THE Pharises they were the flower, the soule, and as it were, the eyes of the Jewish Nation: they were Masters in Israell; Art thou a Master in Israell and knowest not these things? S. Paul Acts 26. calls them [...] the most exquisite and exact sect: The Jewish Doctors tell us they have their name from separation, as being accounted men of purer doctrines, and more austere conversations then the generality of the Jewes: They were by their profession [...] interpreters of the Law, Luk. 7. 45. of these there were two sorts, some that thought the Law sufficient without tradition, and these were called Karaim: others that thought it no great [Page 2] commendation to doe what they were bidd unlesse they did superarrogate; and these were termed Chasidim holy above the Law, much like our overdoing Papists, these they would not frame themselves to the Law, but they would by their fair Glosses and Com­ments, make it frame it self to them, do ho­mage to their lusts, and truckle under their passions: They would have it to have such a relish as they fabled the mannah to have hadd: a relish suitable to every ones pallate; be any thing that any one fancied; among many other good Texts which they had corrupted with bad Comments, that was one in Leviticus the 19. & the 18. Thou shalt love thy Neighbour as thy selfe, to which they added, hate thine enemy; which our Saviour points at, vers. 43. Ye have heard that it hath been said, thou shalt love thy Neighbour and hate thy enemy. Christ being the Law giver & therefore the best Commentator upon his own Law, he vindicates it from the spurious unauthentick glosses of the Pharises, he se­parates the gold from the drosse, the wheat from the chaffe: he shews his Disciples not only the letter, but the life, the spirit of the Law, in this exhortation vers 44. Let the Pharises say what they will, I say unto you, love your enemies, Blesse them that Curse you, [Page 3] Doe good to them that hate you, and pray for them that despightfully use you; This exhor­tation he presses by a twofold reason; 1. If they doe so, they shall be like their father, which makes the Sunne to shine upon the good and bad. 2. If they doe not so, they should, only be like the Publicans, Doe no more then they doe, If ye love them which love you what reward have yee, and if yee salute your brethren only what doe ye more then others, doe not even the Publicans so.

These words they are spoken interroga­tively, and are more piercing and patheti­call then down-right truths, [...] if yee salute, it signifies to salute with a kisse, which was a custome among the Jewes, and is now among us, it is a generall terme com­prehends in it all other civilities, as the ra­tionall soule doth the sensitive and vegeta­tive, as running includes going. Your Bre­thren only—that is your friends and kins­folks, your relations, persons that you are particularly obliged to, for the Jewes ac­knowledged such only as brethren; hence it is that in old books it is translated [...] a­micos your friends: If yee salute your friends only—You my Disciples, you that are the salt of the Earth, You that are the light of the World, You that have mee alwaies in [Page 4] the midst of you: You that have the con­tinuall droppings of the word of the King­dome: You that are enlightned and warmed in a signall manner, with the most piercing and distinguishing irradiations of the sunne of righteousnesse: You that have the hap­pinesse of hearing those, even those heaven­ly discourses that came from the breast of the Father: You that have taken upon you the most exquisite and exact profession of christianity: You that have so many golden oportunities of benefitting your selves and others: You that in comparison of heathens and Pagans, should be as Angells: What doe you more then others?—More [...]: Beza tells us it is as much as [...] Quid amplius facitis, what doe you above o­thers, Junius and Tremelius render it Quid eximium facitis; what excellent, admirable, extraordinary thing doe yee: these lections doe not vary much, the sense seems almost the same in all. Then others: These words are not exprest in the originall, but they are necessarily understood [...] being a respe­ctive terme, for when a man doth more then others, they doe lesse then hee, his do­ing some thing tells them they doe nothing. Then others: What others? More then the covetous griping, hypocriticall, vaine-glo­rious, [Page 5] selfe-admiring Pharises, or the odious, scandalous, openly prophane, and most wick­ed Publicans, which were accounted the scumme and drosse of the people, & hated by the Jewes because they were the instruments of the Romans cruelty; as much as many formerly hated our excise men & sequestra­tours; these even these can love men for their own ends, or rather love themselves in those men. These can salute their Brethren; their friends, but it is them onely and not others. But as for you that either are my Di­sciples already, or would be; you that are, or would be Christians, you must not onely love your friends, but also your very ene­mies, as having somewhat of God upon them and being made after his owne image as well as you. If ye doe the one you one­ly shew your selves grateful and escape blame: but if ye doe the other ye deserve praise: that is of nature this of grace; that they doe as men and this you are to doe as Christians: that is but ordinary, but this excellent and extraordinary, if ye salute your Brethren onely, what doe you more then others do not even the Publicans do so? This is the true genuine sence of the words ac­cording to Chrysostome, Musculus, Tostatus, Maldonate, Erasmus, Beza, Diodate and [Page 6] others compared together, they afford us these two plain truths, first, That Chri­stians should be civil and courteous not one­ly to their friends and kindsmen, persons that they are obliged unto; but even to strangers, nay even to their very enemies, If ye salute your Brethren onely.

2. That the Disciples of Christ should doe somewhat extraordinary, somewhat more then others, more then Heathens, more then worldings, what doe you more then others? 1. Of the former, which is this, that Christians should be civil and courte­ous not onely to their friends, relations, and acquaintance, but also to strangers, yea even to their very enemies: In the pro­secution ofit, I shall use this Method first give you some Scriptures. 2. Some Reasons 3. Apply. 1. That Christians should ex­tend their civility and courtesy not one­ly to friends and relations but even to stran­gers and enemies; is clear from these Scriptures: that we are to salute our Bre­thren do to do good to them that do good to us: to greet one another with a kisse of charity: to love the Brother hood; all men will easily grant: St. Pauls Epistles are full, of such salutations and demonstrations, of civilities and courtesiies: But some think [Page 7] it a hard saying, that their courtesies and ci­vilities should reach even unto strangers and enemies, the Scripture is no lesse expresse in this then the other, Deut. 10. 19. Love thou therefore the strangers for ye were strangers in the Land of Egypt: not only your Brethren, your Friends, your allies, those that your are obliged by the Lawes of gratitude to love upon particular accounts; but also strangers such as are lovely only for Gods sake upō the general account of Christianity: It is the A­postles exhortation that we should doe good to all men. But especially such as are of the houshould of faith, and if to all, then surely to strangers & enemies which is also meant by that Scripture: Thou shalt love thy Neigh­bour as thy self; That is, any one that may be an object of pitty and mercy, Heb. 13. 24. Salute all them that have the rule over you, and all the Saints; that is, respect, honour your rulers; be courteous not onely to some, but even to all the Saints whether they be poor, or rich, whether related to you, or not related to you: Ho­nour them not upon carnal but spiritual accounts; Not because of any particular relation to you, but because of that gene­ral relation that ye all stand in as to Christ your head, in the 1 of Peter. 2. and the 17. [Page 8] Honour all men that is be civil courteous to all men according to their respective di­gnities qualities and stations, whether they be supperiours equals, or inferiours whether freinds, or strangers, or enemies pregnant above all is that Text in Matth. 5. 44. But I say unto you love your enemies blesse them that curse you, doe good to them that hate you, pray for them that despightfully use you and persecute you: This Text con­tains in it the very essence of charity all the perfection here, acquirable upon earth, it comprehends all the acts of it: for if we are to love our enemies to blesse them that curse us to doe them good, to pray for them, we cannot deny them salutations and civilities which are but expressive and signi­ficative of that heavenly grace of charity. In that the greater includes the lesse, so much may suffice for the I. thing, neither is this without reason for

1. As Tostatus tells us salutations and ex­ternal civilities extended to all are signes and expresses of charity in the heart; & not only so, but of the best and most diffusive in that that charity is best which like the Sun strives to doe good to the whole World at once: when we love our friends onely and such as love us, that is not so much to [Page 9] be termed charity as self love: external acts of humanity and courtesy are lively de­monstrations of internal charity: they are none of the worst paraphrases upon a cha­ritable well disposed spirit, when we see the good fruits of civility and courtesy we may very rationally conclude that the Tree of charity is alive and full of sap, such good fruits would not be without a good Tree, by their fruits we may know the Trees of of charity. 'Tis true these are not infalli­ble demonstrations, such as we terme those of the Mathematicks, it is not impossible for a fawning Hypocrite Judas like to betray us with a kisse: but we must be content with them till we can get better. It being Gods prerogative royall to be [...] the searcher of the heart, and the tryer of the reines, he onely made it and he only knows it being made.

Neither can we rationally think that that man will love us, blesse us, doe us good, pray for us nay venture his own body for the salvation of our souls that will not as much as bestow upon us a cheap costless ex­ternall act of civility. It is not likely that that man should run that is so lame, that he can hardly move, or go. Charity bids hope the best, provided we doe not see the worst: [Page 10] good looks and good words tell us of a good heart; which never wanted some kind of expression, and surely were many mens hearts truly charitable their looks and their words would be so also, a man may very well suspect where he hears bad words and sees bad looks and actions, that surely there are bad hearts, or else his charity is too fond and mercifull, and he seems to me to supererrogate to be over charitable; just as his Majesty King Charles the I. was over merciful, so that if wee would not for­feit our charity't is requisite, we have some­what to shew for it; that we make some outward demonstrations, that may Preach to us it is there, it is not dead: there is some of the holy fire of charity though un­der the embers: and sometimes it breaks out either into the look the tongue, or some other way.

2. Christians should be courteous, not onely to their friends, but to strangers yea to their very enemies: because in so Doing they become like God: they declare and testify to the World, that they are the Sons of their Father which is in Heaven, that Christians should be the Sons of God; and declare and testify to the World, that they are is unquestionable, it being the flower of [Page 11] our happinesse, both to be and to be looked upon as the Sons of God: those are the best Christians that are likest God; that is to be looked upon as straightest that comes nearest to the rule, he is most of a Son which is likest the Father. A Son should be nothing else but as it were the pi­cture of the Father: the one is the Archi­type, and the other the Ectype. The one is as the seal, the other is as the Wax: a Christian cannot be like God, as to equali­ty; but he may and must resemble him, as to some faint and imperfect adumbrations, the voice of the Eccho is but weak, but yet it hath something of the sound in it. That we are like God and testify that we are his Sons by being respective and courteous not only to friends but to strangers and enemies is as unquestionable. This is that which Erasmus hath upon the place: This it that which a greater than Erasmus even Christ Jesus tells us vers 45. Love your enemies, besse them that curse you, that you may be the Children of you Father which is in Heaven: for he makes his Sun to rise on the evil and the good, and sendeth rain on the just and unjust, as if he should have said thus your Father which is in Heaven, is good not onely to the good; but to the bad: all [Page 12] men have the light and warmth off the Sun; and if you would be, or be thought to be like him the the Sons of so good a Father you most doe so to, your lives, prayers, dis­courses, outward civilities must be ex­tended to all, though you my Disciples are so, yet testify to the World, in this respect you are so to. And as for you that are not my Disciples; If ye have any de­sire to be; if you would both really be and be accounted Christians, what I say to them I say to you, love your enemies, pray for them that despightfully use you that ye may be the Children of your Father which is in Heaven.

3. Christians should doe somewhat more then Pharisees Publicans Heathens, the ordi­nary uncultivated masse of men, and there­fore they should be civil and courteous not onely to their friends and kindred but even to strangers & enemies, a Christian if he have any respect either to his Father, or to his redeemer, or profession should be taller then others by the head and shoulders in piety, he should be a great exemplar, a coppy to other men: they should esteem themselves to doe well, or ill, as they are either nearest to, or furthest off him: Pharisees and Publi­canes, can salute their Brethren, but Chri­stians, [Page 13] must salute strangers nay even their very enemies, in case they doe not a man may put our Saviours interrogatory to them, if ye salute your Brethren onely what doe ye more then others doe not even the Publi­canes so? It is a great shame for you, If you doe not more then they, but, because I am to speak more of this, in my other Do­ctrine, I shall wave it here, and onely make a word of use.

The use that I shall make of it briefly is this it may be for the just reproof of all those that are so fare from being civil and courte­ous to strangers and enemies, and such as have injurd them: that they are not so to their Brethren, or indifferent persons such as never did them any injury. These they know not their duties, either as to God, or man; they know not how to demean them­selves either as men, or Gentlemen, or Chri­stian men: they seem to have written a bill of divorce both to civility and Christianity, they are strangers not onely to Christianity but even to Morality. They are worse if we consider either the precious opportunities offered them; or the light received; then Pharisees Publicans, or even Heathens: they are so farre from honouring all men that they will honour no man, they speak evils of [Page 14] dignities, they are unsatified with the pre­sent powers: thoug it be written with the Sun beam (as it appears by their miraculous restauration) that they are of God, they con­temne our Ministry: Like so many Swine they trample upon the Pearls of our Do­ctrine, they despise our Persons, instead of honouring us for our works sake: they never look at us unlesse it be to laugh at us, or scorne us; and we are as ignorant of a rea­son as they: unlesse it be upon the account of our Doctrines: we may say with heaven­ly Paul they therefore look upon us as their enemies because we tell them the truth. You (very unjustly, and we know not why, make us the objects of your scorne and contempt: And we you more justly and with a great deal more reason the objects of our pity and prayers, we love you and you hate us; we blesse you and you curse us; we pray for for you and you dispightfully use us; and among many others, we put up that of our Saviour, Father forgive them for they know not what they doe: you that hate our coun­sels, will none of our reproofs, scoff at us, laugh at us, may chance at the dreadfull day of judgement to weep and hear that of God, in Prov. the 1. 26. I will also laugh at your calamity and mock now your fear is, because [Page 15] you hated knowledge and would none of my Counsels, deliv'red you by my faithful and impartial servants. We could as men subject to like passions as you are, laugh at, scorne you, as much as you doe us; but this we must not doe, because we are not onely men, but men of God. If we doe to you as ye doe to us what do wee more than others? In doing as you doe, we are onely you equals, but in forgiving you, and praying for you, we are your superiours. And is it possible? Are we so odious, that we dare not look men in the face? Why, what is the matter? Are we more wicked than others? It may be so, we are ready to say with holy David, pardon our iniquities for they are great. With St. Paul, we are the chiefest of sinners. It is of the Lords mercies that we are not consumed, and because his com­passions fail not. However thus much we can say for our selves, (with a safe conscience and a great deal of truth. And I would you could have said so too) we never were the men, that swore we would destroy our Countrey, that contrived a trayterous, sedi­tious, antiscriptural engine, like Catilines conspiracy, for the same purpose. Our heads never plotted our Soveraignes ruine, our hands were never washed in the bloud [Page 16] Royall; we never had the marke of Cain in our foreheads, we never obliterated the Holy signe of the Crosse with the signe of the scaffold. Nay, we were so farre from this, that for the prevention of it, some of us lost our estates, others our liberties, others our very lives, and some all three; and could they have done more, I believe they were so loyal, they would have done it. And when we heard of our Soveraignes unparral­lell'd never enough to be lamented death, (which God knowes we could not hinder, or else we would have done it) out of a Christian-like Sympathy, we did seem not onely to sigh, weep, sweat, bleed, but even dye with him. You glory in your shame, and were it lawful to glory in any thing, we would glory in this, that we are accounted worthy to suffer (as we hope) for Christs name sake. And now laugh on, and enjoy your own follies,—Egregiam vero lau­dem & spolia ampla refertis. So much may suffice for the first Doctrine, I proceed to the second which is this, that the Disciples of Christ, Christians, should doe somewhat extraordinary, somewhat more than others, more than Pharisees, Heathens, Publicanes, or any that say they are Christians, whereas their actions tell us they are rather Heathens. [Page 17] In the prosecution I shall use this Method, first prove it by Scripture, secondly by rea­son, thirdly make use.

