[Page 2] loving, faithfull, and selfe-denying man: one Ti­motheus, a young man with whom himselfe was well acquainted, and whose conditions he so well knew, that he durst give his word for him, and pawne his credit that he would be most sincere in the worke of Christ, and most loving unto them, nay the truth was, hee did not know where to find his fellow, he was the best in the whole packe: for (saies he) I have no man like-min­ded who will naturally care for your state, for all seeke their owne, and not the things that are Jesus Christs.

Now (Brethren) as we goe along we may note by the way these few things.

First, that there was an Order of Superiours and In­feriours in the Church in the Apostles dayes, Paul had power over Timothy, for to send him, vers. 19. and Ti­mothy was ready to obey Paul, as a Sonne the Father, vers. 22.

Secondly, we may observe, that it did (as may seem) chiefely belong to the Bishop or Supervisor, to appoint Pastors for particular Churches and Congregations: Paul sends and appoints Timothy to bee a Preacher to the Philippians.

Thirdly, we may observe what kind of men were preferred by them to such places: why such as them­selves by experience knew to be learned, loving, faith­full, and selfe-denying; yea, and such of whose condi­tion the people themselves were not altogether igno­rant, for such a one was Timothy in all these respects as shall appeare.

First, he was a learned man, and that not in the Rab­bins or Schoolemen onely, but in the Scriptures, hee was a good Textuary, as may be seene, 2 Tim. 3. 15. instructed in the Scriptures from a child.

Secondly, he was a loving man, one that would na­turally [Page 3] care for their state, even as though they were al­lied to him by nature, vers. 20.

Thirdly, he was one that was no self-seeker, but faith­full for Christ, as appeares by the text, with that which goes before: I have no man like-minded, for all these seek their owne, and not the things that are Jesus Christs, as (who say) Timothy is a man per se, one that seekes not himselfe in any thing, but onely the glory of God in eve­ry thing.

Fourthly, he was one of whose honesty and sincerity the Philippians themselves had proofe as well as the A­postle (or else it might be questioned whether he would have placed him over them:) ye know (saies he) ye know the proofe of him, that like as a sonne with the father, he se [...]ved with me in the Gospel (vers. 22.) It seemes hee had dwelt with the Apostle (not like a trencher Chap­laine to say Grace and so forth, till a Living fell) but (saies he) he served with me in the Gospel: that is, hee and I went preaching the word of God up and downe together; as if some good Bishop and his Chaplaine should goe up and downe to every Church in the Dio­cesse (as both their duty and custome of old was) and preach the word of God together, the one in the fore­noone, and the other in the afternoone.

Now the Philippians by these means had some proofe and knowledge of Timothy, they had heard him preach, and had seene his faithfulnesse, his zeale, and his schol­lership, and therefore the Apostle knew they could not disallow of him, especially too, being commended to them upon his approbation: I leave the application of these things to your selves and fall upon the text: for (saies the Apostle) all seeke their owne, and not the things that are Jesus Christs.

The words are an AEtiologia, or rendring of a reason, [Page 4] why he sent Timothy unto them, and it is a collation, from the comparing of him with others, wherein he pre­fers him before them, none were altogether of so per­fect a stampe, nor of so pure a metall, so wholly sincere in the worke of Christ as Timothy was, they were a little more tainted with selfe-infection, somewhat more selfe­seeking then he.

Whence we may observe who amongst many is to be preferred ad Curam Animarum, by them that have power thereunto, even such as they thinke in conscience, upon good experience, will aime most directly at Gods glory, and at the salvation of men: favour, friendship, base Si­mony, flattery, affection, and the like, must beare no sway, but naked sincerity alone m [...]st poyse the Ballance.

All seeke their owne:] there be divers degrees of since­rity amongst Gods servants, no doubt but Saint Paul had many more under him, that were sincere too, for the glory of Christ: but Timothy he was sincere in the high­est degree, he went beyond them all, and therefore shall be preferred before them all.

Or it may be, this universall proposition is but Hyper­bolicall, and taken for the most part, as that place, Joh. 3. 22. speaking of Christ: it is said, No man received his Iohn 3. 22. testimony: that is, no body to speake on; Why, the Discipies did, and some few others did, that were his fol­lowers; yea, but they were no body to speake on, in re­spect of them that received it not: So here, no body but Timothy seekes that which is Jesus Christs, yes Epaphro­ditus did, of whom mention is made (vers. 25.) and some others doubtlesse; yea, but alas they are no body to speake on, in respect of the rest, that are more Christs in shew then they are in substance; and (if you please) let us take the words in that sense, which is indeed the most favourable interpretation.

[Page 5] And I pray you observe in them the Apostles secret complaint, how in that first and golden age of the Church (as we may so call it) wherein Christian vertues did more then ever since flourish in the Clergy; for they were all then either of Christs owne, or of his Apostles owne ordination, who sure were carefull what they did in matters of this nature, they did not ignorantly (as in these later dayes) or rashly lay their hands upon every body, but onely on such, as by the spirit of discerning they foresaw were likely to prove the best: Now I say, if in those golden dayes, we heare and see by the Apo­stles complaint, in Clero tam raros fuisse vere cordatos & sinceros homines, that in respect of the others, they were as no body to speak on: then doubtlesse in these leaden, these clayey, and corrupt dayes of ours, wherein there are more men and lesse vertue, the condition is still the same, if not in a degree worse; at least we may (rebus sic stantibus as they doe) conclude from the words now, that which might have beene concluded then: namely this: It is the condition of the greater part of the Clergy to seeke themselves more then Christ. Doctr.

This is the Proposition: but if you please wee will make three of it: thus.

• 1. Most Ecclesiasticks seeke their owne.
• 2. Few seeke Christ.
• 3. None can seeke both their owne and Christ toge­gether: (for Christ and themselves in this respect are al­wayes in competition, and Saint Paul here makes them Opposita.)

Reverendi Patres & Fratres, non mihi est cordi, auribus istius gentis Laicae mores nostros hac in re nimis vere fle­biles sermone divulgare; Ahutinam potius mores ipsi eorum oculis non nimis divulgarent ipsos! Date copiam igitur ob­secro dicendi verbis, quae nimis nimis fact is dicta sunt, & [Page 6] oppugnandi parciter quae strenue oppugnat Deus: vestrûm fateor est, alias alios arguere, nunc vero (ni fallor) huc ad­venistis, ut ipsi (re urgente) arguamini. Inire rem sane fa­teor, & causam, & locum, utrumque gravem, hominem pe­tere me multo graviorem, & mallem equidem ut inpraesenti­arum me imberbem discentem quam docentem videritis: Sed cum aliter se res habet (auxiliante Deo) officio fungar pro virili, ac eo modo, ut non qu [...] mea sunt viderer quaerere, sed quae Jesu Christi: favete igitur.

The first proposition is: Most Ecclesiasticks seek their owne: I give it in these termes, because I desire to close 1. Propos. with the Apostle as neere as I can: and it is plain he here speakes of Ecclesiasticall persons.

But of these there are two sorts, which for want of other words I may call Directi, and Collaterales; so di­rectly, and so onely by the bye: the first sort I confesse are principally here intended by the Apostle, though both sorts, as will appeare, are too much guilty of selfe­seeking.

Concerning the first, they are the Ministers of the Gospel, ordained and appointed, as Timothy and the rest were, to preach Jesus Christ unto the people: now sayes the Apostle, these seeke their owne.

And there be three ownes which a Minister is said to seeke, owne ease, owne praise, owne profit: All seeke their owne; that is, there be few Ministers but are guilty of selfe-seeking in one of these three respects.

First, some seeke their owne ease, and of these in espe­ciall 1. are three sorts: whereof the Owne ease.

First are they that will spare no paines, and peradven­ture no charge till they have got a Charge, and then cum 1.pervenerint ad Curam vivunt sine curâ (as Bernard speaks) when they have obtained a Cure they live most void of care; they are like the Hawke, who when shee hath got [Page 7] her prey, by filling her gorge is disabl [...]d to flie; or like the Hetrurian I doll, which while it stood in the field, meanly apparelled, omni crebra dedit populo responsa pe­tenti, it played the Lecturer, it willingly answered all de­mands; but when it was removed, and placed in the Temple, and richly ado [...]ned, illico divitiis obmutuit ille repertis, it played the Parson, wealth stopt its mouth, pre­ferment was an obstacle to its Oracles: So they: It may be, (if their bellies will give them leave) they will preach once a fortnight, peradventure it is but once a moneth: nay, it may be they will give it quite over, and turne wholly like Lay-Parishioners, and become their Curats most judicious Auditors they find more ease to see others worke then to worke themselves, so making the Ministe­ry as a trade, and themselves as Mechanicks, who will take paines till they are free men, and then being set up, worke onely by their Apprentices.

These I say are the first sort that seek their owne ease, Ezek. 34. 3. [...]say 56. 10, 11, 12. your non-preaching-Ministers, the belly-gods of the Clergy, those idle Drones, those dumbe Dogges: these are harsh termes I confesse (Brethren) but they are Scrip­ture phrase, else I durst not use them, therefore pray let them be taken in the better part: they are the first.

The second sort and nearest a kinne unto the former, 2. are non-Residents, those vagabond Teachers, that love any place better then their owne home, (like some people in these parts, that affect any Church better then that which belongs unto them.) These not onely faile in Preaching, but also in living as they ought to doe, they are not onely dumbe, but also invisible, neither seene nor heard of their people; peradventure their people shall sometimes heare from them, by the Mediation of a Pre­sentment, if they doe but conforme to their practise, in leaving their owne Parish Churches; if they be not [Page 8] more conscionable then themselves, and love home better then they, if they doe not love his Curat at his com­mand, better then he doth them at Gods command, the loving Shepheard will take order to have his owne flock, pounded: My Sheepe know my voyce (saies Christ;) But so shall not my Sheep know my voyce, (saies the non-Resident) Iohn 10. 27. for I will not preach unto them: My Sheepe follow me (saies Christ;) But so shall not mine follow me, saies the non-Resident, for if they doe ile have them pounded: Ah, what Wretches are these that will afford neither Doctrine nor example to conform unto! doubt­lesse by their owne confessions, their lives at least are not Canonicall, in that their manners deserve no imitation: These are they therefore that may be said also to mind themselves in the first ranke, non-Residents.

The third sort that seeke themselves in their own ease, 3. are the timerous and fearfull-hearted Preachers, that cry Peace, Peace, when there is no Peace, that themselves might Ier, 6. 14. live in peace: they love the name peaceable, better then conscionable, and therefore they dare not disturbe sinne lest themselves should be disturbed, they wisely foresee that it is as much as some mens tongues are worth; yea, and their Livings too, to trench upon those evils that keepe house with the best men in the Parish: (as they are called) and themselves have learned long agoe, when they read the Accidence, that foelix quam faciunt aliena pericula cautum: while the strong man keepes the house, all things are in peace, and therefore let Saint James say Luke 11. 21. what he will, they dare not resist the Devill, lest he should serve them as he did those vagabond Jewes, Acts 19. Iames 4. 7. Act. 19. 13. 16. runne upon them, overcome them, and prevaile against them: well, but for all that, it is no true Souldiers part, to plead, Good sleeping in a whole skinne: or not to dare to draw in a good cause, for feare of being beaten: for [Page 9] my part (saies the Apostle) if I should doe so, If I should seeke to please men, I were not the servant of Christ: So Gal. 1. 10. He, and so I, and I adde this more, if it were not for the hurt of them, I could alwayes desire to have some per­verse people in my Parish, for it is one of the best means to put life into the Ministery: Well, but these are the third sort: and so much briefely for them in the first ranke, that seeke their owne ease.

Those of the second ranke, are they that seeke them­selves 2. in praise, some seeke their owne praise, and of these also in speciall are three sorts.Owne praise.

First, They that shew more eloquence then power, 1. more learning then conscience in their teaching: as yee shall have some come up with their Latin and their Loso­phy Philosophy. (as the Country-man cals it) and with such divisions, distinctions, & Metaphysicall quiddities, that scarce them­selves can understand them: some againe will quote you twenty or thirty Fathers and Schoolemen in a Sermon, when peradventure they have scarce set eye on two, but tooke them upon trust: others againe will have their Ser­mon halfe Greeke and Latin, that the common people, that love a-life (many of them) to heare gibberish, might admire them for their profoundnesse; as they did him, that for want of Greeke and Latin, spake Welsh and Irish in a Sermon; But (Brethren) let us thinke well upon it; Is to preach so, thinke you in conscience, to preach Christ? Saint Paul accounted those Corinthians 2 Cor. 10. for vaine-glorious, that came up with so much coyned eloquence, but what would he judge of many in these dayes thinke you, if he should live now, and heare men come up with their strong lines, the eloquent non-sense, or should heare men martyring a peece of Scripture, into so many Logicall needlesse divisions as some will doe, would he not say thinke you, they did aime to shew the [Page 10] strength of their owne braines, the dexterity of their owne wits, or if he should have heard men come up with such a deale of unknowne language, as Latin, Greeke, and the like, or with so many Quotations of Fathers and Schoolemen, doe you thinke he would have commen­ded it? I doe not speake (Brethren) but that there is both time and place for men to speake learnedly, if they are able, as in the University, or in such a place, or on such an occasion as this is. If I were able to speake learnedly, I thinke here I should: and I suppose for some reasons if a Sermon on such occasions were made all in Latin, it would not be much amisse: But to speake so Scholler-like (as they call it) to a company of ignorant people, it is for a man to discover himselfe to bee a vaine-glorious foole, even a plaine selfe-seeker. I remember a word, and I hope I shall never forget it, that my Noble Patron said Sir Arthur Capell. once to me, when I had played the foole in that kind, he came and whispered in mine eare; Truly (saies he) I am perswaded, they that have most Latin in the pulpit, have least in the Schooles: which when I had conside­red upon, and examined my selfe, truly thought I, he saies true, they have indeed: Well, these are the first sort in the second ranke: I referre it to the judgement of any one, if these seeke not themselves.

The second sort that seeke themselves in their owne [...]. praise, are they that affect popularity, and would be fa­mous in their generation, eminent above all their neigh­bours, like Theudas, they would faine be some body, and Act. 5. 36. therefore glory much in seeing themselves followed: O it is a fine thing to be tickled in the eare, to be carried as it were on the shoulders of the people, digito demonstrari, & dicier hic est, Behold the man, that is he! yea, and if the people will but follow them in this their humour, to requite them againe, they will follow them againe in [Page 11] their humours, and that so farre, till they are led both out of themselves, and out of their Pulpits; and then would faine come in againe, but know not how, for lo­sing their credit (forsooth) with the people! Oh! it is a miserable thing, where the Sheepe lead the Shepheard, it is a true [...], and doub [...]lesse it is tenne times better to live (as they call it) under a Bishops bondage, then in this lamentable sort, to be set in the Stocks by the Townsmen: Why (Brethren) Gods service is a perfect freedome; and without all question, the neerer God the more free: wherefore in Gods name let us stand fast in that liberty wherein we are made free, not intangling our selves in such yoakes of bondage.

But indeed this path of selfe-seeking (or selfe-losing rather) is a beaten path, more walke in it then think doe; vaine-glory is a secret sinne, it will creepe into the best heart, the best actions and will commonly attend the best gifts: nay, let a man doe well but once, suppose he preach a good Sermon or so, and let him but examine his owne heart, if it be not [...]eshed exceedingly with the same, if the very credit of it doth not strongly put him on to preach more often: for my owne part I have found it, when to my owne thinking I have done well, (though haply in another mans not so, for the Crowes bird is alwayes fairest in her owne eyes:) why, before the words have beene scarce out of my mouth, or I out of the Pulpit, I have felt vaine-glory within, suggesting secretly what respect and commendation I have deserved to my selfe, when it may be the next time, God Almighty by deny­ing a like assistance, cuts my combe againe, that I might know my glorying to be but vaine-glorying, soone got soone gone, having lost againe in my owne conceit, what before I thought I had deserved: Well, but this shall serve to note out the second sort that seeke them­selves [Page 12] in their owne praise: they that affect a vulgar po­pularity.

Now the third sort that seeke themselves in their own 3. praise, are they that affect respect from the people too, but they goe another way to procure it: namely, by en­vying, maligning, despising, and enveighing against those that are, (and it may be deservedly too) more eminent and popular then themselves; the glory of their fellow­labourer is their disgrace, his Candle dimmes theirs, his paines discovers theirs and their Curats lasinesse, and they cannot abide it: Oh if he were obscured, then they should shine, if his light were out, their negligence would not be seene, if he were not so much followed, them­selves (as themselves thinke) should be more regarded; they would be famous too, but how shall they effect it? not by mending their owne diligence, but by indeavou­ring the others silence, not by prayer to God, not by study, not by more painefull, and frequent, and conscio­nable preaching, but by slandering, by bitter enveighing, by privie persecuting, by secret writing to superiour pow­ers, and the like.

And surely Brethren, so it is, they that are most often taxed of vaine-glory by these men, doe least affect it, and the taxers themselves are most guilty of it; it may so ap­peare from both sides. First, from the parties taxed, who (ad plurimum) are men of more able gifts to whom God lends a greater power to dispense his Word withall, which people perceiving cannot but more affect them, and desire to heare them, (you know, where the carkasse is, the Eagles will be gathered) which for his part, it may be Matth. 24. 28. the Preacher desireth not, but rather seekes to avoid, and (as some have done) doth haply forbeare to preach at that present, when he hath seene people flocking to that purpose.

[Page 13] Nay, and further observe but the manner of such mens teaching, they seldome presse for respect to Preachers, they know they shall have it if they deserve it without preaching for it: honour followes merit as the shadow doth the body, and flies from them that follow it, as ap­peares from the other parties (the taxers) who are ever and anon, calling for respect, for reverence, and love; which (as the case may be) may lawfully be done, for the Apostle did it, 1 Cor. 4. Gal. 4. 17. yet ordinarily, doubtlesse, it is purchased by a better tenour if as to the 1 Cor. 4. Gal. 4. 17. other it comes by desert without asking.

And besides (as I said) it is their custome of whom I am speaking, to enveigh bitterly against their neighbour Ministers that have more respect then themselves, and to present their poore people that give it to them, and what doth this secretly inferre but selfe-seeking? for if thou didst truly seeke Christ, and didst glory above all things, as thou oughtest in the prosperity of his King­dome, thou wouldst be glad to see it thrive by whosoe­ver is the builder, and wouldst rejoyce in the fruit of an­others labours, as in thine owne, if thine with his did tend to the service of the same Lord.

Nay, and further, as it is observed, those Ministers that are most bitter in complaining in that kinde are such as are either utterly unable to teach profitably them­selves, or else are idle persons, and make no conscience to stirre up that gift which God hath bestowed upon them: Why man, if thou wouldst keepe thy people at home, do not fall a pounding, or presenting of them, nor doe thou fall to enveigh against those to whom they re­sort, for that course will but drive that further from thee which thy soule gapes after: namely, respect and love: No, but fall thou to worke more diligently, study thou more carefully, pray thou more fervently, and teach [Page 14] thou more conscionably and profitably, and see what God will doe for thee: but if thou followest thine owne courses still, men will say that thou (though covertly) seekest thine owne praise, yea, and thou givest people more just occasion to judge so of thee, then thou canst finde to judge so of another: And thus you have seene as briefely as may be the second way wherein Ministers seeke themselves, namely in their owne praise.

Come we now to the third way wherein they seeke their owne, and that is in profits, and of these as of the 3. former are in like manner three sorts.Owne profit.

The first are they that to expresse their more dislike of 1. Singularity, do hunt after nought but Pluralities, Living upon Living, as many as yee will with a D [...]spensation, it is not against the Canon, and it may be suspected (as some have said) that would the same Canon as equally permit to have as many wives, their stretching conscien­ces would quickly submit to an easie conformity: the Apostle saies, Let the Minister be the husband of one wife: 1 Tim. 3. 2. some indeed take it literal [...]y, and some mystically for one Church or Congregation, whereunto, as to a wife, he is betrothed: O but Paul, Paul, if that be thy meaning, thou never knewest the mystery of a Dispensation; What man? if we can but be qualified, we may hold as many Livings (if we can get them) as we have fingers and toes: yea, and I pray thee what good doe thy many Livings do thee? speak conscience, speak practice, doe they make thee seeke Christ more earnestly, doe they make thee preach more diligently? surely they ought to doe, but observe it when you will, the more bountifully God deales with many of them in this kind, the lesse worke they doe him: and should any day-labourer deale so with them they would never indure it: Christ saies, my Kingdome is not of this world, and it is to be feared, that they that receive [Page 15] such profits and rewards here, shall be put off when time comes with [Yee have your reward:] If thou be Christs Matth. 6. 2. Disciple, take up as many Crosses as thou wilt, thou hast good warrant for it; but take not up too many Churches, Luke 9 23. thou wilt find no Scripture for that: Cro [...]es I confesse are heavy things, but Churches are farre heavier; and besides, Heaven gate is a low gate, a gate with a low roofe, and Churches you know have high steeples, and they hinder men from stooping: (they make men proud) remember that.

But so much for them, the first [...]ort that stand in the third ran [...], that seeke themselves in profit.

The second [...]ort are opposite to the former in the way, but they meet in the end, for they seeke themselves too 2. and their owne profits, but it is in shunning of Pluralities, for they will preach against a double benefice, even to the end they may get a double Living, one from the Church, and another from the Countrey: for like the Snake on the Hearth, when in their somewhat too small a being, they have got some pretty warmth by the better benevolence of the people, then they beginne to st [...]rre and hisse to the detriment of them that put this heat into them: and like those unconscionable Pharisees in the Matth. 23. 4. Gospel, they lay unsupportable burdens upon some of their too too [...]nable shoulders.

A good Benence (as goes the repo [...]t) is propounded to them, and it lies a great way off, (it may be in the Con­fines of U [...]opia) and it goes against their consciences to hold two livings in that nature; (for you must under stand their consciences stand crooked the cleane con­trary way) wherefore if they accept of this proffer, (as the want of temporall sufficiencies doth perswade them) then they must leave their deare and loving people, (which they are loath to doe) wherefore their advise is [Page 16] craved against such a day, and the matter is referred to their weighty considerations, (which proves too too weighty to many of them) and a long Sermon without blushing is made to that purpose, which like Hoseas emp­ty H [...]s. 10. 1. Vine, brings forth fruit onely to it selfe; for at the time appointed, advice desired is returned, with that which was more expected, the promise of a larger con­tribution, upon condition he will not leave them, where­unto they that have more need to receive, must not re­fuse to give, however against their power and will, (as with griefe in secret they are forced to confesse) lest they should be counted enemies to the Gospel, slighters of their Minister, and live like neglected, suspected persons all their dayes: now certainely, this is the most base, un­godly, and hypocriticall kind of selfe-seeking, that is, and without all question, of the two, it is farre lesse of­fensive in the sight of God to hold two Benefices, if one be not sufficient, then in this base manner to grind the faces of the poore: Well, these are the second sort that stand in the third ranke guilty of selfe-seeking in regard of profit.

The third sort are they that load themselves with thick 3. clay, as the Prophet speakes, I meane, that plunge them­selves H [...]. 2. 6. in multitude of worldly affaires, unbeseeming their profession, as farming, ploughing, or the like, where­in for their owne gaine they are so painefull, that Gods worke must needs be done but slightly, if it be done ad formam, whether well or no they passe not: when they have sought themselves in the durt all the week, on Sa­turday in the afternoone, they beginne to thinke of seek­ing Christ, or to speake in their owne prophane phrase, then they beginne to provide fodder for their cattell: or it may be it is Sunday morning before they goe about their Sermon; Peradventure some of their wits deserves [Page 17] commendation, but to be sure their custome deserves no imitation, for make the best of it, it is to doe Gods work negligently, and cursed be he that doth so, Jer. 48. Ier. 48. 10.

Yea, and marke it, such men too, as their heart on the weeke dayes runnes wholly after their covetousnesse, so for the most part, doth their tongues upon the Sabbath, for what are the mainest points that such men beat most upon in the Pulpit; but paiment of Tythes, Church du­ties? and plenty of arguments they can produce for the pressure of this point, which though a modest man hap­ly hath more cause to use, yet he dares not alleadge, lest he should give his people occasion to thinke that contra­ry to Saint Pauls practice, he sought theirs more then Cor. 12. 14. them.

It is very true, peoples conscience in tything even eve­ry where, is like some Ministers conscience in preaching, it alwayes comes short of duty, and yet (Brethren) let us observe it, of all sinnes, preaching is least prevailing a­gainst this sinne, for whatsoever the Minister speakes in this case, they will judge to be spoken in his owne case, what ever he intends, they will taxe him of selfe-seeking, for it is a point called Nolime tangere, the very touch will infect, but to glance in the Pulpit upon the unconsciona­blenesse of people in this kind is the very next way to spread the contagion, such are their natures and constitu­tions.

And yet (Brethren) this is a common place, and ther­fore I may the better speake it, and where there is one Lay-man here I would there were a hundred for to heare me: but here are the Church-wardens, that for the most part are the ringleaders to dishonesty in this kind, the Proverb holding true in them, The nearer the Church the farther from God, so soone as they have taken the Oath of Relation to the Church, then will they shew [Page 18] themselves injurious one way or other to the chiefe Churchman, and the Devill perhaps perswades them they may doe it that yeare by authority: But as I was saying, (and I pray you be pleased to marke it, you of the Laity, and tell your neighbours of it when you come at home) A Minister may and ought to seeke that which God and the Law hath alotted him for his main­tenance, and yet be no selfe-seeker, but may seeke Christ in it, and the soules of you his people in it: I warrant you will not beleeve this, but ile make it plaine unto you.

First, he seekes Christ in it, for Tythes are called Gods portion, Mal. 3. 8. the Ministers are but Gods Rent-ga­therers, Mal. 3. 8. and should they faile in their duty in this kind, we may well fore-see by the unconscionable conditions of men (who above all things love to cheate God of his due) that by the next generation, Christ would have cause to take up his old complaint, The Foxes have holes, and the Birds of the aire have nests, but the Sonne of man Matth. 8. 20. (Christ Jesus) hath not where to hide his head: therefore in seeking their owne dues, you see they may be said to seeke Christ, even to keepe him in the Land amongst you.

Then secondly, they in this seeke not so much them­selves, as they doe you their people, for (marke it) wouldst not thou say that that man did chiefely aime at thy good, that should bestow all his paines and indea­vour to save thee from the Gallowes, although he should get to himselfe there by the price for the Halter? Why, I tell thee, of all thefts, this is the most dangerous and dunnable, when thou doest withold or diminish that which is due to the Ministers of God: Now, that the curse which God threatens, Mal. 3. might not fall up­on Mal. 3. 8, 9. thee, thy Minister lookes more narrowly to receive his dues, and it is a part of his duty to thee, lest, I say, [Page 19] thou by his remisnesse shouldst pull the curle upon thine owne head: And I pray thee what doth hee get by it? even the price of a two peny halter, for thy Tythes and thy dues which thou payest to him, are but as of that va­lue in respect of thy soule, the whole world is nothing in comparison of that, saies Christ, and I hope thou wilt not deny it if thou lovest thy soule: But indeed Brethren, Matth. 16. 26. this is the truth of it, people doe not love their owne soules, it appeares in this, of all men, they doe not care for him that hath the charge of their soules, it goes most against the stomachs of many of them to doe him a com­mon courtesie. Any Lay-man shall have better dealings with them, and shall receive better Tythes from them (where Lay-men doe receive them) then he that hath the charge of their soules; yea, any other Minister, any Lecturer, shall have their affections, and it may be some­times their monies too, but their owne Pastor that hath the charge of their soules, though he be never so carefull and painfull for their good, shall not get so much as his dues of them: Nay, which is more strange yet, if a Lectu­rer doth but turne Pastor, and take the charge of soules upon him, it is the very next way to lose many of the peoples loves, which haply before he did injoy, and this some Lecturers fore-see well enough, and therefore refuse to take any such charge upon them?

But what is the reason that people in this sort, affect not him that hath the charge over their soules, when as the Apostle also commands it so expressely, but even be­cause Thes. 5. 12. they doe not love their owne soules.

But (Brethren) I would you would but seriously in your retired thoughts, thinke upon that charge of the A­postle, Heb. 13. 17. and read over with due considerati­on Heb. 13. 17. that place in the third of Malachi, where Tythes are called Gods portion, and where the curse is threatned to [Page 20] light upon those that retaine them: and a gracious bles­sing is promised to all the rest of their substance, to the free, willing, and liberall payers of them: I say, if you would but consider well of those two places, it would never goe so against your stomachs to doe your Minister a common courtesie, nor would you ever thinke ill of him, for looking after that which belongs unto him, nor would you ever put him off with the riffe-raffe of your things, as the worst fleece, the least sheafe, and the like, nor in your bargaining with him for your Tythes, would you desire to get a drinking penny as (you call it) by him, which according to the ballance of your owne conscien­ces (if you can) shall be at least halfe in halfe: no nor would you ever thinke you did wrong the Countrey in giving God his due in this or that particular: (what will they say, doth he thinke ile wrong the Countrey, pay him Tythes of that or that? no, never while I live) so they set God and the Countrey at oddes: yea, but woe be to thee and thy Countrey too if God be against thee: I say (Brethren) if you would but seriously, when you are alone, thinke well of the matter, these things would not be so taxable in you as they are.

But this is onely by the way: the third sort of Mini­sters I say, that seeke themselves in this ranke of profits, are they that plunge themselves overmuch in worldly af­faires, in respect of their temporall demeanes, and regard specially the fat and the fleece, that looke so over-scra­pingly to their Tythes and Offerings, (as too too many there are that exceed the meane both of discretion and honesty too in that kind) I say these are the third sort that seeke themselves in their owne profits.

So that (Brethren) consider all these kinds of men, all these sorts of Ministers, they that seeke their owne ease, in not preaching, not residing, in preaching plausibly; [Page 21] they that seeke their owne praise, in ostentation of their learning and eloquence, in affecting popularity, in malig­ning them that are more eminent then themselves; they that seeke their owne profits in hunting after Pluralities, in basely begging contributions, in giving up themselves more openly to worldly mindednesse: I say joyn all these together, and substract them out of the generall number of the Clergy throughout the Land, and no doubt but the first proposition will be found true, that the greater part of the Clergy seeke their owne: Here are nine parts you see, haply I might name more, but I would gladly shew my selfe as charitable, as I would have my neigh­bours conscionable, and leave God the Tenth.

But these be onely the Clergy primi ordini [...], of the first and principall sort, now if the chiefe be such, Haec si Domini faciunt, if they that should be most consciona­ble doe thus transgresse, audent non talia fures thinke you? will not those of the inferiour sort be found as guilty: those that we call Ecclesiastici collaterales, because they doe Ecclesiam concomitari, they depend upon the Church as necessary evils; though evill, yet in some sort necessary: I mean your Ecclesiastical Courtiers, your Procters, Apparitours, Registers, and the rest (as they are deemed) of that infamous ranke that are (date verbo veniam) Daemoni Comedones, Fellow-commoners with the Devill, for like him, they live onely upon the sinnes of the people, joying (as he doth) in the number of sins, in the multitude of presentments.

What shall I say of these, that they seeke their owne? (sure I should wrong them then) No, they seeke more then their owne, for some of their Courts (in regard of some of their consciences) are as unsatiable as Hell, wherein themselves play the Devill, and if they get a man in, they will hold him fast, either by right or wrong, [Page 22] till in their kind they have devoured him.

Had these kind of Harpies appeared in the world in Saint Pauls dayes, he needed not to have delivered the in­cestuous Corinthian unto Satan, for had he but put him 1 Cor. 5. 5. into their hands, it had beene to [...]ent sufficient; yea, and like Satan too, they are not onely executioners in their kind, but accusers also, for to get a man into their circles, they will either find faults or coyne them; as it was [...]aid of him, Aut viam invent [...] aut faciet, so may it of them, they will either find wayes to bring men into Haniball. trouble, or invent them, by raising false fla [...]ders, ru­mours, or the like, and then forsooth, cite them into their owne Courts for a scandall: Surely if eve [...] it might law­fully be said of any, that they are greater sinners then other men, it may be spoken of these, for the [...]e are those hellish Hagges, or Lamiae, that have eyes onely to looke abroad, to pry out other mens faults, and make no use of them at their owne home, they feed, as was said, of the Devils diet, they are even according to his owne tooth, he feeds upon sinne, and so doe they, and in this respect they must needs be the greatest sinners, for as hee that lives upon poyson, must needs have a poysoned body (and it is Gellius (I take it) that mentions such a one, who in this respect poysoned all the Fleas that bit him:) so they that in this sort live all upon sinne, must needs be the greatest sinners, they must needs be the most poyso­nous creatures. But these, as I said, are but Ecclesiastict collaterales, the hangbies of the Church, not principally here intended by the Apostle, and therefore indeed (as not worth the naming) let it suffice onely thus farre by the way to mention them.

And so now I have done with the first Proposition, I have shewed you that most Ecclesiastickes seeke them­selves. 2. Propos. I come now to the second, which is a necessary [Page 23] consequent of the former: for if most seeke themselves, if nine parts in tenne seeke their owne, then few seeke Christ, or the things of Christ, this followes o [...] necessi­ty; and that is the point: few seeke Christ: Ile onely shew you in a word what it is to seeke Christ, or the things of Christ, and so come to the next.

