you. We that liue so much by patterne, would God we would set this patterne before our eies, and learne by his example to labour af­ter heauenly wisedome, and true lear­ning, and stirre vp our selues to serue God in holinesse and righteousnes be­fore him all our dayes; yea, and to enter vpon this gracious course most speedi­ly. It is not long since this gentleman beeing but young, about 32. yeares of age, it is not long since that he was a­liue, and in liking as we are, not long since that he sat where we sit, and heard where we heare, and praied where we pray, and had we not need then to looke about vs? If Abell die, must not Cain much more: If Isaac die, must not Ismael much more: If Simon Peter die, must not Simon Magus much more? if holy, religious, righteous Sir Edward Lewknor die before he see 33. yeares, why should we dreame of any long continuance? If [...]