1. That Christians should excell, doe more than others, doe somewhat extraor­dinary. It is clear from these Scriptures, Mat. 5. 20. I say unto you, that except you righ­teousnesse exceed the righteousnesse of the Scribes and Pharisees, ye shall in no wife enter into the Kingdome of Heaven. Me thinks I hear the Jewes tell me, what ex­ceed the Scribes and Pharisees, is it possi­ble? Surely if any doe goe to Heaven, the Scribe must be the one, and the Pharisee the other? No such matter, covetous men, gri­pers, oppressours, Hypocrites, meer out­sides, painted tombes, never goe to Heaven, during such; However God in his goodness dispose of them afterwards. Such were these Scribes and Pharisees, which we Christians must exceed, or else we shall never enter in­to the Kingdome of Heaven. Amos 3. 2. You onely have I known of all the families of the earth, therefore I will punish you for all your iniquities. You the Children of Israel, which I brought out of the Land of Egypt, out of the house of bondage, into a Land flowing with Milk and Honey; You whom I have known by my judgements, [Page 18] which should have taught you righteous­nesse; you whom I have known by my signal favours & mercies; you whom I have known by my faithful Prophets, rising up early, and fitting up late; you whom I have known by my soul saving, soul searching ordinances; I knew you so well, and so much, that I seemed to know no other Nation, unlesse it were to punish it; I thought and expected, ungrateful Israelites, that you should have known the Rock of your salvation, I did much for you, and I expected that propor­tionably you should have done much for me; but in that you did so little, and would not know me, I will make you know and that to your sorrow, that you onely have I known of all the familes of the earth there­fore I will punish you for all your iniquities, I will punish you temporally, though you doe repent, I will punish you eternally if you doe not repent. By how much your mer­cies and advantages have been greater than those of other Nations, by so much the grea­ter shall your punishments be. There is an excellent place in Luk. 12. 47, 48. And that servant which knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew it not and comit­ted [Page 19] things worthy of stripes, shall be beaten with few stripes. For unto whom much is given, of him much shall be required; and to whom men have committed much, of him they will aske the more. In this Text we have a Lord and two servants, the Lord is the King of Kings, and Lord of Lords, the two servants, they are not Angels but men, for their quality, the one was knowing, and the other not knowing, the one knew his Masters will, the other did not; they both committed things worthy of stripes, but the one was more excusable than the other, the one had many stripes, but the other few; and why both being faulty, were they not equally punished? Because they were not equally faulty, the one knew his Masters will, the other knew it not, and therefore not so blameable. Of these just proceedings, we have an account given in the subsequent rea­son, for unto whom much is given, of him much shall be required, Phil. 1. 27. Onely let your conversation be as becometh the Gospel. St. Paul writes to Christians, to men that had embraced the Gospel, and he requires a Gospel-like conversation; And what kind of one is that? A conversation full of simplicity, holinesse, peace unity, charity; not a Pharisaical, not a Heathen, [Page 20] but a Christian-like, becomming conversa­tion, such a one as becometh both the Pro­fession and Professours; onely let your con­versation be such as becometh the Gospel. So much may suffice for the proof of it by Scripture, 2. Neither is this without rea­son, That Christians should doe somewhat excellent and more than others, for

1. They received, God hath given them more than others, and therefore they should give him more than others, doe more than others, Luk. 12. 47, 48. Unto whom much is given of them much shall be required. it is but just and equal, that our returnes should be proportionable to our receipts; Christians they have God for their Father, Christ for their Redeemer, the Holy Ghost for their comforter and teacher, they are under the continual droppings of the San­ctuary; they hear the shrill silver Trumpets of the Temple, they are alwayes instructed by good precepts, good examples, good Sermons, good lives, tutord by Gods Word, workes, judgements, mercies, provi­dences, nay even their very afflictions; The whole creation serves them, and surely they are blame-worthy, if they doe not in a more eminent manner, serve the creator. Souls in some respect are like bodies, some bodies [Page 21] are drawn in bright and orient colours, as if nature had made use of a Sun beam for her pensil; others are drawn in more dusky, coale-like colours; The brightest colours have aliquid umbrae, and the darkest aliquid lucis. If we look in­to the excellencies of the Soul, those [...] those internal colours of the soul we may see the same; God hath given some, more glittering souls, bespangled with light from the Sun of righteousnesse, souls em­broydred with all perfections here acquira­ble: He hath been pleased to give others more sad and dark coloured Spirits; as the brightest souls have somewhat of a cloud, to teach them humility so the darkest have somewhat of a beam, to keep them from dis­couragement, and that others may not in­sult over them. Those that have the brigh­test souls, God expects they should shine like Stars in the Firmamēt; Let your light so shine that men seing your good works, may glorify your Father which is in Heaven. God hath open'd the Scholars mouth, therefore he exspects his lips should shew forth his praises. The rich man is Gods Lord treasurer, he is the hand of God, and he expects it should be alwayes opened to the necessities of the poor and needy; he should be like the mercies of [Page 22] God, beneficial to the whole World at once God may accept of Turtle Doves, and young Pigeons from the poor, but he expects that the rich should bring their Plate, Gold, and Jewels to the Temple. God expects that Bezaliels and Aholiabs that are cunning to work in Gold, should not onely build, or lay common stones, but carve and polish the Tempe, Eunapius calls a mean Scholar, [...] a drop of Helicon, and sure­ly if a mean Scholar be a drop of Helicon, a good Scholar is all Helicon, or rather an Ocean of learning: And if so, God requires an Ocean of service from him; an Ocean of service is but propottionable to an Ocean of learning. Though the whole World besides, be but, as the dry heath, and barren Wilder­nesse, yet the Chuch is the Eden of the World, the Paradise of God; and in Paradise (if any where) God may look for Trees bear­ing fruit, pleasant to the taste. Christians should be men of better lives, than unculti­tated Barbarous Asiaticks, Affricans, Ameri­cans.

2. The second argument is drawn from the nature of perfection, Christians should be perfect, if so, thy must doe somewhat more than others, for he that is more per­fect in his profession than another, doth a [Page 23] great deal more than he in it, be ye therefore perfect, as your Father which is in Heaven is perfect. And can a man be as perfect as his Father which is in Heaven? No, there is a twofold perfection, a perfection of of equallity, and a perfection of similitude; we cannot be like our Father as to the for­mer, but we may as to the latter, We have onely somewhat like God in us, as to every grace, [...] though it be not many times so legible. And he that would attain to this perfection, must do [...] some­what extraordinary, somewhat above and more than others. That man that would have the World believe that he is one of the best Musitians in it, his compositions must be more sweet, rare, and harmonious than other mens, his judgement must be more solidd and piercing, his hand must be more commanding, he must be all ear, and a man, would say what ever other mens souls were, yet his was nothing but harmony. He that would be accounted a rare Painter, must draw better pictures, than thousands of ordinary Painters can; he must so draw a man, that it would be a hard matter to tell, whether it were the man himself, or his picture, (if any one should come into the room, (if he did not know the man very well) yet present­ly [Page 24] salutes, his picture, as deeming it to be the very man himself; if he cannot do so, he dis­graces his profession, he doth not doe it to the life. He that either really is, or would be accounted one of the best Orators in the universe, saies thus to his words, Goe, smite spirits, wound soules, captivate affections, command hearts, be victorious, make sure of passions, he steeres a congregation with an expression, he never is look'd upon, but ei­ther with an eye of envy, or admiration, or both, and he that eyes his auditors, gathers by their looks and deportments, that their bodies, nay, their very soules have nothing else to doe for that time, but like servants and willing prisoners, to wait upon and at­tend his speeches: And, it is the great un­happinesse of the universe; that it hath not one eare, and that chained to his soule ravi­shing, soule enthralling discourses. And if it should happen not to be so, 'tis not because Rhetorick wants [...] somewhat to perswade, but because the Orator wants Rhetorick: surely if a man had had the happinesse to have heard golden Mouthed, sweet tongued Cicero, though he had never seen him, he need not aske who it was, Cice­ro would have spoken it had been Cicero, though he had spoken not a word about [Page 25] that thing. Aristotle was accounted the best Philosopher in the world in his time, because he did more than all others, and wrote bet­ter, hence is that deserved commendation of M. Hooker, that he had discover'd allmost more of natures Mysteries, in the whole bo­dy of Philosophy, then the whole series of ages since, hath in any particular member thereof. The Christian that would be per­fect, must do more then Pharisees, Publi­cans, Heathens, Ordinary Christians: He is more Eagle-eyed in spiritualls then o­thers his judgement is more solid and searching, his thoughts are more orderly and harmonious, his affections are more spi­rituall and Christ-like, his whole conversa­tion is more becoming the Gospell, than thousands of other mens: his whole life is nothing else but a continued Sermon: He is full of Faith, patience, humility, heavenly­mindednesse, contentednesse, mortification of sinne, moderation of passion, and he knows very well how to rule his tongue, which is no small matter; And were the Bible and all graces lost, (which God for­bid) we might find them all in him, though not in their perfect degrees, yet as to all their parts, not only inchoated but above halfe finished: If a Prince should offer him his [Page 26] Scepter, he would refuse it, as judging that nothing but heaven could make his conditi­on better; If he owes a man any thing, though he be five hundred mile off, yet out of Conscience he paies him, and dares doe no otherwise: If any one affronts him, he for­gives him long before he askes forgivenesse, and though he did never aske, yet he would doe so: He never looks into the world, but to look upon it with an eye of pitty, and to weepe over it, as our Saviour did over Jeru­salem, O Ierusalem, Ierusalem, hadst thou but known even in this thy day, those things that concerne thine everlasting peace: O sin­full Universe, O sinfull Universe, hadst thou known in this thy day, the things that con­cerne thy peace: He never travels into it, but to teach it civility, morality, Christiani­ty; His sober life tells the Drunkard that hee must be drunk no more, His pious, cautious abhorrence of oathes, tells the swearer, that he must swear no more; His heavenly, world contemning carriage, tells the coveteous griping worldling, that he is not for this, but for a better world; When you see him walk, you think he walkes here, no, he walkes in the streets of the new Jerusalem: His busy thoughts and meditations, are upon his e­ternall rest, God the chiefest good, the bles­sed [Page 27] company of angells, and the spirits of just men glorify'd; The eyes of his soule, are fixed upon the beauties of the third heaven, the pearly gates of the palace of God; Hee desires to doe every action of importance, so, as that he needs not be ashamed, or a­fraid to be found in it at the dreadfull day of judgement; He would be such a one in his life, as he would be in his death; and such a one in his death, as he would be found, when he stands before Christs Tribunall; He lives [...], as one ashamed that he should carry a body, the hinderer of his happinesse about him; And if it were not for Gods glory, and the good of his brethren, he would not care much, how soon he were rid of it; And were he as much master of the great, as he is of the little World, he would tread upon the Globe all at once, and make it a step to heaven; When he rises, he thinks that will be his last day, and when he goes to bed, that that will be his last night, therefore ha­ving but one pretious and invaluable jewell, and that is his immortall soule, he cabinets it in the Heaven of Heavens, as finding no place upon earth fit for it: And can there be any place in this world fit for a soule, to take a nights lodging in? that is better than [Page 28] ten thousand Worlds, What shall it profit a man to gain the whole World, and loose his own soule? or what shall a man give in ex­change, the whole World, nay ten thousand worlds, weighed in the ballance, they are all found too light. So much may suffice for the second thing, the Reasons, I proceed in the third place to make use.

1. This may be for the just reproofe of all the Christian world at once, all Christi­an Kings, Arch-Bishops, Bishops, Nobles, Gentlemen, Divines, Physitians, Lawyers, Souldiers, Tradesmen, all men in all places, that doe not act proportionably to those peerelesse means of grace received, to those golden talents, that God hath entrusted them with. A man may very well put our Saviours interrogatory to any of them, What do you more then others? And more particu­larly.

1. What doe you Christian Kings more than others? Most is the pitty, to the great disgrace of Christianity, and griefe of all good men, You embroyle the Christian world in bloud, and unnecessary warres, on­ly for the accomplishment of your own am­bitious, unwarrantable, antiscripturall de­signes, great Grotius might have saved him­selfe a labour of writing De jure Belli & Pa­cis, [Page 29] for you and your Court parasites can make any warre lawfull, provided it be for your own ends, if that ye be likely to get the better. But because either you do not, or will not know what ye should doe, I will tell you, Be Wise O ye Kings, and be instru­cted O ye judges of the earth, serve the Lord with feare, and rejoyce with trembling. You should [...], spend your hatred some other way, and joyne hearts and hands against those sworn enemies of God and all goodnesse, the Turke, and the Pope, that are ready to o­verrunn all Christendome, the one with his Tyrannicall sword, the other with his Ty­rannicall word, this would be a happy Syn­christianismus [...], an act worthy of all the Christian Kings in Christendome, were this but once done, how soon would the seaven hills be made plaine? nor should thy triple Idoll, O Anti-christian Rome, re­sist the Christian swords; As you are above others in Place, so, you should be above o­thers in grace; As you are the best of men for greatnesse, so, you should be the best of men for goodnesse; As you have no superi­ours in degree, so, neither should you in vertue; Consider you are the Fathers of Christendome, therefore you should provide [Page 30] for its welfare; you are the shepheards of Christendome, therefore you should feed it; You are the Physitians of Christendome, therefore you should heale it. And now I am speaking of the actions of Kings, pray what doth His Majesty of England? He doth to the admiration of all his friends, and envy of all his enemies. There are three or foure potent Sects in England, just a drawing one upon the other, and He, partly by his piety, partly by his policy, partly by his promises, sweetens them all, and keeps them from drawing, and long may he doe so. But what did he doe? Among many other good acts, he made an Act of Oblivion, which may be termed the Cement and glue of this King­dome; It were to be wished, that as he made an Act of Oblivion for his enemies, so, he would make an Act of Remembrance for his friends: Though it be the height of Christianity to forgive our enemies, yet it cannot be denied, but that it is somewhat of Christianity to remember our friends. I chanced to overheare many poor sufferers say they were un-univers'd, un-common­wealth'd, they seemed to have no part to act upon the stage of England: durst I say any thing, I would say, that they are hated and slighted by most men, hated by their ene­mies, [Page 31] because they are not of their pernici­ous, Popish principles; and slighted by many of those that should be their friends, because they are some few of them richer then they as it is naturall with rich men, (unlesse they have more than ordinary supplies of grace, to forget God, themselves, and their bre­thren.) Me thinks those few sufferers that the King hath been pleased to look upon, thy are just like men, that have newly esca­ped drowning, they are so taken with their landing, that they will not as much as cast a planke into the Sea, for the landing of their Brethren, that are strugling with the boiste­rous swelling Seas.

2. What do you Noble men above o­thers? As there are many of you, truly no­ble, vertuous, honourable, so there are ma­ny of you that are the staine of your Fami­lies, the shame of your Ancestors, and the disgrace of Christianity, you are as farre a­bove others in wickednesse, as you are in bloud and degree; I would have all the No­ble men in Europe consider, that whether they have respect either to the Nobility of their blouds, or the Nobility of their soules, or to their apparency to the eyes of all, or those signall advantages they have above o­thers, it highly concernes them to doe some­what [Page 32] more than others. Methinks when you are in an Eclipse, you are like the Sun, all the eyes of the World are upon you; Uz­ziah-like you have your leprosies written in your foreheads, he that runs may read. Gen. 6. 9. These are the Generations of Noah, No­ah was a just man and walked with God, what was the flower of Noahs Nobility, S. Ambrose tells us, He was a just man and wal­ked with God; He was perfect in his Genera­tions. One Gentleman that is so, by piety and vertue, either by the word or sword, or both, is better then two by birth or bloud,

But he is the most compleat Gentleman, that hath all these perfections, a constellation of excellencies. He that braggs of his Nobility doth all one, as if a stammerer (with much a doe, should say), that his great Grandfather was a good Oratour; Sir, my great Grand­father, was an expert, most accomplished person, a good speaker, a good Captain, but for my selfe, I doe nothing, but wear good cloathes, lye, drink, swear, from one end of the year to the other; And I have a thou­sand parasites tell me I do very well, and they doe for their own ends even Deify mee. Me­thinks [Page 33] I heare the slighted Arts and Sciences complaining thus against you, alas, said Lo­gick, I am the doore of all Arts and Sciences, and will ye not as much as look into the door (If ye goe no further?) I can make you not only men, but rationall men; I can teach you how to weild an argument, how to out wit others, and will ye not make use of mee? Just as close-fisted Logick had done, in comes open handed honey tongued Rhe­torick (and if any of the Arts and Sciences, would speak any thing to the purpose, you may be sure, she would, speaking being her peculiar excellency:) And what said shee, My Lords, will you be pleased out of your sin­gular goodnesse, to hear a poor maid speak, I can teach you not only to speake; as ordi­nary men doe, but to speak well; I can teach you how to speak in Parliament, and to speak so, as that ye shall be the admiration of all your auditors; And there was never a­ny one in the Parliament, that said any thing well, but by my assistance. Rhetorick had not spoke much, (though indeed it was much in a little) but in comes Soule tuning Musick, and thus she said, I am that science, that Kings and Princes have been ambitious of, and doe all my sweet voyc'd Lutes and Violls, hang upon the walls, untouch'd? are [Page 34] they like the children of Israels harpes upon the willowes, are they pleased to make use of mee in their publick service, and will you not make use of mee in your private cham­bers? Am I a Science for God, and yet not for men? Are your fingers made for nothing else, but bowles and cupps? Methinks Lutes and Violls might become them a great deal better. Among the rest, heare what Mathe­maticks said, I can teach you how to make stately buildings, after the Italian Mode, plea­sant well contrived walkes, refreshing Gar­dens, usefull, serviceable Ships; and if ye will bee so ungentile, as to slight all my other Si­sters, yet methinks you should not slight me, for I am that Science, that am peculiar to Noble men; and if you reject mee, you doe not reject one but a great many.

The Arts and Sciences, having had but poor entertainment, and answers not so pleasing, as they expected, they chose Rhe­torick for their speaker, they prayed her to speake two or three words for them altoge­ther, which shee with much boldnesse, and somewhat of anger did. My Lords we had (as it is naturall with Maids to have) some thoughts of our own beauties, either we are not beautifull, or you want eyes; as it may be, we are not so beautifull as many take us [Page 35] to be, so it may be, you want eyes; There are beauties visible only to an intellectuall eye, neither are deafe men to say there is no Musick, because they cannot heare it's sweet and most delicious closes. Just as the Maides had done, in comes the Mistresse, Divinity, the Queene of Sciences; The first word shee said, was, Thus saith the Lord, I come from that God, before whose dreadfull Tribunall ye must all stand, though never so Noble; O consider that you carry precious, immor­tall soules about you, that are better worth than a world, lay up treasures in heaven for them, believe in Jesus, grow in grace, pre­pare for your latter ends, act the good stew­ards; O doe not twist your damnation in golden threds, O for Gods sake, Christs sake, your own souls sake, heare what I say, and if you doe not so, and doe accordingly, you will be damned to all eternity.

3. What do you Souldiers more then o­thers? I tell you what you did before, you rul'd us with a rod of Iron, every one of your swords was turned Scepter, and every one of you Tyrant. You behaved your selves like an army of Turkes and Saracens, rather then like a Christian civilized army, you scar'd us into a forced compliance, all were afraid of you, and you were afraid of [Page 36] all: What ever you did before, I tell you what you should doe now, doe violence to no man, but be content with your wages; doe not only fight under your commanders banners, but also under the banner of Christ? fight the good fight, that ye may receive a Crowne of Glory. So much of the sword men, I now come to the Word-men.

1. What doe you Divines more then o­thers? You are of two sorts. 1. They of the Episcopacy. 2. They of the Presbytery. 1. You of the Episcopacy, I will tell you what ye did do, you did so well, to the admiration and envy of all your neighbours, that many whose doings were not so good, would needs undoe you; Eminency is the object of envy, many envied not so much (as they said) your Greatnesse, as your goodnes. Now I have told you what ye did doe, I will tell you what ye should doe; though I know many of you, are as humble and meek men, as any upon the face of the earth, yet some of you would doe very well, to get more hu­mility & courtesy, Among many other ver­tues which ye have No jewell better becom­ing the Miter, of a miraculously resto­red Bishop, than humility. When some denyed that their was any motion, the Phi­losopher walked, I would have you now so [Page 37] to walk, as that you should tell the incre­dulous universe, that gray-headed Episcopa­cy is the best of Church Governments.