The things of Christ, what are they? why, surely in a word, they are nothing else but the Sheepe of Christ, the soules of men and women, these are the things of Christ, which he purchased you know with the price of his bloud: Now, the Ministers of the Gospel are Am­bassadors 2 Cor. 5. 20. for Christ and from Christ: to looke to these his Sheepe, to gather them together into his fold, to ac­quaint them with his voyce, to keepe them within his pastures, to give all possible care and tendance to them for their good: so that to seek the things that are Christs, is [...], hoc agere, whatsoever becomes of our selves, or our owne matters, to looke to this, it is to preach the Word, to be instant in the same, in season and out of sea­son, 2 Tim. 4. v. 2. ad 5. to improve, to rebuke when we see cause, to exhort with all long-suffering, and doctrine, it is to watch in all things, for the spirituall good of our people, yea, to suf­fer adversity for their sakes and the Gospels, every way making Christ knowne unto them by the worke of the Ministery; thus to doe, is to seeke Christ, and the things of Christ, for thus did Timothy seeke them, for thus had Paul instructed him, as yee may see, 2 Tim. 4. 2. & 5. v. (they are the very words of the Apostle there) and yee may see it in the verse following this of the text, that Timothy had beene obedient to the Apostles instructions, as a sonne to the father, so saies he of him, (as who say) he even sought Christ, as I taught him; which (saies he) none else doe, that is, none to speake on (as hath beene said) none in comparison, and the reason is, for all seeke their owne.

[Page 24] I, but may not men seeke their owne and Christs too? O no, Christ and themselves in this respect are alwayes in competition, and Saint Paul here makes them Opposi­ta which is the last Proposition of the three to be con­sidered.

None can seeke both their owne things and Christs together; not their owne ease, nor their owne praise, 3. Propos. nor their owne profits, together with the things that are Jesus Christs; Ile give you a proofe of each particular, and so hasten.

First, we cannot seeke Christ and our owne ease to­gether, the Prophet Ezekiel (as you know) in the 34. 1. chap. 2. vers. hath these words; Woe to the Shepheards Ezek. 34. 2.that feede themselves (that is, that seeke their owne ease) Should not the Shepheards feed the flock? (saies he) intima­ting by the word (should) that these two did not, could not stand together, feeding themselves and the flock: and the Apostle, Gal. 1. 10. saies expressely, If I should goe about to please men, (my selfe, or any other, in seeking my Cal. 1. 10. owne ease and carnall quiet) absolutely, I were not the servant of Christ.

Secondly, we cannot seeke our owne praise and Christ together, see Iohn 5. 44. How can yee beleeve that receive 2. honour one of another, and seeke not the honour that commeth Iohn 5. 44.of God? whence we learne, that they can neither beleeve nor seeke Gods glory, that receive honour to them­selves, much lesse (sure) can they that seeke it.

Thirdly, we cannot seeke our owne profits and Christ 3. together; (you know the place) Yee cannot serve God and Mammon; and yet more plainely, speaking of a Souldier Matth. 6. 24. of Christ, 2 Tim. 2. 4. No man that warreth, intangleth himselfe with the affaires of this life, because hee would [...] Tim. 2. 4. please him that hath chosen him for a Souldier, (as who say) he that doth intangle himselfe, cannot please God, [Page 25] nay doth not desire it; and so briefely you see the point proved: now for the Use.

Application; as it is sometimes the death of Sin, so it is the life of doctrine: give me leave therefore to adde some of this killing life to that which hath beene spoken.

And (Brethren) I beseech you all by that holy Com­munion and fellowship that we have with one another in the worke of Christ, that you would seriously consider of these things, and as you desire that your people should apply unto themselves, such doctrines as you propound unto them, and take unto themselves such reproofes, as come from your mouthes, and doth concerne them; So doe you apply and take to your selves, that which I shall speake, and may concerne your particular persons. Nay, be you well assured, that as your selves shall receive the Word, so shall the Word from your selves bee re­ceived.

You are all strangers to me, I scarce know your faces, much lesse your natures and conditions, and therefore I neither have aimed, nor can aime at any your particular persons: to hit some I confesse I desire, as (no doubt) but he did that drew the Bow at a venture, (1 Kings the last 1 King. 22. 2 [...]. chap.) and it was a hundred to one, if shooting among the croud, (the Army) he hit not some, though who hee knew not, it was Gods providence to direct the Arrow into Ahabs breast; so it is twenty to one if in this so great Assembly I hit not some, yea, if I hit not many; the Lord direct my Arrowes as he did his, into the bosomes of the most guilty: for undoubtedly, if among the Cler­gy, there be so many sorts of selfe-seekers, as hath beene said, then who dares affirme with Corah, that the whole Congregation is holy, that this whole Congregation is Numb. 16. 3. holy?

You therefore in the first place (pray give me leave to 1. [Page 26] speake in the second person) you I say that seeke your selves in your owne ease, whose strength is to sit still, (as Esay speakes in another sense) that feede not the flocke, but onely upon the flocke; in the feare of God thinke Es. 30. 7. Ezek. 34. 2. upon it, How can you without terrour read all those threatnings against idle Shepheards denounced against you by the Prophet Ezekiel? How can you without Ezek. 13. Ezek. 34. trembling, heare that woe to them that be at ease in Sion, proclaimed by Amos? How dare you by your practice say after him in the Gospel, Soule take thine ease, or body Amos 6. 1. take thine ease, when he is gone to Hell before you? will Luke 12. 19. not ease slay you in the end? then Solomon is no man of Prov. 1. 32. his word; did not ease fit Moab for destruction? doth not Jeremy say that that was the cause shee settled upon her Ier. 48. 11. Lees? Is not to be given up to ones own ease, to be given up to ones owne selfe, to ones own hearts lust? and did you ever read of any such a one, that was freed from himselfe againe, till the Devill freed him? wee read of some that were delivered up to Satan, that were freed againe, as was Job in one kind, and the incestuous Co­rinthian in another, their spirits were saved notwithstan­ding Iob 2. 6. in the day of the Lord Jesus: but you never read of 1. Cor. 5. 2 Cor. 2. a man that was delivered to himselfe but went to Hell: Now for a man to be given up to his owne ease, I say, is to be given up to his owne selfe, even over to the very highest kind of impiety, to sit in the seate of the scorne­full, which of three degrees is the highest, as we gather from Psal. 1. 1. for you may see what the Prophet saies in another place, Psal. 123. 4. (saies he) Our soule is ex­ceedingly Psal. 1. 1. Psal. 123. 4. filled with the scorning (of whom?) of them that be at ease: And (Brethren) is it not so? have yee any such scorners, flouters, and gibers, of painfull Preachers, and of Sermon-hunting (as they scoffingly terme them) or rather more truly of Heaven-hunting people, as [Page 27] those idle, lasie, non-preaching Ministers? But derisores Deus ipse deridet, (saies the Wiseman) yea, he will laugh Prov. 3. 34. Prov. 1. 2 [...]. at their calamity, and mocke when their feare commeth.

Be wise now therefore O yee Ministers, be painefull O yee Beneficed men, lest by taking to your selves too much liberty, you be given up to your owne liberty, and so become in the end the objects of Gods derision: O I beseech you by those mercies of God which your selves have tasted above other men, (Ile put my selfe into your number, as I have good cause) I beseech you I say let us be carefull that these received mercies breed not our fu­ture miseries, but while our wages is greater then our fel­low-labourers, let us (if it may be) exceed them in our paines-taking, lest it fare with us, as it did sometime with the Israelites, (Psal. 106. 15.) God having granted our re­quest Psal. 106. 15. for our bellies, we have leannesse therewithall sent into our soules: If we remember well the Apostles words, 2 Thes. 3. 10. He that will not labour, must not eate, we would never con­ceit that God gives us foode to lie still: or if he doth, it is to that end, as men feede their swine, to fit them for the slaughter: O while we may therefore, let ut thinke upon it; Is not well done good and faithfull servant, a Matth. 25. 21. & v. 30. more pleasing word then you idle and unprofitable? will not enter thou into the joy of thy Lord, sound more sweet, then throw him into [...]ter darknesse? Will it not be a hea­vie hearing, when Christ shall urge, Why stood yee all the dayidle? when he shall bid remember how thou in thy Matth. 29. 6. Luke 16. 25. life time receivedst thy pleasure? Well (Brethren) for the love of Christ, let us thinke on these things, and drive ease betime from our luskish sinfull bodies, that we may partake of that promise, Psal. 25. 13. His soule shall live Psal. 25. 13. at ease, that we may have cause to say at the last day with the sonne of Sirack, Modicum laboravi & inveni mihi multam requiem. Ecclus. 51. 37.

[Page 28] And you that have not yet these occasions to be idle, I meane Lecturers, Curats, and the like, that (it may be) more through the idlenesse of the Pastors, then out of your owne due worth, doe gleane away the affections of the people, take you heed that hereafter when your table is set, it doth not in like sort prove a snare unto you, as it doth to many others: you may haply for the present, inveigh bitterly against them that are guilty in this kind, and hereafter be condemned your selves, de eodem crimi­ne, Let him that thinketh he stands take heed lest hee fall; 1 Cor. 10. 12. for it is not poverty (as the common vote goeth) but ra­ther plenty that proves the man: As the fining pot to the gold, and the furnace to the silver, so is a man accor­ding to his dignity (saies wise Solomon) Prov. 27. But so Prov. 27. 21. much for the first.

Now for the second sort: you that are non-Residents, that neither feed your flocke, nor know your flocke, 2. what shall I say to you? you are like the good Shepheard in no respect, for you neither know yours, nor are known of yours: the Thiefe comes not but for to steale, saies Christ, (John 10.) speaking of the false Shepheards: so Iohn 10. 10. you come not but to take that wages you never earned; Againe he speakes in the same Chapter, of some that came before him, that were Theeves and Robbers, and Vers. 8. he addes, the Sheepe did not heare them, it may be said of you that come after him, your Sheepe doe not heare you: verily you are worse then the hireling there men­tioned, for he flees not till he sees the Wolfe come, but Vers. 12. 13. you flee before-hand, to give occasion to his comming; it was the hirelings fault in Christs time, not to care for the Sheepe, but now it is the fault of our chiefe Shep­heards, he cares not for the Sheep (saies Christ) because he is an hireling, but if Christ were here now, he must turne his note, and say, he cares not for them because he is their Shepheard.

[Page 29] Sure you know [Shepheard] is a Relative word, and must confesse his Correlatum, and so no doubt but you will doe, you will not deny that you have a Living, but withall, you have a rule, which you learned when you were freshmen, and make more use of it now then you did then, and that is this: Distantianon tollit Relationem: But by your favour that rule is not [...], for Non tenet in Sacris; But however, what say you to [Pastor] then? that inferres a presence, and for the word [Watch­man, to be sure] that forbids non-Residence.

Well (Brethren) the day will come, when you shall hear the voyce, Reddite rationem villicationis vestrae, How Luke 16. 2. you will be able to say, Of them thou hast given us in Iohn 17. 12. charge, we have lost none, I know not; Nay, see you to it, if yee shall not rather have cause to say, Of them thou hast given us in charge we have looked to none: Certain­ly of all men, you have cause to feare a Nescio vos, as a due reward to a Nescio Oves; wherefore for your owne Matth. 7. 23. sakes, while you have time, doe as the Apostle bids, feed the flocke of Christ that depends upon you, 1 Pet. 5. 2. 1 Pet. 5. 2. Nay, remember but what Christ said to Peter: Peter (saies he) Lovest thou me? then feed my Sheepe. Probatie Iohn 21. 17. dilectionis est exhibitio oper [...]s.

And for you in the third place, that preach plausibly 3. to live peaceably, that seeke ease by soothing, you faith­lesse, unfaithfull, faint-hearted Preachers, you are in the esteeme of Gods Spirit a Generation of the vilest men, for you are called, Es. 9. 15. the taile of the people: the Es 9. 15. Prophet that teacheth lies is the taile, and you teach lies, when you dawbe with your untempered morter; when you promise to the rotten and unhumbled soules of men Ezek. 13. 10. life and peace, when terrible things are at hand, even Es. 9. 5. Es. 33. 14. garments roll'd in bloud, devo [...]ting flames, and everla­sting burnings: Assuredly it will little availe you at the [Page 30] last day to say, Have not we preached in thy Name; for you are (if not enemies) at least disdainers of the Crosse Matth. 7. 22. Phil. 3. 18. Gal. 6. 12. of Christ: your preaching in his Name is to little pur­pose, unlesse it be sometime with his Crosse upon your shoulders, they preach best in Christs name, that preach by sufferings.

I pray (Brethren) let us lay it to our hearts, we in a spe­ciall manner have taken the Lords presse-money, when we were ordained into the Ministery, and therefore bound to goe to warre; yea, and to bid defiance to the whole world, in as much as Saint John saies it lies all in 1 Iohn 5. 19. wickednesse. Bellum (you know) in Latin signifies both warre and good, and sure in this they goe both together, no warre without, no good within, free from oppositi­on, voyd of goodnesse; we can never play the parts of right Souldiers or valiant Captaines, but when the ene­my is about our eares: we are never to any purpose lay­ing siege to Heaven, but when we are suffering violence, and the violent take it by force, saies our Saviour, not the Matth. 11. 12. plausible: No, we cannot upon sufficient grounds thinke that we are rightly sowing Gods Pearles, unlesse some Dogges turne againe and rend us; that we are of Jere­mies perfect stampe, unlesse we be accounted contenti­ous; Matth. 7. 6. Ier. 15. 10. Ezek. 2. 6. that we are true Ezekiels, unlesse the Scorpions bite us; or like David, men after Gods owne heart, unlesse the Lions roar upon us; that we are any of God Almigh­ties Psal. 57. 4. Matth. 10. 16. Lambs, unlesse our habitation be among the Wolves; What? Christs Sheep must beare Christs marks, I beare in my body the markes of the Lord Jesus, (saies the Apostle) Gal. 6. 17. and what are they, but railings, revilings, oppositions, chaines (if need be) and imprisonments? for the hope of Israels sake (saies the Apostle) I am bound with this chain; yea, and he was as proud (if we may use that word) Act. 28. of that his Iron chaine, as the best Alderman in London Col. 1. 24. [Page 31] of his chaine of gold, and more [...]eason he had for it; and the Apostle commends Onesiphorus for this, that he was 2 Tim. 1. 16. not ashamed of his chaine; and doth it become us to be affraid of its chinking? We read of John the Baptist, how he preached his head off, he preached so long against the sins of the great ones, til his head was sent in for a second Matth. 14. 11. course; And our Saviour himself preached so long and so plainely against their sinnes, till they stoned him out of the Pulpit, John 8. yea, hee spake so home into the bo­somes of the Scribes and Pharisees, that were (as you Iohn 8. 59. are) the teachers of others, that the text saies in another place, they perceived that he meaned them: And he that is truly Christs, must follow him: Yee have me for an ex­ample, Matth. 21. 45. Luke 20. 19. Iohn 13. 15. saies he; yea, and God promiseth us, Jer. 1. Hee will make us as iron pillars, and wals of brasse, that though men oppose, they shall not prevaile against us: Ier. 1. 18. 19. Nay, there is no better way to get respect and esteeme to our persons, then faithfulnesse and unpartialnesse in this kinde, He that rebuketh a man shall find more favour in the end, then he that flattereth (saies wise Solomon;) and Prov. 28. 23. the Apostle chargeth Titus to looke to it, that no man despise him, prescribes him this course amongst the rest, to rebuke with all authority: Nay, the Lord saies to the Tit. 2. 15. soothing Priests, Mal. 2. 9. I have made you despised, and vile before all the people, because you have not kept my wayes, Mal. 2. 9. but have beene partiall in the Law: and looke about you, what Preachers are most affected and followed, what doe people goe out of their Parishes for to see? Reeds sha­ken Matth. 11. 7. with the wind, to heare those that are timerous and fearfull? No, but such as like John the Baptist, come in Luke 1. 17. the spirit of Elias, as resolute as he was when he came to Ahab in the second person, It is thou and thy Fathers 1 King. 18. [...]1 Matth. 14. 4. house that troubleth Israel: so John to Herod, It is not law­ful for thee to have thy brothers wife▪ Therefore (Brethren) [Page 32] (as the Apostle adviseth) let us be carefull to quit our selves like men, like Captaines, and not like cowards, Cor. 16. 13. among the people over whom God hath set us: for as concerning others that are beyond our reach, Kings, Ma­gistrates, Bishops, Governours, or the like, to meddle with them or their sinnes, (unlesse we are called to speake before them) for ought I know it is beyond our Com­mission.) But I say towards them that are under our charge, let us prove our selves to be of the truth, (as Christ did) by not regarding their persons in our preach­ing: Master (say they) we know that thou art of the truth, Matth. 22. 16. and teachest the way of God truly: (how did they know it?) why, thou carest not for man (say they) neither consi­derest the person of men (namely in thy teaching:) Let us beare in mind, the fearfull are in as bad a case as the un­beleevers: yea, as Murderers, Whoremongers, Sorce­rers, and Idolaters, for all shall have a part together in the Lake, Revel. 21. 8. In a word, remember but that woe Rev. 21. 8. to them that sowe pillowes under mens elbowes, Ezek. 13. 18. that woe of God is more unsupportable then the Ezek 13. 18. malice of all men.

And now in the fourth place, you that seeke your selves in praise, by a learned and unintelligible kind of 4. preaching, that by your Cookishnesse in your Sermons, as by forced sawces, doe take away the wholsome relish from the good word of God, when you follow these courses you doe in a speciall manner lay open your selves not onely to be vaine-glorious, but also very foolish, if you thinke your gawish flourishes can adde any more ex­cellency to the Majesty of Gods word, then a painted face can adde commendation to an honest woman; No Brethren, the Word of God, when it is most naked in it selfe, is then most mighty in operation, most keene and cutting, and our Art doth but take away its edge: and [Page 33] this the Apostle was well aware of, when he came to the Corinthians not with the inticing speech of mans elo­quence, 1 Cor. 2. 4. but with the plaine evidence of the spirit and of power; the Word of God you know is said to be as a two-edged sword; now if you would have your sword Heb. 4. 12. cut, you must unscabberd it, not put it into a sheath, but make it naked and bare, for then it will be most sharpe and piercing.

Brethren I confesse it is a hard thing for a man to de­ny himselfe in this, our Religion for the most part lies more in the head then it doth in the heart, and that is the reason that our preaching for the most part is more hea­dy then hearty: yea, but if we would have it goe to the heart, we must have it come from the heart: if we sincere­ly covet to make our people good Christians, we must not mind to shew our selves great Schollers, for then God will not blesse our labours. It was said of our Sa­viour, Mar. 4. 33. that he preached, not as himselfe was able to speake, but as they were able to heare, and therefore is it said in another place, the common people heard him glad­ly: Mar. 12. 37. So must we (Brethren) if we will be like Christ, and seeke the good of our people, descend to their capacities, be plaine, that we may be profitable, and alwayes pray, that we may have the evidence of the spirit, that we may be powerfull, for this will bring a man peace at the last: this course shall be rewarded with a well done good and Matth. 25. 21. faithfull servant. In a word, remember what is said, 2 Cor. 10. the last vers. not he that commends himselfe, 2 Cor. 10. 18. is approved, but he whom the Lord commendeth.

Well, in the fifth place, you that seeke your selves in 5. popularity, in affecting to be followed, you Rurall Gods, you Pans of the Countrey, that Pope-like do covet to over-top all your Brethren: what have you above others, 1 Cor. 4. 7. that you have not received? why then doe you glory as [Page 34] if you received it not? as if you by your own power and authority had made these o [...] these men whole, had con­verted Act. 3. 12. such or such? Why should Great is Diana of the E­phesians, sound so sweetly in your eares? What will vox Act. 19. 2 [...]. populi doe you good, when you are raked up in the dust? it may lift you up for the present, and yet clap you under hatches in the end: if you take, commonly (with the fish) you are also taken, nor doe you more rob your fellow Ministers of love, then you doe your selves of liberty: your humour of all others is a most dangerous humour, and so much the more dangerous, because so pleasing to nature; it puffeth up, it causeth you to despise your fel­low-labourers, and to be to them-ward too too full of domineering; yea, and it occasioneth neglect to them from others, and much ill will from them unto your selves; nay, it oft-times takes away the authority from the Word of God, for (with the people) that relisheth well from no mans mouth, but such as yours, to whom they are devoted, what you say is their Scripture, ipse dixit, he holds it, that's enough, and he must needs erre from the truth (in their deeme) that contradicts it.

Ah (Brethren) that we had but hearts to consider these inconveniences, and to remember that we are not for our selves, but are all fellow-labourers, for one and the same Master, and therefore for the worke sake wee should strive to maintaine the credit of one another, espe­cially with their own people, and be more afflicted to see our neighbour Minister forsaken, then affected to see our selves followed; for when hee is forsaken, there is afault either in him or them, and we should grieve at the faults of all: if we marke but the Apostles custome, we shall see how carefull every where he was to main­taine the credit of his fellow Ministers, though they were inferiour to him in gifts, yet he did not affect to beare a­way [Page 35] the Bell from them, we may see in the Epistle to the Colossians, how he cals Tychicus and Epaphras, faithfull Col. 4. v. 7. &. 12. Pa [...]tors, and commends them exceedingly to their owne people, (for indeed a man may be faithfull in the exercise of two Talents, as well as in the exercise of five) and so Matth. 25. v. 2 [...] & 23. in this Chapter of the text, how doth he commend Ti­mothy and Epaphroditus to the Philippians, to whom they Phil. 2. v. 20. &c. Ve [...]s. 25. ad 30. were appointed Preachers? O (Brethren) if wee would but do so too, I dare say God Almighty would conne us thanke for it, for so should we further one another in his worke, and not hinder one another as we doe.

And I would also that you in the sixth place would in 6. a speciall manner consider this, you black-mouthed Mi­nisters, that are so brim-full to the very mouth of envy and pride, that to empty your selves, you are faine to go a backbiting in secret of them, that are more worthily fa­mous then your selves, to spit out your filthy venome a­gainst their harmlesse, and well-deserving persons, when you see the people resorting to them. I say I would you would think upon this: for I pray, how do you rejoyce at the good they doe, when you so maligne them? how do you seeke Christ when you fret at the faithfulnesse and painefulnesse that is used in his service? you would like Magus, be famous too, but with him you reape nought Act. 8. 18. but disgrace by these courses, and a further possibility of Hell to come: Have yee not marked the story of the Vi­per? Acts 28. Why? that is the very embleme of one of Act. 28. 3, 4, 5, &c. you; The text saies, vers. 3. there came a Viper out of the heat and leaped upon Saint Pauls hand, (now you must understand by the way that Saint Paul was the honest­est man in all the company;) Now, when the Barbarians saw this, they presently concluded Saint Paul was a mur­derer, one whom Vengeance would not suffer to live but after a while Saint Paul shakes the Viper into the fire, [Page 36] and himselfe remained whole and sound, which when the people saw, they presently changed their note, and said Saint Paul was a God: So these venome-mouthed wretches, like that Viper, out of the heat of their malice, lay hold on the best and honestest men, endeavouring to kill them with their empoysoned tongues; now when the Bishops and others that be not acquainted with the true conditions of these men, heare these things of them, they presently censure them, as the Barbarians did Paul, to be naughty and wicked men: yea, but let them stay a­while, and they shall see the Vipers onely to fall into Hell-fire, and the other remaining harmlesse and inno­cent, shall be knowne to all, to be good men, and men of God: You that be guilty of these things, I pray you take them to your selves, and see unto them.

In the next place, you that seek your selves in your own 7. 8. 9. profits, there be three sorts of you, I wil shut you up alto­gether, (because I begin to grow tedious to my self, and I feare much more to some of you:) In a word, you plaine­ly discover that your paines for Christ is little worth, in that you looke for a reward in this world; True vertue (saies a Heathen man) scornes to expect, or looke after an earthly Crowne; our Saviour tels us that his King­dome is not of this world, and why? that his Disciples Iohn 18. 36. might not (as you doe) thinke of greatnesse or riches here: I pray, what became of your forefather Demas that forsooke Paul, to embrace this present world? the [...] Ti [...]. 4. 10. text saies he went to Thessalonica, and Dorotheus saies, he became an Idoll Priest there, and no marvell if he proves the Devils Priest, that was Mammons C [...]aplaine: Co­vetousnesse, saies the Apostle, is the roote of evill, which 1 Tim. 6. 10. while some lusted after, they erred from the faith, and pierced themselves through with many sorrowes; But thou O man of God (saies he) shunne these things: So say I [Page 37] to you, O men of God, shunne these things, you above all men, because you are men of God; because Christ (in a speciall manner) hath chosen you out of the world, therefore it beseemes not you above all, to mind the Iohn 15. 19. things of this world; because you are the Salt to season others, above all it becomes not you to be unsavoury; Matth. 5. 13. because you must preach against covetousnesse, of all others it becomes not you to be covetous; you must helpe to draw up other mens affections to the things a­bove, therefore it beseemes not you to have your affecti­ons intangled upon the things below: With what face can you preach the doctrine of faith, when you your selves are so incredulous as not to trust God for the mat­ters of this life, when as himselfe hath so expressely said, He will be Levies portion? Deut. 10. 9. Doubtlesse the cause that many Ministers children come to penury and misery, Deut. 10. 9. is not for that their Parents left them so little, but be­cause they left them so much: (namely) besides the Lord, if not rather without the Lord, they were not so care­full to leave the Lord their portion, as to leave them a portion of wealth: Ah (saies Christ) seeke the King­dome Matth. 6. 33. of Heaven, and all things necessary shall be sup­plyed, (namely to thee and thine) preach the Word di­ligently and impartially, and God will provide for thee; the Ravens shall feed thee, as they did Elias, that is, the ve­ry 1 King. 27. 4. carrionly wretches of the world shall helpe to sustain thee; God hath their hearts in his hand, and he shall make them doe it. Ah (Brethren) that we would but all resolve to be at the Lords finding, and to take onely that which God shall worke for us, and cast upon us, without our seeking or suing for, by any other meanes then by following our callings, though we have but a little, we shall have more content in it, then others have in a great deale: A little that the righteous hath, is better then great Psal. 37. 16.[Page 38] riches of the ungodly: O Brethren, how the Lords hand doth sweeten a blessing, over any hand doth whatso­ever! I praise my God (I can say it) I take not so much comfort in what I have, as I doe in this that God gave it, it was his onely working, Deus nobis haec otia fecit.

Or howsoever (Brethren) howsoever, should God de­ferre our pay till our day be done, yet then we shall have it heaped up and running over, we shall be the first of all that shall receive our reward, Rev. 11. 18. and our wa­ges Rev. 11. 18. shall be great too, Matth. 5. 12. Great is your reward in Matth. 5. 12. Heaven, and they that turne many to righteousnesse, shall shine as the Starres for ever and ever, saies the Prophet Daniel, and doubtlesse let us thinke this, the more reward Dan. 12. 3. we have before-hand, the lesse shall we have hereafter.

Wherefore (Brethren) I beseech you, let us not shew our selves to be of the number of them, that Saint Paul speakes of, that make merchandize of the word of God, 2 Cor. 2. 17. take heed of Aurum, lest it prove Tholossanum, remember how Juda [...] bagge burst him, and Dives wealth damn'd him: to seeke after wealth and promotion in this kinde, is to follow the errour of Balaam, as Saint Peter and Saint Jude say, and riches in this kind are called the wages of 2 Pet. 2. 15. Iude 11. unrighteousnesse: and if you marke it in a Clergy man, to the word Lucre is alwayes [...]ilthy annexed, Feed the flock of Christ, not for filthy luere, 1 Pet. 5. 2. &c. [...] Pet. 5. 2. 1 Tim. 3. 3. Ti [...]. 11.

And away with that damned usury, that gets so much strength by the practice of some of the Clergy; nay, some amongst us have got a tricke, but it is of the De­vils teaching, to goe beyond God Almighties reach (as they thinke) in putting out their monies, they have in­vented a new way, which he never thought on, they will put out 20. li. to have 30. or 40. li. payed them for it, by equall payments in sixe or seven yeares space, [Page 39] (or aft [...]r that fashion, I know not the particulars.) But if usury it selfe be a sinne) when God will indure to be mocked, then this trick will hold bottome.

And you of the Clergy that are Landlords, and have Grounds or Houses to let, I would you would bee asha­med of your selves for your unconscionable griping and handling of people in this kind; to be sure others are a­shamed of you, when they heare poore folke putting it into their private Letany, from being a Clergy mans Te­nant, good Lord deliver us.

And you my Brethren that have where withall to keep 1 Tim. 3. 2. houses, be liberall, be hospitall, the Apostle, 1 Tim. 3. 2. saies, it is part of the office of a Minister, to be given to hospitality: Nay, thinke this without question, whatso­ever we have from the Church, more then is sufficient for our selves and families, of [...]ight belongs to the poore, yea, and fu [...]ther, if we have where withall, and doe [...] preach with our hands as well as with our tongues, w [...] shall make but a poore wo [...]k on it: and let me adde this, assuredly, there neither is nor can be any such inward pleasure or sweet content to the mind, as to see a poore man cry for joy, at the [...]eceit of an unexpected two pence, or three pence, when he begs but for an half peny.

And you of the Clergy that are so politicke in the af­faires of this world, as many of you be, pray remember that saying, the wisdome of this world is foolishnesse with 1 Cor. 1. 20. God: and the [...]efore the more wiser you grow in worldly matters, the more foolish you grow to God-wa [...]d; and indeed if you marke it, these Ministers for the most part, that are most able to give advice in worldly mat­ters, are commonly the easiest P [...]eachers, and the poorest Divines; and on the otherside, the Proverb holds true, the greatest Schollars are none of the wisest men.

B [...]t verily I am perswaded this sinne of worldlinesse [Page 40] in many Ministers shall be required at the Parishioners hands, for if they were not so full of fraud, and couze­nage, and unjust dealing, but would pay the Ministers their dues honestly and quietly, they would never be dri­ven so to looke after them, or to study the law to know their owne.

And therefore (my Brethren of the Laity) pray let me lose a few more words among you before I goe: you complaine that your Ministers are covetous, and close, and nigh and shrewd men for the world, you may thanke your selves for it, you make them so, for if you had but so much honesty to pay unto God the things that are Gods, that they are intrusted to looke unto, they would mind their bookes more and the world lesse.

But you would have your Minister keep a good house, and feast you all over from one end of the towne to the other, and in requitall of his kindnesse, you will cast all the burden of the poore upon his necke if you can, and very mannerly spare your own purse, & cozen him of half his dues beside, & when your consciences begin to croke, & to grumble at your so dong, you can stop their mouths with your new found distinction, that you allow him as much as the tenth of the ground comes too, that is accor­ding to the rent you pay for the Land: but he shall not have the tenth of your labours: and therefore you will pay your selves for them, you will steale from him so much as shall pay for the tenth of plowing, and harrow­ing, and reaping, and mowing, for horse and man and all: and this you thinke you may doe, and with this chea­ting distinction, for the present you stop the mouthes of your consciences: But (by your favour) if this were ho­nest dealing, then God Almighty was much to blame, when hee commanded the people, not onely to pay, but also to bring their tythes unto Jerusalem, in that he [Page 41] did not withall command the Priests to allow them somewhat backe againe for their labours; no, no, but your wisdome comes from a deeper bottome, then God, Almighties did, it comes from Hell, and to Hell it will carry you.

But you (my Brethren of my Clergy) when you heare any of your Parishioners nibling upon this di­stinction, crosse him in your books for a cheating knave, for I warrant you he hath cozened you already, or he meanes to cozen you.

And (my Brethren) we shall doe well to looke unto it, and prevent a danger before it comes, for doubtlesse these inconscionabiles coloni, doe intend to bring Ministers to take their Tythes according to the Rents of their Lands, and not according to the fruits of their Lands; yea, and let a man but for quietnesse sake yeeld unto them once, you shall have them come the next yeare and com­plaine they have a hard bargaine, and then you shall not get so much, and so in the conclusion it will come to this passe, we shall get nothing at all.

Ah, but my Brethren (you of the Laity) have a care of your soules for all that you had best, and expresse the same in loving your Ministers, and in paying them their dues, that they may be incouraged to have a care of your soules too, as of the things of Jesus Christ, you have a condition among you, but it is a very ill-favoured one, you will not above all doe your Minister a courte­sie, for feare of raising a custome, no, you will scarce be conscionable some of you, for feare of bringing it into a a custome, and you thinke it a great credit unto your selves to be the maintainers of a Towne-faction against your Pastors: O no, doubt but it will be very sweet and comfortable unto you, when you lie upon your death­beds, yea, and if you have never a foote of Land in the [Page 42] Towne of your owne, so much the more comfortable: O but (Brethren) in sober sadnesse, let me tell you it will be but poore comfort when sad death shall lay his cold clawes upon you, to summon you to the Judgement seat of him whose servants and stewards you have opposed: No, no, but beleeve it, it will be more comfortable, if y [...]u can remember, that you have alwayes beene in love and peace, and friendship with your Minister, and have never beene failing to doe him any courtesie, because he is the messenger of God, for your good, nor did you ever desire to get any thing from him but grace and knowledge; surely (Brethren) these thoughts will bee more comfortable then the other, wherefore if you de­sire peace upon your death-beds, thinke on these things before hand, and so I have done also with you.

And now in the last place of all: you Courtiers, you will one day lie upon your death-beds too, (for Lawyers also die,) and you will heare a reddite rationem vi [...]tatis vestrae, render an account of all your dishonest doings: you looke (I warrant you) to see a great many Pre­sentments to day, yea but when you see them, and look upon them, I would have you but thinke thus with your selves, the time will come, when we our selves shall be presented, our owne conferences shall make the Bill, and the Devill shall play the Churchwarden to put it in: I would you would thinke thus, I say, when you are ta­king and looking upon your Presentments, for it may be the thought of it may doe you some good, in may make you carefull in some sort to punish sinne (as your place requires) and not so altogether (as may be noted) to take money: for if an Adulterer, or an uncleane per­son be put into your Court, if he hath money you will [...] to loo [...] upon him; if he hath enough, Pope­like, [Page 43] you will sell him a Pardon; if but a little, yet for that little sake, you will deigne him an Order of Pen­nance: but if he hath none (I speak upon some grounds) then he comes off (for ought we see) clearely, not a word more as we heare is spoken to him, and we that are his Ministers (in the meane time) dare not admit him to the Sacrament, lest our selves should come into danger, lest you should lie to get us into your lurches: Now is this right? is this honesty? is this according to the will of God think you? nay, is this the mind of our Governours that permit you in your offices? no, I beleeve it is not, but you wrong them, you abuse us, and you offend God, and injure and defame our Church most of all: And I am per­swaded, did they (I meane our Bishops and the rest) that have put you in your places, but know as much of you in matters of this nature, as God knowes, they would not be so long-suffering as he.

Nay, let me adde this, I thinke verily, if you were but as conscionable in punishing sin and evill (as your place requires) as you seeme to be be unconscionable in taking monies, your gaine would be much more then it is, and where you have one Presentment, you would have three or foure, for I am perswaded many Ministers had [...]her suffer some wrong at their peoples hands, then put them into your hands, you are so tedious and griping in your dealings with them, for my owne part it was in my mind to have presented some two or three matters, but partly upon these considerations I have forborne, and I beleeve some of my Brethren have bin somtime of the same mind, so that if you would but doe, as you ought to doe, you should get more by us then you are like to get, & besides your gettings would be attended with Gods blessings, and your soules might haply goe to Heaven in the conclusi­on, wherefore be requested for your owne sakes, to looke [Page 44] sometimes upon your owne selves, and thinke sometimes upon your owne dealings, and present sometimes your owne sinnes, with sorrow, teares, and confession before the Lords eyes, you may save the Devill a labour at the last day.

Thus (Brethren) I have held you longer then I thought I should, but if you well consider: I had many sorts to speake unto, and to speake to every one a little, I could speake no lesse; and now I make no question, but with Sampson, I have pull'd a house upon mine owne head; I meane much secret dislike and evill will, from every bo­dy for my plainenesse, but if I have, it is no more then I fore-expected, and as Sampson did, if with my selfe I slay or wound the guilty, I care not: I say with him, let me lose my life, (my credit, my esteeme, or what you will) Iude 16. 30. with the Philistims, I am contented; and if my consci­ence could but tell me, that in every action I ever did, in every Sermon I ever preached, I had as truly sought Christ, as it suggests unto me I have desired to doe in this, I would boldly conclude with that Simeon in the Gospel: Lord now let thy servant depart in peace: and so [...] 2. 29. farewell.

Amen.

A WISE MANS CARRIAGE IN EVILL TIMES.

THese words doe teach how godly and wise men shall behave themselves in sinfull and dangerous times, (for such are eviltimes) they shal keep silence, saies the text, they shal say but little what­soever they thinke, God shall inable them with that gift, by inlarging unto them wisdome and prudence, for in Christ he aboundeth toward all his, in wisdome and prudence, Ephes. 1. 8. in so much that what is said of Christ, Es. 52. 13. Behold [Page 48] my servant shall deale prudently; may and shall in some sort be said of each of them, behold they shall deale pru­dently, which prudence of theirs, they shall one way ex­presse, by keeping silence in evill times, as the text infers.

Many talk, that these times wherein we live are evill times, if they be, (as they say) it were well if they would shew themselves prudent by this marke, and keepe silence in them; some thinke it their wisdome to speake much and to write much, and to inveigh and exclaime much, and to find much fault whersoere they come, and to cast much blame upon them, that perhaps deserve it not, this they thinke their best wisdome, by this appeares their deepe insight: yea, but the Prophet here is of a cleane contrary opinion, he thinkes that prudence in such times doth best appeare by keeping silence.

Well, but whether the times are evill or no: it is not undertaken to be any part of my office at this time to determine, onely this I am sure, it were good that some people would keepe a little more silence then they doe, and therefore this text cannot be unseasonable or unsu­table for these times, especially if they be (as some cry out and doe suppose) to teach people good behaviour.

From the words we note these following particulars.

1. Some times are worse then others, for the Prophet doth particularize in that time, which he cals an evill time.

2. Wise and godly men doe know these times, they are able to discerne them, and to distinguish of them, to behave themselves accordingly in them.

3. It is the property of wise and godly men, and their custome in evill times to keep silence, to say little, to bind their tongues to their good behaviours.

4. And lastly, because wise men do so, we may conclude that silence is best and most safe in such times wherein [Page 49] prayers and teares are most needfull, and those are sin­full and dangerous times: These be the observations, of which in order.

1. Some times are worse then others: there be good dayes and bad, good times and evill, the Scripture notes both; Acts 3. 19. 21. there is mention made of times of refreshing, and of restitution, and Heb. 9. 10. of times of reformation, and Luke 21. 28. of times of redemption, wherein we are bidden to lift up our heads, that is, to be merry and joyfull, and then indeed we may be more free in our talking, for there is a time to speak as well as to keep silence, & as evil times according to the text, are times to keepe silence in, so good times are times to speak in, for when things goe well with us, (unlesse we be worse then the brute Oxe that lowes not over his fodder) wee will not murmure nor complaine, nay, we will speake nothing but what is good, praise and thankfulnesse, if we have any grace in us: thus you see there be good times.

Yea, and so there be evill too, which the Scripture al­so notes, times when the Bridegroome shall be taken a­way, Matth. 9. 15. and those are times of mourning saies the text there, evill times indeed in respect of those fore­mentioned, when our joyes, our comforts, and outward contentments, our spirituall blessings are gone or dimini­shed, when the face of Jesus Christ in his ordinances is darkened or obscured, so Luke 12. 22. the dayes shall come, saies Christ, when yee shall desire to see one of the dayes of the sonne of man, and shall not see them, one of the dayes of light and liberty which now you doe in­joy; sure those are evill dayes and times whensoere they come, and Luke 23. 29. the dayes are comming in which they shall say, Blessed are the barren that beare not, &c. when to have children shall be a griefe, and to be­hold them a cause of sorrow, when the very sight of [Page 50] sucking babes, and helplesse, harmlesse infants shall cause the parent to shed teares, when the loving husband and wife shall wish themselves b [...]rren, and shall count it a blessednesse to have no children, sure those times must needs be evill, great evils are hanging (at least) over head that causeth such sad thoughts, such desires, indeed such dayes and times are called the dayes of vengeance, Luke 21. 22. dayes wherein sinne reigneth and judge­ment rageth: thus you see some times are worse then others.

Now the reason is not, that one time, or part of time is better or worse then other, but from the people, and Reason. their conditions that live in them, 2 Tim. 3. 1, 2, 3. and following verses, the Apostle saies, in the last dayes peri­lous times shall come, for saies he (shewing the reason) men shall be lovers of themselves, covetous, boasters, proud, &c. thus and thus conditioned: so Matth. 24. 12. our Saviour having spake of the evill of the last times, he addes the reason of the evill to be, because iniquity shall abound, men shall be full of sinne: and in the verses before the text, the reason of the evill time mentioned in the text is the plenty of evill men, vers. 7. men that cannot abide to be reproved, or reclaimed, vers. 10. men that would op­presse the poore to spare their owne purses, vers: 11. men of manifold transgressions, that would afflict the just, take bribes, turne the poore from their right, vers. 12. men that would doe whatsoever themselves pleased, rich men that scorned to be controuled, and such kind of fel­lowes indeed there be in many places and times, that make both place and times naught wherein they live: such are those worldly chubs, that take upon them to be as Lords and Kings in the places and Parishes wherein they live, over their inferiour neighbours, that turne [...]udgement and equity into wormwood, that hate to be [Page 51] rebuked, that tread upon the poore, laying their owne burdens upon their unable shoulders, that afflict the just, and take bribes, such are they that beare sway in the Pa­rishes where they live, and indeed these are they that make the times bad whensoever they be so, and experi­ence tels us that where the chiefe of the Parish be unjust, prophane, wicked, or carelesse to keepe good rule, there is much evill and sinne committed by all sorts, and when and where such men have to doe, the time and place is evill, such as are the Masters, such will be the men, in­feriours will conforme to the examples of them that goe before them.

Now, if you aske why God who governes all things and times, permits evill times to be, I answer among other reasons, it may be to try what benefit those that be good have made of better times, what meeknesse, and patience, and vertue they are furnished with, that they might have occasion to shew themselves prudent, and wise by their silence, as in good times they had, to shew the same by their speaking: and besides, all things in this world, and so time the measure of all things is mutable and changeable, it never continues in one stay: and thus briefe­ly you have the Reasons.

Marvell not then at evill times, there hath alwayes beene such, both in Church and Common-wealth; Eccl. Use 1. 5. 8. If thou seest the oppression of the poore, and violent perverting of judgement and justice in a City, marvell not at the matter: for is there any thing new under the Sun? Eccl. 1. 10. Hath there not beene evill times before? yes sure, therefore as 'tis, Eccles. 7. 10. say not thou what is the cause the former times were better then these? for thou doest not wisely consider and understand, that the former times have beene in some respect as bad, if not worse then those that thou complainest of: there [Page 52] have beene evill men before, and evill doings, there hath beene oppression, and injustice before, taking bribes, and trampling upon the poore, and hating reproofe, and op­posing Gods Prophets, all this this Chapter witnesseth; yea, there hath beene persecution in former times, even to the shedding of bloud; Church and Common-wealth, both are, and ever have beene alwayes like the Moone, they have had both their increase and wane, and that in all places: In Jury once was God well knowne, his name was great in Israel, and therein was that Lands happines above all others, and now it is most miserable of all o­thers in regard of the want of that happinesse: the seven Churches of Asia, and also the Church of Greece once did flourish and saw good dayes, now none but evill; Rome it selfe was once famous over all the world for her faith, now as stinking; poore Germany now wasted with misery, had once some good dayes as well as we, who must also looke for a change as well as shee, (though as yet (God be thanked) the Sunne shines most comforta­bly amongst us;) yea, and so must America, New-England too, where now perhaps the Sunne of comfort beginnes to appeare, and the glorious day-Starre to shew it selfe, sed venient annis secula seris, there will come times in after ages, when the clouds will over-shadow and dar­ken the skie there, as well as elsewhere, though now per­haps many promise to themselves nothing but successive happinesse there, which for a time through Gods mercy they may injoy, and I pray God they may a long time: but in this world there is no happinesse perpetuall: there­fore never thinke it strange if some times be worse then others: I confesse indeed we are fallen into the fagge end of the world, the last and old age thereof which there­fore is most crasie and most full of imperfections, the base and iron age, or rather (as was signified by Nebu­chadnezzars [Page 53] Image) the age that is partly iron, partly clay, that the Apostle saies should be most perilous, as being most sinfull and most wicked, 2 Tim. 3. the sinke indeed of all former times, and so in some respect worse than they; yet Christ being given in these last dayes, 1 Pet. 1. 20. (for when he came these last dayes did be­ginne, 1 John 2. 18.) he being now revealed more than ever, and still daily more and more clearely to the hearts of men, as the times grow more and more old and evill: so in that respect the evilnesse of the times may bee the better borne with the lesse disturbance, as our comfort in him is more.

Remember from what was said concerning the occasion of evil times, that it is from the evil men that live in them, Use 2. from that selfe-love, that covetousnesse, that pride, that treachery, that high-mindednesse, that love of pleasure, that backbiting, that slandering, that hypocrisie that raigns in the hearts of men, &c. as they are reckoned up, 2 Tim. 3. And when you censure these sinnes in others, look upon them also as they are in your selves, and from thence know, that you are some of them that make the times evill when they be so: when you note pride in o­thers, note it also in your selves, when you taxe covetous­nesse in others, see it also in your selves, &c. and when you complaine that others persecute you, see to it, if you doe not persecute others your selves, as they you (accor­ding as you cry) with their power, so you them with your tongues; for there is a persecution with the tongue, as well as with the hand, Ishmael persecu [...]ed with the one as well as Cain did with the other, and the one is as grie­vous as the other in every respect.

It is observed by some, and in my conscience if I should be put to sweare I cannot deny but the observati­on is true: that many who call themselves the perse­cuted [Page 54] flocke of Christ, because they are opposed and crossed in their way, are the greatest slanderers, whispe­rers, and backbiters in the world againe, and doe carry more hurtful venome upon their tongues th [...]n any others doe; such conditions I am sure the true Martyrs and persecuted flocke of Christ in former times were farre from: for in very deed they that are tr [...]ly of Christ, are like Christ, who had no evill found in his mouth, he ne­ver slandered, or railed, or backbited any, he was holy, and harmlesse, Heb. 7. 26. and they that are truly his, are so too, and so must be, Phil. 2. 15. And so we have done with our first note: we come to the second.

Wise and godly men doe know these evill times, they are able to discerne them, to distinguish of them, and to 2. behave themselves accordingly in them.

I say, wise and godly men: for some are wise and not godly, and some are godly, but not very wise; the first are not taught of God, the other are not ripe enough to practice what they are taught, therefore I say, godly and wise.

Secondly I say, doe know these evill times to behave themselves accordingly in them: for there is (as was said before) a time for a wise man to speake, as well as to hold his peace, there is a time for both, Eccles. 3. 7. now the time to speake in, is the time of prosperity, good times, for when a man is in prosperity, if he speakes, his words will be regarded, Joh. 29. 21. 22. but when the times are evill with a man, when he is poore, and in ad­versity, though he be never so godly, and speake never so wisely, yet his words are not heard, Eccles. 9. 16. and this Job had experience of too, when hee was in his ad­versity: and therefore I say of these times, wise and god­ly men can distinguish: for the proofe of this, see Eccles. 8. 9. a wise mans heart discerneth both time and judge­ment; [Page 55] and Prov. 22. 3. A prudent man foreseeth the evill and hides himselfe, and Heb. 5. 14. men of full age, that, is, (that have got some growth in Christ, which are wise as well as godly,) have their senses exercised to discerne both good and evill, and Psal. 107. 43. Hee that is wise will observe and marke such things.

Indeed I confesse others cannot doe so, the brute crea­tures are more wise than naturall men in this: Jer. 8. 7. and therefore Solomon sends such a one, whom he cals a foole, to the Pismire to learne this wisdome in discerning Prov. 6. 6. of times, take the words in our sense, and they make for our purpose, I confesse in a literall sense there is many a naturall man for worldly commodities can foresee the Winter in Summer, and provide for it; discerne of a hard time when 'tis come, to advance the price of his com­modities, and before it comes to lay in against it, for the children of this world are wise in their generation; but to discerne of times as they are good or evil to the soule, is beyond their skill, to discerne of the vice of the times any farther then it makes to the hindring of their out­ward commodities, or their corporall affaires, is more than they are able; this our Saviour noteth of them, Luke 12. 54, 55, 56. they cannot discerne the times (saies he) that is, the danger of them in respect of the soule, but they rather sing peace, peace to themselves, being the servants of corruption, till sudden destruction comes up­on them, 1 Thes. 5. 3.

For indeed evill times are most sutable to the humours Reason. and tasts of evill men, they relish them best, sinne is sweet to the sinner, and sinfull times are sweetest to sinfull men, they thinke them the best times, for they call evill good, and good evill, bitter sweet, and sweet bitter, Es. 5. 20. although there is a woe belonging unto them for their so doing: nor are they indued with the spirit of discer­ning [Page 56] as the godly are, for these things and times in this sense are spiritually discerned, and to this purpose God be­stowes his Spirit upon his owne: 1 Cor. 12. 10. there is mention made of the gift of discerning which the Lord bestowes; and then further they are taught of God, John 6. 45. It is written in the Prophets and they shall be taught of God, and James 1. 6. God gives them wisdome and prudence, and Ephes. 1. 8. he abounds to­wards them in all wisdome and prudence, so that their spirits can discerne perverse things, Job 6. 30. their eares are open to heare, and their hearts to beleeve, what is threatned by Gods Prophets against sinne; and if sinne goes before, they know that without repentance judge­ment will follow.

Whereas other men that are not godly, promise liber­ty and peace to themselves and others, although they be the servants of corruption, 2 Pet. 2. 19. and cannot abide to heare of judgements, or that the times are evill, when at any time they so be: you may remember to this pur­pose the story of the old world, when Noah (no doubt) did preach of the insuing evill time that would come up­on them, but they beleeved it not: And the story of So­dome, when Lot preached of the same point, and to as lit­tle purpose; you may remember also the times wherein Jeremy lived, and into what troubles he came, for his fore-telling and speaking of the dangerous times that were to come upon the people, see Jer. 20. 1. and chap. 26. 8, 9. and chap. 38. 4. Thus you see that some men, though wise enough in other matters, yet not to discerne ill times, nor can they abide to heare of them, they will not beleeve although they bee told, but hate them that speake of them: and indeed what was it they had to lay to Stephens charge, when they put him to death? why see, Act. 6. 17. they pretended that he spake blasphe­mous [Page 57] words against the holy place and the Law; and what blasphemy doe you thinke it was? why, I warrant you, he said that for their sinnes God would bring judge­ments upon that place, and take away the Law from them, and give it to others, according to our Saviours doctrine in the Parable of the husbandmen, Matth. 21. 41, 43. which at that time also was very ill taken by them whom it did concerne, as yee may see, vers. 45. 46. of that chap.

But now with the godly and wise it is not so, they like Mary, lay up what they see and heare to that purpose in their hearts, and wisely provide and fit themselves against those evill and dangerous times, some one way and some another, as it pleaseth the spirit of wisdome for to guide them: Jonadab the sonne of Rechab, wisely weighing the sinnes of the times, and the judgements threatned by the Prophets, and beleeving them to be true, that they should be carried away captive into a strange country, where they were like to have but course fare, small drinke, and hard lodging, therefore doth traine up his children accordingly before-hand, and sets them downe rules to live by, which they observed; they must drinke no Wine, dwell in no Cities, but lodge in Tents, &c. that so they might be fitted for the hardship which they and their posterity in succeeding evill times were like to indure: so we reade in the booke of Martyrs, of two women that hearing of Boners cruelty in Queene Maries dayes, how little food in the prison was allowed to the poore prifoners of Jesus Christ, and expecting that ere long, themselves should be in that place, did be­fore-hand against that evill time accustome themselves to eate and drinke but the value of three farthings a day, whereby they did afterward indure his hard usage.

So we read, Rev. 12. 14. the Church foreseeing the [Page 58] evill times did wisely apprehend the occasion (having a way made) for her safety and security in the Wildernesse, to Pella in the dayes of Jerusalems sacking; and, as some will have it, upon a like foresight many doe flie to New-England now: so the Spirit taught Noah to provide an Arke for his owne safety against the evill time that was comming upon the world, and some by the same Spirit are inabled with faith and patience to beare the brunt. Luke 21. 19. speaking of evill times, they were bid to possesse their soules with patience, inferring that by it as by a safe armour they might be secured and kept safe, for as in dangerous times the safety of some may consist in flying, so the safety of others may consist in sitting still, Es. 30. 7. their strength is to sit still, speaking of some, and vers. 15. of that chap. In rest shall yee be saved, in quietnesse and confidence shall be your strength, that is, in a silent waiting upon God: if God cals upon some to goe, yet no doubt but he commands others to stay, Esa. 26. 20. and as we judge not but some may beleeve that make haste to be gone, so let none censure but some may beleeve that make not such haste, for surely this is Scrip­ture phrase, He that beleeveth maketh not haste, Es. 28. 16. A beleever may with quietnesse sit still, were the times farre worse then now th [...]y be, and with confidence ex­pect better dayes, he is well armed with faith, patience, and prudence for his owne safety and security, and so we come to the Use.

If the godly and wise are able to distinguish of evill times, inabled of God therunto, then we should not slight Use. their judgements concerning these matters, we may re­pent us of it afterward if we do, see Acts 27. 10, 11. com­pared with v. 21. where was an evill time toward, a great tempest, and Paul warned them of it, but the Centurion beleeved the owner of the Ship rather then Paul, (for [Page 59] commonly indeed of all men Gods Ministers are least beleeved, least credit is given to what they say, for feare of making them too proud, forsooth) but they had as good have heeded what Paul said, for I beleeve they re­pented them afterward; for as Saint Paul tels them, If you had harkened to me, you had not gained this harme and losse: and so the Prophets, Esay and Jeremy, were never beleeved when they spent their judgements of those mat­ters, and even so still for the most part, peace, peace, is best musicke to the carnall eare, and they that sing that, even when dangers are at the dore, shall be applauded by many a one; so were Ahabs Prophets; but if a man play Micaiah, and speake the truth, and tell the danger that is close by, then cast him into the prison-house, lay him by the heeles, feed him with the bread and water of affliction: But how ever men take the thing, yet God likes it well, for we may observe, though he often in his word finds fault with the Prophets for preaching smooth things, for crying peace, yet never for preaching his lawes and judgements, never for foretelling dangers.

And yet here too, though the godly are able to di­stinguish of evill times, I doe not say, all that talke of evill times must needs be godly, for many are alwayes complaining of the badnesse of the times, wherein them­selves live, and never any saw such bad times as they, though indeed they will not be known, that themselves, and such as they be, doe make them so bad as they are, they whisper and backbite, and slander, and persecute with all bitternesse in their way with their tongues, and so move and provoke others to crosse their minds an­other way with their power: they will speake evill of dignities, of men in place and authority; And authority cannot abide to come under the lash of inferiour tongues, nor is it fit it should; if it doth, it will make them smart [Page 60] another way, and complaine for somewhat, as the Master will the servant, and the Father the child that speakes against him: Authority supposes (and well may) if men murmure against it, that they dislike of it, that they would not it should rule over them, and therefore it ac­counts such as enemies unto it, and deales with them of­ten as with such: you know the saying in the Gospel, Those mine enemies that would not I should raigne over them, bring them and slay them before me; and so then comes evill times, but of mens owne occasioning: Au­thority cannot abide to be forced if things be amisse, it cannot indure to be as it were compelled by the excla­mations of any to amend them; it loves to be free, and to shew its owne goodnesse, which it will rather doe, through an humble seeking of redresse, th [...]n by a male­pert finding of fault that things are not redressed: Autho­rity is suspitious, that men goe about to get to themselves those things which belongs to it, namely the hearts and affections of people, and an opinion of singular pru­dence; yea, of more zeale and piety and care for the safety of Church and Common-wealth, th [...]n Authority her selfe which sits at the sterne of both, thus I say Au­thority suspects, and well may, from those bitter com­plaints and loud out-cries, which many make of the evil­nesse of the present times: Now I say (Brethren) all that thus complaine, are not the wisest men in so doing, how ever they thinke themselves, nor perhaps the most truly zealous, for true zeale is joyned with prudence, and it is not bitter; and were the times as bad as they pretend, why the prudent would be silent in them, and not tal­kative, which is the third thing noted from the text, to which we now come.

It is the property of wise and godly men, and their custome in evill times to keepe silence, to say little, to 3. [Page 61] bind their tongues to their good behaviour.

But before we prove the point, we must distinguish of wise and godly men, some are publike persons, and some are private, the publike are Magistrates and Ministers, I say not that it is their custome being godly and wise to keep silence in evill times, especially when they are in the discarge of their office, for the Magistrate, if he be right, will speake then in speciall, and doe too, for the remo­ving of evill; and the Minister being a Watchman set as it were on a hill to give warning will so doe, both of the evill present, and of the danger comming; if he be of the true stamp; he neither will nor must spare to speak, though not his owne words, yet the words of God, out of Gods booke, in a discreet way, with due respect to those above him, that no disaffection by his meanes be wrought in mens hearts towards them, their persons or places: this I say he will doe, if wise and godly, when he is in place, I meane in the discharge of his office; though at other times and seasons, he be as a private man, and like such a one at such times demeanes himselfe; for in­deed of such I suppose the Prophet here speakes, of pri­vate men, underlings as I may so call them, such as are liable to be afflicted by the mighty and turned from their right; for if you marke the former verse he there speakes of such so abused, the just afflicted, bribes taken against them, and the poore turned from their right in the gate, then he addes this verse of the text, and brings it in with an illative (therefore,) which notes a dependance, there­fore shall the prudent keepe silence in that time, for it is an evill time, (id est) those just ones so afflicted, those poore ones so oppressed, that have prudence in them, shall keepe silence in that time, that evill time, they shall poc­ket up the wrong, they shall goe their way and say no­thing, binding their tongues to their good behaviour.

[Page 62] So you see the words are chiefely meant of private men, such as you here be, of which ranke and order no doubt but there be some that be godly and wise as well as of others; I say it is their custome, nay it is the condition (Brethren) if you be wise and godly, in evill times to keep silence.

That silence is a token of wisdome Solomon affirmes in many places, take one or two for many, Prov. 17. 27, 28. He that hath knowledge is sparing in his words; Et frigi­dus spiritu vir est intelligentiae, and a man of understan­ding is of a coole spirit; in the midst of provocations he can temper himselfe: nay, silence is such a token of wis­dome, that even a foole when he holds his peace is coun­ted wise, and he that shuts his lips is a man of understan­ding, vers. the next: so Prov. 11. 12. He that is voyd of wisdome despiseth his neighbour, that is, when he sees any thing in him that dislikes him, he is ful of his despightfull words against him, but a man of understanding holds his peace, a wise man is not clamorous, that is the meaning, and so Prov. 12. 16. A fooles wrath is presently knowne, if he sees any thing that he mislikes, either in Church or Common-wealth, or among his neighbours, every body shall know it presently, and his dislike thereof; but a pru­dent man covereth shame, he sees more then he would have others see, and rather hides, th [...]n reveales the same, and therefore with Shem and Japhet shall heire the blessing, when the prating foole like Cham, shall fall into the curse: so vers. 23. of that chap. A prudent man concealeth know­ledge, what himselfe knowes, the knowledge of which would doe others no good, he concealeth, he loves not to teach or discover that to others, which might breed any disaffections against others, but the heart of fooles proclaimes foolishnesse, not onely what a foole sees, but also what his foolish heart conceives, and as it interpre­teth, [Page 63] so he speaketh, yea, Prov. 14. 16. hee rageth and is confident, he rageth against those that himself dislikes, & is confident that his raging will mend the matter, wherin he shewes himselfe but a starke foole, for as it is there in the verse, the prudent and wise man feareth, and departeth from evill, he feareth that his opposing will doe no good, while things be in their heat, and therefore departs from the evill, quietly rests, and confidently expects an altera­tion from Gods hand.

Will you see examples of wisdome expressed by si­lence? it was the best point of wisdome that ever King Saul shewed, to hold his peace, 1 Sam. 10. 27. when some despised him; things being at an uncertaine stay, if hee had vented his distast at that time, and given ill language, he had done himselfe and his cause much hurt; but saies the text, he held his peace: Yea, but you will say, Saul was none of the best men, this might be but worldly po­licy in him; the point is of those that be godly and wise.

Why then thinke upon David, he was both wise and good, you may see by his expressions, Psal. 38. 12. that the times were ill with him, and you may see his silent behaviour then, vers. 13. 14. So when Shimei railed at him, not a word spake he, but with patient silence put up all, the time for the present was ill with him, he was forced to flie the Kingdome, and therefore no time as he thought to revenge or right himselfe so much as by words. So Moses, that meeke, wise, and godly man, when he was among those mutinous people in the Wil­dernesse, in respect of whose conditions the times were evill with him, and dangerous, for sometime they talke of stoning him, sometime of turning him out of his of­fice, it is noted that he was meek and silent, he said little, though they urged him much: So in the dayes of Heze­kiah, that good King, when times were very evill in re­spect [Page 64] of the neerenesse of judgements, when Senacheribs army compassed about the City, and Rabshakeh railed and blasphemed so egregiously, that it made their very eares glow to heare him, 2 King. 18. yet the text saies, vers. 36. that the people held their peace, and the King had so commanded: nay, the example of all examples, that of our Lord and Master Jesus Christ confirmes the same, he in the time of his sufferings, those evill times when they urged him, and provoked him exceedingly, by their false accusations for to speake, yet the text saies,, Matth. 26. 63. Jesus held his peace and answered no­thing, in so much that the high Priests and Judges won­dred: if any thing were asked him concerning the glo­ry of his Father, or his owne Divinity, he would answer to that, lest by his silence Gods honour should bee in danger to be disparaged, lest they should say, hee durst not confesse that in his bonds, which he professed in the time of his liberty: but in the wrongs and injuries they offered to himselfe, he was dumbe and silent, like the Sheepe or Lambe that openeth not his mouth: when he was reviled, he reviled not againe, when he was perse­cuted, he threatned not; he did not write libels, nor send out railing exclamations, nor use bitter invectives, as some in their sufferings use to doe, but the text saies, Jesus held his peace: for it was an evill time (to be sure) with him, and he would teach us thereby, that when we fall into such times, times of sufferings, we must doe as wee had him for example, for times of suffering are times of silence.

We come to the Reasons: why godly and wise men by gods grace and inablement shall and doe practice si­lence in evill times.

Because they are godly, and so look upon evill times, as punishments for their owne proper finnes, they are Reason. 1. [Page 65] conscious that they have not walked so even with God in prosperous dayes as they should have done, they did not make good use of their time of visitation, and therefore these evill times are come over them, and they are fallen into them, (as it is said to Jerusalem by our Sa­viour, Luke 19. 44. They shall lay thee even with the ground, and thy children within thee, &c. because thou knewest not the day of thy visitation:) And so they suffering as they conceive for their sinne, their owne sinne, (for they look not so much on others, as on their owne) are silent un­der Gods hand, as David, Psal. 39. I was dumbe and open­ed not my mouth, because thou didst it, and the Church, Mic. 7. 9. I will beare the indignation of the Lord, be­cause I have sinned against him, and that is the first Reason, because they are godly.

The second is, because they are wise: and so see that 2. speaking may doe more hurt; when men are hot in their way, opposing words do but increase the heat, and stir up the fire, and makes it burne the more; when fire beginnes to kindle in a barne of straw, the way to extinguish it, is not to kicke the sparkes about: the Pope hath often since the time (I beleeve) beshrewed himselfe for doing so: for when Luther beganne to kindle the good sire in Germany, then hee began to stirre, to prate, to curse, to kicke the fire about, and that did but increase it against it selfe, as (God be thanked) he hath found since to his owne cost: why so it is in this case, even with the fire of evill, when once kindled, the more it is stirred by the tongue, and blowne with the blast and wind of words, the more it flames and burnes to the hurt of the good and godly: which the prudent considering, neither will nor dare be otherwise th [...]n silent, for feare their consciences and God too, should afterward accuse the [...] for the increase of evill: this is the second Reason, because they are wise.

[Page 66] The third is, because they are both wise and godly: and so know that by their silence they shall the sooner 3. move the Lord to their helpe, to remove the evill, and to amend the times; Did not the Lord, thinke you, ap­peare the sooner in the behalfe of Moses, when they so moyled against him, even for his meeknesse and silence? and so did not the Lord presently appeare for the helpe of his people in Hezekiahs time, when they were silent, and Rabshakeh railed so? and so for Saul himselfe, did not God reward his wisdome and patience, in holding his peace, by giving him occasion to shew his valour in the next chap. and by giving him glory in the sight of them that despised him? and so David, did not he fare the bet­ter that very day, for his patience and silence at Shimeies railing? and in Psal. 38. when he had said, vers. 13. 14. I was as a deafe man and hcard not (viz. the mischievous things which some spake against him, who laid wait for his life, vers. 12.) and I was as a dumbe man that opened not his mouth, &c. he addes in the 15. vers. for in thee O Lord doe I hope, thou wilt heare or answer for me O Lord my God; as if he had said; my silence will make thee both heare and speake for me, my not answering for my selfe, will move thee and set thee a worke to answer for me: for indeed none that are wise will speake, while an­other man is a speaking: God is a wise God, and if wee speake in our owne cause, he will not, but when we have done, when we are silent, then the Lord opens his mouth, or lifts up his hand, or something he doth for us: Thus you see the Reasons, we come to the Use.

If this be true, then two sorts of people are here dis­covered to be not very wise, nor very godly. Use.

1. They that are never more clamorous th [...]n in evill times, and upon every flying report, not onely their eares are open to heare, but also their tongues to speake things [Page 67] that are not convenient, and that against those that are in high places, which all (but the presumptuous) will trem­ble for to doe, 2 Pet. 2. 10. the Apostle speaking of some men notoriously presumptuous saies [...], they trem­ble not to speake evill of Dignities: too too many, if things doe not goe well, or as they would have them, doe throw their durt about, and make matters more foule, and a great deale worse th [...]n else they would be, they backbite, they slander, they whisper, they raile, and they thinke they shew their zeale and their wisdome, when it is rather their rashnesse and their folly, (as the text infers) they thinke it their credit to be bold, but men may bee twoo sawcie bold: and they in their wisdome think they doe much good by their talking, they thereby hinder the growth of wickednesse, that it shall not come so soone to its ripenesse, their pratling resistance doth keepe somewhat downe, and out; that would else spring up and come in amongst us, if they should be silent, and not exclaime so as they doe: this is the opinion of some wise Doctors, which they will well hammer into others heads, to set their tongues agoing also in the same way: And yet all are not of that mind, here is one Doctor in the text you see, they called him Doctor Amos, which t [...]ught otherwise, he thought in evill times, that silence was better th [...]n talking, and it should seeme, that there were more wise men of his opinion, and that should practice silence; the prudent, saies he, (speaking in the plurall number) shall keepe silence, &c.