2. You of the Presbytery, what doe you more than others. Before I say any thing of you, I will distinguish, Presbyters are of two sorts, some moderate and sober, and studious of their Countries peace and good; others more rigid and turbulent; for the first, I thinke some of them, may be good subjects, whatever the latter be. Presbyters may be considered to wayes, either in sub­ordination, or in contradistinction to Bi­shops, either as they are subservient to them, or as they would stand on their own bot­tome; if ye be taken the first way, as being men of parts and eminencies, ye may be in­strumental for Gods glory and your Coun­treyes good, provided ye doe not Preach se­dition and rebellion, in an uncouth, impro­per palliating dialect. But if ye be considered the second way, ye are sworn enemies, both to God, your King, and your Countrey; ye are the incendiaries of the World, the fire­bands of Christendome, and though I have a great deal of charity for your persons yet I have none at all for your opinions, and damnable factions. And now I have di­stinguish'd of you, I tell you what you did [Page 38] more than others, you with your auxiliary forces in iniquity, the Independents, Anaba­ptists, Quakers, & the rest of the filth & scum of the World, you levied armies against your Soveraigne, which is a Popish practise, an ar­row drawn out of Bellarmines Quiver, you unstar'd the firmament of the Church, you untreed the Paradise of God, the Silver Trumpets of the Temple, could not be heard, for the noise of drums and Trumpets. You laid the grave-stone upon mercy, truth and peace; you Preach'd the Funeral Sermon of all goodnesse, loyalty, piety, civillity, and Christianitie; and because it is the excellency of a Preacher to live according to his Doctrine, you lived accordingly: you made a trayterous, seditious, bloudy Cove­nant, 'twas neither a Covenant of good works, nor a Covenant of grace; and there­fore it was a spurious, meretricious, anti­scriptural one. They talke of burning it, but a man can never sufficiently burne it, unlesse he could goe to hell-mouth and cast it there, saying, here Beelzebub take thy soule damning nation embroyling en­gine; thine, even thine in vention, for none but Beelzebub could make such a one; we are all now resolved to be good subjects. Nero like, you played upon your instruments [Page 39] of joy, whil'st our Rome was on fire, and who fired it? Not the Christians, but the Heathens, the Publicanes, did not even the Publicans so? And what said thousands, that had their houses on fire? O! fling them all into those flames which they themselves have made.

But what said another, of a more lambe-like, and Christian-like temper, stay I have found out a better way, save their bodies and souls, but burn all their opinions, espe­cially the Covenant, it being like original sin, all sins, a Legion of transgressions. And it would be a happy turn to burn a bundle of factions, to keep precious and immortall souls from burning in Hell, to all eternity. And O that you would, at length, come and fling all your conjuring books, that raised so many Spirits of division, into the fire; you can neither dispute for them, nor Preach for them, nor live for them: Not dispute for them, unlesse ye banish your rea­son, not Preach for them, unlesse you ab­jure the Scriptures, not live for them, un­lesse any one of you, would strive to out-live the worst fiend in Hell. O you that never drew sword, or turned tongue, but for your own interests, shall I tell you where it lyes, [Page 40] Had you but eyes to see it, it lyes in being subordinate to Bishops. Alas! can the mise­rable cabines of Presbytery, think to escape, when the great Soveraigne of Episcopacy, is under water? The Independent had like to have swallowed you both, and me thinks this should make you agree: Now I have spoken to you asunder, give me leave to speak to you both together; It is a great shame for men of peace, for men of your cloath, to trouble the World with Ceremo­nious disputes; It would be far more Chri­stian like for you, on both sides, to deny yourselves; and they that would ever agree, must abate somewhat on both sides: Give me leave to tell you of a strang sight, what's that? I saw the goodly Ship, Religion, (and it was the best Ship that ever I saw, it be­ing man'd, not with Turks, or Heathens, but Christians, and not a few but all the Christians in the World; and it highly con­cernes us to pray, for the safe landing of it, in that all our souls are in it.) this Ship sayld between two Rocks, the one was as it were Scylla, the other Charybdis, the one was formallity and customarinesse on the one hand, the other was ataxy and confusion on the other. For you Episcopall men I would have you to beware, of for mallity [Page 41] and superstition; and you Presbyters, of ataxy and confusion. Whil'st the Ship sails directly between these two Rocks, there is no fear of Shipwrack:—Inter utrumqne tene, medio tutitssima curres—God is a Spirit, and will be worshipped in Spirit and in truth; But this most be done decently and in order. And as there is the deformity of vice, so there is the beauty of holiness. Some of you say, that we have no grace; Some of us say, that ye have no grace; and were I either able, or worthy to say any thing, I would say, that neither of us have as much grace as we should have; or else we would not be so uncharitable and censorious. One saith I am of Paul, a second I am of Cephas, a third I am of Apollo, one saith I am an Episcopal man, another saith I am a Presby­terian, the third I am an Iudependent, and I would we could all say, I am of Christ.

2. You Physicians, what doe you more than others? I heard them say, that you could murther men when you pleased, and never be called in question; That the Physi­cian of the soul had no great reason to be angry with the Physician of the body, the one made work for the other, the one killed them, and the other buried them; It may, be said of many of you that you are like [Page 42] those Physicians of no value, that would have given Physick to our distempered state, Multitudo medicorum rempublicam interfecit. Many Physicians have killed the patient, and he hath more reason to be afraid of you, than his disease. You know that dilemma of Pliny, either a disease is incurable, or cu­rable, if in curable, why doe you attempt to cure it? If curable, let nature work it out: 'twas Platos opinion, that it was a bad Com­monwealth where there were many Physi­cians. But by his leave, we must dissent from him. We know how to distinguish be­tween the good use, and the abuse of a cal­ling, we will honour the Physician for our healths sake, God hath created Medicines out of the simples of the earth, and he that is wise, will make use of them.

3. What doe you lawyers above others? you Are many of you, the plague & shame of a Nation; the Locusts of a Kingdome, you Seal up the Fountains of Justice, you turn judgement into gall, and the fruits of righ­teousnesse into hemlock, instead of deciding controversies you make them like the Seidge of Troy, of ten years standing; and where as you say you are peace makers, you are the greatest peace breakers and troublers of our Israel. You make your selves questions, like [Page 43] Hydras heads, the taking away of one, is the setting on of another; you draw black lines, because ye make use of a silver Plummet. No wonder ye cannot see clearly, if your eyes be bloudshot. You are like the Polonian Ictus, that knew not how to resist so many men in compleat armour, (the Coin of the Coun­try was so stamped.) Good lawyers are stiled the oracles of the City, the rulers of the Law, a good ruler should see, that he have skill to rule, that his parchment be spread abroad before him, that his eye be upon the rule, the rule of the Law, he must have no­thing in his hand, but his Plummet, his hand must be steady, not shaking, he must be nimble handed to draw lines speedily.

2. What doe you Women, you Ladies more than others? Having spoken to most of the considerable men in the World, give me leave to speak a word or two, to the Wo­men; first the Man, and then the Woman. It was Solomons question, can a Man find a ver­tuous Woman? If he had lived in our dayes, he would have had as much a doe, to find one, as ever he had. This question doth not imply an impossibility, but onely the difficul­ty and rarenesse of it, that it is a hard and rare thing to find a vertuous Woman, for in Prov. 31. 29. Solomon tells us of many [Page 44] Daughters that have done vertuously, and of one that excell'd all the rest and pray what did she doe? Surely she had a Bible alwayes in her hand, no she opened her mouth with wisdome, in her tongue was the Law of kindnesse, she looked well to the wayes of her household, she did not eat the bread of idlenesse: O! how many Women with us, eat the bread of idlenesse, it would pusle a Cherubin to know what they doe, besides eating, drinking, sleeping, and dres­sing themselves, from one end of the year to the other. I know that there are some few that doe vertuously, this is not spoken to them. Now I have told you what many of you doe doe, I will tell you what ye should doe, those that have families should provide for them, but all should read, hear, pray, Meditate, Act. 16. 14. It was Lydias com­mendation, she was one that feared and wor­shipped God; As there is the beauty of the body, so there is the beauty of the soul; though the one be great, yet the other is farre greater. Me thinks you that have such beautiful bodies, should strive to get beauti­full souls, a deformed soul in a beautiful bo­dy is just like a Toad in a golden Cabinet. That of Solomon is good Scripture, Prov. 31. 30. Favour is deceitful, beauty is vain, [Page 45] but a Woman that fearth the Lord shall be praised. No beauty to the beauty of holy­nesse, no Jewels to those precious and in estimable Jewels, the graces of the Spirit, no Pearle to the Pearle of price. I have ende­avoured, to say somewhat to you all asun­der, now be pleased to hear what God sayes to you all together, me thinks I hear God speaking thus to England, O England what dost thou more than others? Surely I have done somewhat more for thee, than any o­ther Nation, and I expect that thou shouldst doe somewhat more for me; I have freed thy tender neck, from the galling yoke of thy in­sulting. Tyrannizing enemies; I have sheathed that tayterous sword, that was wont to be sheathed in the bowels of thy Princes: Of an Aegypt, of black Schismes and Haeresies, I have once more made thee a Goshen, a Land of light, I have crowned thee with the mercies of my right hand, and of my left, with the choisest, richest, and most di­stinguishing mercies in all my Cabinet. I have brought thee from the Nadir of misery, to the very Zenith of happinesse: though in my Justice for thy sins and Rebellions, I took away a good King from thee, yet in my mercy I gave thee another as good. And it is a great question whether thou wert more [Page 46] miserable, in the losse of the one, or are now happy in the miraculous restitution of the other. I expect [...] some­what extraordinary. Shall God do so much for us, and shall we doe nothing for him? What shall we doe? Let us act suitably and proportionably to those precious meanes, advantages, and opportunities God hath in­trusted us with; Let us be of one mind, of one heart, of one Spirit; Let us love as Bre­thren, pray and preach for the peace of Je­rusalem, pray that God would give us a Spirit of uniformity and meeknesse. For the divisions of Reuben there were great thoughts of heart. Alas! who layes the divisions of our Reuben to heart? Doe we not rather widen the breaches, wound our very wounds, and vex our very vexations? We are, by Gods goodnesse, better in condition, but very few of us in life and manners. 'tIs the glued bowe that doth execution, that instru­ment that is best glued, makes the best har­mony; surely were we more cemented, and glued together; we would make more heavē ­ly Musicke in the ears of God & good men. Divisibile est corruptibile, a Kingdome di­vided against it self, cannot stand, and sure­ly if we be so divided, we may expect that we cannot stand. We have all been tryed [Page 47] sufficiently in the furnace of afflictions, and God expects that now, at length, we should come forth like pure Gold; he hath done a great many things for us, and let us doe one thing for him, what is that? Onely let us fear the Lord, and serve him in truth, and consider what great things he hath done for us, and not doe wickedly, left we be con­sumed, both we and our King.

DIfferent have been the entertain­ments, not only of humane, but divine truth with diffe­rent men: some have embra­ced it for a season, others for ever: and it is not impossible even for a He­rod for a time to heare a Iohn Baptist gladly. Such was the Laodicean temper of these A­postate Galatians to whom our Blessed A­postle directs this Epistle: They had once high and reverent thoughts of his Ministry, and they seem to acknowledge, and embrace those heavenly truths delivered by him; they received him as an Angel of God even as Christ Jesus vers. 14. But soon after as the learned Estius observes by reason of the crafty and subtile insinuations of false tea­chers, they change their note, they desert the truth; their thoughts of him before [Page 2] were not so high and honourable as they are now meane and low: they that before looked upō him as their happiness, now look look upon him as their enemy, S. Paul won­ders at their sudden change and defection, and knowing no reason of it in himselfe, hee enquires of them, he reproves their ingrati­tude, and expostulates with them in the words of my text, Am I therefore become your enemy because I tell you the truth.

Am I? I the Apostle of Christ, your tea­cher, your spirituall guide, one that wat­ches over you for the good of your soules: your enemy, you that professed your selves to be happy in my ministery; you that thought nothing too good for mee; you that loved mee so dearely that if it had been possible, you would have pulled out your own eyes and have given them me, am I be­come your enemy? because I tell you the truth, because I preach the Gospell to you, all the truths of Christ, more especially that fundamentall truth that we are not justified by the Law, (as you think, and your false teachers suggest) but by faith in Christ. I would be loath to be accounted your ene­my upon any account, but most of all upon the account of truth; you should honour mee for the truth, esteeme mee for my [Page 3] works sake, not hate mee, look upon me as your enemy, am I therefore become your enemy because I tell you the truth: this is the true genuine sense of the words, according to Chrysostome, Estius, Calvin, Diodate, Per­kins, and some others compared together, there's no difficulty in them, therefore this may suffice for exposition of them, they containe in them two things,

• 1. The Gallatians envy, and hatred con­ceived against S. Paul, am I become your ene­my?
• 2. The ground of it, it was upon the score of truth, because I tell you the truth.

The words without torturing and wracking, afford these two plain truths.

• 1. That many men look upon them as their enemies that tell them the truth. Am I become your enemy?
• 2. That the Preachers of the Word should be truth-tellers, Because I tell you the truth. First of the first is this.

That many men look upon those as their enemies which tell them the truth. In the prosecution of it, I shall use this method.

• 1. Prove it by Scripture.
• 2. Give you some Reasons and Argu­ments for it.
• 3. Make use.

[Page 4] But before I come to my proposed me­thod, I think it necessary for my more or­derly proceeding, to give you some distin­ctions of truth, and those that oppose it and the assertors of it. Truth may be considered too wayes either [...] or [...] either in it self and as it is nothing else but a conformity between the object and the in­tellect, or else it may be considered by way of accident as it thwarts mens lusts and cor­ruptions, if we consider it the first way: It is not odious but there is a friendly amity between the understanding, and it: The eye is delighted with colour; the ear with Harmo­ny, and the understanding the eye of the Soul is no lesse delighted with truth it being it's natural genuine proper object in this sense Saint Austine affirmes truth to be dear to the intellect: but if we consider it the second way as it creates a disturbance in the Com­monwealth of mens lusts so it is odious to them, the Sun in its self is an amiable and lovely object, and Solomon teils us that it is a pleasant thing for the eye to behold the Sun; but they that have fore eyes cannot en­dure to looke upon it: truth is a glorius ray from the Sun of righteousnesse: It is in it self precious, and lovely, yet men of corrupt minds and irregular affections doe not love [Page 5] it, yea they cannot bear the clearer & more piercing irradiations of it, this I take to be meaning of Calvin upon the place: Veritas odiosa est malitia & pravitate eorum qui eam non sustinent audire. Truths are either hu­mane, or Divine Philosophical, or Theolo­gical, Philosophical such as are cognoscible by the light of nature, such as are found out by experience, & humane disquisition such as we meet with in Ethicks, Physicks, Mathema­ticks, and Methaphysicks, Theological, or Divine truths such as are revealed from a­bove; such as stream frō the clearer Fontains of the Scripture: of the entertainments of Philosophical, or humane truths I doe not here enquire, truths are either general, or particular general such as are proposed in an universall way without application to the conscience, or reflexion upon such men, or such and such lusts; as this vice is to be ha­ted, particular such as reflect upon particu­lar men, and particular lusts such as sting the conscience as pride coveteousnosse, drunk­ness are to be hated. General gliding, tansient, irreflexive unconcerning truths may per­adventure gain tolerable acceptance be looked upon with a more propitious aspect when a particular severer conscience smiting truth may be brow beatē, suspected, de graded [Page 6] to a meer probability nay it may be flatly opposed, contradicted in down right terms. Men are either good, or bad, unregenerate, or regenerate: unregenerate such as are in the gall of bitternesse, such as wallow like Swine in the Mire of their corruptions, such as are meerly as they were born: regenerate, such as are born again, such as cleave to Gods com­maudements, such ss stear their thoughts, word, and actions according to the dictates of Gods Word and Spirit; unregenerate men naturally hate Gods truths; and this hatred it doth not terminate in the truth it self; but it is extended to the Person that delivereth it: as if he were the Author of it and not that God that sent him; but with the regenerate truths find more courteous and Christian like entertainments: they know whose truths they are & therefore they re­spect, and reverence them for his sake, and if they doe at any time look upon them su­perciliously, it is in that and so far forth as they are unregenerate and not regenerate: as to their unsanctified not to their sanctified part. This distinction as to the sense and sub­stance of it I find in Proverbes the 9. 8. Re­prove not a scorner least he hate thee rebuke a wise man and he will love thee. Men are according to Solomon either devided into [Page 7] scorners, or wisemen: by scorners we are to understand wicked men: by wisemen such as are wise to salvation, as for scorners, if we reprove them they will hate us, but wisemen being rebuked they will love us. Though Herod cut of Iohn Baptists head, because of Herodius yet Anathan may tell a David, thou art the man and he will not be much of­fended. The sum of all is this that unrege­nerate men look upon those as their Ene­mies, that tell them Divine truth not pro­posed in general, but particularly applyed to their consciences, they hate the truth not barely considered in it's self, but as it thwarts their sins, their unmortified affections, and this hatred it rebounds as it were from the truth to the Person. This being premised I proceed to the proposed Method. 1. That many men look upon those as their Enemies, that tell them the truth is clear from these Scriptures, Asts 7. 54. When they heard these things they were cut to the heart and the gnashed on him with their teeth. Would you know what things those were, you may read verse the 52. They had persecuted the Prophets they themselves had betrayed and murthered the holy one: When they heard these things they were cut to the heart, & gnashed on him with their teeth & [Page 8] immediately they stoned him. 1 Kings 18. 17. Art thou hee that troubleth Israel? the great sin that Ahab and his people were guilty of was the Worshiping of Baal, Eliah rebukes them sharply for this sin? hereupon they look upon him as an Enemy incendiary and entertain him with this discourteous salu­tation, art thou hee that troubleth Israel? pregnant is that place: in the 1 of Kings 22. 18. there is yet one Prophet Michaiah, the Son of Imlah; but I hate him for hee doth not Prophesie good concerning mee, but evil: In those words there are two things considerable.