For (Brethren) when the spirit of vexation is once raised, as it is alwayes in evill times, and hath taken pos­session of mens minds, the best and speediest way to charme it, and allay it againe, is bearing and forbearing, silent s [...]ffering, saying nothing, for indeed the spirits of men, specially of those that are stronger th [...]n we, and su­periour [Page 68] unto us, are like that kind of lightning which workes the hurt onely of that which is hard and resist­ing, as of the bones in the body, of the sword in the skabberd, but spareth the flesh, and sheath which is soft and yeelding.

If we looke but into the face of that which is called the fooles Mistris, I meane experience, we shall see it true, for hath not tonguing and talking, ra [...]ling and slan­dering, libels and bitter pamphlets, in evill times beene so farre from being barres to keepe off that evill which they complaine of, or meanes to stint it, that rather they have beene like dung and raine, to make the weeds which stinke so in their nostrils, to grow the faster: And when mens owne tongues have caused them to fall into the briars, and brought the other parts of their bodies into fetters, yet those tongues of theirs, not submitting yet to their good behaviour, but running riot still with the foam and froth of bitternesse, not behaving themselves meek­ly and silently as Christ did, and as the Martyrs of Christ did, but rather on the contrary, giving railings, revilings, threatnings for sufferings: I say (my Brethren) let but experience speake, whether this course hath done them­selves, or their cause, or the Church, or State, which they pretend they stand for, any good at all.

But (Brethren) I know in these times to reprove these conditions, is for a man to make himselfe liable to condemnation for speaking Paradoxes, contrary to the minds and judgements, and practice of godly Professors. Indeed I know that truths are often Paradoxes to vulgar ears, & that the tongues of some Professors are the great­est travellers; as their words are most blasting, & give the deepest and the deadliest wounds, so they are most foun­ding in evill times, and may often be farthest heard: yea, but I know it becomes Gods ministers to be impar­tiall, [Page 69] to reveale Gods whole counsell, and to tell Gods children of their faults as well as others, although wee fare the worser at their hands for it; as Christ did for the same cause at the hands of some that called them­selves Gods children: to be sure God will not spare to punish his children for their faults as well as others, nay, them in speciall, Amos 3. 2. and his Ministers must bee imitaters of him, and therefore must reprove his chil­dren, when, or for wherein they doe amisse, as well as they doe others; yea, them in speciall: but concerning this particular I say no more then I am sure the text in­ferres: were the times as evill as some say, yet they doe not as they ought to doe, for it is the part of wise and good men rather to be silent then talkative in them: And for the sufficient confirmation of this truth, I desire it may be remembred, that Christ overcame all evils, all evill men, all his opposers by his sufferings, to teach sure, that God hath ordained silent and patient suffering, which is the naturall effect of faith and selfe-deniall, to be the proper meane for Christians to overcome evill withall, and to wade through evill times withall; in their patience they may possesse their soules; yea, and get possession of the soules of others too, when they can no way else, God will blesse this course with a good successe when he will no other: and so much for the first sort.

The second sort that are reproved, are they that goe a degree further then the former, and are so far from pra­ctising 2. silence themselves, or from being of the Prophets mind, to account them that keepe silence in evill times, to be wise and godly, that they thinke them the only fooles, time-servers, persons to be suspected to be rotten at the core, that doe it, or perswade unto it; if any man hath more wisdome then themselves, and walkes more reservedly, and more silently, and hath a better command [Page 70] of his tongue then they, at such times as talking may doe hurt, why he is naught surely, one not to be trusted, a sider with the evils of the times, one that wants zeale and mettle, not worthy of any account or regard: though perhaps in the conclusion he may approve him­selfe the wisest man.

We read in Livie of one Junius Brutus as wise and as va­liant a man as the world did then afford, yet living in evil times, in the Tarquius dayes, he concealed his worth under the cloak of base contempt, & was content to be accoun­ted a foole for a season, till such due & convenient time as occasion was offered, for his wisdome and courage to appeare: it was that Brutus which offered to the Oracle of Apollo, a golden rod in a woodden staffe made hollow for that purpose, which was a type of his one naturall disposition: And no doubt but even now, some that are of meane account among others might be signified by a like resemblance, they are gold within, though wood without, though counted fooles, timerous, and time­servers, yet such in truth as are more wise, and more couragious, and lesse corrupt then those that judge them, they are content that what is in them, should lie hid till fitting and convenient times: it is the Apostles word, 1 Cor. 3. 18. A man must become a fool (that is) be con­tent to be so accounted, that he may be wise, (viz.) in fit time, for God and for himselfe: and saies the same Apo­stle in the next chap. to those vaine-glorious Corinthians that he speaks to: We (namely the Apostles) are fooles for Christs sake, viz. so accounted; but you are wise, that is, you are counted the wiser men; and I warrant you it was because they did talk more, for these Corinthi­ans were great talkers and great censurers of other men, and the common sort doe use to judge such the wisest, much wisdome and many words are unseparable compa­nions as they suppose.

[Page 71] Well, but let others thinke as they please, the Pro­phet here is of opinion, that the greatest talkers are not the wisest men: yea, but shall not losers have leave to speake (say some?) truly there were some reason they should, if thereby they could mend themselves, but I ne­ver heard of any loser that by bitter speeches recovered his losses: therefore to close this point, be you so farre from thinking evill of those that are sparing of speech in evill times, that rather doe you studie to be like them, for according to the next point, silence is best and most safe then, to which we are now come.

Silence is best and most safe when prayers and teares are most needfull, and that is in evill times. 4.

First it is best: because it is the practise of wise men, and they know what is best.

Secondly, because it hath been the practice of Saints, as hath been shewed, as in David of Shimeies case, andof Jo­seph when he had that foule imputation laid upon him in Egypt, by his Mistris, when it was an ill time to be sure with him, but he was silent, he thought it best and most safe, he stood not upon his own justification in a wording way, though he might have done, he knew the Lord could doe it better, as he did in the end, cause his righte­ousnesse to appeare as the light, and his innocency as the noone day for clearenesse: so the Church in Babylon be­ing in a lamentable condition, sat weeping silently and alone, by the rivers there, Psal. 127. not wording or taunting at those that carried her away into captivity.

Thirdly, it is best, because hereby we imitate God and Christ, but Jesus held his peace as was shewed before, and Esay 42. 14. I have a long time held my peace (saies God) I have beene still and refrained my selfe.

Fourthly, it is best, because when we speake least to man, we have our spirit in the best temper to speake to [Page 72] God by prayers and teares, when David was dumbe and opened not his mouth, to wicked men, or in their presen [...]e, Psal. 39. 1. & 2. & 9. verses; he could pray best to God, and weepe most, vers. 12. Heare my prayer O Lord, give eare to my cry, hold not thy peace at my teares; and ex­perience tels us, when with silence wee have put up a wrong, we can with more inlargement of heart speake to God to right us.

Fifthly, it is best, because God hath commanded in such times so to doe, Psal. 4. 4. Commune with y [...]ur [...]wne heart and be still, Psal. 46. 10. Be you still, and know t [...]t I am God, and Exod. 14. 13. (when they began to mouth it) stand still and behold the salvation of the Lord, and God hath made a promise upon it, Esay 30. 15.

And sixthly, it is best, because it is a meane to worke out the righteousnesse of God, to make the same and his power manifest, for if the wrath of man, which (for the most part) is expressed by wording worketh not the [...]ighteousnesse of God, as Saint James saies, James 3. 6. then patient and silent bearing and forbearing may be available to effect this by the rule of contraries.

Thus you see silence is best, and as it is best, or because so therefore it is most safe: it will keep a man from wrath & from a greater measure thereof, from wrath in his own breast, from a greater measure thereof upon his back (as I may say) for grievous words stirre up anger, namely on all sides, but silence and softnesse of speech appeaseth strife.

Secondly, it is most safe, for it will not on [...]ly [...]helter a man from the greater wrath of the enemy, but it will cause the enemy to stand in a kind of a we and feare of a man, 1 Sam. 18. 14. 15. David walked wisely, he said or did little no [...]withstanding so mu [...]h was said and done a­gainst him and Saul was afraid of him, it was a signe the Lord was with him.

[Page 73] Thirdly, it is most safe, for it is a meane to procure long life and many good dayes; the spirit of God, 1 Pet. 3. 10. propounds silence and government of the tongue as Physicke for the purpose.

And fourthly, if a man be silent in evill times, fewer advantages will be catched against him, then will be by speaking, and so it is safer: more reasons might be al­leadged, but let these serve.

Now if you aske why I call evill times, times when prayers and teares are more needfull; I answer, because prayers and teares are most needfull then for the remo­ving the evill of the times; and further, that which is cal­led an evill time in the text, is intimated to be a time of weeping and wailing, or a time for weeping and wailing, vers. 16. so they are called then, by the Prophet.

And in the conclusion, if any would know what kind of sinnes in speciall make the times more evill and more deplorable, I shall referre him to read over this chap. of the text, and in it he shall finde the Prophet noting three or foure in especiall, which made him make this conclu­sion in the text, that the time was evill, and no doubt but such sinnes whensoever they raigne doe make the time alwayes so.

Shall I note them to you? why, one was Idolatry, as may appeare vers. 5. seeking to Idols which then were at Bethell, Gilgall, and Beersheba, and neglecting God. The second was perversion of justice by them that should practice and maintaine it, vers. 7. The third was ha [...]red of reproofe, and contempt of those that speake upright­ly, vers. 10. The fourth was violent oppression of the poore, and taking from them that belongs unto them, vers. 12. In the Prophets opinion, these are the sinnes that note evill times; to which let me adde but one more, and that is lying at the catch, lying in wait to mistake [Page 74] words, to bring a man into trouble for a word speaking, let me speake in the Prophet Esaies words, Esa. 29. 21. where he speakes indeed of the judgement that was come upon such kind of sinners, the terrible one, the scorner, and al that watch for iniquity are cut off; that make a man (saies he) an offender for a word, and lay a snare for him that reproveth in the gate, and turne aside the just for a thing of naught: so it hath beene you see, and so it is still sometimes; a man when he is oppressed shall not speake a word of his owne wrong, but he is liable to be brought into trouble for it; an honest Minister shall not preach in any place, but he shall have one knave or other lie in wait to catch him, and on purpose to mistake him, as they did our Saviour, Luke 11. 54. they were evill times our Saviour lived in, and so sure are all such as are like them: and therefore people had need be watchfull over their tongues in such times, and speake no more then needs must: for such times are rather times for teares and pray­ers: yea, to be bewailed if possible with teares of bloud: Teares and wailing will move the Lord (who onely is able) to helpe his people that are afflicted. For indeed the Prophet having said in the latter end of the 15. v. that the Lord of Hoasts it may be will be gratious to the rem­nant of his people; he addes in the 16. vers. as a meane to move him; therefore the Lord, the God of hoasts, the Lord saith thus, Wailing shall be in all streets, and they shall say in all high-wayes, Alas, Alas; as if he should say, if you would have me the Lord of Hoasts to appear gratious in your behalf, you must use weeping and wailing, you must cry Alas, Alas; I am pitifull, and that will move my pitifull nature; for the oppression of the poore, for the sighing of the needy, I will up saith the Lord, and set him at liberty from him that puffeth at him, Psal. 12. 5.

[Page 75] Well, to make an end, you have seene (in briefe) some of the signes of evill times noted by the prophet: and as I said at first, so I say againe; I will not put my selfe to be a publike Judge of those wherein we live, to say whether they be evill or no: I say but this, if they be, or whensoever they be, every honest man (no doubt) shall finde it by experience, he shall be catched at, he shall be oppressed, he shall be wronged, hee shall be hated for finding fault at the evils committed, and he may to Gil­gall, be an Idolater (at least) if he will, he shall have leave given him, and so forth, but I pray God give every honest man in such times, wisdome to hold his peace, and patience to suffer, and gratiam Lachrymarum as the Fathers call it, the grace to weepe, that his heart may bleed, and his eyes may runne faster then his tongue; and how evill soever the times shall then be for the present, yet in the end they will be good for him.

Amen.

THE BENEFIT OF CHRISTIAN PATIENCE.

IN my course here the last yeare, I discoursed of Silence, and commen­ded that to your observance. I shall now through Gods help speake of its mother grace, namely of Patience, and commend that also unto your practice.

Methodus est duplex, there is a two-fold method: one from the cause to the effect, and another from the effect to the cause; you see we have followed the latter, which as we count, is (quoad nos) more sutable to vulgar capa­cities: [Page 80] though perhaps in a case or subject of this nature, the former first had been the better: for can the streame be sweet, you will say, while the fountaine is bitter? you should first have cast the salt in here, indeavour to sea­son the heart with some graines of Patience, and then with hope of better successe you might have perswaded the tongue to silence: Well, be it so: yet now we are in, we must proceed in our owne way.

For the coherence of these words read: you may see in the preceding verses, our Saviour speakes of the suc­ceeding times, which in his judgement would be but evill, in respect both of the sinnes and sorrowes which they would bring forth.

The sinnes: or at least the maine one, which alwayes brings many after it, he notes vers. 8. of the chap. to be corruption of judgement; there should be deceivers and false teachers who should teach erroneous things con­cerning Christ and his presence: compare but that verse with its parallel in Matth. 24. 23, 24. and it will be evi­dent unto you: and this they shall doe in his name; ta­king upon them as if they were Christ himselfe, and had authority to command the conscience, which is peculiar onely to him to doe.

Then the sorrowes, they are of two kinds, Nationall, and Personall; Nationall or more Generall, which should be common to people of all sorts, good and bad, tagge and ragge (as they say) all should be sensible of them, and these are vers. 9, 10, 11. warres, seditions, insurrecti­ons of Nation against Nation, Kingdome against King­dome, and Earthquakes in some Countries, hunger, pe­stilence, and fe [...]rfull things in others.

The personall sorrowes are they that would in parti­cular befall the Church and flock of Christ: which hee mentions vers. 12. as causes of those generall ones fore­named, [Page 81] and they would be violent apprehensions, perse­cutions, imprisonments, and arraignments before Kings and Rulers, for Christs name sake, that is, for his truth and religion sake: because they will not forsake that, for the perswasions and compulsions of the forementioned deceivers, and then to vers. 16. 17. he reckons up more of this sort, namely, treacheries of friends, of kindred and acquaintance, and hatred at all mens hands for the same cause.

Now against these errours and erroneous men, and also against these troubles and sorrowes our Saviour doth fore-arme his people, by his fore-warning them of the same, his promonitions he would have to be their premunitions: as John 16. 3, 4. These things have I told you, that when they come to passe, you may remember that I told you: namely, to this end, that you might not then bee much moved at them; as the Apostle in a like case, 1 Thes. 3. 3, 4. I would not have you moved by these afflictions, for you know we were appointed to them: faithfull Ministers it seemes are appointed and ordained to suffer as well as to preach, (even as faithfull Christi­ans are, as well as to beleeve) and this yee know (saies Phil. 1. 29. he) how did they know? why, when we were with you, we told you before that we should suffer tribulati­on: it was the manner of Christ and his Apostle you see to foretell the sowre as well as the sweet, the hardship as well as the comfort of Christianity: yea, and the sweet as well as the sowre, the comfort as well as the do­lour, John 16. 33. in the world yee shall have trouble, (there is the sowre) but in me yee shall have peace, (there is the sweet) and in this chap. of the text he doth not onely tell them of the dolorous times, as hath been mentioned, but he doth also strengthen them against the same with the sweet promise of his assistance, vers. 14. 15. and of [Page 82] his protection and preservation, vers. 18.

But withall he tels them in the text, of one thing that they must see unto, and that is that they be patient, they must not be malicious or revengeful, they must not plot or prate, they must not slander or provoke, they must not vex nor trouble themselves in any sort, onely let him alone to doe all, be they still, and say no more then he shall put into their mouthes, when they are called in coram, and he will keepe them well enough from all harme-taking: when they are judged or abused, not the value of a haires dammage shall their soules sustaine; let them on­ly but rest in patience: In a word, as Moses the man of God said to his people, Exod. 14. 13. Feare not, stand still, and see the salvation of the Lord, so saies Christ the sonne of God and our good Shepheard unto us, Feare yee not, be but still, patient, and quiet, and you shall see what salvation the Lord alone will worke for you.

Nay, moreover you shall hereby keepe your selves in possession of that which all your enemies aime chiefely to deprive you of, and that is your soules: your soule indeed is the prize they strive for, both by their cunning and by their cruelty, that is the Helena of their aimes, Satan and his servants desire above all things to have mens soules and consciences at their command: but saies Christ, you shall keepe them out of their hands by this one meane I tell you of: namely, by your patience: and the truth is, the adversaries are in a wrong box: the way to get soules is not that which they take; violence and struggling, opposing and contesting, bearing downe things with a strong hand, is the way to get possession of goods and bodies, but not of hearts and spirits, not of soules; it is the way to lose them, both their owne and others: the onely way to get possession of hearts and soules is patience, bearing and forbearing: this way in­deed [Page 83] Christ kept possession of his owne, and got the pos­session of all ours: and this way the blessed Martyrs kept their owne, and got the hearts of many to their religion, where of Justin Martyr professeth himselfe to be one, the patience of the Christians wanne his heart to them and their religion: yea, many persecutors themselves have beene taken this way: to be sure of this, every one may get and keepe the possession of, and the command over his owne soule, by this vertue and grace of patience: and this chiefely the text teacheth: By your patience possesse yee your soules: your owne soules: and so you have the context.

We will first speak of the purchase, then of the price: first what you shall have, then what you must pay; for in point of purchase, you will all know for what, before you will part with your money.

Truly the purchase is exceeding great, specially if compared with the price, it is as if the whole world should be compared to an halfe-peny: you have heard of Merchants, that for glasses, pins, and small hookes, things of little value, have bought of the Indians, gold, pearles, and precious stones: such a bargaine, nay, a bet­ter is here offered you; What are tribulations, and afflicti­ons, in which you must shew your patience, but as brit­tle glasses for short continuance, but as the prickings of a pinne for paine, but as small hookes, by which God puls us to himselfe, with a little sma [...]ting? and what is that you shall get by induring the same? why, your soules possession here, and a possession for your soules hereafter, the worth of either which doth exceed mans heart to conceive, or his tongue to expresse: our text speakes but [Page 84] of the one, and of that onely must we speake, though we can never speake the worth of it: I meane of the soule, either in respect of its Author, its nature, or resemblance: the truth is, as one saies of Christ, the Redeemer of the soule, that he had divers names, as Jesus, Emanuel, Christ, Messias, Lord, &c. because no one name was enough to expresse all his perfections: so may it be said of the soule which he redeemed, one name alone cannot intimate to us all its excellencies, and therefore it hath divers names: as Isiodore well, dum corpus vivificat anima est, dum vult animus, dum scit mens, dum recolit memoria, dum judicat ratio, &c. in respect of its quickning power it is called the life, in respect of its desire the will, of its knowledge the mind, of its recordation the memory, of its judgement the reason, &c. Indeed (me thinkes) our Saviours monition here to look to that, and to that only doth exceedingly set forth the excellencie of it, above all things else: and that shall be the Doctrine from this first part, even in these words:

For it is onely possidete animas vestras: it is not vil­las vestras, as August. notes: your villages, your houses and lands, your wealth and riches, for it had beene vaine to have advised to this, in times of trouble and persecu­tions, when such things are sure to goe to wracke: nor indeed had it beene worth the while to have looked af­ter such things, specially then; for what are they? nec ve­ra, nec vestra, saies Bernard, neither true goods, for they bide not by you, nor your owne, for you cannot carry them away with you: and had he advised to the keeping of these, he would not have prescribed patience as the [Page 85] meane: for that is the way rather to lose all; he should have said rather, bestirre your selves, put up no wrong, one injury will draw on another, talke and prate, scold and raile, lye and sweare, tugge and pull, (for this is the course that men commonly take to get and keepe ri­ches.)

Nor doth he say, possidete honores vestros: looke to your Honours, your Credits, your good esteeme, see you lose not an inch of that, for he knew that this was not in their owne hands to keepe, Honor est honorantis, non honorati; it is in the mouth of the people, and what is Vox populi? Why, Hosanna to day, and Crucifige to mor­row? even honest mens credits are often forced to lodge upon the tongue of Knaves: and beside our Saviour knew also there was not so much need to advise to be carefull of this, for he foresaw that too too many, that would professe his name, would be more carefull of their credit, then they would be of their Conscience, yea they would be religious to no other purpose, and weare the Hood of Profession to no other end, but to get them a good esteeme among men.

Nor thirdly, tis not possidete amicos vestros, keepe your Friends, lose not the love of them however, for he knew that friends were slippery ware, and to keepe them, was more then could be done with a good conscience, as the world was like to goe with them, in those succeeding dayes, when one friend and brother would betray ano­ther to death: unlesse they would resolve to humour them at all turnes, never contradict them, or reprove them, doe they, or speake they never so crossely: never speake against those faults which the world notes them to be guilty of: for example, if they be noted to be rai­lers, slanderers, backe-biters, whisperers, censurers, evill speakers of Rulers, Governours, men of place and au­thority; [Page 86] why, never find fault with them for these things, never alleadge Scripture against these conditions, but rather animate them in their way, commend their zeale, and against Gods word and conscience, bee as they bee, and doe as they doe, or else no possibility of keeping them.

Nor fourthly, it is not possidete opiniones vestras, hold your opinions, sticke close to your owne fancies what ever reasons shall be brought against them, etiamsi sua­dent, non persuadent tamen, though you be convinced never so, yet be sure you hold your owne, be resolute, for he knew indeed that men without bidding many of them, would hold faster their opinions then the faith it selfe, yea rather then they should sinke, they care not though religion and peace and all goe to wracke, they will turne every stone, but their owne conceits shall take place.

Nor fifthly it is not possidete delicias vestras, your de­lights, your pleasures, see you abate not your selves of them, whatsoever plagues, and judgements, and mise­ries and troubles come amongst you, follow your sports and pastimes, your feasts and pleasures still. Nor lastly, it is not corpora vestra, your bodies, looke well to them that they pine not, see they lie soft, and be well fed, drinke good store of Sacke and Sagar, that your bodies may looke plump and faire and fat, and be in good liking for all your troubles: No (Brethren) here is not a word of any of all these things, here is onely possidete animas vestras, looke to your soules, either because he fore-saw men were apt to be more carelesse of them then of other things, and so needed to be called upon, or else to teach them according to the doctrine, that your soule above all things is to be cared for, to be looked after.

And so it is, by reason of its excellencie above all things which you may take a glimpse of, from these three [Page 87] considerations I shall propou [...]d unto you, which may serve for so many proofes and reasons of the point.

First, consider that the divine graces of Gods holy spi­rit, which of all things that can be imagined are the most excellent, are appointed to adorne the soule of man: now thinke, if the hangings are so excellent, what may you conceive of the roome for which they are appointed, of the soule that is to be adorned? sure that is most excellent and regardable above all things.

Secondly, consider how he that best knew, yea that on­ly knew the worth of a soule: for the truth is, no meere man while he is in his mortall condition is able to set a true value upon the soule, or to esteeme of it according to its worth; but he onely that paid the price for it, the Lord Jesus; he alone knew the worth of it: and consi­der how he preferres it above all the world, Matth. 16. 16. What will it profit a man to [...]inne the whole world, and lose his owne soule? the whole world it seemes is not worth one soule, sure then it is to be looked after above all things.

Thirdly, consider the price he gave for the soules re­demption; not any corruptible thing, but the very pre­cious life bloud of himselfe the sonne of God: 1 Pet. 1. 19. any thing that is mortall may be valued by a mor­tall man, and one earthly thing may be purchased by an­other, but mans soule, as appe [...]res, is neither mortall nor earthly, for the Sonne of God only is able to value that, and his bloud onely to make purchase of it: therefore sure to be esteemed above all things.

But perhaps you will say, Doth not the text tell us it may be purchased by patience, and we thereby may be they that may make purchase of it?

I answer, True, but Christian patience is no corrupti­ble thing, it is a vertue, & post funera vivit, vertue never [Page 88] dies with the body, but lives for ever. Jobs body is dead, but his vertue lives, James 5. 11. You have heard of the patience of Job: Patience is a Grace, and Grace in the god­ly is never extinct, as sinne is not in the wicked, both grace and sinne goeth to Heaven or Hell, as the foule doth, and abides in it, and with it for ever, to beautifie or to torture it.

Besides, you must not conceive that by your patience you shall make such a possession of your soules as Christ did by his bloud, for he thereby purchased the fee-sim­ple of them, the full right, both title and tenure, from the hands of Justice, and therefore they are wholly his, as we our selves are, all over, 1 Cor. 6. 19. 20. but we by our patience shall o [...]ely become capable of the benefits and blessings of Christs purchase, we shall from the hand of mercy and free grace, have the command over, and the free use of what he payed so deare for: for the truth is, Christ did not enter upon this purchase, for his owne behoofe, but for ours onely, and therefore it was made in our name, because he meant we should have the bene­fit of it; he would freely put us in possession, and keepe us in the same so long as we continue qualified with pati­ence: which also he bestowes, though it be called ours (in your patience) for that is o [...]rs as our soules are, wee have it of his free gift, not of our selves: Ile make it plain by an example.

A Prince hath won or purchased a Castle, and made it [...]ensible against the enemy with his owne munition, and then puts a servant in possession of it, and tels him, So long as you continue faithfull to me, and make use of this munition for defence, so long shall you injoy the be­nefits and priviledges of this Castle, you shall be defen­ded in it, and have the command over it, and the free use of it, and much honour by being Captaine thereof. So [Page 89] our Lord Jesus having purchased the Castles of our soules with his bloud at the hands of his Fathers justice, out of the power of sinne and Satan, that before (under Gods justice) had the power and keeping of them, and then fortifying them with his divine power, & strength­ning them with his grace, gives us command over them, and tels us, so long as we continue faithfull to him, and patient, that is, make use of his Ammunition and Grace, we shall keepe the possession of them, and of all the com­forts and priviledges that doe appertaine unto them, which to us both is and will be greater honour and more happinesse, then if he should have put us in possession, of a Kingdome: You have heard the saying, My mind to me a Kingdome is: nay Solomon saies, to have freedome of mind, and command over ones owne spirit, is better then to have command over a City, Prov. 16. 32. He that is patient and slow to anger, is better then the mighty, and he that can rule his owne spirit, then he that can rule a City: what this freedome and rule is, we sh [...]ll in part shew when we come to the next point: we will now come to the Use of this.

Is the soule so excellent a commodity, that grace from Heaven is sent to adorne it, that the bloud of the Use. Sonne of God onely is able to redeeme it, and that the whole world with all its treasure, is not to be compared unto it? How farre beside themselves then are they that make but little or no account of it? some there are that will scarce beleeve they have any soules at all, because they never saw them, for they are resolved to beleeve no more then they see, and they have the same opinion con­cerning God: indeed they thereby sufficiently declare, that their soules serve them onely in stead of Salt to keep their bodies from stinking.

Others there are that will oft protest, as they have souls [Page 90] to save, but if you looke upon their wayes of worldlines, drunkennesse, malice, and opposition to the meanes and messengers of the soules salvation, you may well be per­swaded that they beleeve no such matter.

And a third sort there is, that though perhaps they may beleeve that they have soules, yet they thinke them not worthy above all things to be cared for, their wealth shall have the upper hand, sixe whole dayes shall wil­lingly be imployed about that, and not one without grudging about the soule: I warrant if I should hold you two houres now in dispensing among you provisions for the soule, there would be more maundering, and it would irk some more, then if they should spend ten houres in some shop about their worldly imployments: and I pray what cheating, what couzening, what lying, what swearing, what injustice, what oppressing to get wealth and riches is every where practised? and (for Gods sake) what doth all this prove, but that men pre­ferre the world before their soules?

And so for friends, will not too too many hazzard their soules to get or keepe the favour of them, of some rich worldly man, whom they hope may be a good Ma­ster to them? wil they not be ready to say what he would have them, yea, and perhaps to sweare to it too? And for credit, doth not many stand more upon that, then upon their soules safety: to have a name for great Prea­chers, great professors; great gifted men, to be esteemed the holy ones (sans pere) without parallell; then to be truly gracious, humble, sincere, and secretly upright with God? I would they did not, for then we should not heare such vaunting bragges, nor see such wilfull uneven walk­ings, as sometime in private we doe, and in deed, are a­shamed to name, because they would be thought incre­dible; they being the conditions of some of them that are most famous for good.

[Page 91] Againe, have we not many that love their opinions, better then they doe their soules, and study more to up­hold them, then to preserve these? nay, alas how many be there, that make their opinions the [...]r consciences, and have no other conscience then their bare opinion? the truth is, they doe not know, nor will they learn to know the one from the other.

And for the body: alas, who almost regards not that in the first place? the body, the body, they are all for the body: and I pray how doth your body Sir, and make much of your body: and so they will, without bidding; that shall be cloathed, and fed, and nourished, and Phy­sicked; but the soule in the meane time, shall be tattered, and torne, and ragged, and leane, never will they mind its welfare, nor well indure those that perswade thereto: the bodily Physitian shall be welcome to them whenso­ere he comes, and if they be but sicke of the finger-ake, he shall be sent for with much intreaty, and wel paied for his pains in comming: but for the Physitian of the soule, if he will come he may, but he shall never be sent for, and when he doth come, he shall have the coursest and home­lieft entertainment that can be imagined, scarce wel­come, scarce Godamercie for his paines in comming: if they be sick, when he hath asked them how they doe, he had best take heed he goe no further then the out-side; if he beginnes to speake any thing about the soule, why then, Sir, I did not sleepe well the last night, I pray spare me at this time, talking is somewhat tedious unto mee; some such paltry tricke or other they will have to rid the house of him.

Now alas, what simple men are these, that are thus all for the body, and (as I may say) thus nothing for the soule? Should a man have two children, the eldest a lusty, beautifull, hopefull, well-mannered child, likely to live [Page 92] many a yeare: and the younger, a sickly, lame, crooked, unwholsome, leaprous, and ill conditioned thing, and foolish withall, and not like to live a yeare to an end: if the father should bestow all his care, to provide for the younger and sickly child, tie all his estate upon that, and doe onely for it, and take no care for the elder, which is the more lusty and lively, and likely to live, you would count him very unvise and foolish: why, this is the case of these men, the body is the sickly child, that shall die to morrow, which they take so much care for, and the soule the healthfull child that shall live for ever, which is not regarded.

Nay further: what doe I talke of riches, and friends, and credit, and opinions, and bodies, how many are there in the world, that set their soules below their sinnes? to satisfie a lust, suppose of malice, of pride, of revenge, what care they if they damne their soules, nay even to vexe and grieve the spirit of another? we thinke them fooles and mad, at least worthy of scorne, that to vexe another, will eate no victuals, or will hang or drowne themselves, as some sullen wives (to anger their hus­bands) will sometime offer and threaten to doe, though before they doe it indeed, they will be better advised: But more mad are they, that to vexe and grieve another, will destroy their owne soules by running headlong in­to such and such courses, as are unlawfull, onely because they are by their friends or Minister perswaded to the contrary.

Nay, the Minister, let him speake against their sinnes in the behalfe of their soules, what will they say, but hee speakes against them? and so make sinne and themselves all one, so dearely are they devoted to their sinnes: as Ahab said of Micaiah, he speakes no good of me, I dare say the honest Prophet never spake word of ill against [Page 93] him all dayes of his life, he was his Prince and Ruler, and his conscience would not suffer him to speake ill of the Ruler of the people: He preached against his sinnes it may be sometime, when he preached before him: why that is all one (saies Ahab) touch my sinne touch me.

Why, so it is with many now, let a man speake against their sinnes, suppose it be the sinnes of slandering, railing, backbiting, whispering, or hypocrisie: why, he preaches against us, will some say: nay, they will adde further, he preaches against Gods children, as if Gods children were all guilty of such conditions, and as if they could not abide to be told of their faults any more then the wicked; but like them, did make sinne all one with them­selves: (sweet creatures doe they make Gods children in the meane time, and an ill Father doe they make God, that can or will breed his children no better) doubtlesse they that are truly Gods, are willingly or wittingly guil­ty of no such [...]innes: but what ever sinnes they are guil­ty of, they love to have them preached against: they hold none of those absurd Paradoxes, that Gods children must not be told of their faults in publike, for feare car­nall men should be confirmed in their hard opinions of them; for in deed by the same reason Christ, and Mercy, and the Gospel, must not be preached, for that carnall men will make an ill use of the same, to be more bold in sinning.

Those that be truly godly conceive that it is not so much the Ministers preaching against such and such sins, that makes carnall people judge so amisse of Gods chil­dren as they doe; but rather it is the lives of hypocrites that call themselves Gods children, and their application of suchthings when they are spoken to themselves▪ as un­to Gods children, their pepper taking at them: those that be truly godly conceive that of all others, Gods children [Page 94] are to be told of their faults in publike: for these rea­sons.

1. Because God will not spare publikely to punish and correct them for their faults, yea, them in speciall, Hos. 3. 2. and his Ministers therefore must doe like him, and not spare to tell them of their faults, yea them in speciall.

2. Because the word of reproofe will doe good to them onely, and to none else, Doth not my word doe good Mi [...]. 2. 7. to them that walke uprightly? (saies the Lord) for others like those Dogges our Saviour speakes of, if such holy things as reproofes be cast unto them, will turne againe and rend them that cast them, Matth. 7. 6.

3. Because they by their meeke taking of reproofe, and their loving and humble carriage to those that tell them of their faults, may give good example to others of so doing, who usually doe contrary.

4. That the Minister might shew his impartiality that he spares them no more in the wayes of sin, then he doth the debaucht drunkards, and disorderly livers, who other­wise would be ready to say, We cannot so much as looke into an Alehouse to cracke a Jugge, or be merry a little, or swear an oath, but we are sure to have a Sermon made of it, and all the Parish must ring of it; but I warrant you, he never meddles with the sinnes of Puritans, they are men of his owne stampe, and therefore such holy creatures as if they had no sinne in them: thus will they say: but if they see the Minister impartiall, and like Christ in the Gospel, not spare the persons of any men, not care for their faults or frownes in cases of this nature, they will take that which concernes themselves the better, and conceive the Minister to be a man of God.

It is written in the commendation of a religious Knight, that he loved those Preachers best, that least [Page 95] favoured his corruptions, and would blesse God for such teachers as would give him no rest in sin, and would often provoke them with these words: Goe on, spare us not, though corruption may busle a while, yet God will give us hearts to come in at length, and to submit to the Scep­ter of his word; how ever it shall be a Preachers Crown to be faithfull and to balke none: thus would hee speake to the Minister in private, after that the Minister had beene (as the world thought) too sharpe with him in publike: and doubtlesse the same mind is little or much in all those that be truly godly and religious: those ther­fore that will owne such matters and be offended and take sins part, are doubtlesse a bastard brood, and such as God will never own for his, at the great day: & they dis­cover themselves by this condition: but as I said before, this is the condition of many of the better sort of the world, (for of the world I cannot but account them) and if such doe so make themselves all one with their sinne, no marvell if the worser sort be so conditioned, if those that are neere us in respect of profession, our owne Mo­thers sonnes, as they account themselves, our brethren, if they be of this condition, how much more then may others who are strangers to us? as 2 Sam. 16. 11. Behold, my son (saies David) that came out of my bowels, seekes my life, how much rather may this Benjamite doe it? or as Moses said, Exod. 6. 12. Behold, the children of Israel have not hear­kened unto me, how then shall Pharaoh heare me? so may we say, Behold they that are professors will not hearken unto us, when we advise them for their soules good, how then shall they that are open and prophane wretches hearken unto us? if they that call themselves Gods peo­ples, be enemies to their owne soules, and take sinnes part against them and us, and account us their enemies for telling them the truth against their sinne, how shall [Page 96] we hope for better respect from others.

Truly (Brethren) your soules have enemies enough, you need not be enemies to them your selves, the Devill and devilish minded men, seducers or what you will, in all their oppositions aime only to mischiefe your soules: bee wise therefore and remember, God hath set your soules at a high rate, as appeares by the price given for their redemption: and Christ set them at a high rate, in preferring one of them before the whole world: and the Devill sets them at a high rate, for rather then hee would lose a soule, he would give the whole world for it, if it were his owne, as appeares by those his words, Matth. 4. All these will I give thee: In deed the Devill is not such a foole, to give so much when he may have it it for lesse, yea, for nothing, for so he hath the soules of many: Which of you will give a pound for that you may have for a peny?

For Gods sake therefore give not away your soules for nothing, part not with them for trifles, sell them not a­way for sinne: Skinne for skinne, and all that a man hath will he give for his life, the life of his body: the life of the soule should be more deare.

O abstaine from all things that may pollute your soules, or that warre against them, such are fleshly lusts, 1 Pet. 2. 11. that may choake your soules, or drowne them in perdition and destruction, such are worldly cares, 1 Tim. 6. 9. that may poyson your soules, such is false doctrine; you will not give to a beloved child that which may choake or poyson it, and will you give to your divine soules that which will?

And we Ministers must be carefull from considerati­on of the soules excellencie, not to starve soules, they are committed to us to feed, and without vision the peo­ple perish, Prov. 29. 18. and then our life shall goe for [Page 97] theirs, if through our default, Ezek. 3. 18. and therefore the Apostle, 2 Tim. 4. 1, 2. chargeth us as we will answer it before God and Jesus Christ, that we preach the word, and be instant in the same, not onely in season, but also out of season: if those words had but a good Canonicall exposition, perhaps some of us would preach oftner then we doe.

But (friends) if we give you meate and you will not take it, or will throw it away, and not eate it, your bloud shall be upon your own heads for as we are Shepheards over you, so are you every one over that one sheepe that God hath intrusted you withall, viz. your soule: you are men and women that have reason as well as weto looke to your charge, and the lesse that is, the greater shall the punishment be if you be carelesse of it; we may be faithfull in our greater charge, as he in the Gospel was that had ten talents, and you may be faithlesse in your lesser, as he was that had but one: But so much for the Use of this point, and for the first part of the text, the purchase.

We come to the other, and that is the price, (as we at first called it) which is Patience. By your p [...]tience: If the soule be so excellent a commodity, as hath beene said, and Patience be that which makes us capable of the pos­session of it, then sure we may conclude that Patience is a vertue of great consequence, a necessary grace for every Christian: and that shall be the point.

Patience is a vertue of great consequence, and a grace Doctr. 2. most needfull for every Christian.

It is a grace of the same ranke with faith and love, for by faith we possesse God, by love we possesse men, and by patience we possesse our selves: we have need of faith, for we have need of God: we have need of love, for we have need of man: and we have need of patience, for the [Page 98] world is so bad we had need looke to our selves, to have our wits about us, and they are kept at home onely by patience: He that wants faith is [...], without the head, and he that wants love is [...], not of the body, and he that wants patience, is not himselfe, nor his owne man: A Traveller saies, He that will travell to Jerusalem had need be indued with these three vertues or gifts: faith, patience, and money: faith to beleeve what ere he sees or heares there, patience to indure the injuries of the In­fidels that shall be offered him there, and money to make him friends, and to discharge all tributes and cost there; put but charity in the roome of money, and the same three vertues must he have that will travell to the new Jerusalem that is in Heaven; and the truth is this, Trinity of graces consists in a Unity of person, he that hath one of them hath all, and he hath none of them in any true measure, that hath not every of them in some measure: you may see how they are joyned together, Titus 2. 2. sound in Faith, Charity, and Patience.

For indeed as vices are linked together, so are ver­tues united, and Patience is as the common Palace wher­in all are preserved, or as the doore of the soule which keepes all the other vertues in it: and unlesse this doore be opened, there is no danger of losing any of them; but if it be, they are soone liable to be gone, and we ready to commit any sinne: experience will witnesse, that if Pa­tience b [...] broken, the grace of prayer is lost for the pre­sent, and the gift of hearing too, and of well-doing, we cannot in perturbation of spirit either speake to God as we should, nor receive any wholsome counsell from any, nor performe any duty of love, to whom it is due: nay, by impatience of delay we make shipwracke of our faith, and distrust God: by impatience of wrongs and words, we make breach of Charity, and fall a hating, a railing, [Page 99] a slandering, a backbiting: by impatience of a sober estate we fall to be covetous, worldly, and oppressing: and therefore Tertullian saies, Patience is such a Governour in our affaires, ut nullum opus Deo complacitum perpetrare extraneus à patientia possit, that it is not possible for him that is a stranger to patience to doe any worke accepta­ble to God: but on the other side, he that hath patience in his heart, and lets the same perfectly appeare in his life and practice, is so perfect and intire a man, that he wanteth nothing which may make him acceptable either to God or man, James 1. 4.

But in handling the poin [...], I shall tell you what kind of patience is here meant, then I shall prove the necessity of it according to the doctrine, and then we shall conclude onely with an Use of exhortation thereunto.

First, what kind of Patience is here meant.

The coyne patience is of two sorts, in the one is Cae­sars Image, in the other is the Image of Christ: the one was in use among the Merchants of Egypt, the Heathens and Gentiles, but the other onely among the Merchants of Israel: that former which they had, was not of like value with this latter; it carryed with it the like poena, it was circa res adversas, but not the like price, it was not seconded with the like hope, because not alike grounded upon precious promises, nor exercised to a like end, in obedience to God, nor was it from the same principle, for it was the fruit onely of well-ordered nature, and not of grace: as the Sooth sayers of Egypt could do the like miracles that Moses did, but not by the same spirit and power as he; so the Heathens could suffer many such affli­ctions as Christians doe with a like strength, but not with the same comfort, multa tulerunt animo forti, nulla tamen s [...] ­lida consolatione (saies one) they shewed more valour then they found comfort in their sufferings; miranda erat stupi­ditas, [Page 100] sed neganda patien [...]ia suis Aug. we admire their stout­nesse, but doe deny they had any patience at all.

For the patience which we intend, it is a divine grace wrought in mans heart by Gods spirit, whereby a man in obedience to Gods command, in expectance of his pro­mise, and in consideration of his power and providence over all, his wisdome and goodnesse in all, doth meekly beare and quietly suffer all, the bitter of sowre, that doth befall him, or that is unjustly offered him, how grievous and har [...]h soever sensui & carni, to sense and reason, with­out any hatred or heart-rising against any that are meanes of the same.

Every particular of this description, I durst undertake to make good by the word of God, but that it would take up too much time, and I feare should I presse it home, many that take themselves for good Christ [...]ans, might find that they are quite without this grace according to this description, and if without this, I cannot warrant them that they have any more then a bare shew of any other, for the reason fore-alleadged.

But further you must note that patience in Scripture is also called long-suffering, though some distinguish be­tweene these two, and say the one signifies bearing, and the other for-bearing; bearing when we cannot revenge, for-bearing when we can, but doe not: Aretius also saies, the one is circa graviora pericula, about greater evils, and the other circa leviora, about lesser: but I here understand Patience to signifie both the one and the other, bearing and for-bearing, both the greater and the lesse wrongs; even wrongs of all sorts: and I say, this Patience is a ver­tue of great consequence, and a grace most needfull for a Christian.

• 1. It is a vertue of great consequence.
• 2. It is a grace most needfull.
• 3. For a Christian above all other.

[Page 101] 1. That it is a vertue of great consequence, I prove thus:

First, that must needs be a vertue of great consequence, which to obtaine, a man should not onely be content, but also exceeding glad to fall into many miseries, into divers temptations: But such is Patience, James 1. 2, 3. v. Brethren, be exceeding glad when yee fall into divers temptations, knowing that such trials worke patience: therefore it is a vertue of great consequence.

Secondly, that must needs be a ve [...]tue of great con­sequence, which being obtained, makes a man perfect, intire, and to want nothing: But such is Patience: James 1. 4. Let Patience have her perfect worke, that you may be perfect, intire, and wanting nothing: therefore it is a vertue of great consequence.

Thirdly, That must needs be a vertue of great conse­quence, which preserves a man from all shame: But such is patience, Rom. 5. 4, 5. Patience brings forth experience, and hope which ma [...]eth not ashamed: and hee that hath patience discovers not his nakednesse by his passions whereby he might be shamed: therefore it is a vertue of great consequence.

2. That it is a grace most needfull, it is plaine from Heb. 10. 36. where it is said, you have need of Patience, it is not said, it were well if you had it, or it were a con­venient thing; but you have need of it, you cannot be without it, and why? see there;

First, that doing the will of God you may inherit the promises: it seemes you cannot doe the will of God without it, indeed Gods will is done by patient suffering; Not my wil, but thine be done, saies Christ, when he went to suffer; nor as seemes, can we receive the promises without it; see them and touch them we may by faith, but by Patience we receive them, inherit and injoy them, for [Page 102] promises are not received so soone as they are apprehen­ded, therefore patience is needfull, even as faith; indeed they stand together in the same ranke, Heb. 6. 12. Be yee followers of them, that through faith and patience inhe­rit the promises.

Secondly, it is needfull, because without it a man can­not be fruitfull, though his heart be honest and good: for even such a heart if it brings forth fruit from the Word heard, it must be by patience, Luke 8. 15. they that receive the word into an honest and good heart, keepe it, and bring forth fruit with patience.

Thirdly, it is needfull, because our life is a race, and without patience we cannot runne it, Heb. 12. 1. Let us runne with patience the race that is set before us: nor without it, can we receive the reward at the end of it; for Rev. 2. & 3. chap. to him that overcommeth, to him that indureth to the end, to him that is patient unto death, shall be given the things there promised, the Crowne, the new name, the white stone, the mor­ning starre.

Fourthly, it is needfull, because our life, specially our Christianlife: Christianity is a warfare, where the victo­ry is gotten, non feriendo, sed ferendo, not by giving, but by bearing blowes by patience. In the Olympian, and so in all worldly combats, the Champion gets the day, and winnes the Garland that bestowes most blowes up­on his Antagonist; but in the warres of the Lord, whose wayes and courses are alwayes contrary unto mans, he beares away the Crowne, and gets the day, that receives most blowes from the hands of his adversaries, and in lieu thereof returnes nought but good workes and words.

In a word, shall I tell you what Tertullian saies in the praise of patience, in his booke of that Subject, which [Page 103] doth notably set forth the excellency & necessity of it: fi­dem munit (saies he) pacem gubernat, dilectionem adjuvat, hu­militatem instruit, &c. it preserveth faith, it orders peace, it helpeth love, it teacheth humility, it rules the flesh, and serves the spirit, it bridles the tongue, and holds the hands, it treads upon temptations, and perfects martyr­dome it selfe, (for it is not suffering, but patience in suffe­ring that pleaseth God) it comforts the poore, and tem­pers the rich, it easeth the sickly, and maintaines the health, it delighteth the faithfull, it inviteth the unbelee­ver, it commendeth the servant to the Master, and the Master to the Lord, it beautifies a woman, and purcha­seth esteeme to a man, it is loved in a child, praised in a youth, and honoured in the aged, in omni sexu, in omni [...]tate formosa cst, it is beautifull in every sexe, in every age, therefore a vertue of great consequence, and a grace most needfull.

But of all arguments, this in the text must be obser­ved: patience preserves the soule, namely, from the hands of its enemies, and the peace of it from being broken: and therefore must needs be of that consequence and so needfull as wee say: for the soule is a thing of the greatest consequence in the world, and of which a man hath most need to be carefull: now by patience this is preserved and kept safe, for patience frustrates all the aimes of Satan, and the wicked against the same: and therefore most craftily doe they indeavour to deprive a man of patience, for if he lose this, they know he will lose God, and so in conclusion the soule it selfe: for the enemy knowes well, that as patience keepes God in the soule, so impatience thrusts him out. God will not dwell in perturbations: for as he came to Eliah in a soft still voyce, so he dwels onely in a quiet and still spirit; In all Jobs afflictions, what was aimed at, but to breake his pa­tience, [Page 104] Job 2. 9. to make him curse God in a mood as ma­ny use to doe; and so should he empty his soule of God and let the Devill in, in his stead, as anger and impatience alwayes doth: and therefore note the Apostles Caveat, Ephes. 4. 26, 27. Let not the Sun goe downe upon your wrath, not give place to the Devill: that is to say, if you grow wrathfull and impatient, you let the Devill in, and then farewell the soules possession: he will not so soone give it up againe.

And as Satan, so all his servants, in all their opposi­tions against Gods people and Ministers, have the same aime to deprive the soule of patience; A bad neighbour that comes to his Ministers house on Saturdayes in the afternoone, and there stands barking at his doore, and baying at his window, what can he aime at thereby but to move him unto impatience, to distemper his spirit, and so to unsute him for the doing Gods worke on the mor­row? And why are your foul-mouthed people so luxu­rious of their malicious foame against any Christian, but for the same cause to make a breach upon their patience? it appeares most plaine, for if they cannot prevaile there­in, but see their words and doings passed over with a carelesse neglect, how above measure are themselves vexed? as I have read of one that hang'd himselfe for ve­ry vexation that he could not by his railing speeches move another unto impatience.

Patience indeed unto the soule, is as the lid unto the eye, or as a shield unto the head, it breakes the stroake of eve­ry crosse, and keepes the spirit harme-free, it is as the ba­last of the ship, to make it stable, and therefore, James 5. 8. be patient, stablish your hearts: a ship well balasted is not easily ore-turned by waves or winds, whereas that which wants the same is tost every way: many will ba­last themselves with wealth, with riches, and friends, [Page 105] but when winds, and stormes, and blowes come, these will not quiet the spirit, and keepe out feares so as pati­ence will: for he that is balasted, with patience how ever the world goes, though the wind blow and the stormes come, though his eares be loaded with revilings, threat­nings, and reproaches, and his body beaten with stripes and buffets, yet his soule is unwounded, he is not dozed, nor at his wits end, his spirit is not straitned with griefe or feare, nor his faculties tied up, though his passions be; he hath the free command of himselfe and tongue, and lookes and speakes as he was wont to doe; his stomach swels not, his mouth vapours not, his eyes sparkle not, his bloud boyles not, nor doe his fingers itch, or his colour change, he is still the same, onely perhaps looking to Heaven-ward, saies in himselfe, Christus gravior a tulit, Christ indured more then this: or, omnia possum confir­mante me Christo, I shall, or I can beare my burden, through the strength of Christ: or, meliora spero, I hope better dayes are comming: or, dabit Deus his quoque fi­nem, this world will not last alwayes.

Such is the temper of the soule wherin patience dwels, it is like Mount Sion which cannot be moved, or like a rocke on the Sea, on all sides disquieted with assaults▪ yet still quiet in its scituation: whereas he that wants pa­tience, doth laniare animam suam furore suo, as it is, Job 18. 4. teare and butcher his owne soule in his rage: whose picture you may see, Mar. 5. 5, 6. for as he there would not be tamed or bound with chaines or fetters, but broak all, and went raving about, and cutting himselfe with stones: so the impatent man being not himselfe, will be kept in with no bonds or ties of God or man, but breaks all to doe himselfe mischiefe; and it is a true saying, Ne­ [...] laeditur nisi à seipso, none can hurt a man till hee hath hurt himselfe by letting goe his patience: and so you [Page 106] see the benefit and need of Patience.

3. But there is one particular more in the Doctrine still to be further proved: and that is (to a Christian) it is a grace so needfull to none as to a Christian.

For he of all others hath most occasions of vexation: a Christian is a Crucian, a man of sorrowes, Christs youn­ger Brother, he doth not onely take up, but also beare his crosse daily; by faith he takes it up, but by patience he beares it: The waters, yea, the bitter waters of afflicti­ons come daily in upon his soule, as David speakes, and patience is like the tree mentioned, Exod. 15. 25. which takes away their bitternesse from them; and therefore of all others to a Christian it is most needfull: and a Christian also is apt to fret and grieve at the occasions and sight of evill, as well as another man; and to be trou­bled when he sees cause, which he is forbidden to doe, as you m [...]y see, Psal. 37. 1. Fret not thy selfe because of the ungodly: and John 14. 1. Let not your hearts be trou­bled: but how shall he forbeare? onely by patience.

But what are the occasions, you will say, that a Chri­stian hath more then others of this nature? I answer, I cannot name them all, no more can any man, onely [...]le mention two or thre [...].

He hath occasions ab intra, and he hath oceasions ab extra, to use patience, which none else hath.

First, ab intra, from within himselfe: for with many terrours and feares is he assaulted, with many temptati­ons is he affronted, with many lusts is he haunted, which he apprehends increasing daily, and incroaching further in upon him, to his further paine of sense and feeling; which indeed is but onely in regard of the daily increase of life and light within him, so that his sight and feeling is of more capacity daily: now what supports him un­der these miseries? the Lord, in whom onely is his help, [Page 107] perhaps hides his face for a season, is as it were gone in­to a farre Countrey, and of the time of his returne, hee is uncertaine; what hath he to uphold him in the meane while, but onely patience? so that of all others he hath need of patience. I know that others are in a worser case, but because they feele not a like paine, they have not so much need of patience, for where is no paine, there is lit­tle need of patience.

Secondly, ab extra, from without himselfe, from a­broad he meets with occasions in the world more then others doe, to try his patience: as

1. He is hated for that which none else is hated for: namely, for his Christianity, and for his honesty.

First, his Christianity and Religion by some: Bonus ho­mo Caius, tantummodo malus, quod Christianus, Caius is an honest man, he hath but one fault, he is a Christian: and, I could love Seius with all my heart, setting aside his Re­ligion; such speeches Tertullian in his dayes did over-heare the Gentiles use, concerning the innocent Lambes of Christ, that were daily sacrificed for their Religion: and so now, Such a one I could like well, but that he is a Pu­ritan; and I could love such a one with all my heart, but for his precisenesse: thus some hate him on the one side for his Religion.

Secondly, on the other side, there be others that hate him as much for his honesty, they like him well enough for his outward profession and precisenes, for in that he is like themselves, but they hate him for another thing, he will not juggle as they doe, and play the Hypocrite, he is not altogether of their opinions, he will not raile on whom they raile, nor slander whom they slander, or speake evill on whom they doe, but reprove these condi­tions rather, as our Saviour did in the Pharisees; and therefore they whisper him out of credit whersoere they [Page 108] come, and shake their head when they heare him men­tioned, and say, Gods people know not what to make of him, meaning by Gods people, onely their owne sweet selves: now I say none is thus hated for his Christianity and for his honesty and sincerity, but the since [...]e Chri­stian, therefore none hath so much need of patience as he.

2. He hath more need of it then others, because hee cannot side with the factions of the world as others can: they goe away with the wisdome, and he stands still with patience: the world you know runnes all upon factions, and he that cannot side with one faction or other is coun­ted a foole by both sides, and an enemy: as a worldly friend said once to a Minister that had played the mad­man as Paul once did when he preached before Festus, had without partiality spared the corruptions of none, O saies he you must be wise; and be sure alwayes you keepe one side to your selfe to be your friend; if you preach against the corruptions of these of our side, be sure you meddle not with the corruptions of the Puri­tans, keep in with them, but if you preach against them, be sure you keepe us to be your friends, meddle not with any of our sinnes: But such counsell as this, an up­right Christian cannot follow: he that is truly godly dares not turne to the right hand, nor to the left: his tender conscience cannot yeeld to the powerfull imposi­tions of some on the one hand, nor can his noble and upright spirit allow of the peevish humours and uneven carriages of some on the other, he cannot fancie as their yellow fancies doe, but lookes upon things without spectacles: and therefore he suffers on both sides, be­cause he will be in the extreames with neither: that side crushes him with their power, this side rends him with their tongues, and each side incouraging other in their [Page 109] way, both clap their hands at him, and cry he suffers just­ly for his deservings; and to put his patience more up­on it, they will adde further, that he desired to please both, and therefore it is Gods just judgement against him that he should please neither: no man meets with such occasions as these are to use his patience, but the true Christian, therefore patience is most needfull for him.

3. He hath more need of it then others: because eve­ry one else is onely for himselfe, and so needeth patience to beare onely his owne private wrongs, but a true Chri­stian is for God and for his Church, and their wrongs are his griefes, as well as his owne: to see some abuse the Church and Spouse of Christ, in making their quarrels the Churches, and to see others as bold with God, to make their causes his, is very grievous to an honest heart.

For example, when Demetrius or any of the craftsinen, or crafty men, hath a quarrell against Paul, or any faith­full Minister, for preaching or any other matter, though the Law be open, and the Lawyer ready to plead for them in their names, yet they thinke it the furer way to interest Diana in the businesse, to make it the Churches cause though it concernes her nothing at all, for they know some are so devoted to their Goddesse, that Ari­starchus, Gaius, Paul and all, are like to smart for it, if it be but suggested, though upon no grounds, that they are disaffected unto her; now this is cause of griefe to a Christian heart to see the Church in this sort abused; and more specially if he shall see Christs spouse at any time so forgetfull and unnaturall, as through su [...]h delusi­ons to prostitute her selfe unto the pleasure of a base ene­my upon his malicious complaint to be an Executioner of his wrath upon her owne true Children and Mini­sters.

[Page 110] So on the other side, when Diotrephes, or any of his prating crue that love preeminence, doe please to take distast against any man, why, God must be interessed in their cause, and he that offends them must be whispe­red abroad to be Gods enemy, and every one with whom they can prevaile, shall be stirred up to hate him as such a one; for those onely with whom themselves are pleased, must be the beloved of God; and so long as they are friends with them, God is friends with them, & no longer; as if they were alwayes of as unerring a spi­rit, as the Pope conceits himselfe to be when he sits in Cathedra: for this is the Popes course to a haire: Story tels us, when he hath beene at oddes with the French King; why, presently he hath proclaimed him the ene­my of Christ, and all the Christian world must up in armes against him, as against Gods enemy: and the Frenchmen for their Kings sake were all dogs upon the sudden, and cleane remission of sinnes should he have that should kill one of them; but so soone as the Popes wor­ship was pleased againe, warres must cease forthwith, and the Fiench King is the most Christian King againe, and his subjects all good Christian men, and great pity it were to shed their bloud.

Now (as I was saying) to observe men that professe so much hatred to the Pope, as some pretend they doe, and yet be so like him in conditions, is matter of much vexation to an honest heart.

4. He hath more need of patience then others, because he sees more evill in the world then others in regard of a more inlightned eye: for what the eye sees not, the heart rues not, saies the Proverb: but what the eye doth see, the heart doth rue, if rufull: Ile name but one particular, which for Religion and Gods childrens sake doth much afflict his heart to see it: and that is a notable tricke of [Page 111] the Devill whereby he much prevailes against Gods people: and it is this. He puts upon some of his owne servants the names and titles, which the prophane world by his meanes puts upon Gods children, that so by the evill conditions of his owne birds, he might make those that are truly godly to become odious, that go under the same name and habit: Because the prophane world by his setting on, cals the godly, Puritans, and Precisians, therefore shall some of his brats call themselves so too, and so for their advantage another way, take upon them the reproach of Christ, whereof they are not worthy: and bring disgrace upon Gods dearest ones.

For by the way (Brethren) you must alwayes remem­ber that though the world cals all Gods children, Puri­tans: yet all that call themselves Puritans are not Gods children: for then many of your railers, slanderers, whis­perers, backbiters, censurers of all others but them­selves, would be Gods children; yea, and many of the cheaters too: the couzening Merchants and Tradesmen; for a great many doe weare Christs livery onely to de­ceive, when all other shifts faile: some will turne Ale­house-keepers, but some more vile will turne Professors, (as Master Bolton notes) that under an Israelitish garment they may the better cheat the Egyptians: and if they be convinced it is a sinne (which will be hard to doe) why yet they can with a bold forehead maintaine that it is the sinne of the trade then, and not the sinne of the man: O how these stinkers doe vexe the spirits of Gods faith­full ones, and no one thing is more apt to breake their patience, then these very conditions of these men, for like the Angel of the Church of Ephesus, they cannot bear or indure the sight of such things.

And indeed there is no way better to remove this ob­ject of offence from the eyes of Gods faithfull ones, then [Page 112] to take the course which the Angel there did, Rev. 2. 2. He tried them that said they were Apostles, but were not, and found them liars: so we should try them that say they are Gods children, but are not, and find them liars; search them out, strip them and whip them, wee Ministers should doe so in every Sermon: if Rogues be stripe and whipt in every towne they passe through, they would not be so bold and so brazen-faced, as to coun [...]er­feit themselves to be whom they are not: so if these wretches were but stript and discovered by their markes in every Sermon, and well lashed by the word of God, they would not be so bold as to take upon them to be whom they are not.

But as it is not one man that can strip and whip a com­pany of incorrigible persons, they will quickly knocke him downe, then they will quickly stab him with their secret weapons, many therefore must put to their help­ing hands. So it is not for one or two Ministers to goe about this businesse, it wil not be for their safety: they wil soon have their credit knocked down or stabbed: every one of those wretches carries a secret weapon in his mouth more sharp then any sword, wherewith they can soone dispatch themselves of their single opposites: No, it must be a combination therefore, the Ministers of Gods word must joyne together, and resolve upon it, to sepa­rate the vile from the precious, to strip them, and to whip them: and those Ministers they must be, whose lives and doctrines are both consonant to Gods word, for if such onely that smell too ranke of superstition, or that are no­table for loosenesse of life and carriage, speake against the vices of such persons, why, all shall bee taken to bee but Gall and bitternesse, and they will thinke but the bet­ter of themselves for such mens invectives: therefore (I say) others that are of a more allowed stampe, should [Page 113] for the credit of Gods poore children take the matter in hand, and discover the Devils brood from the precious ones: it was the maine of our Saviours labour in all his preaching, as we all know, to discover hypocrites: In­deed they themselves will well and diligently inveigh against the prophane crue, and so they easing us of part of our labour we may the better attend to them.

But truly friends, goodnesse is so rare and geason in these dayes, that honest Ministers are glad to see the shadow of it in any body; which when they discerne, for to incourage such persons in a progresse of good, they are sparing of them, and preach onely against others sinnes, till indeed they have spoyled them (spare the rod, and spoyle the child, saies Solomon) for they hereby grow so proud, so well conceited of themselves, so pure in their owne eyes, and so stiffe-necked, that they often prove the onely murderers of our names and credits, if ever after we goe about to deale with them.

But at leastwise, if we feare to be so venturous as to deale with them, to discover the vile from the precious, yet let us at least distinguish the precious from the vile, discover the properties of Gods true children: who are alwaies harmlesse, holy, well-spoken, humble, scarce da­ring oft-times to owne so high a title as the title of Gods child: yea, we Ministers find it, that it is as hard some­times to perswade one of them that they are so, as to perswade one of the other that they are not.

But we must not runne any further this way, we have gone too farre already some will say: you have seene now foure reasons why a Christian hath more need of patience then other men; more might be alleadged, but we must not be too tedious: we descend to the Use which shall be onely of exhortation to get patience.

You see of what consequence patience is, and how [Page 114] needfull, and for a Christian in speciall; wherefore mind your owne good, sirs, and store your selves with it, that you may keepe the possession of your soules, that you may be perfect, and want nothing, that you may be fruitfull, that you may doe the will of God, and inherit the promises that you might be armed against all occur­rences, that you might have a salve for every sore, an Antidote for every malady: these are motives now: I need not give you any more then you have had already: onely one, and that is this; Patience can ease your mind when nothing else can.

There be many sorrowes and griefes which something beside patience may haply afford help and ease unto: but there be others, and such as Christians are often liable to meet withall, that nothing but patience can ease: and for those things sake, you should store your selves with patience: I will instance in a case or two of this kind and nature.

Perhaps here you see one exalting a humane invention by his more diligent observance, before a Divine com­mand; there you see one that can swallow a Camell without coughing, and stand straining at a Gnat; in one place you see Pastors most unkindly hunting and scat­tering their owne flocke; in another you see people most cruelly hunting and persecuting their owne Shepheard; sometimes you meet with men of such inlarged charity, that they can wish well to all places, yea to Rome it selfe, though under Gods curse: excepting onely to New-En­gland: sometimes againe perhaps you meet with others of such contracted bowels, that they can wish well to no place but onely that: now this grieves your hearts, but what remedy have you, but onely patience? it is not in your powers to temper the differing spirits of men; no more then to rule the winds.

[Page 115] Againe, perhaps you see men set upon vexing one the other, and to this end they will preferre themselves and their opinions before Christ and peace, with our power we will prevaile (cry some on the one side) and make these Puritans stoope, yea that we will: no, but with our tongues we will prevaile, cry some on the other, and mouth it against them, yea that we will: we have long reaching hands (cry they) and we have loud sounding Cymbals cry these; and would to God they were but as well tuned may you say, when with griefe you behold these passages, but no remedy can I tell you for your griefe but onely patience.

So againe, perhaps you see sinne flourish and spread it selfe to the disgrace of Christ and of his Church, in some of them that should suppresse it, who are more apt for money-sake to commit folly, Hermaphrodite like, with both sexes, with all sorts, then to punish any; and then perhaps you observe further, some of them that should looke to these, to be Gallio like, quite regardlesse of any complaint that is made to them, especially against such their owne Beadsmen: and this vexeth the spirits, but what remedy, save onely patience?

Or againe, perhaps you see some that professe Pauls faith, and thereupon are in the Briars as he was, but doe cleane contrary to what he did for deliverance, not trust Christ with his owne cause; but because corrupt Felix looks for mony, they will feed his appetite, & so flesh the greedy Hound with the bloud of their purses, that he will never leave hunting & sucking, till he hath undone many a poor Christian, that according to example must stretch too, beyond the compasse of ability, or else ab inferno nulla redemptio: and this moves your minds, but where is your help? onely in patience.