1. Ahabs hatred of Michaiah, but I hate him.

2. The ground of it in the latter part for hee Prophesies no good concerning mee, so that his hatred was upon the account of his Proyhesy, remarkeable is that Text Amos. 5. 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly: that is they hate their faithful, zealous, couragious sin rebuking Magistrates that kept their cours of judicature by the gates; they connot indure their upright con­scientious soul wounding Prophets; this is that which Christ tells his Disciples of you shall be hated of all men for my names sake, [Page 9] Luk. 21. 17. That is for my truths sake that is they shall hate your Persons; hate your Do­ctrines, hate your good lives, you shall be the objects of all mens hatred and that for mee, and my truth neither is this without reason why bad men should hate them that tell them the truth.

1. They are altogether unlike them there­fore they hate them as similitude according to the Philosopher is the cause of love, so dissimilitude is the cause of hatred: as we naturally love those that are like us, so we naturally hate those that are unlike us. The Wiseman tells us that the righteous man is more excellent then his neighbour, more ex­cellent in his judgement; more excellent in his thoughts: more excellent in his affe­ctions; more excellent in his principles, more excellent in his whole conversation, his judg­ment is more clear & discerning: his thoughts are more profitable; his affections are more heavenly, his principles are more Ortho­dox; & his whole conversation is more re­gular & conformable to the Divine will. The vertues of the good man bid battel to the vices of the wicked; his whole life is nothing else but an use of reproof; the straightnesse of the one upbraids the crockednesse of the other; the one is the subject of the Prince [Page 10] of peace the other Prince of the air, the one is of his Father from Heaven, the other is of his Father from Hell: as our Saviour saith of the Jewes, Iohn. 8. 44. Ye are of our Fa­ther the Divell and his works, you will doe; he was a murtherer from the beginning and abode not in the truth because there is no truth in him no wonder then that the Divels Children cannot endure truth nor the Preachers of it.

2. We look upon those as our Enemies that tell us the truth, because they Preach a­gainst our interests: crosse our designes; meet with our corruptions and lusts, fire us out of our sins; Interest is the great Diana wee all Worship; Interest is the Sun that Persian like wee all adore. Interest is the compasse by which the generality of men steer, it is no wonder then if they hate those that touch them to the quick: contradict their concerning, profitable; pleasing interests, if golden mouthed Chrysostom Preach against the emperresse Eudoxia, endeavour to re­claim her from Arrianisme, shee will be sure to banish him; if couragious, bold spirited Luther out of zeal to Gods truth, Preach against the Popes Indulgences he will let loose his roaring bulls against him: hee will write to all the Neighbouring Princes, that [Page 11] they shall neither receive him nor his Do­ctrine, or if they doe they should send him to him, that hee might punish him for that capital offence of asserting the truth. If De­metrius the silver smith perceive that his craft is in danger to be set at naught, hee will ac­cuse St. Paul of troubling all Asia, speaking against great Diana: why because wee know that by this craft we have our wealth? if good Iohn Baptist tell Herod it is unlawfull for him, to have Herodias hee will cut of his head. If Stephen tell the Jewes that they were the murtherers of Christ, they will murther him; if truth telling Michaiah tell Ahab, that hee shall fall at Ramoth Gilead hee will cast him in to the Prison, & give him the bread of affliction, the good soul piercing Divine tells men they must repent, believe, deny themselves, take up their Crosse and follow Christ, shake hands with honours profits, pleasures all if need require for the enjoyment of Christ, who is all in all: he tells the sensual drunkard that he must no more un man himself and vomit up his own shame; hee tells the Profane swearer that hee must no more tear in pieces the glo­rious name of his Maker: he tells the cove­teous Achan that he must no more deify the Creature; he tells the proud man that can­not [Page 12] be content with any thing else; but a crown, or a mitre that humility is the way to Heaven: that that ear of Corn, that is fullest wayes most downward; that God re­sisteth, the proud and geveth grace to the humble: hee tells the revengfull Person, of that of our Saviour Father forgive them for they know not what they doe: he tells the meer morall man, which thinks himself to be good enough for Heaven already, that except his righteousness exceede the righte­ousness of the Scribes and Pharisees, hee shall in no wise enter into it; he tells the disputing Socinian that their is a Sunne, though he be blind & cannot see it, that rea­son must be laid down at the feet of Religion: that it is but commendable for it to close it's eye that faith may aime the better; he tells the naturalist that sayes out of nothing, no­thing can be made, that out of nothing all things were made: Divinity is not to be me­sured by the principles of natural Philosophy; but it's own: he tells the Heaven de riding, Atheist that he must and dye and come to judgement; but he would neither dye nor come to judgement: he tells all men of their sins & lusts, & therefore they cannot endure him: 2 Pet. 3. 3, 4. The Apostle sayes they were scoffers, men walking after their own lusts [Page 13] that deny the day of judgement and Sa­viours promise of his coming: 2 Timoth. 3. They resist the truth, men of corrupt minds and therefore they resists the truth so much for the reasons they use it I shall make of is briefly this.

Fathers and Brethren you may see in the clear glasse of my Text, what you are to ex­pect; even to be hated of all men for Christs sake: he that would discharge his calling faithfully, must expect to be the object of most mens hat'red: the Ministery me thinks is like the cloud that guided the Israelites, that had a bright side and a dark side, most men look upon the bright; but few on the dark side, most men consider the encouragement; but few the discouragements of the Ministe­ry, they undertake the Burden before they consider the weight of it, or the weakness of their own shoulders: hēce it is that many have as shamefully quitted the Ministery as they have in considerately undertaken it; but how ever this may be for our comfort, and en­couragement that all the Prophets all the Apostles yea Christ himself was hated upon this account: can the Servant expect to fare better then the Master, 'tis his honour that he can be like him though it be in suf­fering to write after him though in letters of Blood.

[Page 14] 2. That the Preachers of the word should be truth tellers in the prosecution of it I shall use this method 1. Give you some Scripture. 2. Some reasons. 3. Shew you what truth the man of God should tell. 4. I shall tell some truths which I take to be very suitable to and necessary for this auditory. 5. Make use.

That the Preachers of the Gospel should be truth tellers is clear from these Scripture, Rom. 9. 1. I say the truth in Christ Jesus Ily not my conscienee also bearing mee witnesse in the Holy Ghost, St. Pauls practise should be ours what he sayes, we should say, Prov. 22. 20. Have I not written to thee excellent things in counsels, and knowledge that I might make thee know the certainty of the words of truth, that thou mayest answere the words of truth to them that send to thee. 2. things observeable from this Text. 1. That the words of truth are the words of certainty. 2. That when we are asked we should answere them with these words, Eccl. 12. 10. The Preacher sought to find out ac­cuptable words, upright words, even words of truth, Solomon in the precedent verse, tells us of a wise Preacher let us observe what he did, he will teach us how to make our Sermons, the wise Preacher did not vent [Page 15] out any unpremeditated, undigested extem­porary flashes; but he sought to find out, and what did he seek to find out not unseasonable unsuitable things, things that come like rain in Harvest, or snow in Summer; but [...] seasonable suitable apposite acceptable things, and I pray what were those not the Chimoeraes of his own brain, not the dictates of a private spirit, not totering hovering pro­babilities, not shameful, falsehoods; but words of truth, Malach. 2. 6. We read their what Law was in Levyes mouth, the Law of truth was in his mouth & iniquity was not found in his lips: this is that for which Christ came into the World: and would you know the reason of it; take breifly these two.

1. The good Divine is in Gods stead he personates God; interprets his mind as an Fmbassadour doth the Princes that sent him, he is not onely the mouth of the people to God, but the mouth of God to the people, & how ill doeth a ly become the mouth of that God, that is truth it self: so ill doth it become the mouth of the Divine that should speak nothing, but what God would speak, if he did speak himsalf. 2 Corinth. 5. 20. Now therefore we are Embassadours for Christ as though God did beseeeh you by us, we pray you in Christs stead, be reconciled to [Page 16] God, the Minister may be tearmed Gods speaker. And if he speaks any untruth, he speaks for himself not his Master, Oh! there­fore with what reverence and serious prepa­ration should we come to speak. It is reported of the incomparable Bucolcer that he was so much Master of the heavenly art of Preach­ing that he could put his Auditours in to what passion he pleased, as that excellent Mu­sitian Timotheus did Alexander; but many of you put your Auditors into no other pas­sion, but that which showes them to be ra­tional: me thinks the serious consideration of the greatnesse of Gods Majesty, the great­nesse of the assembly the greatnesse of the work should enduce, us to come prepared ac­cording to the preparations of the sanctua­ry.

2. The Minister received nothing but truth, therefore he should deliver nothing but truth: The Minister the faithful witnesse should deliver nothing but what he recei­ved, for if he doe he deliver's his own not God's, that the Minister should deliver no­thing but what he receive's, is unquestiona­ble, 1 Cor. 11. 23. For I received of the Lord that which I also deliver unto you, [...] I have received from the Lord there's his commission, had I not re­ceived [Page 17] it, I would not have delivered it, you might have rationally suspended your be­liefs, and look't upon it as my own not my Masters: that the Ministers received nothing but truth is as unquestionable, for what he received he received from God, which is the God of truth and cannot ly; the Scri­ptures they are all truth, he received nothing but Scripture & therefore nothing but truth. For Popish traditions we look upon them as the Commandments and Doctrines of men, and not of God: the Church may not make new principles of Religion; but only declare, illustrate & interpret the old, though it may constitute circumstantials, yet not substantials; shee may prescribe ordinances as touching the time place and order of Gods worship, but not as touching the essen­tials of the Worship it self. As the Church at Jerusalem decreed that the Church of the Gentiles should abstain from blood and things strangled, Acts. 15. I proceed in the 3. place to tell you what truths the Man of God should tell. 1. Divine Scripture truths, not Philosophical, but Theological truths, such as make the Man of God wise unto sal­vation: moral or natural truths may make a man wise, but not wise unto salvation; na­ture may tell us, that there is a God, but [Page 18] it cannot tell us how this God should be Worship't, nature may tell us there is a So­veraigne happinesse: but it cannot tell us what this happinesse is; hence it was that the Philosophers concluded there was some white; though none of them could hit it, or come neer it. Nature may tell us there is a way we should walk in, though it cannot tell us, how wee should walk in it, we cannot see the Sun, but by the Sun; we know no­thing savingly of God but by God, we know nothing of the Sun of righteousnesse, but by those comfortable beams that are darted from him; as is the cause, such will the effect be, meerly natural causes cannot produce super-natural effects; a man may as well ex­pect Grapes from Thornes, or Figgs from Thistles, if the man of God fire a rebellious stiffenecked sinner out of his beloved sinne, surely it must be with a coal fetch't from the Altar; if he wound a soul, surely it must be with an arrow fetch't from the quivers of the Scriptures, an arrow taken out of Ari­stotles quiver may smite an ear; but it will never smite a conscience, 'tis not a Text of Aristotle, but a Text of Scripture, that shews a man the grizly horrid Shape of a sin, the amiable lovely countenance of a grace, the strictnesse of Gods Stern-brow'd Justice, [Page 19] the dreadfulnesse of the ever approaching day of Judgement: a quotation out of Ari­stotle will never make a man go to his study & weep for his sins, resolve to turne a new leaf, prepare for his later end, cause a man to be enamourd on, and with the beauties of the Empyrean heaven, the fruition of God the chiefest good, the blessed company of An­gels and the Spirits of just men made per­fect. Though we may look upon gray-headed Aristotle, as an oracle in the Schools, yet not in the Pulpit; that self-same Aristotle which in the Schooles, we look upon as the glory of Philosophy, the miracle of nature, in the Pulpit we look upon him only as a mere pur­blind Owl-eyed Heathen. As he himself con­fessed men to be in the contemplation of Di­vine things. There is not the meanest Schol­lar in Christs School which which knows not how to confute him, the naturall man discerneth not the things of God, [...]; The Natural man is uncapable of the things of God, 'tis so in the original, Beza tells us that 'tis a Metaphor taken, a Minori­bus vasis, from lesser vessels, that cannot contain things bigger then themselves, as if the Apostle should have said, the narrow brim'd vessel of mans brain cannot compre­hend [Page 20] the great things of God: why because they are spiritually discern'd, he hath no eye suitable to a spiritual object, and would you have a man see without eyes? This is the advantage the Christian hath of the Heathen, the Heathen hath but one bad eye, but the Christian hath two good ones. The Heathen hath only the eye of a depraved corrupted reason, but the Christian hath not only the eye of reason, & that corrected and sanctified, but also the eye of faith; No wonder then that he is better sighted then he. Excellent is that place in Canticles the first and thee leventh, we will make thee bor­ders of Gold with studds of Silver: by the borders of Gold according to Aquinas, we are to understand the Scriptures and their spiritual meaning; by the studds of Silver the art and Method of the Preacher: A Prea­cher must be sure to see that his Sermon hath borders of Gold, though it hath not studds of Silver: but it is most commen­dable when it hath both; not borders of Gold without studs of Silver, or studs of Sil­ver without borders of Gold, but borders of Gold with studs of Silver: we will make thee borders of Gold with studds of Silver. The foundation of a Sermon should be lay'd in the Scriptures, whatever the superstucture [Page 21] be: Preaching is nothing else but an opening of the Scriptures, a conferring & comparing them together, and surely they which doe not use Scriptures are Praters not Preachers.

2. Plain and clear Truths; the more simple and immixed a Truth is, the better it is, the Word of God, it is the aliment of the of the soul, you know the more the simple aliment is, the more nutritive it is. The word of God is compared to pure Gold, and you know the mixtures of brasse, or tin doe but derogate and take a way from the excellen­cy of it. Pretious stones shine with their, native lustre and beauty, the Word of God is like a Topaz the more you pollish and smoth it the rougher it will be. That Ser­mon is best which is like an unpainted glasse window, paint doth but hinder the Trans­missiō of the light, the immoderate paintings of humane Learning doe but Eclipse the beams of Truth, which would be more vi­sible in and of themselves. The soft and silken effeminacies of Capua did but enervate and emasculate the victorious armies of the daring Iron-sided Hanibal. The more glitte­ring Scabbard of humane learning, doth but blunt the edge of the sword of the Spirit.

Admirable is that of Saint Paul in the 1. to the Corinths the 2. and the 1. and the 2. And I Brethren when I came to you [Page 22] came not with excellency of speech, or wisdome, declaring unto you the Testimo­ny of God, for I determined to know no­thing among you, save Jesus Christ and him Crucified. Saint Paul spoke this at the royal exchaing of all learning, 'tis in effect as much as if he should have said thus I con­fess my cadencies are not so sweet & smothe, my language is not so polite, my stile is not so flourishing, my lines are not so strong, as those of theirs are that are puft up with word wisdome, which by this means en­deavour to bring into contempt the plainesse and simplicity of the Gospel. I don't ap­prove my Doctrines to you by tropes of Rhetorick, Syllogismes, of Logick, axioms of Philosophy: I professe no science among you; but the science of the Crosse, would it be suitable to discours of Gods emptying himself in swelling terms, of Christs abasing himself in a lofty stile to discours sweetly of Vinegar and Gall, to beset Christ's Crown of Thornes with a Crown of flowers? No I leave that to vaine glorious self seeking Preachers, those that Preach themselves not Christ Crucified, but for my self my Doctrine is from above, it needs not such Aegyptian reeds and weak props. A Sermon should be as clear as Chrystal, a man should [Page 23] see into the very bottome ofit: It should not be an Aegypt a Land of darknesse: but a Goshen a Land of light. A Preacher is a light surely not in a dark Lanthern: but in a Kandlestick. A Preacher is a Teacher which implyes that he should teach some­thing which may be understood, he that cannot make others understand a thing, he may give us leave to suspect that he doth not understand it himself. Such muddy streams tell us of a cloudy muddy intellect, such a man sees men like the man in the Gospel, men walke like Trees: he hath only some Embrio, faint, languishing conceptions of a thing: something he would say, but (you must pardon him) he knowes not how to expresse himself.

3. Dogmatical positive Truths not aery controversies, not hovering Probabilites, things that may, or may not be, but things that the soul may build on: Controversies are sitter for the Schools then the Pulpit: Many a man like the Bishop of Alexandria, in stead of Preaching down a haeresy hath Preach't it up, and in stead of making the Fu­neral Sermon of a Haeresy, he hath raisd it frō the dead: all arts & sciences if we believe them, have their Prima principia, primas veritates, and why should not Divinity the [Page 24] Queen of Sciences have hers. It should not be in Divinity as it is for the most part in Philosophy, where the soul like Noahs Dove can find no thing to fix on. Lactantius tells us that Philosophy is nothing else but opi­nion. And Austine in his book de Civit. Dei, tells us that Philosophi sunt potins opi­nantes quam scientes: Though Philosophy be nothing else but a heap of disputables, a crow'd of it may bees, yet Divinity should not be so. Whether all things be made of Atoms, or Aristotles principles, it is not much material; never soul was saved, or damn'd for these opinions. A great wit may find a way as probable as either: But whe­ther the soul be immortal, or no, whether there will be a day of judgement, or not, it highly concernes us to be sure of those things: for if there be no judgement men may live as they list, but if there be, they must live as they should. States men for the pre­vention of divisions have somewhat in Go­verment indubitable and so should Church men; if one Preach up universal redemption, & another Preach it down, who shall the se­quacious pendulous people believe, me thinks having an unerring rule to square by, we should agree in fundamentals at least wise, if not in circumstantials.

[Page 25] 4. Necessary usefull Truths, not Toyes, Trifles, barren and unprofitable Notions, subtile speculations. It should be the great care of a Divine to Preach those things that may make most for the edification of his Auditory, he should shew them their dam­nable deplorable estate by Nature, the True means of their recovery by Christ, Preach about Faith, Repentance, Charity, Love, Humility, Heavenly mindednesse, Contented­nesse, Heaven, Hell, Death, Judgement to come, fully instruct them in the Lords Pray­er and ten Commandements. Tis not im­possible for a man to come here often and scarce heare a word of any of these. This I speak not to disparage those that doe well, but because I would have some doe better. I could wish that the fundamentalls of Re­ligion were more Preacht. Proud men think it inconsistent with the greatnesse of their parts and sublimity of their wits to iusist up­on these, they are much like Angelus Politia­nus that would not vouchsafe to read the Scriptures (because as he thought) they did not containe elegancies suitable to his florid stile and Genius.