Againe, perhaps you see Christ wounded in the house [Page 116] of his friends, as in the precedent verses, brother betray­ing brother; one professor by the mediation of a second, a third, or a fourth man, delivering up another for some private spleene into the hands of the common enemy, as the Jewes did Christ unto the Romanes, and when the mischiefe is done, the contrivers crying out (as they of Christ) he is justly smitten of God, and Gods just judge­ment is fallen upon him for his dissent with them and their humours, though in the meane time he hath done nothing amisseas, they are told by their owne conscien­ces; yet they feele no remorse for their bringing him in­to trouble, their consciences are so seared; for the blind Pharisee thinkes, if he doth but in forme, give in false re­ports, and suborne false witnesse, so he doth not kill or draw bloud, he is no transgressour. And Judge Pilat, he conceives if he doth but prosecute according to present­ment, and passe sentence according to information, though false in the judgement of his owne conscience; why, he may wash his hands, and cry, I am free from the bloud of this just person: and the souldiers, the un­der-officers, they beleeve they doe but their duty to inflict punishment according unto sentence, though upon the most holy: and so betwixt them all, Christ and his members goe to wracke, and none of them will be a whit to blame, such is their stupid blindnesse: these things are grievous to a Christan heart, but what remedy? only patience.

Once againe, when you see some under the names of Christians goe up and downe rending and tearing the names and credits of their brethren, and taking all occasions to speake evill, and to publish mens faults to the world when they are not urged; nay, coyning faults of them to make them odious to others, c [...]st iniquity upon them that others might hate them, dealing with [Page 117] their brethren, as the Heathens did with Christians in the Primitive times, to provoke the brute beasts to rend and teare them, they would wrap them up in beasts skins, that so the ravenous beasts might ignorantly (who other­wise would not) fasten upon them.

And thus doe fome Christians deale with their bre­thren, wrap them up in beasts skinnes, that is, in beastly vices by their false and criminous imputations, to the end that worldly and carnall men might be provoked to abuse them, who otherwise would deale more friendly with them: these call themselves Christians, but these conditions prove them rather to be like Butchers dogges, whose lips are alwayes bloudy with the slaughter of one thing or other: O how it g [...]ieves the spirit of a holy man to see such courses and carriages among those that weare the name of Christ, who should be altogether harmlesse and undefiled, but no remedy save patience.

Last of al, somtime a Christian, some of you perhaps; see those whom you know to be the best, to be most basely used, and the most unworthy, in most credit: you see the most sincere accounted hypocrites, and the most hollow­hearted, most religious; the one goes away with the name, and the other with the thing; and this offends you: you would have every one esteemed as he is: but what helpe have you? onely patience. And this will help you, for it suggests at such a time, that some have their reward here, that which they chiefely looke after, namely the praise and esteeme of men, and therfore all they do, is this end, & to be seen of men, and Christ shall say to them one day, Yee have your reward, namely already, as much as you are like to have: and then the first in mans esteem, shal be the last in Gods; and the last in mans esteeme, shall be the first in Gods: and upon this suggestion, patience rests your mind in the meane season.

[Page 118] A hundred such occasions might be reckoned up, but these may serve: therefore I say, seeing patience is such a soveraigne grace, with all your getting get patience.

How, you will say? Ile propound but three meanes: and they briefely.

1. Accustome your selves to the reading of Gods blessed Book, which is called the word of Patience, Rev. 3. 10. because it ingenders this grace first in the heart, and then doth nourish it with the promises: that sets forth to you the Lord Jesus in all his sufferings as a pre­sident for you, that discovers the way to Heaven, to lie through tribulations, that shewes that all afflictions comes from God, and for good ends: that discovers to you the natures wayes and ends of all the wicked, which being fore-known may make you patient, & that also o­pens your eyes and gives you light to see into their dispo­sitions to be such as in the Word they are deciphered.

2. Acquaint your selves with bearing daily crosses, small wrongs, which will be a meane to inable you with patience for the bearing of greater: you know the Story of Milo, he by accustoming himselfe to carry a Calfe, became able to carry an Oxe; and of Mithridates, who by using to eate poyson, made his body unpoysonable; and you know the fable of the old and new Cart loaded with sheaves, the old Cart which was accustomed to the burden, that alone went without creaking, so by accu­stoming your selves to beare, you will be able to beare without complaining.

3. Preserve your innocence: that you be not justly plagued for your transgessions: however men will say [If I had deserved it, it would never have grieved mee,] yet I assure you, desert is the cause of griefe al­wayes: Guiltnes is the cause of impatience, both in cros­ses and in reproofes, Exod. 2. 13, 14. He that was guilty [Page 119] that did the wrong was the impatient man when Moses spake unto them, the gald Jade onely kicks, the begger onely is offended to be called bankrupt, not the rich man, and the deceiver to be called hypocrite, not the sound Christian: those that are guilty of slandering, rai­ling, reviling, evill speaking of Rulers and Governours, these onely are offended to heare these sinnes reproved, these are they that on such occasions pelt and puffe, and chafe, and figge up and downe as if they were nettled: and did you heare what stuffe we had to day (cry they) how bitter the Preacher was against Gods people? their guiltinesse doth cause this impatience: whereas the inno­cent Christian, should he be railed upon, and reviled ne­ver so, yet with a mild spirit he can reply as the honest servant did to his passionate Master, calling him knave, and couzening knave; Sir, saies he, you may speake as you please, but I beleeve not a word you say concerning this particular, for I know my selfe to be an honest man: therefore I say preserve your innocence: so much for the meanes.

Now in the close of all, that you might not thinke you have got the Grace when you have it not: let mee tell you, it is not patience to be quiet when none offends you: nor when you are not able to right or revenge your selves: many thinke themselves to be patient, because when no body angers them, they be quiet; and so is the Devill: but let them be but touched with a small injury, or any angry word, they are but briars and thornes, Mic. 7. 4. the very best of them is a briar: and many beare in­juries because they know not how to revenge; they have a will, but they want power. But Christian patience is such as Christs was, who had power to revenge, but did not: therefore know you must beare injuries, when you are able to revenge your selves, else you are not pa­tient, [Page 120] this was intimated in the words of our Saviour the night before he suffered: He that hath no sword, let him sell his coat and buy one; Why Lord, saies Aug. what should thine doe with swords? thou wilt not suffer them to draw them; Peter must not use his sword in defence of thee, much lesse of himselfe; why, they must have swords, that their patience might appeare more fully, that being wronged, and having swords, yet doe not offer to draw them.

2. You must not onely beare present, but also be pre­pared to indure future wrongs, if you be truly patient; this was intimated in those words, Matth. 5. 39. to have the other cheeke ready for another blow, if the one be stric­ken, for as Aug. well, it is to be understood not so much de parte oper is, as de praeparatione animi: a Christian must be a Crucian, till he is landed in Heaven. I, but you will Objection. say, if we put up abuses thus, and be so prepared for more, we shall have our bellies full I warrant you he that makes himselfe a Sheepe, shall be eaten of the Wolfe: Why, this is true, if thou bee a Sheepe of Christs fold, a Sheepe thou must make thy selfe, not a Mastive, not a Answer. Wolfe, and the carrionly Crowes of the world will use thee as the Crowes use Sheepe, they will pull wooll off of their backs, but not haire off the Mastives or Wolves, because they know these will revenge. Yea, but they will thinke me a foole if I be patient and say no­thing: Objection. Answer. Better they thinke thee so, then thou by impati­ence prove thy selfe so: for impatience by Solomon is al­wayes esteemed folly: and to vexe at others for the wrongs they doe us, is but to tutor them to vex us more: in a word, remember, if you be of Christ, then a Sheepe thou art, all his are so, and so called, and for a silly Sheep thou must goe, and like one used, and be content there­with.

[Page 121] 3. You must not onely beare and forbeare, but also give and forgive, before you can be truly patient: for­give the evill offered, and give blessing for cursing, pray for those that slander, censure, persecute, and hate you: for though Laban deale ill with Jacob, Jacob must deale well with him: though Saul hunt for Davids life, yet David must not lay hands on him: though Ahab bee an Idolater, and a naughty man, and one that had sold him­selfe to worke wickednesse, yet must not Obadiah plot treason against him: he did all the good he could in so corrupt a time, and yet no ill to his Master: men com­monly are like those servants, Matth. 13. 28. think they cannot deale badly enough with ill men, pluck up the tares presently, doe any thing to them that are none of Gods, couzen, defraud, rob, steale from the Egyptians, these are but usurpers: but what said the Master to these servants? no, let them alone till the harvest: friend you must hold your hands, your time of commanding and adjudging is not yet come, and in the meane time you must be commanded, ruled, and adjudged your selfe; cou­zened, defrauded, and cheated, and have your goods ta­ken away, and you must be patient, and returne good to those that offer these things to you: O this is brave do­ [...]trine for some, whose practice is to offer wrong, they hope it will tie honest men hands, and tongues and spi­rits, that they may wrong them as they please: as the Usurer hoped that the Ministers preaching against usury would make his neighbours give over the trade, and so his money should never lie dead by him for want of customers: I wish Gods people would make but as good benefit of it for their soules, as worldly men wil for their purses. I have knowne a Minister by preaching peace and patience, preach many of his people theeves and cheaters, they would wrong him to his face, and then tell him he [Page 122] must be patient and peaceable, else he would contradict his owne doctrine.

4. He that is truly patient, must not onely returne good for evill, and for beare to revenge when he hath power, but he must be content to have the contrary re­ported of him: namely, that he returnes evill for good, and is patient perforce, because he cannot helpe himselfe. I tell you this is a hard lesson, yet you must learne it be­fore you can enter Heaven gate, whose motto is this, Do good and heare ill; none but such enter there: it alwayes was, and ever will be the worlds custome; to father their owne vile conditions upon Gods people. Tacitus tels us, that when Nero had set Rome on fire, he laid it up­on the Christians.

5. You must also be content that men should beleeve your enemies so reporting: for men will so doe, whether you be content or no if the Viper leaps on Pauls hand, though he be the honestest man, in the company, yet all will conclude him to be the worst: so if a viperous slanderer, railer, or whisperer, laies hold of any honest Christian, all hereby will conclude him to be according to what they see or hear: the Psalmist saies, every man is a lie: and like loves like: they will therefore naturally be­leeve lies before truths: and this vile people know & will brag of, as one told his Minister to his face, that he could be beleeved before him, by his betters: you know the Pro­verb, The more knave, the better lucke: well, this you must be content wi thll, if you be truly patient.

6. And lastly, you must be content that not onely the worser and common sort and strangers should beleeve of you, the contrary to truth, but that the better sort also, even Christians, and friends should beleeve such lies as the wicked raise and whisper against you, and that they should suspect you to be guilty of all that is reported, [Page 123] and thinke amisse, and also speake amisse of yo: that they should breake your head with their precious balms, that their tongues which should heale your griefe should wound you, and make your griefe bigger: that they should also lay to your charge things you are not guilty of, and interpret every thing at the worst, and charge iniquity upon you: thus Jobs friends, good men, honest men did by him: and this you must be content to suffer: it is more irksome to be ill thought of, or ill reported, by those that are good, then by those that run into all excesse of riot; it is matter of comfort rather, that these like us not: but I say if you be Gods, he will try your patience even by the others, by the best; and you must bee content with it: and wait with patience till the day come when hee shall make your righteousnesse appeare as the light, and your just dealing as cleare as the noone day: and in the meane time you must be content to live neglected and suspected: you must be last and the least in mens esteeme, but then the last will be first, and the first last.

And thus Brethren I have taught you patience, and I have tried your patience, if I have done amisse, ile doe so no more: for thus much shall serve for this text, this time, and this place.

Amen.

THE RIGHT NATVRE AND Temper of the Spirit of the GOSPELL.

THese words doe note unto us, Christs entertainement of a certaine motion that was made unto him by two of his Disciples in the former verse: it was we see entertained with dislike, for he turned and rebuked them for it; and then he tels them the reason why he did dislike it; because it proceeded from ignorance, namely of themselves, and al­so of him: of themselves, or of their owne spirits, you [Page 128] know not what spirit ye are of: And of him, of the end of his comming, for the Sonne of man came not to destroy mens liues (according to the supposall of your motion) but to save them.

Before we fasten directly upon the Text, we must for our better proceeding, a little consider of the motion, and of the occasion of it: The motion we have in the foregoing words, Lord, wilt thou tha [...] we command fire to come from Heaven, and consume them, as Eli [...]s did; And the occasion which stirred their spirits, to make such a cruell motion, was the sight of the churlishnesse of the Samaritans; for as appeares in ver. 52, 53. Christ was travailing towards Jerusalem, and being benighted, he sent his servants before him to take up a lodging in a village of the Samaritanes, but they would let him have no lodging there, because he was going to Jerusalem; this was their churlishnesse.

And the roote of it (as we may conceive) was a cer­taine nationall hatred betweene the Jewes and the Sa­maritans, which did arise from difference in opinion, for as you may reade, Joh. 4. 20. The Samaritans faid, God must be worshipped after their fashion, on their moun­taine, but the Jewes said (and they were in the right) that God must be worshipped at Jerusalem: And this same difference was the ground of their quarrell, which was so great, that the Jewes in generall, and the Sama­ritans in generall, would have no dealings one with ano­ther, as appeares, Joh. 4. 9.

Now our Saviour was a Jew, and he was going to Jerusalem to worship there, according to the Law, the Passeover was neere at hand, and this these Samaritans apprehended, by his habit, or his carriage, in some sort, they perceived that his face was toward Jerusalem, and therefore no lodging should he get among them: which [Page 129] when the Disciples saw, their blood began to rise, and their spirits began to worke, and they thought to shew themselves Jewes, as the other had shewed themselves Samaritans, and be as cruell, as those were churlish, wherefore, sayes the Text, when the Disciples, James and John, saw this, they said, Lord wilt thou that wee command fire to come from Heaven, and destroy them, as Eli­as did?

And here let us observe by the way, what Spirits difference in opinion will make men of: how unkinde Observ. and cruell one to another: be they Jewes, doe they goe to Jerusalem to workship there? will they kneele at the Sacrament [...]out upon them, let them have neither meat, drinke, nor lodging, that is in plaine tearmes, starve them: On the other side, be they Samaritans, Secta­ries, will they sit at the Sacrament? O fie upon them, pitty they should live, let us banish them out of the world, put fire to them and burne them: O these be fine doings among people that worship the same God; the devill haply may delight in them, but I am sure Christ doth not.

These be the fruits of difference in opinions, abuse of each others, mutuall, and mortall hatred, neglect of all Humanity and Divinity on both parts; thus it was you see of old, and I wish from my soule, we had not cause to fay, thus it is now: but where will these things end thinke you?

These two in the Text, the Samaritan, and the Jew, made not an end of this their difference, untill it had made an end of both them, for we read in the Jewish stories, that such a like quarrell [...]as this was, such a like discourtesie as was here offered, made way to the Jews warres, whereby both Jewes and Samaritans were de­stroyed. And I pray God these differences of opinion, [Page 130] in our Church doth not bring a like destruction: The A­postle notes it as a fearefull omen, by way of caveat, Gal. 5. 15. if ye bite and devoure one another, ye are in dan­ger to be consumed one of another.

Observe also from the Samaritans churlishnesse, and inhospitality to Christ, and his Disciples: that where Observ. hatred is, there is churlishnesse, and where churlishnesse is to any the Messengers and servants of God, doubt­lesse there is a hatred of them, they hate them that will not receive them, or that deale uncivilly with them: And remember what reward these Samaritans at last did get for this their churlishnesse, in not receiving Christ, and his followers: God suffered the devill to send Simon Magus amongst them, Act. 8. 9. that did most misera­bly seduce the whole Nation, small and great adored him: And so God often punisheth such people, as re­ceive not Christ and histrue Ministers, he lets Satan send some paltry fellowes, some wicked and worthlesse men with delusions among them, whereby they are seduced, and perhaps brought to ruine: It were possible to give you examples of this in these times, but I passe on.

When the Disciples James and John saw this, a com­mon courtesie denyed, a nights lodging, and that to Christ Jesus their Master, whose wrong and abuse they could not but lay to heart, more then if it had beene of­fered onely to themselves: And to see him thus abused for his Religion sake, (because his face was toward Je­rusalem) and that a little while after they had seene him in his glory, on the Mount of Transfiguration, hono­red by Heaven, to see him thus despitefully used, by a company of S [...]maritan Heretickes, in a base paltry. Vil­lage, can you blame them if they were angry? surely they had reason for it, and as they thought Scripture too, for say they, Master, Wilt thou that we command [Page 131] fire to come from Heaven, and consume them, as Elias did?

In which motion of theirs, we see they take it for granted, that these Samaritans deserve to be destroyed, and that in the sharpest manner, and in the most remark­able way that might be, even by fire, onely they take Christs advise about the matter, and aske his leave to doe it, and they bring in the Example of Elias to war­rant their motion, although our Saviour approves, nei­ther of their motion, nor yet of their warrant, as we shall see anon.

But first, Observe what a woefull thing it would be Observ. if one man should sit in Judgement upon another, for the sinnes committed against God; if the best men that are, should censure sinners, or if Christ should be of the same minde as these his Disciples here were of, and presently punish every indignity of this nature that is offered unto him, we might say with David, O Lord, who could abide it.

Nay, we may conclude out of all question, if Christ should not be more mercifull then man, to sinfull men, that entertaine him not, the whole world would long ere this have beene burnt to ashes, not onely these Sama­ritans here, but the Jewes of Jerusalem too, yea James and John among the rest, and the whole universe, a great while agoe had beene like Sodome.

As for the Samaritans here, they had beene burnt up presently, without more adoe, for denying Christ a lodging: and for Jerusalem, he was worse used there then at Samaria, they shut him out of their City, and on the Mount without the City gates, they murthe­red him; so then Jerusalem soone after had beene burnt to Ashes too, as being throughly guilty of Sa­mariaes fault: And then for the Disciples themselves, indeed we will doe them no wrong, time was, that they had received him, but then afterward, when most need [Page 132] was, they forsooke him againe, they ran away from him, renounced him, denyed him, and some of them swore too they never knew him, then if Christ should have beene of their mindes, more fire must have beene fetched from Heaven to consume them, the Disciples, al­so James and John, as well as the rest.

Nay, further yet, we read Joh. 1. 10, 11. that the whole world was made by Christ, and yet it knew him not, nor received him, then also the whole world had long agoe beene at an end, even turned into a heape of Ashes: And (I pray) now adayes who doth receive Christ as he should, nay, who doth not at one time or other re­fuse to receive him? surely then, if Christ were of the same minde with these his Disciples, he should not so much as leave himselfe one man to save, but should de­stroy all.

Blessed therefore, and ever blessed be the Divine goodnesse, and blessed be Christ, that hee is a better friend to poore sinners, and more mercifull then wee should ever be to our selves, or to one another: Christ invites them to come to him, whose hearts suggest most evill against themselves, and promises ease and helpe: Matth. 11. 29. O that this sweet goodnesse of Christ could make us bet­ter, and draw us to repent, and to love him, as it ought to doe, for it is shewne to that end; but wicked we are Rom. 2. 14. rather thereby incouraged to sinne, because judgement is not speedily executed upon the workers of iniquity, therefore the hearts of men are even set in them to doe evill (sayes the Preacher;) well, I am sure we have cause Eccles. 8. 11. to praise God for his goodnesse, and to make better use of it.

But we returne to the Disciples: Master (say they) Wilt thou that we command fire to come from Heaven, and consume them, as Elias did? if we marke it, herein they [Page 133] approve themselves Disciples indeed, they make their Masters will their law, (Master, wilt thou) they will not doe it on their owne heads, what they doe shall be done on Gods name.

This indeed is the proper condition of Gods true ser­vants, to take advise of him, by Prayer, in all their do­ings, and this course keepes them from doing any knowne evill, yea, it helpes them to know the evill of their intentions when they are ignorant of it.

First, It keepes them from doing any knowne evill, for their consciences will not suffer them to crave his aid in any knowne sinfull way, or worke: the Disciples here did not yet know that this their motion was evill, for if they had, they would have beene ashamed to have pro­pounded it to Christ to approve on.

Secondly, It helpes them to know the evill of their desires, when they are ignorant of it, thus the Disciples came here to discover their error by asking Christs ad­vice about their conceived intentions, so we may come to see our errors, whereof we are ignorant, if we con­sult with him by Prayer, about our businesses, for Christ by his Spirit will one way or other discover the same, if we advise with him, consult therefore with Christ in all things.

But then for the Scripture that is alledged, (as Elias did.)

Precepts are the proper rules for doings, but the Dis­ciples alledge no Precept here, but onely a President of Elias, taken out of 2 King. 1. 9. where hee called for fire from Heaven, to consume those mal [...]pert Cap aines with their fifties that came to apprehend him, but this example they misapplyed too, as appeares by our Savi­ours rebuke of them, nor was it so fit for their purpose as they ignorantly supposed, and as we shall see by and [Page 134] by: only in the meane time, let us learne in generall two things by the way.

• 1. That godly men are not to be imitated in all things they doe.

• 2. That good men may through ignorance, mis-apply Scripture.

First, That godly men are not to be imitated in all things they doe. For godly men have done many things that Observ. were not good; scarce a godly man mentioned in all the Scripture, except Abel, but is noted of some sinne or o­ther, for in many things we sin all, sayes Saint James, Jam. 3. 2. (nor was Abel without sin, but because he was the first and most expresse type of innocent Christ, to shew what a one Christ should be, namely without guile, voyd of sin, an Innocent Lambe, a true Shepherd, a pure Mar­tyr, therefore for this cause is not Abel noted of sin; but I say he had sin in him, and did commit it, for he was his Fathers Sonne, as well as all the other Saints) now we must not imitate the godly in their sinnes, not Abraham in telling of an untruth to escape a danger, nor David in his adultery, and in his making Uriah drunke, as some wicked ones will doe.

But perhaps the godly will say, We know this well, but we may imitate them in all their good actions; I answer, no, not in all the good and commendable things they did doe, for they did doe many things by an ex­traordinary instinct of the Spirit, which is not common to all, what they did by speciall inspiration, they had a particular commission, a privy seale for it; which belong­ed onely to them, and not to others.

Phineas by the speciall inspiration of God, did kill Zimri and Cosbi, when he saw them in the act of sinning [Page 135] against God, shall any man therefore when he sees o­thers committing sin, fall upon them and kill them? And Ehud, by a speciall warrant from God, killed Eg­lon, shall the Papists therefore conclude from thence, that it is lawfull for men to kill Kings? Elias here being moved by the speciall Spirit of God, called for fire from Heaven, to consume the Captaines with their fifties, may the Disciples doe so too against the Samaritans? no, sayes our Saviour, that they may not.

Therefore, I say, the examples of godly men must not simply in all things be followed or imitated: but two things we must consider of in such a case.

First, Whether they whom we desire to imitate, did doe well, or no, in the thing that we would be like them.

Secondly, Whether our office is to imitate them; for in the Prophets of old, we must alway difference be­tweene what they did, by their generall calling, and therein, if we be in like office, we may imitate them; and what they did by immediate warrant, and such acts passe not from the persons, no precedents are to be made of them.

The use of this shall be onely to informe us, that it is most safe to hold to the rule, Legibus standum, non exem­plis, we must live by precept, not by example: we have many now adayes that will neglect the obedience to good Lawes, to follow the example of such and such good men; verily I commend them not, in thus making Popes of good men, as if such were not subject to erre; the Lawes are, and ought to be our Masters, and they are fugitives that run from their Masters: but we come to the second.

Secondly, Good men through ignorance may mis-apply Observ. Scripture: These good men here in the Text did so, we [Page 136] will goe no further, they mis-applyed this example of Elias, for that act which Elias did, was not like that which they would have done, and for which they al­ledged Elias example; for the fire which Elias called for, was against none but delinquents, who ungrati­ously, malepertly, and without all shame indeavoured and intended, to bring the holy Prophet bound to the wicked King, and one of them was as deepe in the fault as another, they were all alike guilty: But the Disciples here would have called for fire to consume a whole Towne, wherein were a great many women and chil­dren that were (likely) no way accessory to this chur­lishnesse offered unto our Saviour: now it was never Gods minde or way to punish the innocent with the guilty: Sodome it selfe had beene saved, had but ten innocent persons beene found there; and Niniveh was spared, because there were so many in it that knew not their right hand from their left: Therefore you see the example of Elias was not rightly alledged, and good men may through ignorance misapply Scripture.

And if good men may, then no doubt but evill men may and will too; indeed not an Heretique or Schisma­tique that ever was, but they would alledge Scripture for their opinions, but it was Scripture mis-applyed and pe [...]verted, as the Apostle sayes many doe to their owne destruction, 2 Pet. 3. 16.

We have many now adayes of this ranke, whom the Apostle describes by their conditions, and by their fol­lowers, 2 Tim. 3. from the first to the tenth verse: and among other their conditions, he sayes, ver. 5. That they have a forme of godlinesse: that is, they can alledge Scripture to their owne ends, though they deny the power of it in their lives. Secondly, he sayes they are men of corrupt mindes, and reprobate concerning the [Page 137] true faith: and he compares them to a couple of Conju­rers, Jannes and Jambres, that withstood Moses, the true called servant of the Lord. Thirdly, he sayes further, they are housecreepers, they love to worke in secret.

And then their followers, with whom they most pre­vaile, are silly women, that are not able to withstand them, that through their sillinesse do admire them, these they take captive; and so they doe some men too, that are as silly, and as weake as those women, laden with sinnes, and divers lusts: And Oh how fast such corrupt hearers doe drinke in corrupt Doctrines! Indeed cor­rupt hearts will always swallow downe corruptions and errours, faster then truths: How many yeares have ma­ny of Gods faithfull Ministers beene painefully Preach­ing truthes in publique, as Christ did to some people, and yet they have not received the same? but now of late we have had a brood of Sectaries, and they have whispered up and downe in corners, (men that have come in their owne names,) and what abundance of followers have they gotten upon the suddaine? It was a true saying of our Saviour to such kind of followers, I am come in my Fa­thers name, and ye receive me not, if another shall come in his owne name, him ye will receive. Joh. 5. 43.

And indeed, you may alwayes know an error, by peo­ples readinesse to receive it, like will to like, a corrupt Doctrine will quickly take a corrupt heart: and you may discover evill men and false teachers by this: they that cannot, or doe not apply Scriptures to themselves, for the humiliation of their owne hearts, and for the sanctification of their owne tongues and lives (as ma­ny of these doe not) cannot rightly apply them for o­thers instruction, at least, they may be suspected in their allegations, for the Spirit of truth is the Spirit of sancti­fication; good men may be mistaken in alledging [Page 138] Scriptures, therefore much rather may evill.

But I will hold you no longer in the Context, I come to the carriage and words of our Saviour, in the Text it selfe, wherein we have two things,

• 1. Our Saviours dislike of their motion.
• 2. His confutation of it.

His dislike in the first words, He turned and rebuked them: His confutation in the rest: And first of the first, He tur­ned and rebuked them.

Doubtlesse, the Apostles expected another kinde of Part 1. turne then they here met withall, they looked he should have turned and commended them for their zeale, and said, Well, I see yet some body loves me, though others care not for me, yet you doe, I see it grieves you that this disgrace is offered me, you are worthy for this your tendernesse towards me, to sit, the one on my right hand, and the other on my left in my kingdome: Sure I say, the Disciples did expect some such like words as these, with the confirmation of their motion; but, sayes the Text, He turned and rebuked them: They were zea­lous indeed, but they were rash withall, and therefore he turned and rebuked them; from whence we learne that,

When men out of their private spirits, will goe about to revenge Gods quarrell upon sinners, they shall have no thanke at his hand for their labours; here was sin a­gainst God committed, and as great a dis-respect offered to Christ, as almost could be, yet we see he doth not ap­prove of their desires to revenge it.

Men of blood that have cruelty in their hearts, and mouthes, and hands too, if they have advantage, against their owne enemies that have used them ill, or against [Page 139] Christs enemies, that have used him ill, are to be rebu­ked, we Ministers may, nay, we must rebuke such spi­rits, and such motions.

And a great many such spirits have we now adayes, whom, if we should rebuke, as Christ here did his Dis­ciples, they would cry out upon us for no friends of Christ, or of his cause; no, but friends of Publicans and sinners rather, as the Pharisees said that Christ was when he rebuked them; The Pharisees indeed would have had Christ rebuked none, but those that themselves called and counted Publicans and sinners, and never to have meddled with them, though they were never so hypocriticall and vile, for if he did at any time, they would be sure to defame him, and exclaime upon him: and miscall him: so now we have many that would have us Ministers, Preach onely against the sinnes of Drunkards, and prophane persons, and superstitious Pa­pists, but by no meanes they would not have us touch the sinnes of Professors, be they never so blameable, for they cannot, they will not beare it at our hands; our good names at least, shall surely smart for it, if we doe; the least glaunce in a Sermon against their hypo­crisie, or headlong zeale, is a sufficient ground with many of them, to make them whisper us about the Country, to be men of most bitter spirits, against all goodnesse, and against Gods people: Indeed few men doe we meete withall, that will take rebuke as the Dis­ciples here did, specially when they are rebuked for their rash zeale, in the cause of God or Christ, for which they expect commendation rather, and perhaps it is that onely which many of them ayme at, but it shewes that such are Professors rather of the Pharisees stampe, then of the Disciples: However our S [...]viours example and action doth here [...] us, that rash [...] deserves no [Page 140] commendation, but rebuke rather.

Observe againe that Christ doth not bid his Disciples consider, whether the good that might come by bur­ning the Towne would out-weigh the losse thereof, as the Powder Traitors, when the case was propounded a­mong them, whether the Popish Lords, and Knights, in the Parliament house, should be blowne up among the rest, they consulted whether the good that might come to the Catholique cause by that deadly blow, would not out-weigh the losse of them, and finding in their hellish thoughts, that it would, they concluded to blow up them too.

No, our Saviour Christ did not go that way to work here, with his Disciples; for we grant that flesh and blood might have found reasons enough to burne the Towne, had they beene consulted with: for,

First, Hereby there would such a feare have beene strooke into all the Townes about, that Christ should have beene the more respected ever after, he should never have beene denyed a lodging more.

Secondly, Hereby Christ should have salved his repu­tation among his owne Country-men, who thought ve­ry hardly of him for being so courteous to the Samari­tanes, they suspected him to love them too well, inso­much that they called him Samaritan.

Thirdly, It might have beene much to Christs repu­tation, to have had Disciples that could doe as great things as Elias, and fetch fire from heaven with a word, as well as he.

But none of these reasons could sway with our Savi­our, the act being evill of it selfe, he would by no meanes allow of it, and thereby he teacheth us, that we must not doe any evill that good may come thereon.

We must not mischi [...]fe a S [...]mari [...]a [...] nor doe h [...]t to Observ. [Page 141] any sinner, to doe any good to our selves, to further our owne cause or opinions, no, nor to get respect to Christ himselfe, or glory to God: It was Jobs saying to his Iob. 13. v. 7. 9. friends, when they unjustly charged him with wicked­nesse, because God had so afflicted him, that they might (as they thought) justifie the Lord in those his dealings, sayes he to them, Will you speake wickedly for Gods defence? will you speake deceitfully for his cause? will you make a lye for him, as one man useth to tell a lye for another? surely he will reprove you; God needeth not mans lyes to his glory, he can carry out his owne worke, and gaine respect to himselfe and cause without our indirect assistance.

But who doe you thinke will beleeve this report? how long may we Preach before this Doctrine will be credi­ted? yet you see our Saviours carriage in this businesse of the Text, doth warrant it for good, he would not have any man hurt by any of his servants for his sake; and so at another time, when Peter drew his sword in his de­fence, and strooke of Malchus eare, He bad Peter put up his sword againe, and he healed Malchus eare againe, for sayes he, the end of my comming was not to hurt men, but to doe them good, to save and not to destroy, Christ would have no man hurt for his sake.

No, no, But we, many of us, will rather approve of the Jesuites and Popish way, as being more agreeing to our reasons, and to flesh and blood then this is, and if by destroying and ruinating such and such, we may but further the cause, (though not the Popish or Catholique cause, as they terme it, but perhaps the Puritan cause, Christs cause, as we call it) why then we conclude it lawfull to doe any thing, lye, slander, defa [...]e, vex and [...]njustly grieve the spirits of our opposites, doe them what mischiefe we can possibly devise, and be doing [Page 142] God and Christ good service all the while: But alasse, a­lasse, if Christ were in the right, we in this are much mistaken: I know (friends) it is not safe for a Minister, if he loves his credit, his safety, or his peace, to say thus much in the hearing of some, because it is contrary to their opinions: but I hope, though I dye for it, I shall ever say, Vivat Christus & pereat Barrabbas, let Christ and his truth flourish and be knowne, and let Barrab­bas and every false heart and way perish, and be over­throwne.

But yet againe observe; this motion of the Disciples was a revengefull motion, they would have payed the Samaritans their owne againe, and that with an over­plusse, they would have required churlishnesse with cru­elty, and therefore our Saviour doth utterly distaste their motion, and thereby doth further teach us, that, They that will returne like for like (inpoint of wrong) or ra­ther worse then is offered them, ar [...] not in that their way Observ. allowed of God.

Such may haply like of themselves and their owne wayes, but Christ likes them not you see: though in their relations they are never so neere unto him: Love Mat. 5. 44. your enemies, blesse them that curse you, doe good to them that hate you, and pray for them that despitefully use you, and persecute you, there Christ gives the Pre­cept, and here you see he gives you his owne practice: And so, recompence no man evill for evill, and see that Rom. 12. 17. 1 Thes. 5. 15. no man render evill for evill to any man, they are Evan­gelicall Lessons, and must be learned by the professors of the Gospell; nor were these precepts in the old law gi­ven to private men, eye for eye, tooth for tooth, (if they were, they are out of date now, Matth. 5. 38, 39. &c.) but to Magistrates, unto whom, as being in Gods stead, we may upon sufficient occasion, declare our wrongs; [Page 143] and what punishment is thereupon by them inflicted on our Enemies, is done mediately by the hand of God, to whom alone vengeance belongeth: And yet neither must we make use of the Magistrates helpe purposely to revenge our selves upon an adversary, for that were to make the Law, the Magistrate, and God himselfe too, the instruments of our vile, and malicious spirits; no, but onely to have Justice in a case of wrong; as we must not rejoyce De malo inimici, in the hurt of an eneny when we see it done, so we must not ayme thereat before-hand, but onely at the manifestation of Truth and Justice in our complainings: But let me say this, I am confident, that at the great day, that man shall have most honour, and most comfort, that hath put up his complaints im­mediately to God, and referred most wrongs to him.