They think these things belong to men of weaker and slenderer parts: they will exer­cise themselves in more refined and curious [Page 26] speculations: they will Marshall the Angells and know what God did before he made the World. who looks upon the Sunn but in an Eclipse, who takes cognizance of the Moon but when Travelling? a blazing Comet is more look't upon then all the regular stars in heaven: the Kings dwarfe hath more eyes upon him then all the proper personable men that the King hath. If a man Preach a solid substantiall peece, upon some ordinary usefull poynt in Divinity, we take no great notice of it, but if some haeretick in Divinity, preach a peece made up of meere staggering drunken probabilities; present us with some spurious mishapen Brat of his own intel­lect, which he can prove to be legitimate neither by Scripture nor reason, this is cry'd up for a man of rare parts, elevated, advan­ced intellectualls. So apt are wee Athenian like to admire, nay even to adore Toyes and Novelties.

5. Ancient Apostolick truths, I do not mean here, antiquity of a later standing, such as the Papists pretend to, but Originall prime antiquitie. Old truths like old gover­ments are best, Innovations in Church and State being equally dangerous. Those truths are most Authentique that are as old as Christ and his Apostles. An old truth like [Page 27] an old musicall Instrument sounds best in the eare of all good men.

Tertullian tells us Verum quod prius, Adul­terinum quod posterius, It is good coyn that is first stamped, and afterward that which is counterfeit. The Husbandman first sowed good seed, and then the envious man sowed tares. This was the unanimous crie of the Councell of Calcedon [...] let Ancient things prevaile. Blessed be God which hath in mercy restored our ancient goverment both in Church and State.

6. Particular applied truths. Generalia non pungunt, generall Truths never pierce a soule, or wound a Conscience. Generall truths like the Papists generall faith, never save a soule. It is not a loafe whole that nou­risheth, but cut and eaten. Spices are never more fragrant then when they are broken. Nathan tells David (which I think little thought of it,) thou art the Man. S. Peter doth not mince the matter, but tells the Jewes plainly and piercingly, that they had murthered Christ: And what was the effect of this soul searching soul peircing preaching? when they heard these things they were pricked at the heart, and there were three thousands of them converted [...], it was with them at if rapier points [Page 28] had been stuck in their spirits: S. Paul might have entertained that Tyrant Faelix with some plausible discourse of the won­derfull birth, life, and death of Christ, but he takes another course with him, he rea­sons of righteousnesse, temperance, and judgement to come, and this made him tremble: He opposed righteousnesse to his briberies: Temperance to his adulteries, and judgement to come, to his outragious inso­lencies.

7. Peaceable truths. Ministers are the ser­vants of the God of Peace, Embassadors of the Gospell of Peace, they what ever other men are, should be men of Peace: they should be like the Cherubins of the Arke, look up­on one another with propitious Aspects: the good Divine should not only pray but Preach for the Peace of Jerusalem: Roga­mus non Pugnamus, Auguste was wont to be the language of the Church formerly, it hath no weapons but those of prayers and teares.

Popish was the practice of the Covenan­ters, that brought us hither a punie upstart Mushrome yesterday Religion upon the poynt of asword, and truly had their swords been no keener then their arguments I think they might have been soon blunted.

[Page 29] 4. I proceed in the fourth place, to tell you some truths which I think to be suitable to, and convenient for this Auditory. 1. That Arts and Sciences should be subservient and ancillatorie to Divinity; that the Hagar of Humanity should not outbrave the Sarah of Divinity, it must not justle it out and take up the best roomes in a Sermon: how then comes it to passe that many of your Sermons are stuft with all Arts and Sciences but Divinity? How comes it to passe that instead of making the Spouse borders of Gold with studds of silver, a great many of you make her borders of brasse with studds of Tinn and pewter? Are they not like One­silaus his head, that instead of braines was full of hony-combes! When the Persian King sent Antalcidas the Lacedimonian Cap­tain a Garland of flowers perfum'd with spices and odours, he tells him Rosarum fra­grantiam adulteratione perdidisti, so may I say to many of you, Concioneis majestatem adulteratione perdidistis. With admirable fitnesse did the learned K. Iames compare such Sermons to the red and blew flowers that pester the corne, which were more noy­some to the crop then beautifull to the spe­ctators eye.

Shrowded eminencies are most amiable, [Page 30] and it was not the least excellencie of Moses his face, that it did shine, and he knew not of it: there are many precious simples in an e­lectuarie though we cannot see them when it is made. The hony suckles may be in the milk though we do not see them. That Ser­mon may have most sound Learning that to an unjudicious eare seemes to have least. Mee thinks I hear poore soules complaining against you thus, we come here for the bread of life, but yee give us the husks of your own braines, you give us light bread that our soul loatheth, We come for the waters of life drawne from the fountaine opened; and you give us the corrupted waters of your own Intellects: We would faine heare a man speak as the Oracles of God, but many of you speak as obscurely as the Oracles of Del­phos; We come for the clusters of Canaan, and you give us the grapes of Sodome. Wee would heare something of the living God, but you take up all your time in speaking of the Gods of the Heathens: Wee would faine see the comfortable sparklings of the white stone of assurance; but you tell us of the Philosophers stone: Wee would faine heare some patheticall soule ravishing discours of the Empyrean heaven, but ye give us some empty unedifying discourses of a [Page 31] Heaven or two below: we faint and lan­guish for the heavenly Canaan, but you bring us only to the wildernes, and there loose us and your selves too: And what doe you think God will say to a vainglorious selfe-seeking Preacher? Give an account of thy misemployed parts, and ta­lents, why didst thou robb me of my glory: and make thy selfe the end of all thy actions? why didst thou rob my Scriptures of their all-sufficiency? Why didst thou robb my people of their spirituall food? I gave thee a soule that was ruddier then the rubies, and more polisht then Saphirs, thou wast larger then others by the head and shoulders in parts, thou mightest have converted whole Counties: But thou didst employ them only to the maintenance of Heresies, to the dis­gracing of my truths. Behold here the souls that thou hast poysoned with thy Heresies, behold here's the soul, that thou hast starved with thy curiosities: These, even these I re­quire at thy hands: O how will he be asto­nished and confounded! And he that for­merly spoke so many words in vain, will not have a word to speak for himselfe. Now me thinks I heare some of you murmuring a­gainst mee, saying what doe I mean to dis­grace learning in one of the most flourishing [Page 32] Academies in all Europe: Me thinks I hear my Mother University speaking thus [...] and thou my Sonn, what speak a­gainst me with the tongue I gave thee? what wound me with my own arrows? To this I answer, I know we cannot declare the wonderfull works of God without Physicks, his Attributes without Metaphysicks, the Di­mensions of the Arke without Mathematicks, we cannot interpret â Text without Gram­mar, analize it without Logick, presse it up­on the affections without Rhetorique: I doe not crie down the use, but the abuse of learn­ing in a Sermon; singular is the use of it in a Sermon; if it be purged, made subservi­ent, used moderately without affectation, and modestly without ostentation; I am no enemy to humane, but a friend to divine learning, I am not against Aristotle, but I am for the Bible, I value a Science above a world, but a grace above ten thousand.

2. That the labourer is worthy of his hire, that they which Preach the Gospell, should live by the Gospell, this is Scripture and cannot be denied. How then comes it to passe, that there are many that Preach the Gospell and cannot live by it? Because some get all, and some none at all: Parity is the mother of confusion, and as there is an im­parity in merits and parts, so would I have [Page 33] to be in their encouragements. As the Fa­thers of the Church are worthy of double honour, so also of double portions: But notwithstanding I think it but equall and most consonant to Scripture, that every Preaching Minister should have as much as may serve to secure his Sacred calling and person from poverty and contempt, it is not fit that they which breake the bread of life to others, should want bread for their own mouthes: And surely they may well gives the dros of temporalls, if we give them the gold of spiritualls. I am as glad as any to see starres of the first magnitude shining in the Hemispheare of the Church, but I would not have them be like the starre wormewood in the Revelations, of maligne aspects and influences: I am as glad as any, to see stately Cedars in the Lebanon of the Church, trees of Knowledge in the Para­dice of God: But I would not have them extend their branches so farr, as to hinder the growth of other trees, that peradven­ture may bring forth good fruit, though not in such abundance and plenty, as we ac­knowledg, & with a great deal of reason ac­knowledge they do: That the Fathers of the Church are provided for, it is well, but it would be better if not only the Fathers, [Page 34] but the Sonnes of the Church were provi­ded for also: it fares well with the body when all its parts are nourished, though not equally, yet proportionably, according to their severall exigencies and capacities. And I think it doth not fare ill with the bo­dy of the Church, when it is so too.

4. That the Preachers of the word should take heed to their Ministry, preach the word, be instant in Season and out of Season, reprove, rebuke, exhort. Hence is our Saviours triple pasce, feed my sheep, feed my flock, feed my lambs, feed them by thy praying, feed them by thy Preaching, feed them by thy living; in the first of Timothy the 3. and the 2. Wee read there that a Bi­shop should be blamelesse, patient, apt to teach, and if so, why then surely an ordina­ry Minister. It is not the least of good Bi­shop Iewells commendations, that he died in the pulpit; you know what was famous Bishop Ushers motto, Woe is mee if I Preach not the Gospell: Me thinks this place should make a rare unfrequent Preacher tremble at the recitall of it: some there are that are like Saul, when they come to the high places, they make an end of Prophesying; Consider you are the silver trumpets of Si­on, you are lift up higher, not that ye may not sound at all, but sound the shriller & lowder▪ you are like Bells hung up in the top [Page 35] of the steeple that ye may be heard the further, the more God hath done for you, the more yee ought to doe for him, one word from you being men of eminency and authority will doe more good then a thousand from us, and surely you cannot be better employ­ed. This was the rock you had like to have been split upon before, and will ye not a­void it now; wee had a great many Preach­ing Bishops before, and blessed be God wee are like to have no fewer now: This I say not because I am desirous yee should dash upon the rocks, but because I would have yee saile farre enough from them.

4. That moderation on all hands, is a soveraigne salve to heale, in all probability the breaches of this uncemented Nation, though moderation in Essentialls be perni­cious, yet in things adiaphorous it's but peaceable and Christian like; Moderation is the silken string that runs through the pearle chaine of graces: In things of a mid­dle nature the golden meane is best: I am apt to suspect that men which Iehu like, drive so furiously, have no other spurres but their own interests: it was a good saying of one, unity in things necessary, moderati­on in things indifferent, and charity in all? this was the opinion of Calvin in the same [Page 36] controversie, Ego in Controversia Anglicana moderationem semper tenui cujus me non pae­nituit; Suitable to this is that of our Apo­stle, Let your moderation be known unto all men. I have often wondered that men of the same Nation, men of the same Religion, as to the maine, that aime at the same happi­nesse, should quarrell so much about cir­cumstances. They are but circumstances and why are you of the Episcopacy so eager for them: they are but circumstances, and why are you of the Presbytery so eager a­gainst them: A man would think that a lawfull decent, usefull, Ceremony, should be no sooner imposed then observed, and it would be so, did not men love their own private passions and interests, more then ei­ther peace or truth: Ceremonies are the sence and hedge of Religion, though they doe not oblige directly yet they doe by consequence, and as they are commanded by superiors: for then they cease to be things indifferent, and we are not to look upon them as bare ceremonies, but the com­mands of Superiours, which we are not to dispute but to obey, not to doe so were to question our superiors wisdome in im­posing, and power in executing, Rom. 13. 5. we are commanded to be subject for [Page 37] conscience sake: therefore Ceremonies oblige the conscience, 'tis natural with men when they feel themselves unhappy to conclude themselves unwise: Surely we have been un­happy in all these times of our distractions and we may very rationally conclude our selves to have been unwise.

5. 'tis the great happinesse of this Nation to be governed Monarchically both in Church and State: this might soon be pro­ved, but must I be forced to prove this, to a Nation that hath been so long worried with Tyrants and Traytors, that made so long surrows in our backs: If you have not yet learnt to know your happinesse, you are very ungrateful, and 'tis pitty you should ever have been so happy. Me thinks your bleeding wounds not yet fully closed might sufficiently Preach the seasonablenesse of a plaister, want of mercy teaches us the worth of mercy, the want of King and Bishops all this while, me thinks at length should teach us the worth of them: would you know the rea­son of all our miseries, it was because there was no King, nor Bishop in our Israel, and if that be the reason of all our miseries surely by the rule of contraries the other is the rea­son of all our happinesse, that we have both, King and Bishop in our Israel, Eccles. 10. 17. [Page 38] Blessed art thou O Land when thy King is the Son of nobles; and surely if ever Land was blessed in a King, ours is, and we may say as the Queen of Sheba, said of Solomon, because the Lord loved Israel he made him King over them, because the Lord loved us therefore he made him King over us. great also is the happynesse that we receive from the learned and religious Fathers of the Church, 'tis a question whether a state be more happy in a King, or a Church in a Bishop, Monarchy being the best of Govern­ments in both: Oh how sweetly doe these conspire to make a Nation happy, and how do they mutually assist and under prop each other: and would you know the original of Episcopacy St. Jerome tells us 'tis as old as that Text of Holy Scripture, I am of Paul, I am of Cephas, I am of Apollo, for when di­visions crept into the Church of Corinth, the Apostles for the taking away those that were present, and the prevention of such for the future, constituted Episcopacy: Sound was that of the learned King, no King, no Bishop, no Bishop, no King, he that strikes at the Mitre doth with the same blow strike at the Crown, and wants nothing but power to trample upon both: lutes wound up to an equall pitch, if you touch one you touch [Page 39] the other, he that toucheth a Bishop touch­eth a King, and he that toucheth the King, toucheth the King of Kings, and Lord of Lords. Oh! that we could at length know our own happynesse and put up no more bramble Governments: we have had sad experience how weak & sharp they are, let us no more despise the Vine and Figg-tree, though the Brambles and Thornes doe pretend to bear Grapes and Figgs, that they may rule over the Trees.

And now what remains but that we turn the Doctrine into practise, and all become truth tellers, Oh! tell the truth in Christ Jesus, and lye not, your consciences bearing you witnesse in the Holy Ghost: Oh! tell not empty speculations palliated falshoods, meer propabilities, Amphibious uncertain­ties groundlesse novelties, Preach Divine evident, useful, positive, sinne smiting, peace preserving truths, be not affraid of men but of God: Strive not to please them but him, let not any wordly advantage what ever, cause you to bury the gold of Ophir, let not the Majesty of Gods truths stoop to the vices and humours of men, tell even a David, thou art the man, cry aloud, lift up your voices like Trumpets, and tell the house of Judah of there sins, be not ashamed of the Gospel [Page 40] of God, for it is the power of God unto salvation, think of your honourable calling consider you are the Embassadours of the God of truth, you are in his stead and therefore you should tell the truth, and he will uphold you in it, the Lord your God is with you, his wisdome to direct you, his power to protect you, his strength to sup­port you, his goodnesse to maintain you, his bounty to reward you; buy the truth and sell it not, and when the chief Shep­heard shall appear, you shall receive, a Crown of glory that fadeth not away and hear that soul ravishing sentence well done good and faithfull servant enter into thy Masters joy.

WIse Solomon tells us that a word in season is like apples of gold in pictures of Silver, what can be more seasona­ble, or gratefull to a Na­tion so long miserable then a discours of happinesse, of the way not only to make it happy, but also to continue its happinesse? The Preacher tells us in the words of my Text, blessed art thou O Land when thy King is the Son of nobles. In the 16. verse of this Capter, wee read of the mi­sery of that Nation, that hath a childish Prince one that hath not an head fit for a diadem, nor shoulders able to sustaine the weight of Government; and as he tells us of the misery so also of the happynesse of a Na­tion, when it is blessed, not with a Tyranni­zing upstart of the meanest of the people, [Page 2] but with one of the blood Royal, not with a Thistle, but with a Cedar, blessed art thou O Land when thy King is the Son of nobles; that is, happy art thou Oh Nation, when thy King is not of mean, base, but of high noble extraction, whose nobility, and ver­tues may command reverence and bespeak him fit for a Crown. In the words we have. 1. A Governour; or King happy art thou Oh Land when thy King. 2. His Character he his no bramble, but the Son of Nobles, happy art thou Oh Land when thy King is the Son of nobles. 3. The product, or result of both, happy­nesse, happy art thou Oh Land when thy King is the Son of nobles, the main hing up­on which my discours shall turn shall be this.

That it is the great happynesse of a Na­tion, to be governed Monarchichally. It is the happynesse of a Nation to be Governed by a good King especially one that is of no­ble extraction, of the blood Royal. In the prosecution of it I shall use this Method. 1. Prove it by Scripture. 2. Give you some reasons and arguments for it. 3. Shew you that it the happynesse of our Nation in particular. 4. Make use of all.

1. That itis the happiness of a Nation, to be governed by a good King, especially one of [Page 3] Noble extraction is clear from these Scri­ptures, 2 Chron. [...]. 11. Because the Lord ha­loved his people, he hath made thee King over them▪ Solomon was a good King, one of the blood Royal, descended from a King, it was the happynesse of the Israelites, to have such a one; and it is said expresly, be­cause the Lord loved them, he gave them Solomon. That which is a token of Gods love and favour, cannot but bespeak a Na­tion happy. 1 Kings 10. 8, 9. Happy are thy men happy are thy servants which stand, continually before thee, because God loved Israel, therefore hath he made thee King, to doe Justice and Judgement. In the 8. vers. The Queen of Sheba proclaims the hap­pynesse of Solomons subjects, under the pious and prudent Government, of so good a King, shee looks upon it as a special argu­ment of Gods favour that he had given them, one, that would doe Justice and Judg­ment: Proverb. 28. 2. For the transgressions of a Land, many are the Princes there­of, but by a man of understanding and know­ledge, the estate thereof shall be prolonged. In the former part of this verse, we have the misery of a Nation groaning under the oppression of many Princes, or Tyrants, and in the later part the happynesse of it under [Page 4] one lawful prudent Prince, which is styled here to be a man of understanding & know­ledge, which prolongeth the Estate of a Land and makes it long lived, and durable. 1 Tim. 2. 1, 2. I exhort therefore that prayers be made for all men, for Kings and all that are in authority, that wee may lead a quiet and peaceable life under them. In the 1. verse. We are exhorted to pray for Kings, and such as are in authority, in the 2. verse: We have the reason that we may tast of the pleasant fruits of their Government, that we may lead a quiet and peaceable life under them, this is the happynesse that we enjoy under Kings and Governours, and therefore we are to pray for them, Rom. 13. 4. The A­postle tells us that a Magistrate is the Mini­ster of God for good, a King the supream Magistrate he is Gods Minister for the good of a Nation. So much may suffice for the 1. Thing, the proof of it by Scripture, I proceed to the 2. The reason, and argu­ments of it.

1. Monarchy, or Kingly Government, is a Government of Gods own ordination, & not only so but approbation also, and therefore a Nation cannot but be happy in it; surely if a Nation be happy in any kind of Govern­ment, it must be in a Government of Gods [Page 5] own designation, and appointment, God being most wise, and most good, and there­fore knows what Government is best for a Nation, and most tending to its happynesse. Now that Monarchy is a Government of Gods own ordination, and approbation, it is very evident, Prov. 8. 15. By me Kings Raigne, and Princes decree Justice. By me, that is by my authority, and appointment, by my special grace, and goodnesse, 1 Chron. 29. 1. Solomon my Son whom alone God hath chosen, Solomon was a King, of Gods Election, and God saith of David, with my holy Oyl have I annointed my Servant David. The King is the Lords annointed; The Apostle Paul saith the powers that be, bee of God, that is, of his appointment, his institution, 1 Sam. 10. 24. See ye him whom, the Lord hath chosen, that Kings are Iure Divino, of Gods appointment is unquestion­able, and as Monarchy is of Gods institu­tion so approbation, this is a consectary of the other, Kingly Government being or­dained by God, he cannot but approve of it, for God doth approve of those things he doth himself.

2. Monarchy, or Kingly Government is the best of Governments, and therefore it cannot but be the happiness of a Nation to be so governed: It is the happynesse of a Na­tion [Page 6] to be governed with the best Govern­ment, surely if any Government can promise happynesse, it must be the best, in vain doe we expect it from any other, if the best can­not doe it. That Kingly Government is the best will easily be evinced, that Govern­ment is the best which most resembles that Government which is absolutely the best to wit; that of the King of Kings, the Lord of Lords. That picture is the best which cometh nearest to one of Vandikes Michael Angelos, or some exquisite artist, the Moon we look upon as the best of lights, except the Sun, because it resembles it most, that Ora­tor is best that comes nearest Cicero, the best of Orators, that Moralist, is best which is most like Seneca, the most reputed Moralist; that Philosoper is most excellent, that re­sembles Aristotle most, whom by way of eminencie we call the Philosopher. That Government is the best in the World which hath the most legible Characters and simili­tudes of the Government of the World. That Monarchy hath so is apparent; what is a King but the lively embleme and image of the King of Kings: The one is the Arche­type, the other the ectype, the one is as the Seal the other as the Wax. What's the whole World but Gods Kingdome, the World is [Page 7] governed by a wise, just, merciful God, and a Kingdome is governed by a wise, just, and merciful King. God punisheth the wicked, spares the good, so doth the King, the King is as it were a God on Earth, I have said ye are Gods, there is so neare a relation be­tween God and the King, that a Man cannot injure the one without offering an injury to the other, he that touches the Lords an­nointed doth as it were touch God, he that strikes at the King, doth at the same blow, to his power strike at God himself.

3. Monarchy is the most ancient and uni­versal Government, and therefore likeliest to render a Nation happy. As ancient Aposto­licke truths make the Church, so ancient Governments make the State happy, innova­tions being equally dangerous in both. As old truths are most wholesome for the Church, so old Governments are most wholesome for the State. That Monarchy is the most ancient Government in the World is indisputable, it being as old as A­dam whom God constituted Monarch of the World, as we read in Genesis, of the antiqui­ty of this Government humane writings suf­ciently tell us, and as it is the most ancient, so it is the most universally received Govern­ment, almost all the Nations in the World, [Page 8] either have been, or are governed by it. Surely had not they found the happynesse of it above other Goverments, they would not have so long acquiesced in it. That which the General practise of the World the unanimous consent of all Nations tell us to be true, we cannot rationally doubt of.

4. My fourth argument is drawn from those appellations that the Philosopher gives a good King, he styles him a Father, a Physician, a Shepheard, all these termes be­speak a happinesse a blessing to the Common­wealth. Augustus was termed pater patriae the Father of his Countrey, & Homer calls Agamemnon [...], the like was said of Moses. Now if a good King be a Father sure it is to be careful over his Children, if a Physitian it is to heal them, if a Shepheard it is to feed them, and surely that Nation cannot but be happy, that hath a Father to provide for it, a Physitian to heal it and a Shepheard to feed it.

5. My fifth argument is drawn a Minori ad majus, from the lesser to the greater, if it be requisite, that in a single house, in a family for the happynesse thereof there should be a Governour a ruler a Master of it, how much more in the great family of the Common­wealth. If it be requisite for the welfare there­of [Page 9] that there shou'd be a chief Magistrate in the City, how much more in a Kingdome, the affairs of the one being far more urgent and important, then those of the other, a City may better subsist without, a Major, an University without a Vicechancellour, then a Kingdome without a King. A Kingdome without a King is like a body without a soul, a good King is as were the soul of the body of the Commonwealth.

6. Let us listen to the voice of instructing nature, let us look into the Universe, and there we shall find nothing but Kingdomes and Kings. Nature it self prompts us to Mo­narchy; Oh what beauty and order is, there in the Commonwealth of bees? Oh how obsequiously doe all the rest follow the Ma­ster beee? Oh how do they mourn at his Fu­neral, and when he is dead constitute ano­ther, is not the Sunne King of Luminaries, Prince of Planets, doe not the Cranes follow their leader? Is not the Whale King of Fishes? The Eagle King of birds: Is not the Lyon King of beasts? Shall these irrational creatures acquiesce in Monarchy as most sui­table to their nature & condition, and shall not we? shall we be worse then Bruits, shall they have more knowledge then wee? go to the Ant, thou sluggard, saith Solomon, as [Page 10] the Ant may teach us prudence and provi­dence, so these may teach us loyalty, and as it is requisite to the happynesse of a Nation, that it have a King, or that he b [...] the Son of Nobles, one of Noble extraction, one of the blood Royal: this is the onely way to pre­vent divisions, and to secure the peace of a Nation. When it is otherwise, every new Governour may be the cause of a new war. In Government it is requisite that there should be some standard, somewhat indubi­table, unquestionable; besides a Person of Noble extraction is more, apt to command obedience, more likely to win upō the hearts of the people. They look upon such, as men designed for Government, as men born to rule; There is somewhat of Soveraignty and Majesty enstamped upon them, people abhorre to be ruled either by inferiours, or equals, for the meanest of the people, their brows were never made for Diadems, nei­ther have they those endowments and quali­lifications, which may be speak them fit for Empires. They were born to Obey, not to command. So much may suffice for the se­cond thing. I proceed in the third place to shew you that it is the happynesse of our Na­tion in particular. For the demonstration of this, let us compare our former Estate [Page 11] under no King, with our present Estate under a King; let us look upon the miseries of the one, and the felicities of the other, and doubtlesse it will appear, that it is our hap­pynesse to be ruled by a good Prince; con­traries doe illustrate one another, the ruder blasts of Winter make us more in love, with the beauties of Summer. No Musick more pleasing to the eare, then when the sweetness of a concord takes away the harshnesse of a discord. A Man that is upon the Land, and hath escaped Shipwrack may look with pleasure upon the swelling, heaven-threatning seas. In the 2. of judges we read of the destru­ction, of the whole tribe of Benjamin, and many calamities that had befallen the Israe­lites; would you know the reason of this, the Holy Ghost tells us verse 25. In those dayes there was no King in Israel, every man did that which was right in his own eyes. If any one should aske me what was the occa­sion of all our misenies and distractions in England, it was the losse of our gracious and merciful Soveraigne, in those dayes there was no King in our Israel, every man did that which was right in his own eyes, that deep-dyed hainious scarlet, sin, was not the least cause of all our miseries, that blow that stuck him, made three Nations reele like a [Page 12] drunken man; it was not he only that dyed, but our happinesse also dyed with him. Our miseries like the waves of the Sea, or like Ioh's sad messengers came crowding in up­on us, they did as it were strive which should be for most, they may be reduced to these principally.

1. Warre, or want of Peace, Warre is one of Gods scourges with which he whips a Nation for rebellion and treason, it was but just with God to punish us with a Warre, because we knew not how to value the blessings of Peace: Jessurun-like we waxed fat and kicked with the heel, we forgat to fear God and to honour our King: that sword which being pampered with Peace we wantonly drew, God would not sheath till he had beat us with It, and sheathed it in our Bowels. How destructive Warre is to a Nation, I need not tell you; we have too too long tasted of the bitter fruits of it, ever since that constrained departure of his Majesty from his Palace, the devouring sword hath been among us, till the happy restitution of our now Raigning Soveraigne. How did our own mercilesse fellow subjects, like the Tyrants of Athens, or like so many Wolves, or Tygers, worry us? That usurped Do­minion, which they unlawfully got by the sword, they as unlawfully maintained by the [Page 13] sword! O what summes did they extort from us, that they might consume it upon their lusts? O what armies did their ap­paled guilty consciences levy? O how did they scarre us into a constrained obedience? Though our bodies were subject to them, yet our hearts and souls onely to our law­ful Prince.

2. As we wanted Peace, so also truth; in­stead of ancient Apostolique truths we had onely divided novelties, figments, Chimeras, the dreams and fancies of deluded mens brains, who would own nothing for truth but what made for their own interests. In­stead of Preaching loyalty they Preached rebellion, instead of Preaching unity they Preached Schisme and Heresy. The Church mourn'd, the Woman was fled into the Wil­dernesse, Religion put on black, our pious & learned teachers were driven into corners, the blind led the blind, our Starres of the first magnitude were overclouded, there were no stately Cedars left in the Lebanon of the Church; few or no Trees that bare pleasant fruit were standing in the Paradise of God. Those Divines that were most eminent for piety and learning were silenced, their ad­versaries works were the works of dark­nesse, [Page 14] therefore they hated the light and the dispencers of it. The seers themselves were blind, the people perished because there was no vision; England was turned Amsterdam, any one that had lost his Religion might have found it here; every family had a cer­tain Religion, peculiar to it self. The Uni­versities were discountenanced, the Church revenues converted to private mens uses; They that had no reverence for the Crown, had lesse for the Mitre; 'Twas no wonder that they that would have no King, would have no Bishop England that was the Goshen of the World, a Land of light, was now turned into an Egypt, a Land of darknesse; It was such darknesse as we afterwards felt in those swarmes of Heresies and blasphemous opinions that were among us.

3. The want of Lawes and the due admi­nistration of Justice. As it is one of the great happinesses of a Nation, to have good Lawes, and to have them executed, so it is the great misery of a Nation, either to be without Lawes, or without the execution of them: this was our misery, the Fountains of Justice were Sealed, the Streams were dam'd up, those Servants that ruled over us, they turn­ed judgement into gall, and the fruits of righteousnesse into hemlock; they trampled [Page 15] upon all the Fundamental Lawes of the Land, they raced the very Foundations of Government, they knew no Lawes but their lusts, and what ambition prompted them to: The voice of Justice could not be heard, for the beating of Drums & sounding of Trum­pets; the prerogative of the King, the privi­ledges of Parliament, the just rights and li­berties of the people were violated and trod­den upon, it was death as much as to name any of these: a man could call nothing his own, neither was there any certainty of any thing; We were nothing else but a sacrifice to their ambition and cruelty. For the ini­quities of our Nation many were our Princes, we that would not submit to the Government of one pious mercifull King be­fore, were afterwards compelled to submit to the Tyranny of thirty, or fourty merci­lesse ones; these, these were the miseries, these were the heavy burdens we sighed and groaned under, when we had no King in this our Israel. Now we have seen the black, let us now see the white; we have heard the harsher and more grating, let us now hear the sweeter and more ear-pleasing notes: Let us view those blessings that we enjoy now God hath bin pleased to give us a King in this our Israel. As the setting of our first, [Page 16] Sun, King Charles the I. the mirrour of Kings and glory of Martyrs, was one of the greatest causes of our miseries & darknesses, ever since; so the rising of King Charles the II. is under God, the greatest cause of our light, warmth and comfort. This Sun like the Sun of Righteousnesse, did arise with hea­ling under his wings, Parallell and answer­able to all our fore mentioned wounds. In King Charles the II. we have a salve,

1. We have peace; our wound was war, now oursalve is peace. What can be more accepta­ble to a Nation so long worried with wars than peace? Peace it is the glue that cements and sodders a divided distracted Nation, It is a choice mercy, a token of Gods love and favour; Surely if warre be a great judge­ment, then by the rule of contraries, peace cannot but be a great mercy: Peace is the Mother of plenty, the nourisher of arts and ingenuity, it is hard to tell whether a Na­tion be more miserable by war, or happy by Peace, whether the one doth it more harme, or the other good: Now our insulting Ty­rannizing, lawlesse armies are disbanded, that were wont to destroy not defend us, and blessed by God we can sit in Peace and quiet­nesse under our own Vines and Fig-tree, and there is none to make us affraid.

[Page 17] 2. As we have Peace, so we have also truth; Peace and truth doe well together, it is our happinesse that we have both; now our eyes behold our teachers, such as have the tongue of the learned, and know how to speak a word in due season, such as can divide the word of truth aright, pastours that can feed us with knowledge: Now the Starres of the Church are fixed, the Trees of Paradise take root, Universities are in couraged, the Churches revenues are restor­ed, Religion, learning, and what soever is praise worthy flourish; The word is Preach­ed, the Sacraments are administred in a re­verent decent manner, all things are done decently and in order, The face of all things both in Church and State is more amiable and lovely.

3. As there is respect had to Divine, so also to humane Lawes; we are now governed by the ancient, fundamental Lawes of our Realme, these are the compasses that we steer by, these are the standing rules of the Nation; Justice now runs down like a migh­ty stream, and waters all our Land; the cryes of the Fatherlesse and Widow are heard, courts are open, grievances are redressed, the Kings prerogative, the Priviledges of Parliament, the liberties of the subject are [Page 18] all preserved inviolate. These are the happi­nesses we enjoy under the wings of a gra­cious Prince, and surely happy is the people that is in such a case. If we reflect upon our former and present condtion, we cannot but conclude that it is our great happinesse to be ruled by a good King, especially one that is the Son of Nobles. I hope now our mi­series have taught us that Religion to our God, and loyalty to our King cannot be parted without our sin and infelicity. I pro­ceed in the last place to make use, it may be for reproof and exhortation.

1. It may be for the just reproof of all Anti-Monarchians, all haters of Kingly Go­vernment, pernicious were the practises of those that did indeavour to pull up Monar­chy by the roots, to destroy both root and branch; O how did some men tire them­selves and us with ridiculous, fruitlesse, un­heard of Governments! Great is the folly al­so of those men, that write against Monar­chy, which is so legible, not onely in the book of the Bible, but also in the book of the Creation, and which hath been suffi­ciently approved of by the unanimous con­sent of the most knowing, and most civilized Nations of the World. Whether Monarchy be the best of Governments, or no, some [Page 19] have questioned; experience hath taught us that it is best for us, the genius of the people being more inclinable to Monarchy than any other Government. 2. For exhortation.

1. Is it the happynesse of a Nation to be governed by a good King, and such a one as is the Son of Nobles? O then let us be thankfull, that God hath made us happy in a good King, and one that is the Son of Nobles; As I can compare the bloudy un-Christian murther of King Charles the I. to nothing more fitly than to the mur­ther of the Holy Jesus: so I can com­pare our restitution by Charles the II. to nothing more fiftly than our restitution by Christ. Next to the deliverance by Christ and the Preaching of the Gospel, this was one of the greatest deliverances this Nation ever enjoyed: And next to that mercy, scarce any mercy comparable to this. God sent him as a Shepheard to feed us, as a Father to provide for us, as a Physician to heal us. When the Romane Empire was torne in pieces by the divisions of Caesar and Pom­pey, Augustus restored it: Our gracious So­veraigne Augustus-like, did cement these di­vided, shattered, bruised Kingdomes. We may say of him as the Queen of Sheba said of Solomon, because the Lord loved Israel, [Page 20] he made thee King to execute judgement and Justice: Because the Lord loved our Israel he made him King. Never was their any mercy more seasonably and opportunely bestowed, and shall we not be thankfull for it? As is the mercy, so should our thankfullnesse be. This is a great mercy, and God requireth great thankfulnesse.

2. Is it our happinesse to be governed by a good King, the Son of Nobles? O then let us know our happinesse, and learn loyal­ty; O beloved, fear God and honour the King. Be subject to the higher powers, in that they are the Ministers of God for your good. Fear God and the King, and meddle not with those that are given to change, you have heard that your happinesse is in King­ly Government, and will ye turn your backs upon your own happinesse? All things pant after happinesse, and will ye not doe so too? O erect no more idols of your own making, put up no more Phaetous in the Chariot of Government. O doe not chuse Pilots that know not how to steer, put up no more bramble Governments. Sit down under the Vine and Fig-tree, God hath spoken peace to you, and doe not you turn again to folly. When men feel themselves miserable, they are apt to conclude themselves foolish; when [Page 21] they want happinesse, they are apt to think that they want wit. Surely we were unhap­py in the times of our distractions, and we may conclude our selves unwitty. O that our former follies would teach us for the future more moderation among our selves, more Religion to God, and more loyalty to our King. Behold now we are made whole, let us sin no more, least a worse thing come unto us.