This therefore in a word discovers unto us, that those Use. spirits are not right and Christian, that resolve upon it concerning others, to give them as good as they bring, and to deale with them, as themselves by them have beene dealt withall, and will be sure to indeavour it, to the uttermost, so long as, or whensoever, as power is in their hand: they will persecute those that when time was, did persecute them; and be as mercilesse now, as those were cruell when they were in place: surely it becomes not Gods Children, to walke in condemned paths, to tread in those steps which themselves formerly did true­ly censure as Antichristian; if cruelty and revenge be a sinne in any, then most of all in Christs Disciples, in Gods children, whom it beseemes to approve themselves by their carriage toward their enemies, to be of a bet­ter spirit then other men: But I conclude this with Solo­mons advice, Prov. 24. 29. Say not thou, I will doe to him as he hath done to me, I will render to the man ac­cording to his workes; and remember too, whoever thou [Page 144] beest, that there be with thee, even with thee, sins against the Lord thy God.

I proceed in the Text, to our Saviours confutation of Part 2. their motion: and of their abuse of Elias example, which they brought to warrant it: and this he doth by a double Argument.

First, from the calling of the Apostlcs themselves, you know not what spirit ye are of; as if he had said, desire of revenge is not sutable to men of your spirits, or of your calling, you are Ministers of the Gospell, and you are my Disciples, and you must doe onely that which sutes with my spirit, which becomes the Gospell.

Secondly, from the end of his owne comming, who was their Master, which was to save mens lives, and not to destnoy them, as if he had said, What doe you tell me of burning Townes, or of Elias example, in calling downe fire from heaven to doe hurt? is there no diffe­rence betweene me and Elias? betweene the end of my comming and his? if he came to destroy men, and to pray against Israel, yet I came to save men, and to pray for Israel, therefore a very unfit motion this is, which you propound unto me, and very impertinently doe you propound the example of him: But I know you doe it ignorantly, Nescitis, you know not what spirit ye are of, or of what spirit you ought to be, ignorance is the cause of your Errour, and your motion is naught, because it springs from ignorance; ignorance of your selves and of me too, of your owne spirits, and of the end of my com­ming: Hence we gather these observations:

1. Motions that proceed from ignorance are evill motions.

2. Good men may be ignorant ant of their owne spirits.

3. Ignorance of a mans owne spirit, or of the distemper therein, is a cause of that evill that comes from him.

[Page 145] 4. All motions that are unsutable to the end of Christs comming, are sinfull motions.

And to these we shall adde one lesson more, that fals naturally from the former Argument of the two, as it hath beene opened, or rather from our Saviours scope in the whole Text, and that shall be this:

5. Those that live under the Gospell, must mind, and speak, and doe onely that which suites with the spirit of the Gospell.

These are the observations, or lessons, that we shall fur­ther d [...]scourse of, briefely from the Text, and of them in their order.

1. Motions that proceed from ignorance are evill motions.

No good can come of ignorance; without knowledge Observ. 1 the minde is not good, sayes Solomon, and from amind Prov. 19. 2. not good, no good can spring. In Matth. 20. 23. there was a request or prayer made to Christ, by the Mother of these two Apostles, James and John, but it proceeded o [...]t of ignorance, and therefore our Saviour conde [...]nes it as no good request, You aske (sayes he) you know not what: And so that worship that proceeds from ig­norance, is no good worship; You worship you know not what, sayes our Saviour to the woman of Samaria, Joh. 4. 22. and so he dis­allowes their worship as a sin­full worship. And so Rom. 10. 2. the Apostle speakes of a zeale without knowledge, and disallowes of it as not good, ignorance is no mother of devotion, or of good­noffe (as the Papists teach, but rather of all errour,) of bloodshed, persecution, blasphemy, oppression, and of all filthy lusts, of all ill motions, as I could make good by Mat. 22. 29. Act. 3. 15. 17. 1 Tim. 1. 13. 1 Thes. 4. 15. divers particular Scriptures.

[Page 146] O that this truth were beleeved, and remembred in these dayes, for then perhaps people would not follow Use. ignorant and unlearned teachers so fast as they doe, of whom the Apostle speakes, that they neither understand what they say, nor whereof they affirme: none more bold then the blind, and none more ready to follow the 1 Tim. 1. 7. blinde, then those that are like them, but if the blinde lead the blinde, both will fall into the ditch, sayes our Saviour, Matth. 15. 14.

But be it knowne from hence, that the zeale of igno­rance is not good, nor the prayer of ignorance, nor the preaching of ignorance, nor the worship or devotion of ignorance, nor any motion that proceeds from ignorance, alisnaught that comes from this roote; ignorance is dark­nesse, and darknesse hath relation to Hell: these Apostles here (I warrant you) after they knew this, they were but little taken with this their owne motion, nor did they delight to start any more of the like kinde: I wish that all men were like the Apostles herein, to take notice of their owne ignorance, and to curbe and keepe in the fruites thereof.

But we proceed; what ignorance was it that our Sa­viour blames here in these his Disciples? why, it was first the ignorance of their owne spirits, You know not what spi­rit you are of: and hence arises our second observation.

That is, of that frame and disposition of heart, that temper [...]f spirit which themselves are of, or ought to be of, at such or such times and seasons, or upon such occa­sions; The Apostles here were good men, yet they did not understand themselves you see, nor what the nature of that spirit was, which God at those times did give unto his servants.

God is the Father of Spirits, and the giver of all good Heb. 12. 9. [Page 147] Spirits, and you must know that God gives to his ser­vants spirits sutable to the times and seasons: the same spirit may be good at one time, and not at another, E­lias spirit was good in his time, but the times being chan­ged, his spirit, or the temper of his spirit, may not be so good now, Jesus Christ the Son of God being come, by his comming he made a change of the times, and so by consequence of the spirits too, as we shall shew anon: And indeed the Disciples inconsideration, of the altera­tion of the times, was the occasion that they were igno­rant (in this fort) of their owne spirits.

And so still ignorance of the times and seasons, and places where men live, is often the cause that good men are ignorant of their owne Spirits, or of what spirit they ought to shew, a spirit that may be good at one time, or in one place, may not be so, at, or in another; for example.

Luthers spirit was good in Luthers time, God did fit him with a spirit according to the time and place where­in he lived, and to the worke he had to doe: but whe­ther Luthers spirit be so good now, and in these Realmes; or whether all they that boast themselves to be of Lu­thers spirit, are so indeed, and have it from God, as he had, many wise men, both doe, and well may, make a question.

But if we should grant that Luthers spirit were as good in these times, as it was in his owne; yet whether Ca­rolostadius his spirit, that was never good in Luthers time, be good now or no; is, and may be a further question.

This Carolostadius was an ignorant Doctor in Luthers time, that loved popularity, and to be counted some body as well as Luther, in the great worke of Reforma­tion: (He was indeed a pretty tolerable man, according to the condition of those times, onely he had two de­fects, and they were want of wit, and want of suffici­ent [Page 148] learning,) and therefore he fell to Preach and stirre up the people, of their owne heads and accords, to pull downe Images and pictures in Churches, and glasse win­dowes, in a most disorderly way, and not to stay till they might be removed with quietnesse by Authority, where­upon Luther writ against him, and called him ignorant dunce for his labour.

And by that very tricke of the devill, in stirring up Ca­rolostadius to doe so, Images stand to this day in the, Lu­theran Churches, for Luther writing and preaching a­gainst Carolostadius his folly and disorder, some have in­terpreted him thereby to write in the defence of Images, and his followers doe still maintaine them as approved by him, which surely is but a mistake, for had Luther lived longer, no doubt but he would have used meanes to have had them abolished too, as wel as other Popery, but in an orderly way, by the hand of the Magistrate, and not by popular fury and folly: but now I sa [...], whe­ther the spirit that was never good, be good in these dayes, I thinke there is good cause to question it.

Nay (my friends) if any man should act with Carolo­stadius his spirit, and boast that he were of Luthers spirit, you would say here were ignorance indeed, and injury too, thus grossely to abuse Luther, in attributing unto him such a spirit, which (as all men of reading know) he did both write and speake against, and sure, if Lu­ther himselfe were now alive, he would say, that the loome, or the shop board would better become such teachers then the Pulpit: Luthers spirit, I am sure, was a peaceable spirit in the Common wealth, his indeavours were, that reformation might be wrought orderly, by them that were appointed thereunto, and not by the mad hare-brained, drunken multitude.

Well therefore we may conclude, that it is a matter [Page 149] of great consequence, to know the times and seasons wherein we live, and to know what temper of spirit doth best sute the same; it was the Apostles errour in the Text, they were ignorant of the time and season, at least, inconsiderate of the same; and hence it came to passe, that they were ignorant of their owne spirits and the effect of this their ignorance was, that evill or sin­fulnesse in the motion that proceeded from them, and that is our third observation.

The Disciples ignorance of their owne spirits, or their distemper in regard of their present passion, at the sight of the Samaritans churlishnesse, was the cause that they did not see the sinfulnesse of this their motion; when the eye is yellow, it thinkes all things to be of the same colour; so when the minde is evill, it app [...]ehends evill to be good; Indeed the wisest man that is, may easily be deceived in an action or motion, if he knowes not the spirit or tempe [...] from whence it proceeds.

There be divers sorts of spirits in the world, or divers tempers of spirit, (if you will) and we are bidden to try them, whether they be of God or no; and why? even to the end that we may know whether that which comes from them be good or no; for one and the same act, proceeding from divers spirits, or divers tempers of spi­rit may be good or bad, this act of Elias from him was good, because he had a spirit inflamed only with divine zeale of Gods glory, at that time much darkned in Isra­el, but if the Disciples had done the same, it had not beene good in them, for their spirits were some what too carnall, and did looke too much toward private revenge: so prayer is a good act from a sincere spirit, but from a [Page 150] proud and Pharisaicall spirit, it is not so, for our Savi­our in the Gospell condemnes such prayers, for the spi­rits sake they proceeded from; so Almes is a good act, from a tender-hearted selfe-denying spirit, but from a selfe-seeking spirit, it is not so; fasting from an humble-broken spirit, is a good duty, but not so from an high selfe-conceited spirit, as appeares also from our Saviours Mat. 6. v. 2. 5. 16. rebuke of those duties from such spirits: zeale from a knowing spirit is good and commendable, but not from an ignorant spirit, as the Text shewes: and the like may we say of all actions and motions, they are good or bad, according to the temper of the spirit from which they proceed.

O that this were well weighed, and considered of in Use. these times, for then I doubt not, but many of our now a day motions, much of our fond zeale, and many of our furious expressions, against those we know not, and against the things we are not acquainted with, and ma­ny of the mad carriages of private men, in ordering, as they call it, or rather in disordering of things in Church and Common-wealth, would be found not to be very good or commendable, as not comming from such spi­rits, as becomes the followers of Christ to be guided by, and to worke withall.

Well, let us all be admonished to set a watch before our hearts, and to examine all those actions, and moti­ons that proceed from us, whence they come, and whi­ther they goe, from what spirit they proceed, and to what end and purpose they tend, even as a carefull watchman that is set to watch at a doore, will examine all passengers, whence, and whither, and what about they come and goe; for by this we shall come to have some knowledge of our spirits, and when we once know our spirits to be right, and good, we shall have a great [Page 151] deale more comfort in our actions and motions then else we can have: And truly we have great reason to indea­vour after the knowledge of our owne spirits, for we shall never know our selves, nor God, nor Christ, as we ought to doe, to aime at Gods glory in all we doe, till we know our owne spirits. And so much the rather too, should we study this point, because we see two great Apostles here ready to precipitate themselves into a bloudy act, from their ignorance of this point, and if such as they did, then very easily may we, if they were ignorant of their owne spirits, then may we be ignorant of ours, notwithstanding that great good conceit we have of our selves; but how we shall know our spirits to be right indeed, I shall intimate to you anon, when I come to the Use of the next point, which is this.

You may observe that our Saviour doth dislike the Disciples motion here, because it did not sute with the end of his owne comming, it did not looke that way, it was a destructive motion, and his comming was to a sa­ving end, and had saving effects, therefore I may con­clude, what ever motion sutes not herewith is not good, but blameable.

And I may warrant my conclusion, by those faulty motions which have beene exemplified in already, as that which was about a place of temporall preferment, Matth. 20. 21. a matter that suted not with the end of his comming, and therefore our Saviour rejects it as naught: so, when Peter Matth. 26. 52. beganne to move and stirre with his sword, our Savi­our bade him put it up into its place, for he came not to move that way, not to fight against, but to fight for his enemies, not to kill them, but to save them: And so [Page 152] now adayes, we see the world is full of motions, and al­most of commotions, many active stirring spirits this age hath brought forth, if their motions and stirrings doe tend to the destruction and hurt of others, and not to the good of men, if they looke not the way Christ looked, if they sute not with his end, they are naught and sin­full.

But in very deed, as in our Saviours time men were much mistaken in the end of Christs comming, they thought hee came to destroy his enemies, and to restore againe the kingdome to Israel, and to advance his servants to temporall honours, and therefore (as you heard) hee had motions made to him tending to that purpose: so in these our dayes men are much mistaken in the same, at least they doe not remember it as they ought to doe, whereas it is a matter of the greatest consequence to bee knowne and thought upon, as appeares by those many inculcations thereof in Scripture: I shall therefore for the better remembrance thereof, and comfort therein, a little inlarge my selfe in the discovery of it from the Word of God.

The end of Christs comming (saies the text) was not to destroy mens lives, but to save them; and saies the spirit in another place, God sent his Sonne not to con­demne Iohn 3. 17. the world, but that the world by him might be saved; and againe, The Sonne of man came to seeke and Luke 19. v. 10. 11. save that which was lost; and the Apostle, It is a saying most faithfull and true, and worthy of all acceptance, th [...]t Jesus Christ came into the world to save sinners, 1 Tim. 1. 15. that was the end of his comming, that he aimed at: And indeed there was nothing of Christ, or that Christ did, but did teach the same.

His name Jesus, that signifies a Saviour: his relative names of Shepheard, Husband, and the like, doe speake [Page 153] him a Helper, and a Defender: the similitudes used to ex­presse him by, are of harmlesse and helpfull creatures: He is called a Lamb, not a Wolfe that devoures, a Hen, not a bird of prey, a Vine, not a Bramble, out of which came fire to consume the trees of the Forrest, Judg. 9. 15.

The manner of his comming did also teach the end of it; he came not in thunder and lightning (as the Law did) causing feare and trembling, but as raine on a fleece of wooll, or on the mowen grasse, Psal. 72. 6. that is, gently and with out noyse: and Matth. 12. 19. it is said, He neither strived, nor cryed, nor was his voyce heard in the streets: at his Baptisme the holy Ghost sate on him like a Dove, to shew that he should be a Dove-like Me­diator, and of Dove-like conditions. In the execution of all his offices, he onely aimed to further the comfort and salvation of men: By his propheticall office, hee taught us in the way, and doth so still by his word and spirit, he dictated a forme of prayer for us, he put words into our mouths, and his spirit into our hearts, and still himselfe intercedes for us, and with us: by his Priestly of­fice he died for us, to heale our soules with a plaister of his bloud, and to save us from that death which our selves had procured: and by his Kingly office, he defends and fights for his people, as a meeke King he admits mour­ners to his presence, he hath both beames of Majesty, and bowels of mercy, he is the Prince of peace: yea, all his actions from first to last doth prove that he came only to doe good: How sweet, and helpfull, and affable he was in all his carriages; How willing to acquaint himselfe with these churlish Samaritans, to the end that he might have occasion to doe them good? He vouchafed to discourse with a meane woman of that Countrey, to the admira­tion of his Disciples (John 4. 7.) and sent his servants to [Page 154] buy meat of them, as it is shewne in that Chapter; and here he would have taken up his lodging amongst them; and after this discourtesie was offered to him, he cured a Samaritan of his leprosie, Luke 17. 16. and was so cour­teous to that Nation, that the Jewes call'd him Samari­tan for his labour: And how lovingly did he cure Mal­chus ear, that came to apprehend him? and how fervently did he pray for them that put him to death? he came with blessings in his mouth at his first publike appearance and manifestation, Matt. 5. 1, 2, &c. and he departed the world with prayers in his mouth, Mat. 27. Father forgive them: In a word, Christ never did hurt or mischief to any man, he never revenged himselfe on any, though he had more power then any, and was more wronged and abused then any, but he was alwayes, and to all, meek, gentle, courte­ous, helpfull: a man might even drown himselfe in Divine pleasures by thinking and speaking of Christs conditi­ons, and of the comfortable end of his comming.

But I come to the Use: which shall bee to advise all men to acquaint themselves well with the end of Christs Use. comming: it is worthy of all acceptance, saies the Apo­stle (i. e.) of all mens knowledge, to be acquainted with this, that Jesus Christ came into the world to save sin­ners, to doe good to unworthy and undeserving persons: it is a matter of the greatest consequence that is, to know it, for thereby we shall come to know Christs spirit, we shall come to know our owne spirits, and we shall come to know other mens spirits.

1. We shall know Christs spirit, which else we shall not doe, as appeares in the Disciples here, for had they knowne and remembred the end of Christs comming, they would also have considered, that he had had a spi­rit onely driving thereunto, and so would never have made such an unsutable motion as here they did, they [Page 155] might easily have concluded that Christ would never so farre have allowed of Elias spirit, as to doe, or to coun­tenance to be done that which did contradict the end of his owne comming, they would never have begg'd of the Prince of meeknesse a licence to be cruell, for had he given way to this he should have seemed to come rather to destroy then to save.

Now this our knowledge of Christs spirit, of the na­ture and temper of it, may be usefull to us for consolation, and for instruction.

1. For consolation, we being all men and women of a sinfull dye: when we be apprehensive of our danger by sinne, and how unkindly we have carried our selves to­wards good Christ, how we have many a time denied him a lodging in our hearts (as the Samaritans here did in their Village) when by his motions he hath sent unto us: I say, when with griefe and sorrow we thinke of these miscarriages; we cannot but be comforted to remem­ber withall, that Christs spirit is cleane contrary to the spirits of angry and revengefull men, as hath appeared by the end of his comming, and this passage with his Disciples: It was a great comfort to the Syrian King and his Nobles, when they were in the King of Israels dan­ger, to remember that the Kings of Israel were mercifull Kings; so may it be to us being in Christs danger, to consider that he is a Prince of a mercifull spirit: onely let us be carefull not to abuse his goodnesse in after times, and doubt not but we shall taste of the sweetnesse of his spirit not withstanding what is past.

2. For instruction and information; that we doe not henceforth molest and grieve the spirit of Christ with such unsutable motions as the Disciples here did, and as we sometimes use to doe; you know it is the condition of many a man, if he be but crossed in his way, and vext [Page 156] by an enemy, especially unjustly, presently he is ready to desire that ruine and destruction might fall upon him, and perhaps by prayer or imprecations is bold to request Christs aide in the businesse; nay such is the weaknesse of some, that if any man or creature, dogge, or horse, or hawke, offends them, they will curse the same, and call upon the name of God and Christ, to send some judge­ment from Heaven upon it, to joyne with them in do­ing a mischiefe: well, I say we should never doe thus, never should we make any revengefull motions to Christ, to grieve his sweet spirit, did we well know Christs spirit and the end of his comming: therefore I say, note well the nature and temper of Christs spirit.

2. By being well acquainted with the end of Christs comming, and with the nature of his spirit, we shall come to know our owne spirits, and whether the motions that come from them be good or no: the Disciples here were ignorant of the evill of that motion that came from themselves, because they considered not the end of Christs comming. It is a matter of great concernment for a man to know himselfe: Nosce te [...]psum, is a necessary lesson, and a mans spirit is the best part of himselfe, as is the spirit, such is the man, and we know the spirit to bee right and straight, if it concords with the rule, Christs spirit must be the rule to ours, and to what end Christs spirit tended, to the same must ours, the aimes and in­deavours of our spirits must bee to save, and to helpe men: no man doth sufficiently know Christs spirit, and the end of his comming, but he that hath a spirit tending the same way, for this knowledge is influentiall into the soule or subject, and makes it sutable to the object or thing known, so that when such a one is moved or temp­ted unto any thing, he bethinkes himselfe, Is it sutable to the end of Christs comming? doth it tend to the wel­fare [Page 157] of others: would Jesus Christs spirit allow of it? would he if he were here, and in my case, doe it? and even as he thinkes Christ would doe in such a case, so doth he doe and no otherwise: (but more of this in the next point.)

3. We shall know the spirits of others, (by being ac­quainted with the end of Christs comming, and the na­ture of his spirit) which naturally we desire to doe, more then to know our owne: nor indeed is it unlawfull to de­sire, and indeavour to discerne them: we are bidden to try the spirits whether they be of God o [...] no, 1 John 4. 1. and no safer or quicker way to this then by knowing the end of Christs comming, and then by considering whe­ther mens spirits tend the same way, if they doe, we may conclude of them to be good, and of God, if otherwise, not: Christs spirit is diffused into all his true members, and they all reckon themselves to be sent into the world for the same end, as Christ was; as Christ came not to hurt or mischiese any, but to doe good to all, so they: and they have received vertue and power to that very end and purpose from Christ, as the Apostle ingenuously confesseth, 2 Cor. 13. 10. The Lord (saies he) hath given us power to edification, and not to destruction; and therfore in another place, I became all things to all men, that I might winne some: in a word, the spirit of the Gospel is in all the children of the Gospel, and they ac­count it their duty to doe nothing but what is sutable to the spirit of the Gospel, which also is a matter that con­cernes all that live under the Gospel: and that is our last point.

[Page 158] This also is manifest from the text, by our Saviours dislike, and confutation of his Disciples motion, because it did not savour of a Gospel-like spirit: what doe you tell me, saies he, of Elias his spirit, now the Sonne of man is come?

Now to informe you somewhat of the nature of the times of the Gospel, and of the spirit thereof: I must tell you that there is a great difference betweene the former times and these, not in respect of time it selfe, for that is alwayes the same, but in respect of a new spirit which Christ by his comming brought with him: we have a phrase of speech, the Genius of the times, or the spirit of the times: some times are turbulent, and then we say, a turbulent spirit is in the times; some times are more pla­cable, and then we say, a more peaceable spirit ruleth; in some times the vulgar sort of men generally are more bold and impudent with their betters and superiours, then is decent and comely, and then some will say, the Genius of the times is a sawcy fellow; sometime the world travels with perversnesse, sometime with envie and hatred, sometime with one domineering sinne, and sometime with another, and men in their language will attribute it to the spirit of the times: But indeed such as the spirits and conditions of men are, such are the times, for men denominate times to be good or bad; plen­ty of good men, make good times, and abundance of wicked men, doe make the times abundantly wicked: But concerning the difference between the former times and these.

The times before Christ, were times of ignorance and darknesse, men were bad and did not know it, but when Christ came, he brought with him a spirit of light and knowledge, to discover sinne, and to convince the world thereof, and so the times were changed to be times of [Page 159] light and knowledge, and Christ himselfe in this respect was called A light to lighten the Gentiles, and those that Luk. 2. 32. & [...]. 79. sate in darknesse. Againe, before Christ came, the times were times of terrour of the Law, which was called fiery, Deut. 33. 2. 2 Cor. 3. 7. [...]. & the ministration of death, & caused trembling, & Elias lived in those times, and had a spirit sutable unto them, a fiery, and a destructive spirit, which haply then was not amisse: but by the comming of Christ, the times were altered into times of comfort of the Gospel, which is the ministration of life and peace: it was prophesied long before his birth, that in his time abundance of peace should flourish, and at his birth the Angels sang peace Luk. 2. [...]4. with heaven and God, that before with earthly men had warres and difference.

And further yet, the times before Christ, were times of Justice and revenge, Adam sinned, and he was pre­sently cast out of Paradise; Sodome and Gomorrah sinned, Gen. 3. 24. & 19. 24. Num. 16. [...]. and they were suddainely consumed with fire; Corah and his companions sinned, and vengeance speedily laid hold upon them; and so forth in o [...]hers, for Gods name by which he was knowne in those dayes, was Deus ulti­onum, Psal. 94. 1. the God of Revenge, and as such a one he was pleased often to approve himselfe, but by Christs com­ming, the times were turned, to be times of mercy and favour, times of grace, of patience and forbearance, ac­ceptable times, dayes of Salvation: for the Samaritans 2 Cor. 6. 2. sinned here, yet they were spared, Paul (then Saul) went breathing out threatnings against Gods Saints, yet mer­cy Acts. 9. reached him, before Judgement overtooke him; Mary Magdalen, and the thiefe on the crosse, were great sinners, yet vengeance did not overwhelme them: yea many of them that crucifyed Christ, were not taken away in that their sinne, as they deserved, but were afterward taken into savour, and tasted mercy, being converted by Pe­ters [Page 160] Sermon, Act. 2. for by Christs comming, God was pleased to leave his old name, and be called by another not usuall before, namely, Pater misericordiarum, the fa­ther of mercies: then Deus ultionum, a revenging God: but now Deus consolationum, the God of Consolation, 2 Cor. 1. 3. And thus you see, Christs comming made a great difference in the times: and so ought it to doe in men, in their thoughts, words, and carriages: in all which they must conformeto the times: Are the times of the Gospell, times of light? then men in them must walk as children of the light, (Ye were once darknesse, but Ephes. 5. 8. now are light in the Lord, walke therefore as children of the light:) Are they times of peace? then men must be men of peace, Rom. 12. 18. If it be possible have peace Rom. 12. 18. w [...]th all men: Are they times of mercy, patience, and for­bearance? then men that live in them, must be mercifull and patient, not rendring evill for evill unto any man, 1 Thess. 5. 15. Doth God in these times discover himselfe to be a friend and a Father even to such as were his ene­mies? 1. Thes. 5. 15. then men must shew themselves to be his children right bred, by manifesting his spirit: Love your ene­mies, blesse them that curse you, doe good to them that hate you, and pray for them that despitefully use you, and persecute you, that you may be the children of your Father which is in Heaven, that is, that you may ap­prove your selves to be his children, Mat. 5. 44, 45.

Men that live under the Gospel, must beleeve that ma­ny of those things that were tolerable before, are insuffe­rable now: the revenger of blood was permitted to pursue and kill the man-slayer, if he found him out of the City Num. 35. 19. Psal. 94. 1. of refuge; but now the date of that permission is ex­pired; So the Prophets of old (as may seeme) might pray for revenge, O God to whom vengeance belong­eth, shew thy selfe: And, O Lord God, that tryest the Ie [...]. 11. 2. [Page 161] reines, let me see thy vengeance upon them; and might curse them that abused them, as Elisha did the children 2 Kings. 2. 24. that mocked him; and might call for fi [...]e from heaven to fall on them that intended their hurt, as Elias did, 2 King. 1. but now they must doe the cleane contrary, the times are altered, and the spirits of Gods Ministers must be sutable to the times: We must pray for our Enemies, as Stephen did; we must beseech them to be reconciled, (2 Acts. 7. 60. Cor. 5. 20.) and we must instruct them with meeknesse, so long as they are contrary-minded unto us, (2 Tim. 2. 25.) Paul that lived under the Gospell, did not doe as Elias did, that lived under the Law, pray against Isra­el: but his hearts desire to God for Israel, was, that they Rom. 11. 2. might be saved, Rom. 10. 1. Yea, though they sought to take away his life, yet he could have wished to have beene accursed himselfe for their sakes, to have done them good, Rom. 9. 3. David was a right good man in his time, and had this title from the Lord himselfe, that he was a man after Gods owne heart, but he lived in those dayes when God was called Deus ultionum, and therefore David is no fit patterne for us now to imitate, in some of his wayes, wee must never deale so cruelly with our enemies, if we have them under our power, as he did with the Ammonites, 2 Sam. 13-31. He put them 2 Sam. 13. 3 [...]. under Sawes, and Harrowes of Iron, and made them passe through the Brickekill; No, the Spirit of the Go­spell is a Noble Spirit, and scornes to set a foote upon the necke of a falne foe: it takes advantage of his down­fall, to discover it selfe to have proceeded from Christ, and indevours at such a time to cause an enemy to di­staste and dis-relish his owne spirit, by giving him to taste of its sweetnesse, it labours to gaine an adversary by un­expected compassion, even as God and Christ did, to gaine us, when we were in our blood, cast out, to the loa­thing Ez [...]k. 16. 5. [Page 162] of our persons: we must be people of Christs spi­rit, and not of Davids.

It is worth our noting (by the way, nor is it from the purpose) the difference betweene Davids manner of dying, and Christs: David dyed, as we may say, with revenge in his mouth, not onely against Shimei, that had abused him; but also against Joab, that had faithfully 1. Kings. 2. v. 5. 6. 7. &c. served him, Let not his hoary head (sayes he) goe downe to the grave in peace: but Christ dyed with mer­cy, and pardon in his mo [...]th, and prayer for his enemies, Father forgive them (sayes he.) His Fathe [...] was now the Father of mercies, and he well approved himselfe Luk. 23. 34. his Sonne; and after the same sort must we approve our selves his servants.

Concerning David, I doe confesse his manne [...] of dy­ing might well have scandalized us, in that he commands to take away mens lives, when as it had beene fitter for him to have beene begging pardon for his owne sinnes: but it is to be thought he had consulted with God about the businesse, and God was then Deus ulti [...]num, as I said before: and David was a good Magistrate, and so just like God, as well as a good man: but I am sure Christs manner of dying can scandalize or offend none in this kinde, his death spake better things than the death of David, as it is said, his blood spake better things, then the blood of Abel: Abel dyed in old time, and his blood [...]eb. 12. 25. cryed Justice; Christ dyed in these later dayes, and his blood cryed mercy.

Now by all this you may conclude what kinde of spi­rit, the spirit of the Gospell is, which he expected here his Disciples should rather have discovered in them­selves, and which all that live under the Gospell are bound to manifest in all their wayes: it is a spirit of peace and love, a spirit of meekenesse and sweetnesse, of pa­tience [Page 163] and forbearance, it is such a spirit as Christ him­selfe had, which was in no sort furious or revengefull, mischievous, or harmefull, yea such a spirit, as now a dayes discovers it selfe in God our Father: It is a spirit that will not suffer it selfe to be outgone by any in wayes of love, or goodnesse, it is a noble and a free spirit, no way niggardly or unthankfull, no way churlish or un­kind, it delights in well-doing, it speakes onely glad [...]y­dings, it cannot abide to sad or grieve the hearts of a­ny, it joyes not in wounding mens wounds, or in ra­king in their forrowes, it rather weepeth to behold them, it is a healing spirit, it bindes up the broken-hearted, and truely compa [...]ionates all mens miseries and afflictions, it never brake the bruised reed, nor quenched the smoa­king flaxe, it never did discourage any in the wayes of goodnesse, by word or action of unkindnesse.

It is an affable and a courteous spirit, no way scorne­full or supercilious, Stand further off, I am holyer than thou, is not its language; it was the spirit of the Pha [...] ­sees, that tooke offence at Christs eating and drinking with Publicans and sinners: It is a faithfull spirit, that will not allow of any man, in a sinfull way, for any re­lation sake, or similitude of opinion, and yet a wise and sweete carriaged spirit, that indevours to draw all op­posites to God, and to it selfe by faire meanes: it affects to deale with the chaines of Love, i [...] cannot abide to use the ca [...]-ropes of feare; it likes not of Satans way, to hold men in a slavish awe, to skare them by threatnings; it is not a driving spirit, but a leading spirit, Let thy lo­ving Spirit lead me in the way everlasting, sayes the ho­ly man; it knoweth how to beseech and perswade, it can­not tell how to terrifie or compell.

It is a spirit of a good language, it is no railing or slandering spirit, no lying nor defaming spirit, it hateth [Page 164] to invent blame, and to cast iniqu [...]ty upon men, that are not of the same opinion, that so others might dislike them: it loves not to make the worst of things, but the best rather, it is a charitable spirit, and Charity thinkes no evill, rejoyceth not in iniquity, inlargeth not evill reports, but suppresseth them rather, it is kind-hearted, and kind-spoken, it beleeves, hopes, and speakes the best of others, and is suspicious onely of it selfe.