THat God hath been pleased to vouchsafe mee the golden oppor­tunity of doing some good, and communicating some soule saving truth, I look upon it as my happinesse, and desire to be thankfull. To doe good in any way, is excellent; but to doe good in the best way, to save a soule, is most excellent. And could I at this time, but be an instru­ment of saving one soule, I should think my time and paines well bestowed. Of the oc­casion of our assembling upon this day, and in this place, I suppose few of you are igno­rant, it is but just and equall, that they that have remembred us out of charity, should be remembred by us out of Piety; though it be not debitum legis, yet it is debitum hon [...] ­statis; though we cannot be compelled to performe it, yet if we would be such as we ought to be before God, we cannot neglect [Page 1] it. Excellency where ever we meet with it, is to be honoured. They that are excellent are to be honoured for their excellency. There is a threefold excellency, an excel­lency of mind, body, fortune. Of mind, as knowledge: of Body as old age: of For­tune as Riches. According to this triple ex­cellency, three sorts of men are to be ho­noured, Learned men, Aged men, and be­nefactors. Learned men, so Ezekiel com­mended Daniel for his Wisdome, art thou wiser then Daniel? Aged men, Prov. 16. 31. The hoary head is a crowne of glory, if it be found in the way of Righteousnesse. Be­nefactors, in that they are called Fathers in Scripture. Now Fathers are to be ho­noured, Job. 39. 10. Saith Iob, I was a Fa­ther to the Poore, Benefactours are to be ho­noured, because of the good they have done, either in Church or State: Though we doe not with the Papists, adore, yet we may honour our Benefactors: honour is but testimonium excellentiae, a testimony of some excellency. We may testify the excel­lencies of our benefactours, that others may be in the like manner excellent. Wee may make an honourable mention of their chari­ty, that others may be spur'd on to charity. But I shall not speak so much of the dead, as [Page 2] to the living; I shall not speake so much of the dead benefactors, as I shall speak to those that are living, to perswade them to be Benefactors. The maine of my businesse shall be this, to perswade men to doe good, and to distribute, that with such sacrifices God may be pleased. In the 10. verse of this Chapter, we read of an altar, We have an al­tar, this altar is the Lord Jesus Christ, upon which all the believers sacrifices are offered. The sacrifices of a Christian are many, there are two, not of the least concernment, men­tioned in this chapter; the first is a sacrifice of praise and thanksgiving, verse 15. By him therefore let us offer the sacrifice of praise. 2. of Almes and compassion, in the words of my Text, But to doe good, and to communi­cate forget not, for with such sacrifices God is well pleased. We are not only to mind our duty towards God, but also towards men; we are not only to mind our Neighbours soule, but also his body; we are not only to offer up the sacrifices of praise and thanks­giving, but also of almes and compassion. Though we are to mind the one, yet we may not forget the other. To doe good and to communicate forget not [...] Beneficentiae & communionis ne obliviscemini. The concep­tions [Page 3] of expositors upon these words are dif­fering, some affirme them to be different, some to be the same; Calvin affirmes that [...] communio, is larger than [...] be­neficentia, and that it denotes any thing whereby a man may help his brother; of the same opinion is a learned man of our own Nation, he distinguisheth them thus, Beneficence saith he is of the heart, commu­nication of the hand, the one is as the Sun, the other as the light proceeding from the Sun. But Cornelius à Lapide affirmeth them to be the same, Beneficentia & communio i­dem sunt. Bishop Hall writing upon that text, 1 Tim. 3. 16. To doe good, to be rich in good works, to distribute, to communicate, af­firmeth that this heap of words, shews only the vehement intention of his desire of good works, and the indispensable necessity of the performance of them. The like may be said here, I shall look upon them as either coin­cident, or very little differing. In the words we have 1. An act, To doe good and to di­stribute. 2. A caution, least we should bee unmindfull of an act of such importance, Forget not. 3. The inforcing Reason, For with such Sacrifices God is well pleased.

To doe good, not to think only of doing good, but really and truly to doe good. [Page 4] Charitable intentions do neither cloath the naked nor feed the hungry. To doe good, publickly or privately, either to Ecclesiasti­call or Civill uses; to Ecclesiasticall, as the endowing of Churches or Colledges; Ci­vill as the relieving of the Poore, redeeming of the captive; To do good, whether to thy Brothers soule or body, or both. For­get not—have it alwaies in thine eyes, mind it, remember it, For with such Sacri­fices God is well pleased. Such sacrifices, not the Bloud of Bulls and Goats, legall Sacri­fices, but the Sacrifices of an humble, thank­full, mercifull heart. With such Sacrifices God is well pleased [...] The Popish writers translate this word promeretur, God is merited, which Calvine & Beza not with­out a cause doe condemne; God is pacified, appeased, he lookes upon us with a smiling countenance, a gracious aspect. I shall straine the summe and substance of the words into this one proposition, That we are to doe good, to lay out, to distribute those blessings which God hath bestowed upon us, both for publicke & private vses to, Gods glory & the comfort of our brethren. In the prosecution I shall use this method, 1. prove it by scrip­ture. 2. give you some reasons & arguments for it. 3. shew you to whom we are to doe [Page 5] good. 4. when we are to doe good. 5. how we are to doe good. 6. shew you some pub­licke uses. 7 make use of all.

1. That we are to doe good, to distri­bute, to lay out our riches for Gods glory, and the support of our brethren, is cleare from these Scriptures, Deut. 15. 7. If there be any among you, a poor man and one of thy brethren, within thy gates, thou shalt not har­den thy heart, and shut thy hand against him; but thou shalt open thy hand wide unto him, and lend him in that he wanteth. This Text is very full, here is a strict precept against close fistednesse; our hearts are to be soft, and our hands wide open to the reliefe of the poore. Further, vers 11. I command thee saying, thou shalt open thine hand wide unto thy brother, to the poore and to the needy in the land. I doe not leave it to thy choyce, as a thing that thou maist or maist not doe, but I enjoyne thee; I that am thy maker, I that gave thee all, I command thee to doe it. No lesse full is that place Matth. 5. 22. Give to him that asketh, from him that would borrow turne thou not away. As God gave thee, so do thou give to others, and turne not away from him, least God turne away from thee. Prov. 3. 9. We read there of honouring God with our substance, Honour God with thy [Page 6] substance, that is, do not lay it out upon thy lusts, upon vanities, but doe some good with it, honour God with it. Mat. 6. 2. When thou dost thine almes do not sound a Trumpet. This Text shewes us that we are to doe almes, and when we have done so, not to boast of it. Luk. 12. 33. Sell that ye have and give almes, provide your selves bags which wax not old, Lay up treasures in Heaven. Give almes, make the poor your baggs. So the Apostle, doe good to all, but especially to such as are of the houshold of faith. For charity must be extended to all, but especially to such as deserve it most, such as are brethren in Christ. I shall give one other Text, which is instar omnium, 1 Tim. 6. 18. Charge them that are rich in this World, that they do good, that they be rich in good works, ready to di­stribute, willing to communicate. This multi­plication of expressions denotes the ear­nestnesse of the Apostle, and it is usher'd in with charge them. That is do not tell them slightly, or onely barely acquaint them with it, but charge them to doe it. Neither is this without reason, for

1. We are Gods stewards, and therefore we should doe good and distribute. That we are Gods stewards, is clear from that Text, Give an account of thy stewardship: [Page 7] Now a stewards work it is dispensation, stewards are to be faithfull, in that they are intrusted with, and to disburse it to those good ends and uses, for which the giver be­stowed it upon them, they are not to lay it out upon lusts and superfluities, but to doe good with it, and in so doing, they doe not disappoint the giver of his end, in con­ferring it upon them; But they answer those gracious ends of the giver. God hath gi­ven us our talents, that we may trade with them, Luke 19. 13. trade till I come. Now this trading it is by improving our talents, and laying them out upon the hungry, na­ked, sick; as is clear from Mat. 25. 35. I was hungry and ye gave me bread, I was naked and ye cloathed mee: The talents that God hath given us to trade with, according to Bonaventure, are five, which hee tells thus Naturae, fortunae, potentiae, scientiae, gratiae, The talent of Nature, Wealth, Power, Knowledge, Grace. By nature, he under­stands all the faculties of our soules; by Wealth, riches, possessions; by Power, of­fices and places of authority; by know­ledge, all arts & sciences; by Grace, all the gifts of the spirit, supernaturall habits, as faith, hope, and the rest: Had he but added one other, and that is that precious jewell [Page 8] time, he had given us a perfect inventory of all the goods that the steward is to be ac­countable for. As our gifts must be well imployed, and our graces well improved, so our goods must be well bestowed. We should beloved, be like so many fountains, still bubling forth the streams of our cha­rity, to the refreshing of our necessitous, in­digent, thirsty, brethren; We should like the Sun, be of publick influences, dart forth the beams of our liberality, to the warming of those that are cold and comfortlesse: A rich man, like a rich mine, should enrich all those that are poore, he should Nilus like, be be­neficiall to the whole country that he dwells in, the streams of his liberality should have as many sluces to run through, as there are objects for them to run on; Every one in misery should be an object of his mercy. Diffusivenesse is the best character of the best things, the more communicative and diffusive any good is, the more good it is. Sight the best and noblest of the sences rea­ches furthest. Gold the best and noblest of Mettalls is most extensive. As they are the best of things, that are most diffusive, so are they the best of Christians that are most o­pen handed. We are not Lords or treasu­rers, but stewards; not Lords to doe what [Page 9] please with those things that God hath gi­ven us, nor treasurers to keep them and hoard them up for our own use; But we are stewards to disburse them for the use of our brethren.

2. As we are to be faithful to God, so we are are to be just to men; and upon this ac­count we are to doe good. If we doe not doe good, we are not just; we doe not ren­der every one his own, that which is super­fluous and not necessary, that is the poor mans, and not to give it him is to defraud him of his right, that that is his due. Prov. 30. 8. Give me neither poverty nor riches, but feed me with food cōvenient for me. That which is suitable to our calling, and conve­nient for us, that is our own, but whatsoever is redundant and above that is the poors, Matt. 6. 12. Give us this day our daily bread, not quailes, dainties, delicaties, excres­cencies, superfluities, such things as may administer fewell to the flame, but bread, that is, whatsoever is necessary for our sup­port, and subsistence. [...] not those things that I would have, but those things that are convenient for me. As the Apostle speaks, having food and raiment let us there with be content whatsoever is above food and raiment, that is the poor [Page 10] mans portion, that which we consume upon our lusts, that which we prodigally cast a­way upon sumptuous banquets, fruitlesse vi­sits, idle recreations, glittering apparel, use­lesse pompous attendants, is the poor mans, & should be laid out upon him; according to that of our Saviour, he that hath two coats, let him give to him that hath none. That is, he that hath more than he wants, should give to him that is in want. He that doth not doe so, is in some sense sacrilegious, as St. Cyprian de Eleemosynis, Sacrilegium est rem pauperum non dare pauperibus, It's a kind of a Sacriledge not to give the poor man that that is the poor mans. So that if we would be either faithfull to God, or just to men; we cannot but doe good and di­stribute.

3. We are all Brethren, and therefore we should doe good one to another. There is nothing so unnatural as dissention among Brethren, nature and grace oblige Brethren to doe good one to another; Where may we look for courtesies, if not between Brethren? The very word it self carries an argument in it, Psal. 133. 1. Behold how good and pleasant a thing it is, for Brethren to dwell together in unity. That Brethren are to doe good to, and Symphathise with one ano [Page 11] ther, no rational man will once question, That we are all Brethren is as unquestiona­ble. We are Brethren as God is our Father, both by Creation and adoption; as Christ is our Brother▪ there is a Spiritual Brother-hood in Christ, he himselfe being the el­der Brother, 1 Pet. 2. 17. Love the Bro­ther-hood, if there be a Brother-hood there are Brethren that constitute it; for a Bro­ther-hood consisteth of Brethren, so in Pe­ter; Love as Brethren. If thy Brother thirst; give him drink, if he be naked cloath him, though it be hard for flesh and bloud to love an enemy, yet me thinks we should love our Brethren, as Abraham said to Lot, let there be no strife betwixt us, for we are Bre­thren.

4. If we have regard to the preservation of humane Society, we cannot but doe good one to another. Such is our condition in this life, that there is a necessity of mutual reci­procal courtesies, humane Society is like archbuildings, unlesse one stone hold up an­other, the whole fabrick falls; in a hop-yard the poles sustaine the hops, and they as it were sensible of the courtesy, adorne the poles, the walls bear up the roof, & the roof keeps them from wet. Thus it is among friends, non omnia possumus omnes, God hath [Page 12] bestowed all eminencies upon no man; sever­all men have several eminencies, that they may prove the more advantagious and help­ful one to another; the Wise man directs the valiant, and the valiant defends the Wise; the rich man supplies the want of the poor, and the poor takes away from his superflui­ty; the rich man is overloaded, & the poor man easeth him; and me thinks he doth him a great courtesy to bear some part of the burden, that hinders him from climbing up to Heaven. The head of the counseller di­rects the hand of the Souldier, Vlisses was as good a man as Aiax. The Physician gives the Divine Physick for his body, and the Di­uine gives him Physick for his soul. Many strings though of a different sise, if they be well tuned, make good Musick. If any one could live of himself, he might have some colour of living to himself, but in that none can live of himself, why should he live to himself?

5. We are to doe good and to distribute, for with such sacrifices God is well pleased, Arretius upon this place, frames the argu­ment thus, Those things that will appease & pacify an angry God, we are to doe. But to doe good & to distribute will pacify God. and therefore we are to doe good & to dis­tribute. [Page 13] What should we doe sooner than that which will pacify God, render him pro­pitious to us, cause him to lift up the light of his countenance upon us? Nothing should please us more, than that which pleases God. So much may suffice for the rationallity and reasonablenesse of the thing. Methinkes now I perceive some charitable dispositions in you & some of you looke as if you would pitty an object of charity, least therefore ye should want objects to exercise your charity on, give me leave to present you with some, & in the 3. place shew you to whom we are to do good, to all men in misery, & unable to re­lieue themselues.

Misery is the true, genuine, proper object of mercy, & in that not onely our friends but even our enemies may be in misery, not only our friends but enemies are objects of mer­cy; we are to doe good to prisoners, strangers, orphans, widowes, poor distressed Gentlemen; & not onely to such, but even to our enemies according to that of the Apostle, Doe good to all men. Not onely to those that doe you good, for this is merchandise not charity; but even to your enemies. Mat. 5. 44. Love your enemies, blesse them that curse you, doe good to them that hate you, pray for them that despight­fully use you & persecute you. Now if we are to love our enemies, I know not who wee [Page 14] should hate, a publican may love one that loves him, but it is a child of God only that can love an enemy. These are the true ge­nuine acts of mercy, to give meat to the hungry, drink to the thirsty, cloathes to the naked, to redeeme the Captive, to entertain strangers, to visit the sick, to bury the dead; Such persons as these are in need, and wee cannot but relieve them: and as they must be in misery, so they must be unable to re­lieve themselves. We must look to this, least we foment idlenesse, and in stead of relie­ving dying bodies, we relieve dying lusts. It was the Apostles rule, that he that would not work should not eate, provided he be one that can work: neither may we make such excuses as these to stop the current of charity, that men are wicked and therefore we may not relieve them, for though every sinner, as a sinner, is to be hated, yet every man as a man, is to be beloved; And wee are to love them, not as they made them­selves, but as God made them. And now Christian, if among all these thou canst not finde an object fit for thy charity, goe to some Hospitall, and there thou wilt be sure to meet with one, if thy heart be not all ada­mant. Let other mens miseries teach thee to know and see thy own happines, when thou [Page 15] seest a blind man, blesse God for thy sight, when thou seest a lame man, blesse God for thy limbs, when a deaf man, blesse God for thy hearing; It might have been thy own case, who made thee to differ from another? Being come hither, do not only pitty him with thy heart, but relieve him with thy hand, shew me the goodnesse of thy heart by the widenesse of thy hand. But as we are to know to whom we are to do good, so wee are to know in the Fourth place, when we are to doe good.

Every thing is beautifull in its season, though good things are acceptable at any time, yet they are most acceptable in their time. In answer to this question, We are to doe good Principally in our life time, but rather then not at all, when wee are a dying: What the Apostle speaks I may say here, Behold now is the accepted time, now is the time to believe, now is the time to repent, now is the time to soe the seeds of charity, that thou maist reap the har­vest of glory. It will not be long ere the silver cord be loosed, and the golden bowle broken; ere thy rarely composed tabernacle of clay be dissolved, and the dust returne to the earth as it was, and [Page 16] the spirit to God that gave it. A little while yet, and then thy weeping friends will be busy about thy bed, providing thee a wind­ing sheet, nay it will not be long before God himself say to thee, Give an account of thy stewardship, give an account of thy gifts, of thy graces, of thy goods, of thy time, of all those precious jewells that I entrusted thee with. O how much therefore doth it concerne thee to doe somewhat whilest it is day, before the night comes, where­in thou canst not worke, to doe some good now whilest thou hast so many golden opportunities of doing of good daily and hourely presented unto thee: O ye rich men, which should be as so many golden conduit-pipes to conveigh the streams of your Masters bounty, to necessi­tous indigent creatures, doe good now in your life time, let us thank you, not your death-beds for your charity; doe not give away your goods because ye know not how to keep them. It was the good mans praise, dispersit, dedit, he himselfe gave his goods, he himselfe not another for him. But as we are to know to whom, and when, so also in the 5. place. How we are to do good, Est modus in dando.

1. Prudently, wisely, discreetly. Christi­an [Page 17] prudence, it is the soules pilot, it is the directresse of all graces, it is the spirituall falt that seasons all our performances. Hee that gives aright, looks why, to whom, when, to what end he giveth, There is a pregnant excellent place to this purpose in Esa. 32. 8. Where it is said, The liberall man deviseth liberall things; that is, he stu­dies, he consults, he meditates how he may best place his courtesies, hee seeks out for a fit man to prefer him, and that with as much eagernesse, as many a man seeks pre­ferment. It were to be wished that prefer­ments would rather seek men, then they seek preferments, such a man was famous Bi­shop Andrews, he would sish out for a de­deserving man, on purpose to preferre him, and seldome or ever gave preferments to such as hunted after them. Many men they have nothing left them, but misery and mo­desty, and they had rather dye then aske, such men are to he sought after, enquired after, and when wee give them any thing, we should doe it so, as not to make them a­shamed.

2. Secretly, our Right hand should not know what our left hand doth. When wee doe our Almes, we should not with the hy­pocrites, blow a Trumpet, as Seaeca speaks, [Page 18] narret qui beneficium accepit, non qui dedit. Let the receiver talke of the benefit, not the giver. Vaine glory it sullieth the oriency of the most beautifull action, It is a moth that will eate out the reward of the best perfor­mance, It is as good not to doe a thing at all, as to doe it onely to be talked of. Mat. 6. 1. Take heed that ye doe not your almes before men to be seene of them, otherwise ye haue no reward. That action that is done onely to be seene, God will not see it to reward it.

3. We should doe good voluntarily, be­nefits should not come from us like dropps of bloud, but they should drop from us like hony from the hony combe, without squee­zing or wringing; God doth not love con­strained services: Whatsoever is acceptable to him, it must be [...] a pure free-will offering. He is [...] the searcher of the heart, and the tryer of the reines, and he doth not so much look to the hand as to the heart of the giver. Hence it was that the poor Widows mite was so accep­table, she did not only cast her mite, but her heart also into the treasury.

4. Cheerefully, cheerefulnesse it puts a lustre upon an action, and makes it amiable in the eyes of God and men, God loves a cheerefull giver, one that is as willing to give [Page 19] as a poor man is to aske, Gods will should be done on earth as it is in Heaven, the An­gels are said to have wings, because of their alacrity and cheerfulnesse, the obeying of Gods commands. The cheerfulnesse of our countenances, should denote the willingnesse of our hearts.

5. Affably, with a great deal of affabili­ty and humanity; it is not good to insult over men in misery, if we will not relieve them, yet we should not abuse them; the soft­nesse of our tongues should denote the soft­nesse of our hearts. We are not onely to give good things, but also good words; ill is the custome of those that give men good things and bad words, it is to be feared that they give out of some sinister end, and not out of a fellowfeeling of their Brethrens miseries; it is to be feared that where their words are so hard, their hearts are hard and unre­lenting. An act of mercy should be done mer­cifully.

6. Quickly, speedly; his dat qui cito dat, he gives twice that gives quickly. We should be as ready to relieve our poor, weak, sicke. Brethren, as they are to aske relief. Many a man is so long in giving his almes, that the poor man dyes before it comes. But such slow motions tell us that charity is allmost, [Page 18] [...] [Page 19] [...] [Page 20] if not quite dead. Questionlesse if we were ready to dye for hunger our selves, we would make more haste to the cupboard. Prov. 3. 28. Say not to thy Neighbour, goe, and come again to morrow, when thou hast it by thee.

7. We must doe good out of a right prin­ciple, and to a right end; Actio bona vel mala est ex circumstantiis, circumstances denomi­nate an action either good or bad, and of cir­cumstances the end hath not the lest stroke in the denomination of an action. Our good actions must flow from a principle of faith, and be directed to Gods glory, as their ulti­mate end; this is the grand end of all, this is that mark at which we ought to aime in all our thoughts, words and actions, this is that for which man the Epitome of the World, and the Master piece of Gods creation was made. That action is to no end that is not to a right end. A thing is not presently good that is good in it self, unlesse it be also well done, a thing may be good materially, and yet bad formally; a Heathen may doe a good action, and yet not doe it well, then we give aright, when we give in obedience to Gods command, and that we may testify our thankfulnesse. So much may suffice for the fifth thing, the manner how we are to doe [Page 21] it. I proceed in the 6. place to shew you some of those publicke uses for which we are to, lay out our riches, some of those publicke wayes of doing good.

These publicke uses they are either civil, or Ecclesiastical; Civil, when a man layes out his estate for the good of the common­wealth. Ecclesiastical, when a man layes out his estate for the good of the Church, both these wayes of expressing our charity are ve­ry commendable, & have deservedly rendred many famous. Aurelius commends Vespa­sian for a brave Prince, because at his own charge he repaired the Capitoll, the Temple of peace, and the monument of Claudius, 'tis for Augustus his honour, that he found Rome all brick, but left it all Marble. Trajan deservedly hath the honour of Dions pen be­cause he did [...] ma­ny necessary works for the good of the Commonwealth. Magnificeuce is one of the fairest flowers in a Princes Garland, one of the richest Jewels in his Crown. Princes for­merly were reputed good or bad, according to those publike edifices that they had built. As good actions to the Commonwealth prove a mans love to it, so doe good actions to the Church argue a mans love to Reli­gion; and they are no lesse to be commended [Page 22] that have laid out their estates for the good of Churches and Colledges. David did not think it became him to dwell in an house of Cedars, when the Ark of the Covenant of the Lord remained under curtaines, he had a good mind to build God an house. And it was not the lest of Solomons praises that he did so, that he was a builder of the Temple. Gods Children are not transformers of Churches into Barnes and Stables, but they are described to be such as shall build up the old waste places, such as raise up the founda­tion of many generations. When the Jewes would commend the Centurion to our Sa­viour. they represent him under this notion, he was one that loved their Nation, and built them a Synagogue. He had done them an eminent courtesy, and therefore he was wor­thy to receive one. No lesse are they to be honoured that have been Benefactours to Colledges and Schools of learning. 2 King. 6. 1. When the Sons of the Prophets went to fetch beams for the inlarging of their dwellings, Elisha went along with them. Eminent was the charity of the ancients this way, they did shew us that the Tree of faith was a live by the fruits of their good works. The two famous beauties of our Nation. Ox­ford & Cambridge had many rich lovers, that [Page 23] presented them with large gifts; If we may believe Bucero as large as any in the whole World. King Henry the VIII. and Cardi­nal Woolsey were Founders of that royall and ample foundation of Christs Church in Oxford. Baliol King of the Scots was Foun­der of Baliol. Sr. William Peter augmented Exceter Colledge. Sr. Thomas White Alder­man of London augmented and restored St. Johns. Mr. Wadham was Founder of Wad­ham. University Colledge had or its Foun­der Munificent Alfred King of the Saxons; and for its Benefactours William of Durham, Sr. Simon Benet and divers others. The Jewell that is illustrated by the Sun collours the Sun beams. The earth receiveth moi­sture from the akie, and repayee it back again in waters, it is but just and equall that we should give their memories the honour due unto them, that gave us so much▪ Why should not Moecenas have an Horace to tell of his li­berality. Though he that gives should say nothing, yet he that receives sould say some thing; though the name of the wicked doe rot, yet the name of a Benefactour like a Box of precious ointment, smells sweet, in the nostrils of all good men. The names of our noble and wise Benefactours, should not be mentioned with out due respect, and [Page 24] liberall Testimonies of their Excellencies. It is but just that their names should live, that made so many to live. O what great cause have we to be thankfull to God for such men, and to indeavour to write after those fair copies which they have drawn us. I proceed in the seaventh place to make use.

1. This may be for the just reproof of all unjust Stewards, all straight handed Divese's, those that doe not discharge their trusts, that doe not disburse their goods to those good ends & uses for which they were bestowed upon them, whether publick or private. Oh! how many unprofitable Vacias are there in the world that are good for nothing, but seeme to be buried whilst they are alive? how many are there of whom it may be said as they said of degenerated Alexander, that how was [...] the burthen of the earth? how many are there that are like Cypresse­trees, [...], stately and high but fruitlesse? But such Trees they are not for Paradise, they are fit onely to be hewen down, & cast into the fire. How many are there in the World that Cleopatra like spend whole Kingdomes upon their lusts? Whose God is their belly, whose end is de­struction. They spend so much on their own bellies, that they can spare nothing for the [Page 25] bellies of the poore; it will be a sad thing when God shall say to such men, you were my stewards, why did ye not cloath the na­ked, give meat to the hungry, drink to the thirsty? Go ye cursed into everlasting fire, prepared for the Devil and his Angels, for I was an hungred and ye gave me no meat, I was thirsty and ye gave me no drink, naked and ye did not cloath me, sicke and ye did not visit me. Nay, how many sacrilegious Persons are there in the World, that are so far from building Churches and colledges, that they would pull them down? They are like the King of Scicily, that to enlarge his Palace pulled down a Temple. Oh how ma­ny are there that to enlarge their owne houses, can be content to pull down the house of God? We have had too sad expe­rience of this in our own Nation, those two wide-mouthed Cormorants, pretended piety, & liberty had allmost swallowed up Church and State; It was of the Lords mercies that we were not consumed, and because his com­passions fail not. I think this Nation hath been one of the most Sacrilegious Nations under the cope of Heaven, & I am verily per­swaded that that deep dyed Crimson, Hea­ven deriding sin of Sacriledge was one of the greatest causes of this Nations miseries. But [Page 26] now that Justice which seemed to sleep all this while, hath at length over taken the Authours and Achans of our miseries, by this time some of them know, what it is to kill Kings & rob Churches, and may all men that propose to themselves no better ends; have no better ends; & for those that are un­executed, though I cā wish no great good to their bodies, yet in charity I wish much good to their souls; I wish that God may be more merciful to their souls, than they have been to other mens bodies, and that those that thirsted so much after blood, would at length thirst after the bloud of Jesus.

2. Are we to do good, to lay out those bles­sings that God hath beē pleased to bestow upō us, for publicke & private uses? O then let me here in the more especial presence of God and his Holy Angels, beseech and intreat you to doe good, to lay out your gifts, graces, & goods for Gods glory & the benefit of your Brethren, look upon your selves as born not so much for your selves as for Gods glory and the good of others, look upon your selves as lent onely to your selves, and whol­ly given to others; O you that are rich in this World, and have so many golden op­portunities of doing good, endeavour to be rich in good works; as God hath made you [Page 27] great, so endeavour to be good, and to doe good: though greatnesse and goodnesse sel­dome meet together yet they are not in­compatible, inconsistent, it is not impossible for the same man to be great, good and just. O cloath the naked, give meat to the hun­gry, drink to the thirsty, entertain the stran­ger, redeem the Captive, visit the sicke; con­sider that ye are not Lords to doe what ye please with what ye have, nor treasurers to hoard up, but ye are stewards, ye are the hands of God to disburse, and wo be unto you, if ye not doe so Consider that when ye come trembing and shivering before Christs dreadful Tribunal, it will not be asked you how great ye were, but how good ye were; It will not be for your comfort that ye had an abundance, but that ye were abundant in well disposing of that ye had. O ye that are Magistrates doe good and distribute Justice, vindicate the right of the Fatherlesse and the Widow, see that Gods purer. Worship be maintained, that Justice be executed, that the peace be kept; O let noti the sword of Ju­stice lye rusty in the scabbard, but draw it against all Sabbath-breakers, contemners of Church discipline, blasphemers, swearers, drunkards scandalous irregular livers; know that God stands in the assembly of the Gods. [Page 28] And you O my Fathers and Brethren of the Ministery, if the slenderness of your fortunes will not permit you to doe good to your Brethrens bodies, yet doe good to their souls; There is a charity to the soul as well as to the body, and it is as much, nay, more charity to relieve a fainting languishing soul, than to relieve a fainting languishing body. O bind up the broken, strengthen the weak, comfort the comfortlesse, visit the sicke; doe good by your Preaching, doe good by your writing, doe good by your living, doe not onely talke of God, but walke with God, doe not onely Preach in the Pulpit, but out of the Pulpit, doe not onely Preach Sermons, but live Sermons, the whole life of a good Divine should be nothing else but a Sermon he should be an Angell in comparison of other men, taller than others by the head and shoulders in piety, O consider that you are Suns and if ye be in an Eclipse, the whole World will take notice of you; people are apter to take notice of one vice in a Minister, more than of a hundred vertues. A copy should be fair, a line straight, and he that is to teach others to walke, should be no cripple himself. How unbeseeming a thing is it for a Minister that Preacheth humility, to be proud? For a man that discourseth whole years of Heaven to be earthy? O my Bre­thren, [Page 29] do not cloyster your excellencies, hide your Tallents in a Napkin, doe not like dark Lanthornes shine onely to your selves, but let your light so shine, that men secing your good works, may glorify your Father which is in Heaven. O ye that are Tutours, do good to your pupils, be not unfaithful to God and men; and for your encouragement consider, that when ye doe good to a pupil, ye doe good to a whole Nation, nay peradventure to the whole world. Who knowes but such a one may prove an Ursine, an Usher, an Andrewes, a Cedar in learning and piety? O that all men in all places, of all callings would make it their businesse to doe good and distribute some way or other. Titus Ves­pasian counted that day lost in which he had done good to no one, O Amici, Amici diem perdidi, my friends, my friends I have lost a day; O let not us Christians be, ashamed to learn some what of Heathens. 'tis our ex­cellency to come neer God, to be the Chil­dren of our Father which is in Heaven; We cannot come neer to God in any thing more than in doing good. For the inciting of you, I shall present you with these Motives.

1. Consider that charity is the very life, the soul and as it were the essence of Reli­gion. True Religion doth not consist so [Page 30] much, in contemplation and speculation, as in practise and action; it is not so much the work of the head and the tongue, as of the heart and the hand. Me thinks now a dayes Religion is dwindled into frothy, airy, love quenching disputations. We are all head, no heart, we are like Children sicke of the rickets, our heads are swollen bigger than our whole bodies, we are so far from works of charity, that we cannot afford one an­other Charitable words; but I would have such Bountefeaus, such fire brands of the Church to know that no mans private hu­mour is valueable with the Churches peace, though he did shine in it, as a Starre of the first magnitude; Whoever gets by such di­sputes, I am sure the Church looseth. Me thinks the Divines of England are like so ma­ny unnatural Sons, like so many Neroes rip­ping up the bowells of their own Mother the Church. It had bin better that many of them had never been, than that they had been so seditious. 'tWere well if they would bestow some of those precious hours that they spend in scribling one against another, in binding up the broken, comforting the comfortlesse visiting the sicke, according to that in Jam. I. 17. This is pure Religion and undefiled before God to visit the Fatherlesse [Page 31] and the Widowes in their affliction.

2. Consider that good works are the best evidences of a good faith, of a true saving ju­stifying faith. When I see the fruits of good works, I cannot but conclude that the Tree of faith is alive. When our Saviour had cured the man with the withered hand, he bids him (to testify that it was whole) stretch it forth, stretch forth thy hand. O my be­loved if ye would shew me that the sinewes of your faith are not shrunk, that the hands of your charity are not withered, stretch thē forth. Excellent is that of the Apostle, shew me thy faith by thy works. Not by thy words, but by thy works, a workelesse faith, is a worthlesse faith. Though it be faith a­lone that justifieth, yet it is not an alone, so­litary, unaccompanied faith, though it be the fore finger alone that points in the hand, yet it is not alone when it pointes. Faith in the soul, is like a Queen attended with a Royal traine of other graces, as maidens of honour. Me thinks I hear faith Rachel like, crying out, give me Children, or else I dye. O how lovely a sight it is to see the Vine of faith laden with the clusters of good works!

3. Consider that whatsoever ye doe to any of Christs poor members, he looks upon it as done to himself. And me thinks this [Page 32] motive should be of great force with you; me thinks [...] should strive who should first doe Christ a good turn. When a man gives an [...], he should not so much look at the member of Christ, as at Christ in the mem­ber▪ and though he doth not give him any thin [...] for his own, yet he should give him somewhat for Christs sake. Suppose Chri­stian, thou sawest Christ himself that spilt his precious blood for thee, comming to thy doors and asking a bit of bread, couldst thou have the heart, or the face to deny him? Surely thou wouldst not be so rocky hearted, 'tis all one, and if thou doubtest of this, beleeve Christ himself that saith so, Matth. 25. 40. In as much as ye have done it to the lest of these my Brethren, ye have done it unto me. Christ gave us all and me thinks we should by way of gratitude give him somewhat again.

4. Consider that that which is given to the poor is a meās to sanctify that which we have. He that gives God any thing, he is wont to repay him in greater abundance. The Sydo­nian Womans Oyl that was poured into em­pty vessels, never ceased running: If we would have our Oyl alwayes to run, we must pour it into empty vessels. The Widows Oyl con­sumed not, as long as she fed the Prophet. [Page 33] Eccles. 11. 1. Cast thy bread upon the Wa­ters, and thou fhalt find it after many dayes. That bread is not cast away that is cast upon the Waters, Psol. 41. 1. Blessed is he that con­sidereth the poor. blessed in his estate, blessed in his Children, blessed here, blessed hereafter.

5. Consider that whatever ye give the poor on earth God will give it you in Hea­ven, nay ten thousand times more according to that, give and it shall be given unto you. Though I doe not say here with the Papists, that good works are meritorious of Heaven, yet this I say, that God is pleased to bestow Heaven upon those that doe good works, those that testify their faith by their works. That a piece of Leather is currant, it is not from the value that is in the thing it self, but from the value that the Prince puts upon it as St. Augustine, Deus non coronat merita tua, sed dona sua. God crowns not any merit in thee, but his own gifts. We doe not goe to Heaven because we doe good works, but be­cause God hath promised to give us Heaven if we doe good works; according to those places, lay up for your selves treasures in Heaven, a good foundation for the time to come. And happy is the man that layes out treusures on earth, that he may receive trea­sures in Heaven. Happy is the man that treads [Page 34] upon his riches, and makes them a ladder to climbe up thither, happy is the man that exchangeth his gold for that street of the new Jerusalem, that is of pure gold. Happy is the man that by giving to the poor, can turn his Pactolus his River of gold, into those Rivers of pleasures which are at Gods right hand for evermore. O lend God somewhat in this World, and he will surely pay you in the World to come; O give the poor your bread here, and God will give you the bread of life hereafter: and you shall hear that sweet sentence, come ye blessed of my Fa­ther, inherite the Kingdome prepared for you from the foundation of the World; for I was an hungry and ye gave me bread, thir­sty, and ye gave me drink, naked and ye cloathed me; To which Kingdome, God of his infinite goodnesse, bring us all, and lead us through the Kingdome of grace into the Kingdome of glory for his Son Jesus Christs sake.