It is a meeke and a milde spirit, rather quietly passive, then vexatiously active in dealing with opponents; it is an humble and a selfe-denying spirit, rather suffering ten thousand wrongs, then willingly offering one; it is a mercifull and a pardoning spirit, no wayes inclining to blood or cruelty, or to take revenge; it is a prous and plaine dealing spirit, it workes not by policy, craft, or guile; in a word, it is a dutifull and an obedient spirit; it was never yet weary of the yoke of loy­alty, it quakes with abhorment to see durt cast upon Gods image; it loathes the conditions, both of Shimei, Sheba, and Achitophell. King James relates in the Pre­face to his Remonstrace against the Cardinall of Per­ron, that France was once reduced to such miserable termes, that it was counted and become a crime, for a Frenchman to stand for his King, or perhaps to speake for him; it was a signe that the Spirit of the Gospell swayed not there then, but the spirit of Popery, for it is Antichrists spirit, and not Christs, that ruleth in the chil­dren of disobedience; the true Spirit of Christ, and of the Gospell, hath never yet beene wont to tread in the deadly paths of rebellion, it never yet knew how to for­sake, inf [...]nge, or break, in the least degree, the sacred bond of Allegeance: this is that sweet and blessed spirit of the Gospel. And indeed Christ by the Gospel doth offer this very spirit to all that live under the Gospel, if they be a­ware [Page 165] of it, yea, and he doth really dispense it to those that be his true servants: Even this peaceable, meeke, and mercifull spirit; this loving, sweet, and affable spirit; this noble, harmelesse, and helpefull spirit; this humble, selfe-denying, and pitifull spirit; this faithfull, patient, and well-spoken spirit; this loyall, obedient, and duti­full spirit; this spirit, which was, and is, his owne Spi­rit; for he had it above measure, and every one of his members have it, according to their measure; it was the same oyle that was powred upon Aarons head, which ran downe to the skirts of his cloathing.

And the truth is, if Christ should not bestow this spi­rit upon his People, they would not be capable of that salvation, which he came to procure for them; This very spirit, and none else, doth fit them for that happi­nesse: for you must remember that we had lost both sal­vation, and a fitnesse to re-enjoy it: Christ by his life and death hath recovered our salvation; by his Gospell and the spirit thereof, he workes this fitnesse; and by no other meanes can it be effected: the Law which was before Christ came, was never able to doe it, the spirit of that was a provoking spirit, it presented wrath to the soule, and so made the sinne therein more outragi­ous, more exceeding sinfull, as the Apostle speakes, Rom. 7. 13. not by ingenerating rage therein, but by a­waking the fury thereof; the Law is as oyle to the flame in respect of sinne, it makes it more violent, and there­fore in this sense, it is said to be the strength ofsinne, and the life of it, without which sinne is dead, sayes the A­postle, viz. as dead, in a naturall man; it lyes like a dead thing, and is neither felt in the Conscience, nor so sen­sibly furious, till it be stirred by the Law.

But now the Gospell hath an effect cleane contrary, for its spirit is contrary; that presents not wrath, bu [...] [Page 166] mercy, and pardon to the sinfull soule. it offers Christ unto it, sweet Christ, loving Christ, patient Christ, dying Christ, soule-saving, and soule-quickning Christ, and by a certaine energeticall influence that it hath, it doth calme the rage of sinne, and extinguish the heate ofit: it is as blood to the fire, and quenches the flame, it takes away the strength of sinne, and quite kills it by de­grees: it so tames the soule of the sinner, that he is cleane of another temper, he hath a new frame put upon him, and a new spirit put into him: see the confirmation of this in Esay 11. from the sixt verse to the tenth, the Pro­phet having spoken of the spirit of Christ, and of the Gospell, in the beginning of the Chapter, comes there to shew the fruites and effects thereof upon the sonnes of men, there intimated under the names of other crea­tures: The Wolfe shall dwell with the Lambe, and the Leopard shall lye downe with the Kid, and the calfe, and the young Lion, and the fatling together, and a lit­tle childe shall lead them: And the Cow and the Beare shall feed, their young ones shall lye downe together, and the Lion shall eate straw like an Oxe: and the suck­ing childe shall play on the hole of the Aspe, and the weaned Childe shall put his hand on the hole of the Cockatrice den, they shall not hurt nor destroy in all my holy Mountaine. The meaning in a word of all is this: Those that were as Wolves, Leopards, Lions, Beares, and Aspes before, for their doing mischiefe, and cruelty, shall by the sweet spirit of the Gospell be so wrought upon, be so altered, and so changed, that they shall be in condition like those meek and harmelesse creatures, that formerly were most hatefull to them: they shall no more hurt as before they did, but they shall be of a like disposition unto Christ himselfe, who never did doe hurt to any, and so shall they become fit inha­bitants [Page 167] of Gods holy Mountaine: And thus we have seene what the times of the Gospel are, and what the spirit of the Gospel is, and the naturall effect thereof.

Now to draw to an end: our Use shall be onely of ex­amination and of exhortation.

Frst, of examination: what times doe you conceive these are that we now live in, are they times of the Go­spel, Use 1. or no? and whose Disciples doe we reckon our selves to be, Elias his Disciples, or Christs? Let us re­member this, that the Disciple and the Master must both have one spirit, if we be Christs Disciples, we must shew Christs spirit in all our wayes, if we live in the times of the Gospel, it is our duty to mind, speake, and doe, on­ly that which sutes with the spirit thereof.

When we purpose any thing in our hearts, or rumi­nate of any thing in our thoughts, we must aske our owne consciences, Is this purpose, are these cogitations suta­ble to the spirit of the Gospel? are they gratefull to Christs spirit? would Jesus Christ, were he in my case, purpose the same thing? would he ponder and meditate upon such thoughts as I now doe? So for our words, we must consider whether they doe become the Gospel of Christ, whether they be gracious and seasoned with the right salt, and doe tend to the edification of others, (for such words onely become the Gospel) a man should aske himselfe, Was it Christ Jesus his manner to speake thus, to use such words as I now doe? so when we act a thing, we must consider and ask our consciences, Whose worke is it? is it such a worke as the Gospel allowes of, or as Christ was wont to exercise himselfe in? I live un­der the Gospel, and it is my duty to thinke, speake, and doe, onely that which becomes the spirit thereof, I am a member and a servant of Christ, and it is my duty to ap­prove my selfe onely such a one. I have heard that in [Page 168] Venice, every one doth so mind the publike good, that if a motion be propounded to any of them, the first thought and question about it, is, how it may availe to the benefit and honour of the Common-wealth; so all we should mind the honour of the Gospel in such sort, that we should consider of every motion we have, and of every thing we doe, how it may and doth sute with the same: O if every of us were but carefull in this our du­ty, we should not behave our selves, as some of us often doe.

If when we are tempted to any sin, as to lie, to raile, to slander, to whisper men out of credit, to get our selves in, to be churlish, to blow the coales of contention a­mongst men, to be disobedient, to revenge, and the like, we would seriously consider whether these be the fruits of the spirit of the Gospel we professe, and whether by mani [...]esting them, wee any whit credit and honour the same, or cause men to speake well of it; and would we but aske our selves; Did Christ use to doe so and so? did he use to lie and dissemble? did he use to raile upon any that disliked him? was it his custome to goe up and downe a slandering of men, and aggravating their faults, backbiting and whispering them out of credit to get himselfe in? did he use to beare malice in his heart, and to take occasions to revenge himselfe? did he use to curse his enemies, and to returne like for like? was he churlish to any? did he p [...]actice to set men at oddes, and to make strife and contention where ere he came? did he ever by his word or practice teach disobedience? and doe I professe my selfe to be his member, and to have his sp [...]rit, and shall I doe these things? I say if we would thus sift and examine all our thoughts, all our words and actions, whether they are the thoughts, words, and acti­ons of Christ, I dare say we should not doe as we often doe.

[Page 169] Beleeve it, it is our duty to sift our selves in this sort; nay, if the spirits be truly Gospel-like, it is your customes to do thus, and so from hence all that ever proceeds from you, will savour of meeknesse and love, of sweetnesse and goodnesse, all your indeavours will tend the same way as Christs did to save and helpe others, to doe good to all, hurt to none, onely your labour will be to destroy sinne, and the workes of the Devill in all, for to this end Christ came, 1 John 3. 8. lying, slandering, malice, di­visions, churlishnesse, unkindnesse, disobedience, and the like, these are the workes of the Devill, and these Christ laboured to destroy, and of the same minde and indeavours are all his servants.

Yea, if your spirits be right, you will alway beleeve, that you were borne into the world to this very end, to imitate Christ, to set forth his conditions to others eyes by your life and carriage, to be an instrument of mercie, as he was the author of it, to manifest your strength and power even as Christ did, namely, in bearing wrongs, in pardoning offences, and in praying for offenders: I say, if your spirits be right indeed, this is their temper, for God doth frame a mans heart to the same end for which hee sends him: even as he did furnish Christ himselfe with a spirit su [...]able to the end of his comming, Luke 4. 18.

But be you assured, and let us all be assured, that if our spirits be contrary to Christs, if we be cruell, mischie­vous, spightfull, revengefull, if our aimes and indeavours be contrary to the end for which Christ came, doubtlesse though we live under the Gospel, we have not yet re­ceived the right spirit of the Gospel, we are still in the state of sinne, however we thinke of our selves, or how­ever others thinke of us: for they that have received the spirit of the Gospel, have the very mind of Christ, 1 Cor. 2. 16. they have Christ in them, and if Christ bee in us, [Page 170] he hath wrought the effects of his comming in us, to be of his mind, of his conditions, and of his spirit, and to intend the same things as he did: examine your selves by this.

We have many in these dayes, that thinke and say they have the spirit of Christ, onely because they are professors of Christ, although they discover none of his conditions; nay, I wish they did not rather discover themselves to be enemies unto them, as they are in o­thers: shall I instance in a few particulars?

We have some (even of those that professe Christ) if they see a man of a good nature, of a patient and yeel­ding spirit, that is for peace, and that indeavours to gaine them as Christ did, by love and suffering, and selfe-deny­ing; why, they will be sure to lay on load enough, like those unreasonable men, that Saint Paul desires to be de­livered from, they will never leave burdening him with injuries and unkindnesses; that so, if possible, they may turne his love into hatred, and his patience into passion, and so force him to be weary of his good way, and to doe something in a distemper, as may helpe to confirme in mens minds their fore-vented slanders of him: Christ did not doe thus, nor doe such doings savour of the Go­spel; it is not our profession therefore, or our pretensions, but our conditions that must prove us right.

Againe, Christ found men bad, and made them good, and opened all the wayes of good for them to walke in; but we have many that say they are for Christ, who if they doe not find men bad, will take a course to make them so, at least in others eyes; they will invent evill, and cast it upon them, as that holy King complained they dealt with him, Psal. 55. 3. They cast iniquity upon mee (saies he) and in wrath they hate me: as the Heathens in the Primitive times first cloath'd the Christians in skins [Page 171] of beasts, and then set dogges on them, so doe some that call themselves Christians, deale with their brethren now, and because they shrewdly feare these abused ones will by their harmlesse carriages confute their contrived slanders, they will indeavour, if they can, to barre up all wayes of good, and of discovery, and to force and drive them, if possible, into wayes of evill.

Againe, Christ hides our blemishes, he covers our sinnes; yea, if we have once truly with griefe confessed them, he quite forgets them, and blots them out of his remembrance for ever, this was his way of winning men: but we have some that goe for the best in their owne e­steemes, who if they get a matter against another that deserveth blame (as what man liveth and sinneth not?) they will be sure to lay it up (as they say) till a rainy day, that is, they will remember it, and upon all occasions, for their owne conceived advantage, and the others vex­ation, dammage and disgrace, repeat and publish it, though perhaps it hath beene confessed on the delin­quents part, againe and againe, both to God and them with sorrow: Sure this was not Christs way, not is it a way of winning, but rather of making an everlasting se­paration, although before there was never so neere a conjunction. Tegens praevaricationem persequitur charita­tem, Prov. 17. 9. saies Solomon, he that covereth a transgression, see­keth love, sed iterans rem, he that repeates a ma [...]ter, dis­ [...]ung it ducem, saies Tremelius, but our English translation is, separates very friends.

Christ was of a winning and gaining disposition, the young man in the Gospel, that had but onely a good na­ture (as they say) our Saviour looked on him, and loved Marke 10. [...]. him saies the text, and said, Thou art not farre from the Kingdome of Heaven; so by his sweet carriage and lan­guage he indeavoured to draw him nearer to it, and he [...] [Page 172] [...] [Page 173] [Page 172] called Judas the traitor (when he came with a company Matth. 26. 50. to apprehend him) Friend, friend, wherefore art thou come? inferring thereby his loving nature, and that though the bond of friendship was broke on Judas his part, yet on his part it still remained intire, so that if Judas had but then said, Master I have sinned, hee would have replied, Friend Judas, I have pardoned thee: in a word, he was not harsh to any, but courteous and affable to all, wondrous lowly, he gave every man his due, he rather preferred all before himselfe, then him­selfe before any, though he was and is above all, yet he alwayes did, and still doth yeeld first to every man: whereas we have many that boast of his spirit, that are harsh, and rugged even to incivility, they are unreconci­liable if once offended, they are high spirited, they will stand upon their termes, and will yeeld to none, no not a haires breadth, though they are never so much yeelded unto; whereby they doe onely purchace disgrace to the Gospel, which they pretend to professe, and losse to them­selves; namely, in mens opinions, the imputation of religious and wise, and of mens hearts and love, which else they might gaine: yea, and perhaps they are meanes hereby even to destroy souls, for the neglect of due retri­butions hath often driven men into indirect courses: It is reported of Lucian and Porphirie, both Christians at first, but being wronged by their brethren, one in words, and the other with blowes, and not receiving satisfaction, out of stomach they renounced their religion, turned Athe­ists, and became enemies to their former profession; yea, even to Christ, and God, and all; corruption crossed growes madde with rage, the harshnesse of the Law makes sinne violent, whereas the mildnesse of the Gospel tames the same; nay, even a good nature by harshnesse is made oft to doe contrary to its desire and disposition: [Page 173] Pressura nasi educit sanguinem, the wringing of the nose bringeth forth blood. Prov. 30. 33.

Further yet, Christ tooke no pleasure in sadding mens spirits, but rather in gladding the hearts of men, by tel­ling them newes of his Fathers love and affection, and willingnesse to be reconciled, and by comforting those that were contemned, abused, and slandered, chearing up their spirits against the worlds malice: Blessed are ye (sayes he) when men shall revile you, and persecute Mat. 5. 11. 12. you, and say all manner of evill against you falsly, for my sake, Rejoyce and be exceeding glad then, for your reward is great in Heaven, and thus they have dealt with the Prophets: And againe, Let not your hearts be trou­bled, Iohn. 14. 1. trust in God, and trust in me, thus have they used the Master, and thus will they use his servants; and be of good comfort, in me you shall have peace, though in 16. 33. the world you have affliction; and in the ninth of John, when the man was excommunicate and cast out from the society of men, Jesus sought him out for to comfort him: This was Christs delight, this was his Pra­ctice.

But we have many that beare Christs name, whose practice is cleane contrary, whether it be out of weake­nesse, or wickednesse, I doe not say; but they seeme to take a pleasure in troubling and vexing the spirits of their brethren, in sadding their hearts; for with a kinde of beleefe and delight, they love to tell them onely of those evill and false things, which are abroad conjectu­red and spoken of them, which themselves perhaps did helpe to invent, or at least by their hungry receipt, or greedy hearing them, did give incouragement to the venters of them; and commonly too, this their newes is edged with a sharpe reproofe, to manifest their owne beleefe of it, seldome doe they second it with a word of [Page 174] Consolation, for the parties better bearing of it; nor will these Newes-mongers ever care to be the bringers of any such reports as may adde to the spirit, either life or chearefulness: Truely, I have often thought, that if such persons as these are, had beene by, when our Savi­our asked his Disciples what men said of him, they would not have answered as those did, Some say thou ar [...] Mat. 16. 13, 14 Elias, some John Baptist, and some, one of the Prophets; but rather they would have said, Some say you are a Sa­maritan, some say you have a Devill, and some say you are a friend and companion of Publicans and sinners, as supposing that the hearing of these kinde of reports would have beene more galling to his harmelesse spirit.

But to conclude, in a word, Christ did not delight in trampling upon those that were already downe, he joyed not in the fall of any of his enemies, no, he wept at the foresight of their ruine that sought his, he would take advantage from mens miseries, and misfortunes, to shew the graciousnesse of his spirit, in doing them good; when his servant had cut off his enemies eare, he healed againe the eare of his enemy: he was to his last, of a most meeke and peaceable spirit; never was he turbu­lent in the Common-wealth, never outragious, cruell, or bloody, he never in all his life wished for bloody dayes, he never said, Better Jerusalems streetes runne downe with blood, then that these Pharisaicall High Priests should still stand, or then one old tradition should still continue; No, no, Christ wished the reformation of things as truely as any of us can do, in such a case; and he could as little away with the manners of those men, as any of we, and he did as much distaste humane, sin­full Ceremonies in Gods service; but he valued mens lives at a higher rate then to desire the abolition of such things with so much humane blood, as that the streetes [Page 175] should swimme therewith: Christ knew the price of mens lives, and it cost him more to redeeme them, then to have them destroyed so lightly, he knew that it was never Gods minde, that his Sion should be built with the blood of Brethren, as Rome was: Christ would rather hope and pray, that all offensive things might be remo­ved in a peaceable manner, for he came not to destroy, but to save mens lives; and the same minde, (as I have heard) have all they that have the spirit of Christ, the true spirit of the Gospell; of what manner spirit there­fore those are of, that are contrary-minded, and condi­tioned, I leave to you to judge, from that which hath beene spoken, and come to the other use, which is of Ex­hortation.

I will direct my Exhortation in the first place, to my Use 2. Brethren of the Ministery in particular, and then with them, unto all Christians in generall.

First, My Reverend Brethren, you in speciall, whom God hath restrained and guided by his Spirit, from fal­ling into those scandalous faults, and offensive wayes, which too too many of our Order are reported to have slipped into; you who have beene lately under burdens and pressures of troubles and molestations, whom God hath now delivered; you, to whom he hath given fa­vour in the eyes of men; (if Providence shall ever bring these weake lines unto your Christian view) I beseech you in the bowels of Jesus Christ, and by the vertue of the true Spirit of the Gospel, which I hope is both in you and me, that you all indeavour both by your teach­ing, and practice, to discover at large, that which hath here but in briefe beene discoursed upon: even the na­ture of this holy, sweete, and gracious Spirit of the Go­spell: and to perswade you hereunto, be pleased to con­sider of these few particulars.

[Page 176] First, the times require this at your hands; how di­stracted and broken they are, your eyes are able to see better then I am to expresse: and there is no other meane to make up the breaches of our Sion, and to prevent the lamentable ruines that are threatned unto our Israel, but onely this Spirit of the Gospell; and this yeelding, par­doning, loving, humble selfe-denying, and obedient Spirit, is able to set all right againe, both betwixt God and us, and amongst our selves were this spirit but well planted in every heart that we Preach unto, and in eve­ry bosome we converse withall, there would be both a generall, and a particular fitnesse, both for divine Mercy, and for a mutuall closing.

Secondly, Your relation to God calls for these indea­vours, the Lord hath put you in place to advance this Spirit, nay, he hath intrusted you to dispence the same, you are intituled Ministers of the Gospell, and your Mi­nistration is called the Ministration of the Spirit; and you are alwayes beside your Text, and out of your Office, when you are not labouring to plant the same, nay, you should be, not friends, but enemies to God, and to the soules of men, if you should not oppose and discover the seeds-men of schisme, and the waterers of sedition, if you are favourers of factions, you are makers of fracti­ons, and God in the end will neither blesse you, nor re­ward you.

Thirdly, Your bounden duty, and sworne Allegeance to your Prince, and Soveraigne, under the wing of whose gracious government, you have already both done and received much good, to the advancement of your pre­sent comfort and future Crowne, doth challenge you to move with all your strength, to the implanting the Spi­rit of the Gospell, in the hearts of all his subjects, that their piety and loyalty, their obedience and love to God, [Page 177] to him, and to each other, may speake him to all the world, to be the happyest King of the truest and best Christians; yea, and his Majesty too, thus seeing his Saviours Spirit and his owne, in all his people, shall here­by with comfort amongst us prolong his dayes, and the good pleasure of the Lord shall prosper in his hand; I am confident, and dare boldly say it, it is in your powers to compose and settle all our distractions and divisions, if you would all worke one way, and let that one way be this way; it being Gods way, he would helpe you and blesse you in it, he hath already given some of you the hearts of men, for an ingagement hereof, and he would doubtlesse incline them to goe with you.

Fourthly, Pity may begge this favour at your hands, (if it be a favour, and not a duty) pity to the poore spi­rit of the Gospell it selfe, which hath of late (as some of you have thought) beene wounded, slandered, scan­dalized, yea, almost banished the Land, for a rebelli­ous, factious, and seditious spirit, and some of you per­haps have beene banished with it, by the enemies of it; but now God hath removed them, and remembred you, and why thinke you? surely that you should be meanes to recall, and relieve that, to justifie its Innocency, its Humility, and its Loyalty, which was so much traduced that you might by your Preaching, and by your Pra­ctice, raise up againe (as it were) unto life, this holy, sweete, and gracious spirit of the Lord: And know this, if you faile herein, and doe conceale the beauty of it, ha­ving now power to discover and inlarge the same, God may, and will for this, bring you under hatches againe, and your latter condition shall be worse then your for­mer.

Fifthly, Never had you the like occasion as now, to honour Gods Spirit in the eyes of your enemies; and to [Page 178] put forth the vertue of it for their conversion; what know you but that the sight and taste of the Spirit of the Gospell, in and from you, may cause some of your e­nemies, (that haply now are in that darkenesse and dis­grace, wherein they would gladly have kept you) to looke upon their owne spirits with indignation and shame; surely, (Brethren) as we should alwayes inter­pret an enemy his injury, to be Gods call to us, to pray for him; so we should apprehend the sight of an ene­mies misery to be an indigitation of God to us, to doe him good; and to discover to his eyes (which at such a time are at best leasure to see it) the nature and disposi­tion of Christs Spirit in our selves; And thereby we may haply (as was said) bring such a one out of love with that spirit which he formerly traded withall, when he compares the present sweetnesse of our spirit, with the bitternesse of that, and hereby we may bring them to love our Master Christ, that rules us with a better spi­rit then their Master ruled them.

Sixthly, and lastly (though I might propound many particulars more) if you doe not study and indevour to shew forth Christs Spirit, the contrary thereunto both must and will discover it selfe in you, even that which before you disliked so much in other men, God will e­ven give you up unto it; now consider how uncomely it will appeare for Gods Ministers to walke in condemned paths, you censured such and such men for their cruelty, for their mercilessenesse and want of compassion, for their pride, their harshnesse and superciliousnesse towards their Brethren, and for these things sake (I suppose) you counted them antichristian but if you now tread in those their steps, wise men will think [...] you to be as Antichri­stian as they, and that most truely, for (what ever some say) doubtlesse it is not Prelacy, but sin, that makes men Antichristian.

[Page 179] And suppose those your enemies were altogether as bad as you thought them then, those their conditions will worse become you then they did them: it is cruelty in the Wolfe to hurt the Sheepe, but more naturall, then for the Sheepe to pursue the Wolfe; they say, revenge is sweet, and the taste of bloud will make even a Sheepe Wolvish, he that once hath drunke the bloud of an ene­my, will afterward thirst for the bloud of his friend upon a small occasion.

Doe you thinke it will be comely, to heare people say of us, it seemes the Lambes are let out to play the Wolves? Christs Ministers are call'd from prison and ba­nishment to revenge themselves, to persecute those that hunted them, their former afflictions wee had thought had meekened their spirits, and taught them to be piti­full to their enemies, and to them in misery, as Christ was, we beleeve Gods providence laied them upon them for that end, but we see they have done them little good: surely (brethren) such speeches will be but little for our credits: and let us know if we turne rampant now we are got loose, and deale with others as they did with us, and not shew the spirit of Christ to our enemies, God the great Shepheard, hath an hooke to catch us by the legge againe, and to hamper us worse then ever, if the Wolfe could not run from him, the Sheepe cannot.

Therfore I say from these considerations, let us onely preach and practise the spirit of the Gospel, be pitifull, be courteous, pity the sorrowes of our enemies, but most of all their sinnes that have brought them into the same, if ever we loved them according to Christs command, we shall now pity them, for true love alwayes turnes in­to pity when the parties loved fall into misery, let us not delight to spur on others against them, let us not aggra­vate and inlarge their faults, let us not repeat them; it is a [Page 180] sad thing to heare Ministers or any others to publish o­penly, and with joy, how many hundreds of their scan­dalous brethren have beene complained of: I doe not read that ever Christs spirit delighted in such like publications; Christ was mild to offenders, let not us be rugged, Christ indeavoured to draw men from their sinnes unto himselfe by love, let not us thinke ever to doe it by currishnesse, our enemies could never pre­vaile by this meane, they that thinke by force of feare, or unkind dealings, to draw men either to God or to them­selves, will sooner drive them both from God and from themselves, we must trade for Christ in Christs way, else let our aimes and ends be never so good, though God may haply accomplish them, yet he will crosse and shame us: in a word, (my Reverend Brethren) if some of our calling and function, have stumbled and fallen, if they like those branches (Rom. 11.) are for a season bro­ken off, and any of us are ingraffed in their stead, and doe now partake of the favour, and fatnesse of the times, let us not boast our selves against these branches, but re­member that we stand onely by mercie; be not high­minded (saies the Apostle) but feare: Breathing times of the Church, unthankfully entertained, or too wantonly, proudly, or unprofitably imployed, have beene hereto­fore followed with most sharp and sad calamities.

2. But now last of all, a word more to all Christians in generall, and then an end.

You redeemed of the Lord, whom in mercie he hath reserved till these last dayes, to live under the Gospel, and to partake of the spirit thereof, and to manifest the fruits of it to the honour of his name: I beseech you al­so, even by the mercies of Christ, and for that honour­sake which you are bound to advance, that you would lay aside all malice, and all guile, and hypocrisies, and en­vies, [Page 181] and evill speakings, and that you would study by all meanes to glorifie the Gospel which you professe, that you would, according to your duty, onely minde, speake, and doe that which is sutable to the spirit there­of: let your intentions, words, and actions, be mild, gentle, tender, and compassionate towards all men: and to this end let me propound to your considerations also, these few particulars.

1. These Gospel-like conditions are the onely markes that doe difference you from other men: If, saies our Sa­viour in Mat. 5. you love them onely that love you, and do good only to your friends, what doe you more then the Heathens or Publicans? what goodnesse of spirit do you shew more then they? but saies he, if you be my servants, I must have you excell other men, therefore I say unto you, love your enemies, those that hate, curse, and per­secute you, those whom none else will love, that so you may shew your selves to have such a spirit as none else have, and to be the children of the most High, who doth doe good to the unthankfull, and to the evill: Christ would that the carriages and conditions of his servants should speake as loud to the world whose they are, as the conditions of the wicked doe speake to whom they belong: doth not the mercilesse, cruell, and bloudy dea­lings of the Papists in Ireland, speake them to be the very members of Antichrist, and limbs of him that was a murderer from the beginning? O let the mercifull, tender, and gentle carriages of the Protestants in England, speak them also, to be the members of Christs, and children of him that loved us from the beginning.

In the Primitive times the Christians were knowne from all other men, onely by their discovery of this spi­rit of the Gospel in them: the story saies, that in the time of that great Famine and Pestilence under Maximinus, [Page 182] that the Christians onely did shew compassion to the Heathen, their persecutors, travelling up and downe, some in burying the dead, and some in helping the sicke, when they were of their owne sort forsaken; yea, and other some of the Christians call'd and gathered the company together which were in danger of death by fa­mine, and distributed bread unto them, whereby they ministred occasion to all men to glorifie the God of the Christians.

Brethren, you are their successers in profession of Chri­stianity, let it appeare that you are also their successors in the possession of the same holy and loving spirit, by your not degenerating from their conditions.

2. Consider you are called of God into the state of Christianity, for this very end, to discover to the Age wherein you live these Gospel-like conditions: see 1 Pet. 3. 8, 9. Finally, saies the Apostle, be all of one mind, have compassion one of another, love as brethren, be pitifull, be courteous, not rendring evill for evill, or railing for railing, but contrariwise, blessing, knowing that you are there unto called, that you should inherit a blessing; there you see, first, that you are called to manifest these con­ditions: and secondly, that your manifestation of them doth fit you to inherit the blessing of God: And I pray (friends) who should set forth and shew the sweet con­ditions of the spirit of the Gospel, if you should not who are called there unto? your enemies will not, they are all for the contrary spirit, for railing, lying, hatred, bloud, revenge, rebellion, nor doth God call them to so holy and so cleane a worke as this is.

3. Consider it is a great honour which God hereby doth call you unto; even the greatest that is, namely to present his owne selfe, and his Sonne to the darke world; Jesus Christ was the Image of the everlasting Father, [Page 183] in whom was cleerely discovered all Gods fatherly af­fections and dispositions, his meeknesse, patience, gen­tlenesse, mercie, pity, and all his lovely graces and attri­butes, as you may see and observe in the story of Christ, and his carriage in the Gospel: And (Brethren) you are appointed to be the Images of Christ to discover the same things to other men: and is not this a great ho­nour? therefore you must walk as Christ walked, and manifest to the world all those lovely graces and condi­tions that were transparent in him: there be many men that cannot read the Bible to observe Gods and Christs affections and conditions there, many will not, they care not for it, now the Lord therefore in pity to these poore creatures, hath ordained you to be living Bibles to mani­fest to their view what ever in the written word is com­mended and commanded, he would have you alwayes in a visible sort to represent to their eyes, himselfe and his Christ by your carriages: O therefore behave your selves worthy of the honour.

4. Consider that your neglect of duty herein will make you above measure sinfull, and answerably distastfull, both to God and man: God threatned to make the Pro­phets more vile and contemptible then others, because of their unworthy walking in so high a calling; and be­cause his Vineyard which hee had honoured with his cost and care, from which he expected good, brought forth wild Grapes, he exposed it to utter r [...]ine and deso­lation: and amongst men, who cares to live neere a scandalous professor, that hath a malicious and a bitter spirit, a foul mouth and a railing tongue? The Lord deliver me (will they say) from having dealings with such a one, his blowes are more bloudy then other mens, they pierce deeper, his profession puts a sharpe edge upon a slander, and more poyson into it: wherefore (as the Apostle saies) [Page 184] Shall I take the members of Christ, and make them the 1 Cor. 6. 15. members of a Harlot? God forbid: so doe thou that art a professor say, Shall I take the tongue of Christ, and make it the tongue of a railer, of a slanderer, of an [...]vill speaker? Shall I take the spirit of Christ, and make it the spirit of malice, mischiefe, and cruelty, of sedition, rebellion, and disobedience? Shall I so dishonour and grieve the good spirit of God, by which I am sealed to the day of redemption? God forbid.

5. Consider that by the carefull performance of this yōur duty, you shall have honour both from God and man, He that honours me, saies God, I will honour: and he that confesseth me, saies Christ, before men, I will acknowledge him before my Father: Who honours God, and confesseth Christ aright, but he that imitates Gods and Chr [...]sts conditions? we glorifie God and Christ not so much by profession as by imitaton: and saies the Wife­wan, if a mans wayes please the Lord, he will make his A'rov. 16. 7. very enemies to be at peace with him, namely, at the last; the Heathens in the Primitive times, by seeing and tast­ing the sweetnesse of the Christians spirits in their fore­named miseries, did cease to persecute them, and began to love them, and to plead for them; or however, though in this world you meete with trouble for God and Christs sake, whose Image you beare, and for the Go­spels sake, whose spirit you shew; yet be of good com­fort, saies our Saviour, for in me you shall have peace; Iohn 16. peace in the midst of trouble: the spirit of the Gospel, is the spirit of consolation, and a thankfull spirit, if you honour that, that will comfort you, that will assure you from the pity towards others of Gods pity towards you [...] that you are forgiven, as you practice forgivenesse: and if you are of a gentle Gospel-like disposition, all that are good, will think themselves happy in your neighbour­hood and acquaintance.

[Page 185] 6. And lastly, Whereas there is much talke now adayes, and men pray that Christ alone might rule in his Church: consider and know, that by acting one­ly with his spirit, and by manifesting the conditions thereof, in your words and wayes, you advance him faster into his Throne, then all the Bookes that are writ­ten for, or against Church governement are able to doe; whereas on the otherside, by pride, and contention, and faction, and cruelty, and divisions, and the like, Christ is kept out of the chaire of his Kingdome: surely, the spirituall Government of Christ is chiefely exercised o­ver the spirit or inward man, and therefore it is a matter of more concernment, to indevour the Introduction of that into your hearts, that so there may be a fitted mat­ter, then to busie your heads with fancyes about exter­nall Administrations: God would quickely advance Christ into the Throne of his Church, if he were first well enthroned in all our hearts, if his spirit were but all in all there, himselfe would quickely be all in all else­where, and every where; but while men will hand o­ver-head, doe all themselves, revenge themselves, pull downe their enemies themselves, and thinke nothing ei­ther will be done, or can be well done, unlesse them­selves have a finger in the businesse, and suffer Christ to doe nothing alone, or in his owne way, leave nothing to his power, wisdome, and providence, to be effected in his time; for my part, I cannot see any such unjust keepers of Christ out of the Throne of his Kingdome, as are these themselves: But you (beloved of the Lord) be you wise, and waite upon Christ in his way, submit your selves wholly to the governement of his sweet spi­rit, let it command all your members, let it order all your carriages, let your thoughts, words, and actions, savour of it, and so you shall approve yourselves the [Page 186] faithfullest and truest friends to Christ, in furthering his progresse into the Throne of his Kingdome: And so much for this time: Consider of these things, and the Lord give you understanding.

Amen.